We're trying to streamline our web presence a bit so future articles from Jon Cardwell will be found at http://vayahiy.blogspot.com
We are leaving this page up and open as many links form Christian Research Network have been made to the articles below.
Thank you.
jon & lisa cardwell
Thursday, April 17, 2008
Friday, December 28, 2007
Sermon Advice for a New Pastor
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth" (2 Timothy 2:15).
I received an email recently from a dear brother who has been called to his first pastorate. In mentioning this blessed opportunity to serve the Lord as a settled pastor to a congregation, he solicited my advice concerning sermon preparation.
Because I have not been given over to a lot of typing lately, as explained in a recent posting of our newsletter, I shared with him in an email some things that I had been putting together for the brother that may be replacing me as pastor in Scammon Bay (and if he's not replacing me, he is at least minstering as teaching elder in the interim). At any rate, I thought the following was not only helpful for teaching and preaching pastors, but also for all the saints in their study of the Scriptures.
This isn't an exhaustive list of things to do, or not to do; nevertheless, I believe that it is a fair compilation of what I believe are the most important truths that I could muster to type at this time.
I. IN PREPARATION… (unfolding the gospel)
A. Power of the Spirit (Spirit Empowering Prayer):
“But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (1 Pet. 4:7).
“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Phil. 4:6, NKJV).
If I were short on time (because as a pastor things ALWAYS come up), I give greater priority to prayer over the open text to be considered than to the deeper research of an original word study, etc. Read it and pray. Read it and ask the Lord. It is far better to preach fewer words with the Holy Spirit’s empowerment than to say a multitude of words with flawless exegesis that merely comes from the flesh of a preacher or teacher that has studied well.
Remember, I promote, advocate, and encourage the deep study of God’s Word, as well as cherishing the precious truths of reformed and fundamental doctrine; nevertheless, we must always bear in mind that it is ALWAYS the Spirit’s work in the lives of believers being edified through God’s Word, and in the lives of unbelievers unto salvation by the preaching of the Cross as revealed in God’s Word. Therefore, pray to be empowered in what God has certainly revealed to your soul, rather than trying to uncover new insights (that is, new to you) without His empowerment. And, pray for a harmonious balance of the two, rich fellowship with God in prayer (for that is where the empowerment comes from) and the joy of discovering the truth of God in Christ through His awesome, excellent, and sufficient Word of Scripture.
Additionally, give more time to your own personal devotions in the Word. If it means that you have to rise up a few or several hours earlier than anyone else, then do it (Psa. 63:1). Worship the Lord in prayer first, then, intercede on behalf of His people, and finally pray over the upcoming text. This may mean that you must lay other things you love on the altar of sacrifice. It meant just that for me. And in that,
It means establishing certain priorities. But don’t let those priorities place your family behind the “ministry” in the name of Christ. Your care for your family should never be a lesser priority than your care for the ministry of the saints. As the church is called Christ’s wife (Eph. 5:25-33), we, as men of God especially, should lay down our lives for our wives, because this is a tangible witness of Christ’s love for His church. As a father, you are also responsible to pour your life into your children (Eph 6:4). Since we have been adopted as dear children in Christ (John 1:12), then the neglect of our children for the sake of ministering to the saints sends a mixed signal to the church that God has called us to serve. The church is, after all, called the family of God (Eph. 3:15). And with that,
I have found it most beneficial in my own ministry to begin our day as a family with a family devotion, before everyone rushes off with their day. As the head of my family, I have endeavored diligently to have a family devotion early from Monday through Saturday. Not only is it a great source of joy, but often, a tremendous resource of insight for message preparation.
B. Priority of the Atonement (Cross-Centered Perspective):
“For I determined not to know any thing among you, save Jesus Christ, and Him crucified” (1 Cor. 2:2).
“But God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14).
If our study, reading, or devotions in God’s Word do not bring us to the truth, and boast in the truth, of the crucifixion of Christ, i.e., His vicarious atoning work upon Calvary’s tree, we have gained very little from the precious message of Scripture.
The hope, comfort, edification, encouragement, and enlightenment we receive in God’s Word comes from the truth that Christ’s offices as Prophet, Priest, and King, and His ministry as Advocate, are revealed to our lives, and fulfilled in our lives, because of His work as the Propitiation. Our reasonable service and acceptable sacrifice (Rom. 12:1) only comes by God’s mercy, Christ’s atoning sacrifice (Tit. 3:4-8). Therefore, the renewing of our minds (Rom. 12:2) comes by the cleansing and washing of His holy Word unto sanctification (Eph. 5:26).
If we have been reconciled to God by the Cross of Christ, and have access to the Father by the Holy Spirit through the Cross of Christ (Eph. 2:16, 18), how could we possibly think we would receive insights into His Word and illumination from the Scriptures apart from prayer that reveals the Atoning Work? Further, how could we possibly expect to proclaim God’s will and prophetic Word apart from the truth of the Cross? Quite simply, we can’t.
How important is the place of the Cross in our prayers, personal devotions, and preaching from the pulpit? Its priority is so great that I’ll basically reiterate what I said in the first paragraph of this section: if we are not brought to the Cross in our prayers and our personal devotions in God’s Word, our time was spent in vain.
C. Person of Jesus Christ (Christ-Exalted Purpose):
“But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Heb. 11:6).
“Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:9-11).
Our studies are not to bring us to merely know things about God, but to know Him. We certainly betray our idolatry when we ever think things like, “When I get to heaven, I can’t wait to talk to Moses...” or Paul, Jonah, or Abraham, etc. When we get to heaven, and see our Master face to face, we will not turn to the right or to the left, nor will we even dwell upon thoughts about ourselves. We will be so taken with the majesty of Christ, our Lord, that to cast our attention, affection, and adoration to any other thought but Himself, would be utterly unthinkable.
To know Christ is not an ignorant faith. Our relationship with Him grows spiritually through supernatural means: by knowledge of Him through His holy Word (John 17:17; 2 Cor. 10:5). Therefore, as God uses His Word, by the power of His Spirit, to convey information about Himself, and to enhance our knowledge and understanding of Himself, by it He also matures us, deepens us, and strengthens us in our relationship with Himself.
In our studies of God’s Word, it is more important to diligently seek Christ to know Him by His Word, than to prepare for a sermon, message, or teaching to express God’s Word. Any fool can stand at a pulpit and preach Christ (Phil. 1:15-18), but it is certainly a much better gift to proclaim the Christ whom we know, and the Christ who knows us and calls us by name. It would be a sad, nay, horrifying commentary upon a pastor’s life to be remembered for knowing a lot about God and the Bible rather than for those who heard him remembering only the Christ he knows and the Christ who knows him. May we labor to have that as our epitaph.
II. IN PRESENTATION… (preaching the gospel)
A. Power of the Spirit (Spirit Empowered Prayer):
“But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt. 6:7).
The verse of Scripture that says, “Pray without ceasing” (1 Thes. 5:17), was not given for preachers to go on endlessly in public worship. Nor, was it given for us to preach another 5 or 10 minutes, expressing the things we didn’t have time for.
[I know that I have been guilty of this one; however, I pray that I have been getting better and not submitting to the flesh, growing in grace and faith, by God’s mercy.]
Pray before expounding the Scriptures and upon completion of your message, but keep your prayer short and sincere to God in Christ’s name, as a genuine invocation, benediction, supplication, thanksgiving, or whatever the case may be.
As pastors, we should make it a dedicated, devotional, and disciplined practice to determine to keep our private prayers long in the closet and short in public assembly. Keep this in mind.... There were only 20 Greek words written to record the Lord’s public prayer to the Father when He raised Lazarus from the dead (John 11:41-42). There were nearly 500 Greek words written (I counted 486 but I may have miscounted) to record the Lord’s private prayer to the Father in the Garden of Gethsemane (John 17:1-26).
B. Priority of the Atonement (Cross-Centered Perspective):
“For the preaching of the Cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Cor. 1:18).
As preachers and expositors of God’s Word, we need to ask ourselves this question: Has my preaching, teaching, and handling of God’s Word brought people to the Person of Jesus Christ through the Cross of Jesus Christ?
If dreams, visions, videos, music, denominations, good works, church programs, warm and fuzzy feelings, or anything whatsoever, or any person other than Jesus Christ of Nazareth, has been exalted above the Atonement of God in the Cross of Jesus Christ; or any of these things have been given equal place to the atoning Sacrifice of Christ, let them be anathema, and even preached against from your pulpit (Gal. 1:8).
Again, at the risk of sounding like a government employee from the Department of Redundancy Department, I must reiterate the centrality and importance of the Cross of Christ in preaching and teaching. If our preaching, teaching, and exposition of God’s Word do not bring the hearer to Calvary’s tree, our preaching is in vain (Gal. 6:14). And if Christ’s work on the Cross did not atone for our sins and remove God’s wrath from us, there could be no resurrection. If there were no resurrection, our faith is in vain, and we are yet in our sins (1 Cor. 15:17). If our sins are not forgiven, why then do we preach?
C. Person of Jesus Christ (Christ-Exalted Purpose):
“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:3).
“And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols. Amen” (1 John 5:20-21).
Because we have met with the Lord in our private prayer closets, because we have gotten to know Him through His Word, because we have grown closer to Him and more intimately with Him, we are basically introducing the congregation to the Person that we have met in the Word through prayer.
When we don’t present the Person of Jesus Christ from the truth of Scripture, because of the weakness and corruption of our flesh, there is a tendency to cling to traditional, even superstitious images of Him. This is idolatry, and hence, the apostle’s admonition to keep ourselves from idols.
III. IN POST-PREACHING PONDERINGS…
“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6).
Most of us, if not all of us, have a tendency to think we may have forgotten to preach something we believe to be important for the congregation. Don’t fret over that. First, don’t fret because worry is a sin, expressing our lack of trust in Christ (Phil. 4:6; 1 Pet. 5:7); and second, because none of us, now, or when we are glorified, could ever exhaust the infinite glory, wonder and excellency of the majesty of Christ (Rom. 11:33). You and I can’t preach sufficiently about the infinite goodness of God for all of eternity, let alone in 45 minutes.
Also, pray. Come Monday, don’t merely pray for the week’s upcoming messages. Pray that you and the congregation grow in that which the Lord has given in His Word and through His Word. Pray that God’s people are apprehending the grace of God in prayer through His preached Word. Pray that the preached Word finds an anchor in their souls and takes root in good soil such that the Lord’s sheep find much more illumination in their devotional passages of Scripture throughout the week.
Pray because someone might say something good about your preaching. You can’t do anything about what people say. People have mouths, and therefore, they say things, so you can’t do anything about what they have said, nor can you judge the content or intents of their heart in having said it. If someone has said something good about your preaching, take it to the Lord in prayer as an opportunity to say, “Lord, apart from you I can do nothing” (John 15:5); “therefore, Lord, apart from you I can do nothing good.” Allow their words of praise to be an opportunity for humility before the King. If you are praised for a fine message, smile and say, “Thank you” then humble yourself before the Lord. Even if such a one were prone to flattery with gushing words, do not condemn or give occasion to the flesh. Just say, “thanks” because if it was a genuine praise, from the Spirit of the Lord dwelling in that person, you have failed to give God thanks for every thing (1 Thes. 5:18).
Pray because someone might say something bad about your preaching. Again, you can’t do anything about what people say. Make it an opportunity to show tremendous humility before the Lord. If they are a brother or sister in the faith, and not espousing gross heresy in their criticism, put on a heart of compassion for them, expressing kindness, humility, gentleness, and patience as you forebear with them in love (Col. 3:12-13). And thank them for bearing with you.
Pray that, as John the Baptist, you decrease and He increase as a result of the privilege given to you to preach and teach His Word.
In my first pastorate I used to joke about working only 35 minutes a week because many people that attend church REALLY DO THINK that the few minutes we are in the pulpit is all that we do (here, in Scammon Bay, they know that I work 45-50 minutes a week! since I give longer messages). But as you can see, the teaching elder is truly worthy of his reward (1 Tim. 5:17-18).
I received an email recently from a dear brother who has been called to his first pastorate. In mentioning this blessed opportunity to serve the Lord as a settled pastor to a congregation, he solicited my advice concerning sermon preparation.
Because I have not been given over to a lot of typing lately, as explained in a recent posting of our newsletter, I shared with him in an email some things that I had been putting together for the brother that may be replacing me as pastor in Scammon Bay (and if he's not replacing me, he is at least minstering as teaching elder in the interim). At any rate, I thought the following was not only helpful for teaching and preaching pastors, but also for all the saints in their study of the Scriptures.
This isn't an exhaustive list of things to do, or not to do; nevertheless, I believe that it is a fair compilation of what I believe are the most important truths that I could muster to type at this time.
I. IN PREPARATION… (unfolding the gospel)
A. Power of the Spirit (Spirit Empowering Prayer):
“But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (1 Pet. 4:7).
“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Phil. 4:6, NKJV).
If I were short on time (because as a pastor things ALWAYS come up), I give greater priority to prayer over the open text to be considered than to the deeper research of an original word study, etc. Read it and pray. Read it and ask the Lord. It is far better to preach fewer words with the Holy Spirit’s empowerment than to say a multitude of words with flawless exegesis that merely comes from the flesh of a preacher or teacher that has studied well.
Remember, I promote, advocate, and encourage the deep study of God’s Word, as well as cherishing the precious truths of reformed and fundamental doctrine; nevertheless, we must always bear in mind that it is ALWAYS the Spirit’s work in the lives of believers being edified through God’s Word, and in the lives of unbelievers unto salvation by the preaching of the Cross as revealed in God’s Word. Therefore, pray to be empowered in what God has certainly revealed to your soul, rather than trying to uncover new insights (that is, new to you) without His empowerment. And, pray for a harmonious balance of the two, rich fellowship with God in prayer (for that is where the empowerment comes from) and the joy of discovering the truth of God in Christ through His awesome, excellent, and sufficient Word of Scripture.
Additionally, give more time to your own personal devotions in the Word. If it means that you have to rise up a few or several hours earlier than anyone else, then do it (Psa. 63:1). Worship the Lord in prayer first, then, intercede on behalf of His people, and finally pray over the upcoming text. This may mean that you must lay other things you love on the altar of sacrifice. It meant just that for me. And in that,
It means establishing certain priorities. But don’t let those priorities place your family behind the “ministry” in the name of Christ. Your care for your family should never be a lesser priority than your care for the ministry of the saints. As the church is called Christ’s wife (Eph. 5:25-33), we, as men of God especially, should lay down our lives for our wives, because this is a tangible witness of Christ’s love for His church. As a father, you are also responsible to pour your life into your children (Eph 6:4). Since we have been adopted as dear children in Christ (John 1:12), then the neglect of our children for the sake of ministering to the saints sends a mixed signal to the church that God has called us to serve. The church is, after all, called the family of God (Eph. 3:15). And with that,
I have found it most beneficial in my own ministry to begin our day as a family with a family devotion, before everyone rushes off with their day. As the head of my family, I have endeavored diligently to have a family devotion early from Monday through Saturday. Not only is it a great source of joy, but often, a tremendous resource of insight for message preparation.
B. Priority of the Atonement (Cross-Centered Perspective):
“For I determined not to know any thing among you, save Jesus Christ, and Him crucified” (1 Cor. 2:2).
“But God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14).
If our study, reading, or devotions in God’s Word do not bring us to the truth, and boast in the truth, of the crucifixion of Christ, i.e., His vicarious atoning work upon Calvary’s tree, we have gained very little from the precious message of Scripture.
The hope, comfort, edification, encouragement, and enlightenment we receive in God’s Word comes from the truth that Christ’s offices as Prophet, Priest, and King, and His ministry as Advocate, are revealed to our lives, and fulfilled in our lives, because of His work as the Propitiation. Our reasonable service and acceptable sacrifice (Rom. 12:1) only comes by God’s mercy, Christ’s atoning sacrifice (Tit. 3:4-8). Therefore, the renewing of our minds (Rom. 12:2) comes by the cleansing and washing of His holy Word unto sanctification (Eph. 5:26).
If we have been reconciled to God by the Cross of Christ, and have access to the Father by the Holy Spirit through the Cross of Christ (Eph. 2:16, 18), how could we possibly think we would receive insights into His Word and illumination from the Scriptures apart from prayer that reveals the Atoning Work? Further, how could we possibly expect to proclaim God’s will and prophetic Word apart from the truth of the Cross? Quite simply, we can’t.
How important is the place of the Cross in our prayers, personal devotions, and preaching from the pulpit? Its priority is so great that I’ll basically reiterate what I said in the first paragraph of this section: if we are not brought to the Cross in our prayers and our personal devotions in God’s Word, our time was spent in vain.
C. Person of Jesus Christ (Christ-Exalted Purpose):
“But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Heb. 11:6).
“Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:9-11).
Our studies are not to bring us to merely know things about God, but to know Him. We certainly betray our idolatry when we ever think things like, “When I get to heaven, I can’t wait to talk to Moses...” or Paul, Jonah, or Abraham, etc. When we get to heaven, and see our Master face to face, we will not turn to the right or to the left, nor will we even dwell upon thoughts about ourselves. We will be so taken with the majesty of Christ, our Lord, that to cast our attention, affection, and adoration to any other thought but Himself, would be utterly unthinkable.
To know Christ is not an ignorant faith. Our relationship with Him grows spiritually through supernatural means: by knowledge of Him through His holy Word (John 17:17; 2 Cor. 10:5). Therefore, as God uses His Word, by the power of His Spirit, to convey information about Himself, and to enhance our knowledge and understanding of Himself, by it He also matures us, deepens us, and strengthens us in our relationship with Himself.
In our studies of God’s Word, it is more important to diligently seek Christ to know Him by His Word, than to prepare for a sermon, message, or teaching to express God’s Word. Any fool can stand at a pulpit and preach Christ (Phil. 1:15-18), but it is certainly a much better gift to proclaim the Christ whom we know, and the Christ who knows us and calls us by name. It would be a sad, nay, horrifying commentary upon a pastor’s life to be remembered for knowing a lot about God and the Bible rather than for those who heard him remembering only the Christ he knows and the Christ who knows him. May we labor to have that as our epitaph.
II. IN PRESENTATION… (preaching the gospel)
A. Power of the Spirit (Spirit Empowered Prayer):
“But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt. 6:7).
The verse of Scripture that says, “Pray without ceasing” (1 Thes. 5:17), was not given for preachers to go on endlessly in public worship. Nor, was it given for us to preach another 5 or 10 minutes, expressing the things we didn’t have time for.
[I know that I have been guilty of this one; however, I pray that I have been getting better and not submitting to the flesh, growing in grace and faith, by God’s mercy.]
Pray before expounding the Scriptures and upon completion of your message, but keep your prayer short and sincere to God in Christ’s name, as a genuine invocation, benediction, supplication, thanksgiving, or whatever the case may be.
As pastors, we should make it a dedicated, devotional, and disciplined practice to determine to keep our private prayers long in the closet and short in public assembly. Keep this in mind.... There were only 20 Greek words written to record the Lord’s public prayer to the Father when He raised Lazarus from the dead (John 11:41-42). There were nearly 500 Greek words written (I counted 486 but I may have miscounted) to record the Lord’s private prayer to the Father in the Garden of Gethsemane (John 17:1-26).
B. Priority of the Atonement (Cross-Centered Perspective):
“For the preaching of the Cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Cor. 1:18).
As preachers and expositors of God’s Word, we need to ask ourselves this question: Has my preaching, teaching, and handling of God’s Word brought people to the Person of Jesus Christ through the Cross of Jesus Christ?
If dreams, visions, videos, music, denominations, good works, church programs, warm and fuzzy feelings, or anything whatsoever, or any person other than Jesus Christ of Nazareth, has been exalted above the Atonement of God in the Cross of Jesus Christ; or any of these things have been given equal place to the atoning Sacrifice of Christ, let them be anathema, and even preached against from your pulpit (Gal. 1:8).
Again, at the risk of sounding like a government employee from the Department of Redundancy Department, I must reiterate the centrality and importance of the Cross of Christ in preaching and teaching. If our preaching, teaching, and exposition of God’s Word do not bring the hearer to Calvary’s tree, our preaching is in vain (Gal. 6:14). And if Christ’s work on the Cross did not atone for our sins and remove God’s wrath from us, there could be no resurrection. If there were no resurrection, our faith is in vain, and we are yet in our sins (1 Cor. 15:17). If our sins are not forgiven, why then do we preach?
C. Person of Jesus Christ (Christ-Exalted Purpose):
“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:3).
“And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols. Amen” (1 John 5:20-21).
Because we have met with the Lord in our private prayer closets, because we have gotten to know Him through His Word, because we have grown closer to Him and more intimately with Him, we are basically introducing the congregation to the Person that we have met in the Word through prayer.
When we don’t present the Person of Jesus Christ from the truth of Scripture, because of the weakness and corruption of our flesh, there is a tendency to cling to traditional, even superstitious images of Him. This is idolatry, and hence, the apostle’s admonition to keep ourselves from idols.
III. IN POST-PREACHING PONDERINGS…
“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6).
Most of us, if not all of us, have a tendency to think we may have forgotten to preach something we believe to be important for the congregation. Don’t fret over that. First, don’t fret because worry is a sin, expressing our lack of trust in Christ (Phil. 4:6; 1 Pet. 5:7); and second, because none of us, now, or when we are glorified, could ever exhaust the infinite glory, wonder and excellency of the majesty of Christ (Rom. 11:33). You and I can’t preach sufficiently about the infinite goodness of God for all of eternity, let alone in 45 minutes.
Also, pray. Come Monday, don’t merely pray for the week’s upcoming messages. Pray that you and the congregation grow in that which the Lord has given in His Word and through His Word. Pray that God’s people are apprehending the grace of God in prayer through His preached Word. Pray that the preached Word finds an anchor in their souls and takes root in good soil such that the Lord’s sheep find much more illumination in their devotional passages of Scripture throughout the week.
Pray because someone might say something good about your preaching. You can’t do anything about what people say. People have mouths, and therefore, they say things, so you can’t do anything about what they have said, nor can you judge the content or intents of their heart in having said it. If someone has said something good about your preaching, take it to the Lord in prayer as an opportunity to say, “Lord, apart from you I can do nothing” (John 15:5); “therefore, Lord, apart from you I can do nothing good.” Allow their words of praise to be an opportunity for humility before the King. If you are praised for a fine message, smile and say, “Thank you” then humble yourself before the Lord. Even if such a one were prone to flattery with gushing words, do not condemn or give occasion to the flesh. Just say, “thanks” because if it was a genuine praise, from the Spirit of the Lord dwelling in that person, you have failed to give God thanks for every thing (1 Thes. 5:18).
Pray because someone might say something bad about your preaching. Again, you can’t do anything about what people say. Make it an opportunity to show tremendous humility before the Lord. If they are a brother or sister in the faith, and not espousing gross heresy in their criticism, put on a heart of compassion for them, expressing kindness, humility, gentleness, and patience as you forebear with them in love (Col. 3:12-13). And thank them for bearing with you.
Pray that, as John the Baptist, you decrease and He increase as a result of the privilege given to you to preach and teach His Word.
In my first pastorate I used to joke about working only 35 minutes a week because many people that attend church REALLY DO THINK that the few minutes we are in the pulpit is all that we do (here, in Scammon Bay, they know that I work 45-50 minutes a week! since I give longer messages). But as you can see, the teaching elder is truly worthy of his reward (1 Tim. 5:17-18).
Wednesday, December 19, 2007
New Vayahiy Newsletter
merry christimas to you!
“For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:16-17).
The latest edition of our Vayahiy Newsletter is available by CLICKING HERE.
“For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:16-17).
The latest edition of our Vayahiy Newsletter is available by CLICKING HERE.
Tuesday, November 27, 2007
My Public Apology to Dr. David Cox
I’m taking this opportunity to make a public apology to Dr. David Cox, former pastor of First Baptist Church of Daytona Beach, FL.
In an article I had written and posted on the Internet February 14, 2007, titled “Handling Heresy,” I wrote a paragraph that flatly and erroneously stated that Dr. Cox used Purpose Driven practices and that the congregation stood up against “unscriptural methods” whereas from the references cited in the original article, there is no mention of the methods being Purpose Driven, Market Driven, or Seeker Sensitive.[i]
Even if Dr. Cox used these methods, and I now realize that he hadn’t, I wrongly used his situation and circumstance to illustrate my article. The information available did not back up my assumption or insinuation. For this, there is no excuse. In this, I have sinned against God and also against David Cox, his family, and those he has faithfully ministered to.
Before writing this public apology and retraction, I found this article written by Norm Miller of the Baptist Press, “David Cox resigns FBC Daytona Beach pastorate.” Excerpts of David’s resignation addressed to 500+ members of the congregation clearly express a genuine pastor’s heart for a body of local believers; and that he desires not to see a split church, a broken church, or individuals harmed within that local assembly over controversies that may actually amount to nothing more than differences of opinion in philosophies of ministry.[ii]
When this had first come to my attention, I had the opportunity to privately apologize to Dr. David Cox for having done such a harmful and careless thing. I have also repented before the Lord for having caused Dr. Cox and his family any extra pain, grief, or anxiety above what they must have already experienced in going through this very sad situation. Dr. Cox, his family, and the congregation of FBC Daytona Beach should certainly be in our prayers for every blessing in Christ in heavenly places.
I’m tremendously grateful to David Cox for his heartfelt reception of my private apology and his willingness to be reconciled to me as a brother in Christ. Praise be to God who has allowed us to take part in His ministry of reconciliation.[iii]
I am reminded that, although God converts a sinner such as I, and translates me into a state of grace, freeing me from the bondage under sin, and by His grace alone has enabled me freely to will and to do that which is spiritually good; yet, because of my remaining corruptions, I not only do or perfectly will that which is good, but I can also will that which is evil.[iv] That old adage should not merely say, “Not perfect; but forgiven,” but it should more correctly read, “Not perfect; but forgiven, reconciled, and growing in grace and sanctification for the glory of God.”
It is certain that our lives are a vapor that appears for a little time and vanishes away; and that we must walk circumspectly, redeeming the time.[v] Though I had failed to walk circumspectly when I wrote that article in February, I am so thankful that this situation has given me the opportunity to grow personally in grace and faith.
I humbly remain ever…
...at the Cross and in God’s Word by His grace,
jon cardwell
[i] http://thewordunbroken.blogspot.com/2007/02/handling-heresy.html
[ii] http://www.bpnews.net/bpnews.asp?ID=24831
[iii] see 2 Corinthians 5:17-21
[iv] John 8:36; Romans 7:15-23; Philippians 2:13; Colossians 1:13; see also Chapter 9, paragraph 4 of 1689 London Baptist Confession of Faith
[v] James 4:14; Ephesians 5:15-16
In an article I had written and posted on the Internet February 14, 2007, titled “Handling Heresy,” I wrote a paragraph that flatly and erroneously stated that Dr. Cox used Purpose Driven practices and that the congregation stood up against “unscriptural methods” whereas from the references cited in the original article, there is no mention of the methods being Purpose Driven, Market Driven, or Seeker Sensitive.[i]
Even if Dr. Cox used these methods, and I now realize that he hadn’t, I wrongly used his situation and circumstance to illustrate my article. The information available did not back up my assumption or insinuation. For this, there is no excuse. In this, I have sinned against God and also against David Cox, his family, and those he has faithfully ministered to.
Before writing this public apology and retraction, I found this article written by Norm Miller of the Baptist Press, “David Cox resigns FBC Daytona Beach pastorate.” Excerpts of David’s resignation addressed to 500+ members of the congregation clearly express a genuine pastor’s heart for a body of local believers; and that he desires not to see a split church, a broken church, or individuals harmed within that local assembly over controversies that may actually amount to nothing more than differences of opinion in philosophies of ministry.[ii]
When this had first come to my attention, I had the opportunity to privately apologize to Dr. David Cox for having done such a harmful and careless thing. I have also repented before the Lord for having caused Dr. Cox and his family any extra pain, grief, or anxiety above what they must have already experienced in going through this very sad situation. Dr. Cox, his family, and the congregation of FBC Daytona Beach should certainly be in our prayers for every blessing in Christ in heavenly places.
I’m tremendously grateful to David Cox for his heartfelt reception of my private apology and his willingness to be reconciled to me as a brother in Christ. Praise be to God who has allowed us to take part in His ministry of reconciliation.[iii]
I am reminded that, although God converts a sinner such as I, and translates me into a state of grace, freeing me from the bondage under sin, and by His grace alone has enabled me freely to will and to do that which is spiritually good; yet, because of my remaining corruptions, I not only do or perfectly will that which is good, but I can also will that which is evil.[iv] That old adage should not merely say, “Not perfect; but forgiven,” but it should more correctly read, “Not perfect; but forgiven, reconciled, and growing in grace and sanctification for the glory of God.”
It is certain that our lives are a vapor that appears for a little time and vanishes away; and that we must walk circumspectly, redeeming the time.[v] Though I had failed to walk circumspectly when I wrote that article in February, I am so thankful that this situation has given me the opportunity to grow personally in grace and faith.
I humbly remain ever…
...at the Cross and in God’s Word by His grace,
jon cardwell
[i] http://thewordunbroken.blogspot.com/2007/02/handling-heresy.html
[ii] http://www.bpnews.net/bpnews.asp?ID=24831
[iii] see 2 Corinthians 5:17-21
[iv] John 8:36; Romans 7:15-23; Philippians 2:13; Colossians 1:13; see also Chapter 9, paragraph 4 of 1689 London Baptist Confession of Faith
[v] James 4:14; Ephesians 5:15-16
Saturday, November 10, 2007
I AM... YHWH or YHVH?
"And God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exodus 3:14).
As kind of a supplementary piece for the previous essay, "No Other Name Under Heaven," I thought this might give you a little light-hearted perspective on this whole "names" issue.
A Bible student approached me once and said, "Jon, you speak Hebrew... how do you pronounce the name of the LORD? Yahweh or Yahveh?"
"YAHVEH," I answered without a moment's pause.
"Thank you," he smiled.
"Your velcome," I replied.
* * *
Moses was a stutterer and I'm pretty sure that God knew who Moses was talking about when he said the LORD's name.
When my children were babies, and they couldn't pronounce my name or even call me dad, their coos, smiles, and even their drool, gave me incredible joy.
I'm pretty sure that whether I pray to the LORD, YHVH, YHWH, Abba, or heavenly Father, in the name of Yeshua, Yashua, Y'shua, Ieeosous, or Jesus, if I am doing so as His child according to His Word, God knows exactly who I'm addressing... and it gives Him incredible joy.
As kind of a supplementary piece for the previous essay, "No Other Name Under Heaven," I thought this might give you a little light-hearted perspective on this whole "names" issue.
A Bible student approached me once and said, "Jon, you speak Hebrew... how do you pronounce the name of the LORD? Yahweh or Yahveh?"
"YAHVEH," I answered without a moment's pause.
"Thank you," he smiled.
"Your velcome," I replied.
* * *
Moses was a stutterer and I'm pretty sure that God knew who Moses was talking about when he said the LORD's name.
When my children were babies, and they couldn't pronounce my name or even call me dad, their coos, smiles, and even their drool, gave me incredible joy.
I'm pretty sure that whether I pray to the LORD, YHVH, YHWH, Abba, or heavenly Father, in the name of Yeshua, Yashua, Y'shua, Ieeosous, or Jesus, if I am doing so as His child according to His Word, God knows exactly who I'm addressing... and it gives Him incredible joy.
No Other Name Under Heaven
“Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:10-12).
I was emailed a question concerning the name Yeshua as the name of Jesus. The basic gist of the question was this: Is the Hebrew name Yehsua or Yashua a legitimate name for our Lord?
The inquiry came as a result of an article that stated that, not only was Yeshua absent from the Greek New Testament, but that the name Yeshua for our Lord was absent from the Old Testament as well.
Actually, it is true that the Messiah was never prophesied in the Hebrew Scriptures as having the name Yeshua. The name Yeshua, however, is mentioned 30 times in the Old Testament.
Additionally, I need to clarify right away that there have been several groups within the Hebrew Roots Movement (HRM) that have sprung up of late; and many of these are really no more than cults. They suggest that the only name that should be used to refer to the Messiah is Yeshua (or Yashua or Y’shua or some transliterated pronunciation of the Hebrew letters Yod-Shin-Vav-Aiyn).[1]
Please keep in mind that I’m not suggesting that every Messianic or Hebrew congregation that believes in Jesus Messiah is a cult. AND, I’m not suggesting that using the name Yeshua only and the name YHVH only are indications that the group is a cult. I am saying, however, that if an assembly of “Christian believers” is proposing this: BEWARE. At the very least, they are presenting a posture of legalism within their congregations, and err, greatly, not knowing the sovereign grace of God in the New Covenant; nor do they know the Hebrew Scriptures and their prophetic significance concerning the names of the LORD and His Messiah.
We must keep in mind that the name, rank, title, and position in Hebrew thinking are very synonymous, not on every occasion, but can be on many. For example:
“For unto us a child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6).
These are not only what our Messiah does, but who He is, what His names are, and how He is called... Pele (Wonderful), Yo’etz (Counsellor), El Gabor (Mighty God), Aviyad (Everlasting Father), Sar Shalom (Prince of Peace).
THOU SHALT CALL HIS NAME JESUS
“And she shall bring forth a son, and thou shalt call His name JESUS: for He shall save His people from their sins” (Matthew 1:21).
The name of our Lord is throughout the New Testament, translated, or transliterated, “Jesus” from the Greek Ieesoun (cf. Matthew 1:21). The Greek, Ieesoun contains within it the Greek word for salvation, soosa.
In Greek, a portion of Matthew 1:21 may be translated, “...And you shall name His name Ieesoun (Jesus) for He soosei (shall save) His people from their sins.”
Interestingly, if this statement were spoken in Hebrew to a Jew, it would have incredible significance. The name Jesus in Hebrew, Yeshua, means “shall save,” the future tense of the verb shua, in third person singular. The sentence would be written in Hebrew:
“...V’Qarat Et Shmo Yeshua Kiy Hu Yeshua Et Amo M’Chatotiyhem.”
That is,
“...and you shall call His name Yeshua for He yeshua His people from their sins.”
The name of Jesus here, would be spelled with the Hebrew letters Yod-Shin-Vav-Aiyn.
Now, the name of Jesus IS actually written in the Old Testament, and I believe it has prophetic significance (much of which I will not get into here).
One such reference is this:
“The seventh to Hakkoz, the eighth to Abijah, the ninth to Jeshua, the tenth to Shecaniah” (1 Chronicles 24:10-11).
As the 24 courses of the descendents of Aaron were divided by David according to the passage above, Jeshua (Yeshua) was the 9th course of the priesthood. It is interesting to note that Jeshua (Yeshua) follows Abijah (Aviyah), the 8th course. Aviayah means, “my Father is YAH” or “my Father is the LORD” and this was the same course to which Zachariah, the father of John the Baptist, belonged (Luke 1:5).
Therefore, we might read the 8th and 9th courses together in this way: “My Father is YAH; He will save.” Therefore, John the Baptist, from the course of Aviayah, prepares the way for the Anointed (Meshiyach), because the heavenly Father of the Messiah, through Messiah, “will save” (Yeshua).
All told, the Hebrew Scriptures contain the name Yeshua 30 times: 1 Chronicles 24:11; 2 Chronicles 31:15; Ezra 2:2, 6, 36, 40; 3:2, 8, 9; 4:3; 5:2; 8:33; 10:18; Nehemiah 3:19; 7:7, 11, 39, 43; 8:7, 17; 9:4, 5; 10:9; 11:26; 12:1, 7, 8, 10, 24, 26
Further, in the Torah surveys I had written a few years back, I pointed out that the name of Jesus, was essentially contained in the books of Numbers and Deuteronomy, or at least prophetically hinted as such.[2]
JESUS BY NUMBERS
“...And Moses called Oshea the son of Nun Jehoshua” (Numbers 13:16).
Essentially, Moses changes the name of Oshea, the son of Nun, to Jehoshua. Its significance is found in Numbers 27:14-18, Deuteronomy 18:18, and Joshua 2:7. Jesus, Joshua, and Jehoshua are basically three different ways of saying the same name.
The son of Nun’s name, Hoshe’a, means “savior” or “deliverer.” Moses changed his name to Yehoshua, meaning “YAH has saved” or “YAH is salvation.” YAH, written with the Hebrew letters Yod-Heh, is not only a contraction of the four-lettered name of God from the burning bush, YHVH (Exodus 3:14), it is also the name of God from Psalm 68:4,
“Sing to God, sing praises to His name; Extol Him who rides on the clouds, by His name YAH, and rejoice before Him” (NKJV).
When Israel thirsted in the wilderness, God told Moses to speak to the Rock and water would come forth (Numbers 20:4-8). Moses took his rod in his hand as God commanded, but instead of speaking to the Rock, he struck the Rock; not just once as he did previously in Exodus 17:6, but twice (Numbers 20:9-11). The consequences of this transgression was that Moses would not lead the children of Israel into the Promised Land (Numbers 20:12).
The Rock in the wilderness was a prophetic type of Christ according to 1 Corinthians 10:4,
“And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” [3]
Therefore, Moses was shown the Promised Land from Mount Abarim (Numbers 27:12-14). Then Moses asked God for a successor and God tells him to lay hands upon Joshua, the son of Nun (Numbers 27:15-23). As Joshua was the successor to Moses, leading the congregation into the LORD’s Promised Land, Jesus is the fulfillment of the Law of Moses, leading His congregation into the LORD’s promised rest (Hebrews 4:8-11).
JESUS IN DEUTERONOMY
“I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of Him” (Deuteronomy 18:18-19).
Joshua, under the inspiration of the Holy Spirit, may have added the last two chapters to the book of Deuteronomy as there is an epilogue following death of Moses. A textual indication of this is found by the use of the word “us” in the narrative:
“Moses commanded us a law, even the inheritance of the congregation of Jacob” (Deuteronomy 33:4).
This would be in keeping with God’s overall prophetic design. As Joshua fulfills the deliverance begun by Moses, Jesus is the fulfillment and completion of the Law, as it is written,
“For Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4).
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17-18).
THE TESTIMONY OF JESUS
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of Me” (John 5:39).
“And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).
The name of Yeshua (Jesus), whether in Hebrew Scriptures or Greek New Testament, present far-reaching prophetic implications. The entire Bible speaks of Jesus and to the Hebrew mind, the name Yeshua has particularly special meaning, especially since the root of Jesus’ name is shua (salvation). I will only touch upon a few instances here:
The book of Joshua, as mentioned earlier, is our Lord’s name.
The book of Isaiah (Y’Shayahu) is our Lord’s name because Isaiah means, “YAH, He will save.”
The book of Hosea (Hoshea) means “savior” or “deliverer.”
NAMES OF MESSIAH IN HEBREW SCRIPTURES
These are just a few of the Old Testament names of Jesus Christ:
Her Seed (Zar’aka), Genesis 3:15
Son of My Sorrow (Benoniy), Genesis 35:18
Son of My Right Hand (Benyamiyn), Genesis 35:18
Lion of Judah (Gur Ariyah Y’hudah), Genesis 49:9
Shiloh (Shiyloh), Genesis 49:10
The Rock in Horeb (HaTzur BeChorev), Exodus 17:6
The Rock (Et HaSela), Numbers 20:11
Star Out of Jacob (Kokav M’Yaaqov), Numbers 24:17
The Prophet (Navi’iy), Deuteronomy 18:15
Captain of the LORD’s host (Sar Tzeva YHVH), Joshua 5:14
The Branch (Netzer), Isaiah 11:1
My Servant (Avdiy), Isaiah 52:13
The Redeemer (Goel), Isaiah 59:20
Righteous Branch (Tzemach Tzadiyq), Jeremiah 23:5
LORD’s Anointed (Meshiyach YHVH), Lamentations 4:20
One Shepherd (Ro’eh Echad), Ezekiel 34:23
David, My Servant (Avdiy David), Ezekiel 37:24
Messiah the Prince (Mashiyach Nagiyd), Daniel 9:25
Thine Holy One (Chasiydka), Psalm 16:10
Everlasting Priest (Kohen L’Olam), Psalm 110:4
Rejected Stone (Even Ma’asu), Psalm 118:22
Rose of Sharon (Chevatzelet HaSharon), Song of Songs 2:1
My Servant the Branch (Avdiy Tzemach), Zechariah 3:8
His Name the Branch (Tzemach Shmo), Zechariah 6:12
NAMES OF MESSIAH IN OTHER LANGUAGES
So is it good to call the Lord by the name Jesus? Absolutely. Is it good to call the name of the Lord, Yeshua? Of course. Must the Lord be called by only one of either of these names? Certainly not.
Here is the name Yeshua or Jesus in a few other languages:
Jezus in Dutch
Jeesuksen in Finnish
Jezi in Haitian Creole
Yesus in Indonesian
Iesum in Latin
Jesaus in Lithuanian
Ihu in Maori
Yesu in Swahili
Hesus in Tagalog
Isa in Turkish
What is the conclusion of this whole matter? Perhaps we can draw from Scripture to answer that.[4]
While on the coasts of Caesarea Philippi, Jesus asked His disciples, “Whom do men say that I the Son of man am?”
His disciples answered, “Some say that Thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.”
Then Jesus asked them, “But whom say ye that I am?”
That very same question is put to us today. Who do we say that Jesus Christ is? Will we answer as Simon Peter did, “Thou art the Christ, the Son of the living God?” Or will we answer as did other men?
Endnotes:
[1] Our Publications page has this essay available in PDF format to include the Greek and Hebrew spellings. You can find it under the topical heading of http://vayahiy.250free.com/PublicationsPDF.html
[2] Both booklets may be downloaded free of charge from our Publications Page. In PDF at http://vayahiy.250free.com/PublicationsPDF.html or MS Word at http://vayahiy.250free.com/PublicationsMSW.html
[3] This also presents to us an interesting insight (of the very many) with regard to the Lord’s words from the Cross, “I thirst” (John 19:28)… but that is a tremendous study all on its own.
[4] Matthew 16:13-16
I was emailed a question concerning the name Yeshua as the name of Jesus. The basic gist of the question was this: Is the Hebrew name Yehsua or Yashua a legitimate name for our Lord?
The inquiry came as a result of an article that stated that, not only was Yeshua absent from the Greek New Testament, but that the name Yeshua for our Lord was absent from the Old Testament as well.
Actually, it is true that the Messiah was never prophesied in the Hebrew Scriptures as having the name Yeshua. The name Yeshua, however, is mentioned 30 times in the Old Testament.
Additionally, I need to clarify right away that there have been several groups within the Hebrew Roots Movement (HRM) that have sprung up of late; and many of these are really no more than cults. They suggest that the only name that should be used to refer to the Messiah is Yeshua (or Yashua or Y’shua or some transliterated pronunciation of the Hebrew letters Yod-Shin-Vav-Aiyn).[1]
Please keep in mind that I’m not suggesting that every Messianic or Hebrew congregation that believes in Jesus Messiah is a cult. AND, I’m not suggesting that using the name Yeshua only and the name YHVH only are indications that the group is a cult. I am saying, however, that if an assembly of “Christian believers” is proposing this: BEWARE. At the very least, they are presenting a posture of legalism within their congregations, and err, greatly, not knowing the sovereign grace of God in the New Covenant; nor do they know the Hebrew Scriptures and their prophetic significance concerning the names of the LORD and His Messiah.
We must keep in mind that the name, rank, title, and position in Hebrew thinking are very synonymous, not on every occasion, but can be on many. For example:
“For unto us a child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6).
These are not only what our Messiah does, but who He is, what His names are, and how He is called... Pele (Wonderful), Yo’etz (Counsellor), El Gabor (Mighty God), Aviyad (Everlasting Father), Sar Shalom (Prince of Peace).
THOU SHALT CALL HIS NAME JESUS
“And she shall bring forth a son, and thou shalt call His name JESUS: for He shall save His people from their sins” (Matthew 1:21).
The name of our Lord is throughout the New Testament, translated, or transliterated, “Jesus” from the Greek Ieesoun (cf. Matthew 1:21). The Greek, Ieesoun contains within it the Greek word for salvation, soosa.
In Greek, a portion of Matthew 1:21 may be translated, “...And you shall name His name Ieesoun (Jesus) for He soosei (shall save) His people from their sins.”
Interestingly, if this statement were spoken in Hebrew to a Jew, it would have incredible significance. The name Jesus in Hebrew, Yeshua, means “shall save,” the future tense of the verb shua, in third person singular. The sentence would be written in Hebrew:
“...V’Qarat Et Shmo Yeshua Kiy Hu Yeshua Et Amo M’Chatotiyhem.”
That is,
“...and you shall call His name Yeshua for He yeshua His people from their sins.”
The name of Jesus here, would be spelled with the Hebrew letters Yod-Shin-Vav-Aiyn.
Now, the name of Jesus IS actually written in the Old Testament, and I believe it has prophetic significance (much of which I will not get into here).
One such reference is this:
“The seventh to Hakkoz, the eighth to Abijah, the ninth to Jeshua, the tenth to Shecaniah” (1 Chronicles 24:10-11).
As the 24 courses of the descendents of Aaron were divided by David according to the passage above, Jeshua (Yeshua) was the 9th course of the priesthood. It is interesting to note that Jeshua (Yeshua) follows Abijah (Aviyah), the 8th course. Aviayah means, “my Father is YAH” or “my Father is the LORD” and this was the same course to which Zachariah, the father of John the Baptist, belonged (Luke 1:5).
Therefore, we might read the 8th and 9th courses together in this way: “My Father is YAH; He will save.” Therefore, John the Baptist, from the course of Aviayah, prepares the way for the Anointed (Meshiyach), because the heavenly Father of the Messiah, through Messiah, “will save” (Yeshua).
All told, the Hebrew Scriptures contain the name Yeshua 30 times: 1 Chronicles 24:11; 2 Chronicles 31:15; Ezra 2:2, 6, 36, 40; 3:2, 8, 9; 4:3; 5:2; 8:33; 10:18; Nehemiah 3:19; 7:7, 11, 39, 43; 8:7, 17; 9:4, 5; 10:9; 11:26; 12:1, 7, 8, 10, 24, 26
Further, in the Torah surveys I had written a few years back, I pointed out that the name of Jesus, was essentially contained in the books of Numbers and Deuteronomy, or at least prophetically hinted as such.[2]
JESUS BY NUMBERS
“...And Moses called Oshea the son of Nun Jehoshua” (Numbers 13:16).
Essentially, Moses changes the name of Oshea, the son of Nun, to Jehoshua. Its significance is found in Numbers 27:14-18, Deuteronomy 18:18, and Joshua 2:7. Jesus, Joshua, and Jehoshua are basically three different ways of saying the same name.
The son of Nun’s name, Hoshe’a, means “savior” or “deliverer.” Moses changed his name to Yehoshua, meaning “YAH has saved” or “YAH is salvation.” YAH, written with the Hebrew letters Yod-Heh, is not only a contraction of the four-lettered name of God from the burning bush, YHVH (Exodus 3:14), it is also the name of God from Psalm 68:4,
“Sing to God, sing praises to His name; Extol Him who rides on the clouds, by His name YAH, and rejoice before Him” (NKJV).
When Israel thirsted in the wilderness, God told Moses to speak to the Rock and water would come forth (Numbers 20:4-8). Moses took his rod in his hand as God commanded, but instead of speaking to the Rock, he struck the Rock; not just once as he did previously in Exodus 17:6, but twice (Numbers 20:9-11). The consequences of this transgression was that Moses would not lead the children of Israel into the Promised Land (Numbers 20:12).
The Rock in the wilderness was a prophetic type of Christ according to 1 Corinthians 10:4,
“And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” [3]
Therefore, Moses was shown the Promised Land from Mount Abarim (Numbers 27:12-14). Then Moses asked God for a successor and God tells him to lay hands upon Joshua, the son of Nun (Numbers 27:15-23). As Joshua was the successor to Moses, leading the congregation into the LORD’s Promised Land, Jesus is the fulfillment of the Law of Moses, leading His congregation into the LORD’s promised rest (Hebrews 4:8-11).
JESUS IN DEUTERONOMY
“I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of Him” (Deuteronomy 18:18-19).
Joshua, under the inspiration of the Holy Spirit, may have added the last two chapters to the book of Deuteronomy as there is an epilogue following death of Moses. A textual indication of this is found by the use of the word “us” in the narrative:
“Moses commanded us a law, even the inheritance of the congregation of Jacob” (Deuteronomy 33:4).
This would be in keeping with God’s overall prophetic design. As Joshua fulfills the deliverance begun by Moses, Jesus is the fulfillment and completion of the Law, as it is written,
“For Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4).
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17-18).
THE TESTIMONY OF JESUS
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of Me” (John 5:39).
“And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).
The name of Yeshua (Jesus), whether in Hebrew Scriptures or Greek New Testament, present far-reaching prophetic implications. The entire Bible speaks of Jesus and to the Hebrew mind, the name Yeshua has particularly special meaning, especially since the root of Jesus’ name is shua (salvation). I will only touch upon a few instances here:
The book of Joshua, as mentioned earlier, is our Lord’s name.
The book of Isaiah (Y’Shayahu) is our Lord’s name because Isaiah means, “YAH, He will save.”
The book of Hosea (Hoshea) means “savior” or “deliverer.”
NAMES OF MESSIAH IN HEBREW SCRIPTURES
These are just a few of the Old Testament names of Jesus Christ:
Her Seed (Zar’aka), Genesis 3:15
Son of My Sorrow (Benoniy), Genesis 35:18
Son of My Right Hand (Benyamiyn), Genesis 35:18
Lion of Judah (Gur Ariyah Y’hudah), Genesis 49:9
Shiloh (Shiyloh), Genesis 49:10
The Rock in Horeb (HaTzur BeChorev), Exodus 17:6
The Rock (Et HaSela), Numbers 20:11
Star Out of Jacob (Kokav M’Yaaqov), Numbers 24:17
The Prophet (Navi’iy), Deuteronomy 18:15
Captain of the LORD’s host (Sar Tzeva YHVH), Joshua 5:14
The Branch (Netzer), Isaiah 11:1
My Servant (Avdiy), Isaiah 52:13
The Redeemer (Goel), Isaiah 59:20
Righteous Branch (Tzemach Tzadiyq), Jeremiah 23:5
LORD’s Anointed (Meshiyach YHVH), Lamentations 4:20
One Shepherd (Ro’eh Echad), Ezekiel 34:23
David, My Servant (Avdiy David), Ezekiel 37:24
Messiah the Prince (Mashiyach Nagiyd), Daniel 9:25
Thine Holy One (Chasiydka), Psalm 16:10
Everlasting Priest (Kohen L’Olam), Psalm 110:4
Rejected Stone (Even Ma’asu), Psalm 118:22
Rose of Sharon (Chevatzelet HaSharon), Song of Songs 2:1
My Servant the Branch (Avdiy Tzemach), Zechariah 3:8
His Name the Branch (Tzemach Shmo), Zechariah 6:12
NAMES OF MESSIAH IN OTHER LANGUAGES
So is it good to call the Lord by the name Jesus? Absolutely. Is it good to call the name of the Lord, Yeshua? Of course. Must the Lord be called by only one of either of these names? Certainly not.
Here is the name Yeshua or Jesus in a few other languages:
Jezus in Dutch
Jeesuksen in Finnish
Jezi in Haitian Creole
Yesus in Indonesian
Iesum in Latin
Jesaus in Lithuanian
Ihu in Maori
Yesu in Swahili
Hesus in Tagalog
Isa in Turkish
What is the conclusion of this whole matter? Perhaps we can draw from Scripture to answer that.[4]
While on the coasts of Caesarea Philippi, Jesus asked His disciples, “Whom do men say that I the Son of man am?”
His disciples answered, “Some say that Thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.”
Then Jesus asked them, “But whom say ye that I am?”
That very same question is put to us today. Who do we say that Jesus Christ is? Will we answer as Simon Peter did, “Thou art the Christ, the Son of the living God?” Or will we answer as did other men?
Endnotes:
[1] Our Publications page has this essay available in PDF format to include the Greek and Hebrew spellings. You can find it under the topical heading of http://vayahiy.250free.com/PublicationsPDF.html
[2] Both booklets may be downloaded free of charge from our Publications Page. In PDF at http://vayahiy.250free.com/PublicationsPDF.html or MS Word at http://vayahiy.250free.com/PublicationsMSW.html
[3] This also presents to us an interesting insight (of the very many) with regard to the Lord’s words from the Cross, “I thirst” (John 19:28)… but that is a tremendous study all on its own.
[4] Matthew 16:13-16
Thursday, November 8, 2007
The Power and Wisdom of God
Prior to the ascension of our Lord Jesus into heaven, He commanded His disciples to be witnesses unto Him and that the gospel be preached, to all nations, to every creature, and unto the uttermost parts of the earth.
“And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:18-20).
“And He said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:15-16).
“And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things” (Luke 24:46-48).
“Then said Jesus to them again, Peace be unto you: as My Father hath sent Me, even so send I you” (John 20:21).
“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
What does it mean to be Christ’s witnesses, martures in the Greek language? What does is mean to preach the gospel, or good news, which is the Greek euangelion?
PREACHING CHRIST CRUCIFIED
“But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” (1 Corinthians 1:23).
I know some very sincere, well-meaning Christian brothers that might suggest, from this verse, preaching Christ crucified, preaching the Cross unto salvation, is foolishness to the Greeks, that is, to those that do not know of the God of creation. They insist that the one preaching must logically explain that there is a God, that He is the God, and that He has revealed Himself through His Word, the Bible. Acts 17:22-32 is often cited as the proof text for this suggestion.
In the passage from Acts 17 above, the apostle Paul is in Athens, a prominent city of ancient Greece. Grecians were polytheistic, believing in many gods, and therefore, erected many altars, statues, and temples to honor their gods. Paul noticed an inscription on an altar that read Agnoostoo Theoo, “TO THE UNKOWN GOD.” Then Paul begins to preach of the Creator God of the Bible:
“Whom therefore ye ignorantly worship, Him declare I unto you. God that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands” (Acts 17:23-24).
Because they had no concept of the Biblical God of creation, they would propose, these Athenians would need to be taught from the very beginning of his message of whom it was that Paul was proclaiming. And because Paul used this kind of approach in order to lay some groundwork for his hearers, even to the extent of quoting a Greek poet (Acts 17:28), the conclusion reached by some is that this would be the Biblical precedent established for the means by which we must preach the gospel to those who have not grown up with facts and information about God.
Because, they say, more people have been indoctrinated with Darwinian evolution in these post-modern times, it would make more sense to approach our evangelism with the same kind of methods Paul used on Mars’ Hill.
I have to admit that, after I heard a minister present this kind of evangelism, it seemed reasonable to me… for a couple days until I prayerfully thought through it over the Scriptures.
But what really happened when Paul preached on Mars’ Hill? The Scriptures declare:
“And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them” (Acts 17:32-34).
Some gave an answer similar to that of Felix (Acts 24:25). Some mocked as Festus did (Acts 26:24). A few believed such as Dionysius, Damaris, and others.
After that, Paul went to Corinth (Acts 18:1-3) and he reasoned with the Jews and the Greeks, perhaps even convincing them through his discourses the truths concerning the Messiah (Acts 18:4), until Silas and Timothy arrived from Macedonia, whereas Paul straightly testified that Jesus of Nazareth was the Messiah that fulfilled the Scriptures (Acts 18:5). When Paul did this, they opposed him and blasphemed Christ (Acts 18:6).
Could it be that the Holy Spirit included Paul’s preaching at Mars’ Hill to give us an example of what NOT to do? Allow me to suggest that Paul realized in Corinth that preaching Christ, and Him crucified, was the power of God unto salvation. This is why he wrote to the Corinthian church,
“For I determined not to know any thing among you, save Jesus Christ, and Him crucified” (2 Corinthians 2:2).
You see, sometimes we forget that the God of creation has revealed Himself to all men. In fact, the apostle Paul, from Corinth, writes to the Christian believers at Rome to tell them this very truth, God revealed to all men:
“For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened” (Romans 1:20-21).
Now, returning to our verse, why, then, is the preaching of the Cross a stumblingblock to the Jews and foolishness to the Greeks?
First, of whom is the apostle Paul speaking? The Jews he was speaking of is easy to understand. Ioudaiois are the descendents of Abraham, Isaac, and Jacob who have received the Mosaic covenant.
As far as the Greeks, there is a little disparity between manuscripts. The Nestle Greek lexicon uses ethnesin. This is where we get our English word “ethnic” or “ethnicity.” It is a word that is typically translated heathen, Gentiles, or nations. In other words, these are non-Jews.
The Textus Receptus (received text) or “majority text” have the word Elleenoon. Typically, this word, whose root gives us our English words Hellenist and Hellenistic, was used to describe non-Jews (Gentiles), as in John 7:35. Yet, this word was also used to describe those who were ethnically or culturally Greek, as it was used to describe Timothy’s father in Acts 16:1-3.
Whichever word is used, it still conveys the same meaning as if both words were used because Elleenoon is used in 1 Corinthians 1:24.
Stumblingblock to the Jews
The word stumblingblock, Greek skandalon, is also translated “offense” or “occasion to fall” in the New Testament. It is where we get our English words “scandal” and “scandalous.”
The preaching of the Cross was a scandalous offense to the Jews because the Cross of Jesus Christ presented God’s salvation, not through the keeping of the Law of Moses, but through the sovereign grace of God by faith in the only precious work of Christ’s atoning death.
Foolishness to the Greeks
The word foolishness, Greek moorion, is only translated “foolishness” in the New Testament and is used five times all in 1 Corinthians. It’s where we get our English words “moron” and “moronic.”
The preaching of the Cross was moronic to the Greeks because the Cross of Jesus Christ presented justification, sanctification, and glorification, not through the increase of man’s wisdom and knowledge, but through the sovereign grace of God by faith in the only work acceptable unto God, the substitutionary death of Christ upon Calvary’s tree.
THE POWER AND WISDOM OF GOD
“But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men” (1 Corinthians 1:24-25).
The preaching of the Cross (1 Corinthians 1:23) is the power and wisdom of God. To whom? It is the power and wisdom of God to those whom God has called, whether they are Jewish or Greek.
Those that are “called” speaks of those who are “appointed.” Appointed by whom? God. “Called” is the Greek word kleetois. The first place this word is used in the New Testament is Matthew 22:14,
“For many are called, but few are chosen.”
In the case above, it means “invited.” Yet, in 1 Corinthians 1:24 it is used in the same way that it is used of Paul the apostle in Romans 1:1 and of the saints in Christ (believers) in 1 Corinthians 1:2. One could say that these “called” and “appointed” are the ones God has selected or elected.
It is by the supernatural power of God that the preaching of the Cross is wisdom unto those that hear the message.
The Power of God
“Power” is the Greek word dunamin. We get our English word “dynamite” from its Greek root. Dunameis is first mentioned in the Matthew 7:22 and translated “mighty works” or “wonderful works,”
“Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works?And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity” (Matthew 7:22-23).
Dunamin is also used to describe the power believers will have when the Holy Spirit comes upon them:
“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
These passages, among others, fulfill God’s prophetic promise from the Hebrew Scriptures:
“Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by My spirit, saith the LORD of hosts” (Zechariah 4:6).
Might and Power are the Hebrew words Chayil and Koach respectively. Chayil (might) means “wealth,” “strength,” “virtue,” or “valor.” Koach (power) means “ability,” “capacity,” “force,” “substance,” or “fruit.”
Both of these Hebrew words convey Jewish thinking upon the Law of Moses. Through one’s ability, capacity, substance, and strength in order to keep the commandments of the Law, one will receive wealth and valor while these acts produce fruit and virtue.
The Wisdom of God
“Wisdom” is the Greek word sofian. Sofia is first mentioned in the Matthew 11:19,
“The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.”
This entire passage, Matthew 11:1-30, speaks greatly of the Lord’s view of wisdom, and is its own study all by itself.
Wiser and Stronger Than Men
The Hebrew Scriptures tell us that the LORD God is transcendent; that is, the being of the infinite God rises far above our all things, including our limited knowledge. It is written,
“For My thoughts are not your thoughts, neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isaiah 55:8-9).
The New Testament Scriptures echo this same sentiment in Romans 11:33-35:
“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto Him again?”
This doesn’t mean that we can’t know ANYTHING about God. We certainly can know whatever God has revealed about Himself through Scripture by the Holy Spirit, as it is written,
“But ye have an unction from the Holy One, and ye know all things” (1 John 2:20).
Even the Lord Jesus says that we can know things about the truth of God:
“Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will shew you things to come” (John 16:13).
What it means, then, is that we can’t know EVERYTHING about God. In other words, the most loft intelligence, aspirations, and achievements of man cannot compare with the least of the things of God and the least of heaven’s majesty.
Therefore, the Spirit of God makes the reading of God’s holy Word, but especially the preaching of the Word, an effectual means of convicting and converting sinners, and of building them up in holiness and comfort, through faith to salvation. This may give us an interesting insight into the Lord’s words,
“Verily, verily, I say unto you, He that believeth on Me, the works that I do shall He do also; and greater works than these shall He do; because I go unto My Father” (John 14:12).
The preaching of Christ crucified is the greater work… because the Cross of Jesus Christ is the greatest, most precious work that the universe has ever witnessed. In fact, we really should go as far as to say that the Cross of Jesus Christ is the only truly great work there is, ever was, or ever will be; as the apostle Paul exclaims,
“But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Galatians 6:14).
For any work of our hands, the fruit of our labors, the righteous acts of our intent, if they do not spring forth from the truth of the Cross of Jesus Christ, then these things are nothing.
The preaching of the Cross is a stumblingblock to the Jews who are not called. The Jews are offended that their efforts to keep the venerated Law of Moses would amount to nothing, as the preaching of the Christ crucified is the power of God through the Holy Spirit.
The preaching of the Cross is foolishness to the Greeks who are not called. The critical thinking Greeks would think it utterly moronic to forsake their intellects for the preaching of Christ crucified.
NOT MANY WISE, MIGHTY, NOBLE
“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called” (1 Corinthians 1:26).
Calling, kleesin, means, “invitation;” however, its origin is related to the “called” of v.24. The first time this is used in the New Testament is in Romans 11:29, “For the gifts and calling of God are without repentance.” This, therefore, is addressed to those of us whom God has saved, those He is saving, and those He will save.
Wise Men, sofoi, is first seen in the New Testament from our Lord’s prayer to the Father in Matthew 11:25, “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”
Mighty, dunatoi, means, “able,” “capable,” or “possible.” We first encounter this word in Matthew 19:26 when the Lord says, “With men this is impossible; but with God all things are possible.”
Noble, eugeneis, means, “generous,” or “high rank,” or “well born.” This word is first used in the New Testament when Jesus tells the parable of the “nobleman” that had ten servants and ten pounds in Luke 19:12.
I remember reading a long time ago of an event where several men in England were speaking. One prominent intellectual (from Oxford or Cambridge or some such institution) encouraged the audience to evangelize the scholars and great academics because, he said, these will be able to effectively witness and minister to those of like station.
Dr. David Martyn Lloyd-Jones arose next to speak. He stated that, although he admired the previous speaker’s zeal and enthusiasm, the speaker was terribly wrong. Dr. Lloyd-Jones quoted 1 Corinthians 1:26.
The man rebuked by D. Martyn Lloyd-Jones expressed the same sentiments as many church leaders today. They believe that efficient means, creative methods, and ingenious devices from inspired men will produce inspired results. Please don’t think that I desire to degrade these men. I readily admit that these men are much better than I. This is so glaringly obvious because many men of this ilk have devised and implemented means, methods, and programs far more spectacular, and with far more ingenuity, than I could ever conceive of mustering within myself. In this, I do esteem these men with greater honor than myself, as it is written,
“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3).
FOOLISH AND WEAK THINGS
“But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27).
Foolish Things, moora, means, “dull,” “stupid,” or “absurd.” It is very closely related to moorian in v.23.
“And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:18-20).
“And He said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:15-16).
“And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things” (Luke 24:46-48).
“Then said Jesus to them again, Peace be unto you: as My Father hath sent Me, even so send I you” (John 20:21).
“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
What does it mean to be Christ’s witnesses, martures in the Greek language? What does is mean to preach the gospel, or good news, which is the Greek euangelion?
PREACHING CHRIST CRUCIFIED
“But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness” (1 Corinthians 1:23).
I know some very sincere, well-meaning Christian brothers that might suggest, from this verse, preaching Christ crucified, preaching the Cross unto salvation, is foolishness to the Greeks, that is, to those that do not know of the God of creation. They insist that the one preaching must logically explain that there is a God, that He is the God, and that He has revealed Himself through His Word, the Bible. Acts 17:22-32 is often cited as the proof text for this suggestion.
In the passage from Acts 17 above, the apostle Paul is in Athens, a prominent city of ancient Greece. Grecians were polytheistic, believing in many gods, and therefore, erected many altars, statues, and temples to honor their gods. Paul noticed an inscription on an altar that read Agnoostoo Theoo, “TO THE UNKOWN GOD.” Then Paul begins to preach of the Creator God of the Bible:
“Whom therefore ye ignorantly worship, Him declare I unto you. God that made the world and all things therein, seeing that He is Lord of heaven and earth, dwelleth not in temples made with hands” (Acts 17:23-24).
Because they had no concept of the Biblical God of creation, they would propose, these Athenians would need to be taught from the very beginning of his message of whom it was that Paul was proclaiming. And because Paul used this kind of approach in order to lay some groundwork for his hearers, even to the extent of quoting a Greek poet (Acts 17:28), the conclusion reached by some is that this would be the Biblical precedent established for the means by which we must preach the gospel to those who have not grown up with facts and information about God.
Because, they say, more people have been indoctrinated with Darwinian evolution in these post-modern times, it would make more sense to approach our evangelism with the same kind of methods Paul used on Mars’ Hill.
I have to admit that, after I heard a minister present this kind of evangelism, it seemed reasonable to me… for a couple days until I prayerfully thought through it over the Scriptures.
But what really happened when Paul preached on Mars’ Hill? The Scriptures declare:
“And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them” (Acts 17:32-34).
Some gave an answer similar to that of Felix (Acts 24:25). Some mocked as Festus did (Acts 26:24). A few believed such as Dionysius, Damaris, and others.
After that, Paul went to Corinth (Acts 18:1-3) and he reasoned with the Jews and the Greeks, perhaps even convincing them through his discourses the truths concerning the Messiah (Acts 18:4), until Silas and Timothy arrived from Macedonia, whereas Paul straightly testified that Jesus of Nazareth was the Messiah that fulfilled the Scriptures (Acts 18:5). When Paul did this, they opposed him and blasphemed Christ (Acts 18:6).
Could it be that the Holy Spirit included Paul’s preaching at Mars’ Hill to give us an example of what NOT to do? Allow me to suggest that Paul realized in Corinth that preaching Christ, and Him crucified, was the power of God unto salvation. This is why he wrote to the Corinthian church,
“For I determined not to know any thing among you, save Jesus Christ, and Him crucified” (2 Corinthians 2:2).
You see, sometimes we forget that the God of creation has revealed Himself to all men. In fact, the apostle Paul, from Corinth, writes to the Christian believers at Rome to tell them this very truth, God revealed to all men:
“For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened” (Romans 1:20-21).
Now, returning to our verse, why, then, is the preaching of the Cross a stumblingblock to the Jews and foolishness to the Greeks?
First, of whom is the apostle Paul speaking? The Jews he was speaking of is easy to understand. Ioudaiois are the descendents of Abraham, Isaac, and Jacob who have received the Mosaic covenant.
As far as the Greeks, there is a little disparity between manuscripts. The Nestle Greek lexicon uses ethnesin. This is where we get our English word “ethnic” or “ethnicity.” It is a word that is typically translated heathen, Gentiles, or nations. In other words, these are non-Jews.
The Textus Receptus (received text) or “majority text” have the word Elleenoon. Typically, this word, whose root gives us our English words Hellenist and Hellenistic, was used to describe non-Jews (Gentiles), as in John 7:35. Yet, this word was also used to describe those who were ethnically or culturally Greek, as it was used to describe Timothy’s father in Acts 16:1-3.
Whichever word is used, it still conveys the same meaning as if both words were used because Elleenoon is used in 1 Corinthians 1:24.
Stumblingblock to the Jews
The word stumblingblock, Greek skandalon, is also translated “offense” or “occasion to fall” in the New Testament. It is where we get our English words “scandal” and “scandalous.”
The preaching of the Cross was a scandalous offense to the Jews because the Cross of Jesus Christ presented God’s salvation, not through the keeping of the Law of Moses, but through the sovereign grace of God by faith in the only precious work of Christ’s atoning death.
Foolishness to the Greeks
The word foolishness, Greek moorion, is only translated “foolishness” in the New Testament and is used five times all in 1 Corinthians. It’s where we get our English words “moron” and “moronic.”
The preaching of the Cross was moronic to the Greeks because the Cross of Jesus Christ presented justification, sanctification, and glorification, not through the increase of man’s wisdom and knowledge, but through the sovereign grace of God by faith in the only work acceptable unto God, the substitutionary death of Christ upon Calvary’s tree.
THE POWER AND WISDOM OF GOD
“But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men” (1 Corinthians 1:24-25).
The preaching of the Cross (1 Corinthians 1:23) is the power and wisdom of God. To whom? It is the power and wisdom of God to those whom God has called, whether they are Jewish or Greek.
Those that are “called” speaks of those who are “appointed.” Appointed by whom? God. “Called” is the Greek word kleetois. The first place this word is used in the New Testament is Matthew 22:14,
“For many are called, but few are chosen.”
In the case above, it means “invited.” Yet, in 1 Corinthians 1:24 it is used in the same way that it is used of Paul the apostle in Romans 1:1 and of the saints in Christ (believers) in 1 Corinthians 1:2. One could say that these “called” and “appointed” are the ones God has selected or elected.
It is by the supernatural power of God that the preaching of the Cross is wisdom unto those that hear the message.
The Power of God
“Power” is the Greek word dunamin. We get our English word “dynamite” from its Greek root. Dunameis is first mentioned in the Matthew 7:22 and translated “mighty works” or “wonderful works,”
“Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works?And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity” (Matthew 7:22-23).
Dunamin is also used to describe the power believers will have when the Holy Spirit comes upon them:
“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
These passages, among others, fulfill God’s prophetic promise from the Hebrew Scriptures:
“Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by My spirit, saith the LORD of hosts” (Zechariah 4:6).
Might and Power are the Hebrew words Chayil and Koach respectively. Chayil (might) means “wealth,” “strength,” “virtue,” or “valor.” Koach (power) means “ability,” “capacity,” “force,” “substance,” or “fruit.”
Both of these Hebrew words convey Jewish thinking upon the Law of Moses. Through one’s ability, capacity, substance, and strength in order to keep the commandments of the Law, one will receive wealth and valor while these acts produce fruit and virtue.
The Wisdom of God
“Wisdom” is the Greek word sofian. Sofia is first mentioned in the Matthew 11:19,
“The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.”
This entire passage, Matthew 11:1-30, speaks greatly of the Lord’s view of wisdom, and is its own study all by itself.
Wiser and Stronger Than Men
The Hebrew Scriptures tell us that the LORD God is transcendent; that is, the being of the infinite God rises far above our all things, including our limited knowledge. It is written,
“For My thoughts are not your thoughts, neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isaiah 55:8-9).
The New Testament Scriptures echo this same sentiment in Romans 11:33-35:
“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto Him again?”
This doesn’t mean that we can’t know ANYTHING about God. We certainly can know whatever God has revealed about Himself through Scripture by the Holy Spirit, as it is written,
“But ye have an unction from the Holy One, and ye know all things” (1 John 2:20).
Even the Lord Jesus says that we can know things about the truth of God:
“Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will shew you things to come” (John 16:13).
What it means, then, is that we can’t know EVERYTHING about God. In other words, the most loft intelligence, aspirations, and achievements of man cannot compare with the least of the things of God and the least of heaven’s majesty.
Therefore, the Spirit of God makes the reading of God’s holy Word, but especially the preaching of the Word, an effectual means of convicting and converting sinners, and of building them up in holiness and comfort, through faith to salvation. This may give us an interesting insight into the Lord’s words,
“Verily, verily, I say unto you, He that believeth on Me, the works that I do shall He do also; and greater works than these shall He do; because I go unto My Father” (John 14:12).
The preaching of Christ crucified is the greater work… because the Cross of Jesus Christ is the greatest, most precious work that the universe has ever witnessed. In fact, we really should go as far as to say that the Cross of Jesus Christ is the only truly great work there is, ever was, or ever will be; as the apostle Paul exclaims,
“But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Galatians 6:14).
For any work of our hands, the fruit of our labors, the righteous acts of our intent, if they do not spring forth from the truth of the Cross of Jesus Christ, then these things are nothing.
The preaching of the Cross is a stumblingblock to the Jews who are not called. The Jews are offended that their efforts to keep the venerated Law of Moses would amount to nothing, as the preaching of the Christ crucified is the power of God through the Holy Spirit.
The preaching of the Cross is foolishness to the Greeks who are not called. The critical thinking Greeks would think it utterly moronic to forsake their intellects for the preaching of Christ crucified.
NOT MANY WISE, MIGHTY, NOBLE
“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called” (1 Corinthians 1:26).
Calling, kleesin, means, “invitation;” however, its origin is related to the “called” of v.24. The first time this is used in the New Testament is in Romans 11:29, “For the gifts and calling of God are without repentance.” This, therefore, is addressed to those of us whom God has saved, those He is saving, and those He will save.
Wise Men, sofoi, is first seen in the New Testament from our Lord’s prayer to the Father in Matthew 11:25, “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”
Mighty, dunatoi, means, “able,” “capable,” or “possible.” We first encounter this word in Matthew 19:26 when the Lord says, “With men this is impossible; but with God all things are possible.”
Noble, eugeneis, means, “generous,” or “high rank,” or “well born.” This word is first used in the New Testament when Jesus tells the parable of the “nobleman” that had ten servants and ten pounds in Luke 19:12.
I remember reading a long time ago of an event where several men in England were speaking. One prominent intellectual (from Oxford or Cambridge or some such institution) encouraged the audience to evangelize the scholars and great academics because, he said, these will be able to effectively witness and minister to those of like station.
Dr. David Martyn Lloyd-Jones arose next to speak. He stated that, although he admired the previous speaker’s zeal and enthusiasm, the speaker was terribly wrong. Dr. Lloyd-Jones quoted 1 Corinthians 1:26.
The man rebuked by D. Martyn Lloyd-Jones expressed the same sentiments as many church leaders today. They believe that efficient means, creative methods, and ingenious devices from inspired men will produce inspired results. Please don’t think that I desire to degrade these men. I readily admit that these men are much better than I. This is so glaringly obvious because many men of this ilk have devised and implemented means, methods, and programs far more spectacular, and with far more ingenuity, than I could ever conceive of mustering within myself. In this, I do esteem these men with greater honor than myself, as it is written,
“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3).
FOOLISH AND WEAK THINGS
“But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty” (1 Corinthians 1:27).
Foolish Things, moora, means, “dull,” “stupid,” or “absurd.” It is very closely related to moorian in v.23.
Wise, sofous, is basically the same word in a different tense as sofoi (wise men) from v.26.
Weak Things, asthenee, means, “sick,” “feeble,” “impotent,” or “without strength.” The first time this word is used in the New Testament is when our Lord speaks of His indictment upon the goats in His judgment in that day: “I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not” (Matthew 25:43).
Mighty, ischura, means, “strong,” “valiant,” or “powerful.”
God’s not redeeming the best of mankind, the strong and the wise, in order that He might use them because they have something to offer. That would express a need, a deficiency, in God; yet, that cannot be for there is nothing lacking in God. God is sufficient in Himself.
This is awesome and encouraging news. God saves totally depraved human beings, just like you and I, and uses them to proclaim the gospel because there is no way that we could get the glory in doing so. Except for the virtue that He has placed in us, there is nothing good in us whatsoever… and from our lips the everlasting gospel is proclaimed. This amazes the angels in heaven:
“To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven― things which angels desire to look into” (1 Peter 1:21, NKJV).
“His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms” (Ephesians 3:10, NIV).
It’s interesting to note that as moora also means dull, stupid, and absurd, the idea of making our worship services more exciting, interesting, or acceptable may just be violating Scripture, and hence, the very will of God.
God not only uses what is foolish, but it seems He takes pleasure in using those who are sick for His glory. Let’s just take a look at a very short list of the sick servants of the Lord:
David Brainerd suffered and finally succumbed to tuberculosis after only a few years of ministry to the American Indians.
Jonathan Edwards died of typhus fever.
Timothy Dwight, president of Yale University and grandson of Jonathan Edwards, died of cancer.
Robert Murray McCheyne died before his 30th birthday.
Asahel Nettleton never fully recovered after being stricken with typhus fever.
Charles Haddon Spurgeon, the “prince of preachers” suffered excruciating pain from gout and arthritis for most of the latter years of his adult life.
And let’s not forget the young pastor, Timothy, who suffered from stomach trouble: “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities” (1 Timothy 5:23).
Not only was the apostle Paul sick, he was glad for the Lord’s sake and for the glory of God: “And [God] said unto [Paul], My grace is sufficient for thee: for My strength is made perfect in weakness. [Then Paul remarks, M]ost gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9).
THE LOWLY AND DESPISED
“And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are” (1 Corinthians 1:28).
Not only are the sick, weak, dull, absurd, feeble, foolish, and infirmed called of God and used by God rather than the wise and mighty, He also uses the base and despised things of the world.
Base Things, agene, only appears here in this verse of the New Testament. It means, “lowly,” “humble,” or “humiliated.”
Despised, exoutheneemena, means, “nothing,” “despised,” “contemptible,” or “least esteemed.”
God confounds the pride of man’s efforts (“bring to nought”) through His use of the lowliest, most humiliated, and least esteemed people…
Why?
NO FLESH SHOULD GLORY
“That no flesh should glory in His presence” (1 Corinthians 1:29).
The New International Version reads, “…that no one may boast before Him.”
Should Glory, kaucheeseetai, means, “may boast,” “may take joy in,” or “may rejoice in.”
When we simply preach the Biblical truths of the gospel, using…
No flashy gimmicks
No man-made methods
No feel-good philosophy
No over-zealous emotionalism
No flattery
No fanaticism
…then God receives all the glory because it is only by His power; that is, by His Holy Spirit effectually saving human souls by God’s sovereign grace. When the weak, foolish, lowly, and despised are empowered by the Holy Spirit to preach and proclaim the everlasting gospel, we who are weak, foolish, lowly, and despised are built up in faith as we see the wisdom and strength of God to seek and to save the is lost.
GLORY IN THE LORD
“ But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord” (1 Corinthians 1:31-32).
What do we have to give that we haven’t received from the Lord first? Our true stewardship consists in realizing that, indeed, “For in Him we live, and move, and have our being” (Acts 17:28).
It is not what I have, but Christ who has me
It is not what I can give,
but in Christ who gave Himself upon the Tree
It is who He is, and only for His glory
That we may have the honor and
blessing to proclaim His story
If you would like a free download of an original copy of this publication in pdf, containing Greek and Hebrew words, you’ll find it on our Publications page under the “TOPICAL” subheading at http://vayahiy.250free.com/PublicationsPDF.html
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