WATCH OUT FOR THOSE "LYING TO
DECEIVE."
Eph. 4:3 Endeavouring to keep the
unity of the Spirit in the bond of
peace.
Eph. 4:11 And he gave some, apostles; and
some, prophets; and some,
evangelists; and some, pastors and
teachers;
Eph. 4:12 For the perfecting of the
saints,
for the work of the ministry,
for the edifying of the body of Christ: [education
only]
Eph. 4:13 Till we all come in the unity of THE
FAITH , [THE WORD, LOGOS]
and of the
knowledge of the Son of God, unto a perfect man
Eph 4:14 That we henceforth be no more
children, tossed to and
fro,
and carried about with every wind
of doctrine,
by the sleight of men, and
cunning
craftiness whereby they lie in
wait to deceive;
This unity is that you MUST take the
MARK OF THE BEAST.
-Panourg-os
(properisp.), on,
A. ready to do anything, wicked,
knavish,
II. in a less positively
bad sense, cunning, clever, smart,
“p. kai deinos” D. 1.3,
cf. Pl.Tht.177a,
Arist.EN1144a28;
“p. te kai sophos” Pl.R.409c;
“kompsos kai p.” Plu. 2.28a: Sup., Plb.5.75.2.
Adv. “-gōs, p. kai hupokritikōs legein ta epē” Ath.9.407a.
-“p. kai deinos” egein clever
at speaking, forcible, vehement,
style in oratory,
“d. hupo panourgias”
-Plat.
Rep. 409c But that cunning
fellow quick to suspect evil, and who has himself
done many unjust acts and who thinks
himself a smart trickster, [panourgos te kai sophos]
when he
associates with his like does appear to be
clever,
being
on his guard and fixing his eyes on the patterns
within himself.
But when the
time comes for him to mingle with the good and
his elders,
Sophos , ē, on, A. skilled
in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115,
cf. N.7.17;
“kubernētēs” A.Supp.770;
“mantis” Id.Th.382;
“oiōnothetas” S.OT484
(lyr.); of a sculptor, E.Fr.372;
even of hedgers and ditchers, Margites
Fr.2; but in this sense mostly of
poets and musicians, Pi.O.1.9,
P.1.42,
3.113;
en kithara s. E.IT1238
etc.; also en oiōnois, kithara, E. IT662,
1238
(lyr.);
God made men so that as long as
they are in the flesh they will be divergent in
opinions. We can no more all think alike than we
can all look alike. There is as much variety in our
mental, as there is in our physical makeup. This is not
an evil. It is good. It stimulates study and research.
It is the soul of all discussion and investigation.
Without it forbearance would be an unnecessary virtue
and patience would become a lost art. Of even greater
significance is the fact that if unity came by
intellectual agreement rather than as a grace-gift from
God, it could never produce a peace that passes understanding.
No one will deny that our human understanding is frail,
fallible and faulty. Peace that originated with it would
always be imperfect. A stream cannot rise above its
fountain or source.
Our unity is
in a person, not in our personal opinions. We
are one in Christ. Ours is the unity of the
Spirit. Nothing is more clearly taught in the word of
God. The Spirit of God dwells in every child of God.
There is but one Spirit and every
one in whom the Spirit dwells is one with every other
such person. Of course every one in whom the Spirit
dwells will exert a conscious effort continuously to
promote harmony and good will. He will be a peacemaker
because only such can be called the children of God. But
he will also recognize that harmony is a fruit of unity,
and not the reverse.
God no more
expects all of His children to be exactly alike than I
do my children. Nor does he "tighten the screws" on them
to enforce conformity any more than I would twist the
arms of the members of my physical family. The truth is
that His revelation teaches us we are different from
each other, and it is because of this we are able to
fulfill His purpose and carry out His will upon the
earth. Mere likeness in every detail would make this
impossible. A man is able to be one flesh with his wife,
not because they are alike, but because they are not.
Oneness is not exact likeness. Harmony cannot be
produced by harping on one string but by blending the
sounds from various instruments.
Areas of Diversity
1. In the
primitive community of saints there was a diversity of gifts
(1 Cor. 12:4-6). "Now there are varieties of gifts,
but the same Spirit; and there are varieties of service,
but the same Lord; and there are varieties of working,
but it is the same God who inspires them all in every
one." The variety is in the saints, the sameness is in
the Godhood. To eliminate the variety among the members
would make the purpose of God of none effect. It is only
when they recognize the source of their oneness that
they can achieve a common purpose. "To each is given the
manifestation of the Spirit for the common good" (verse
7). What was said of gifts bestowed supernaturally will
also be true of gifts derived naturally.
2. There is a
diversity of functions. "For as in one body we
have many members, and all members do not have the same
function, so we though many, are one body in Christ, and
individually members one of another" (Romans 12:4,5).
There is one question proposed by the Spirit which we
need to face. "If all were a single organ, where would
the body be?" (1 Cor. 12:19). The divine arrangement is
expressed in the next verse. "As it is there are many
parts, yet one body." Our very diversity in function
makes it possible to have unity in an entity.
3. There was a
diversity in understanding. Some had to be
addressed as babes in Christ (1 Cor. 3:1). Their grasp
of truth was elemental. "I fed you with milk, not solid
food; for you were not ready for it; and even yet you
are not ready." Others were mature. "Yet among the
mature we do impart wisdom" (1 Cor. 2:6). The
impartation of wisdom was always on the ability to grasp
what was taught. There was a difference from person to
person and from congregation to congregation.
4. There was a
diversity in knowledge. The apostle Paul pointed
out that all knowledge was relative (1 Cor. 8:2). God's
revelation is perfect for the purpose for which it was
given. Man's knowledge of it is not perfect. In the
community of saints at Corinth there were those who were
fully aware that "an idol has no real existence" and
"there is no God but one." There were others who were
not so positive. "However, not all possess this
knowledge. But some, through being hitherto accustomed
to idols, eat food as really offered unto an idol; and
their conscience, being weak is defiled." Thus the
saints were divided into "men of knowledge" (verse 10)
and "weak men" (verse 11). Yet they were both men for
whom Christ died and to sin against one of these
brethren was to sin against Christ.
5. There was a
diversity of customs. It was true that in
Christ Jesus there was neither Jew nor Greek, but it was
also true that there were Jews and Greeks in Christ
Jesus. These statements are not contradictory. The
gospel did not require a Jew to become a Greek, nor a
Greek to become a Jew, in order to be in Christ Jesus.
It was only in Christ they were one. This required
adjustment to local conditions upon the part of one who
traveled from one area to another visiting the saints (1
Cor. 9:19-23; 10:31-33).
Ragnar Bring
writes,
They were all one in
Christ. Their unity was far more profound than a
fellowship between those who hold similar views, or who
think alike, or who are brought together because of
social fellowship and equality. The unity in Christ
Jesus was a unity which remained in spite of external
inequalities, just as the unity of Christ with God
remained and did not in any way become less when Christ
emptied himself and became man, "born of woman born
under the law" (Commentary on Galatians, page
187).
The nature of
the unity in the early Christian communities was what
made them so effectual. The world of that day was
accustomed to a unity of exclusiveness which existed in
fraternities and burial societies. In these people were
brought together through mutual regard for each other
and because of common secular interests. There was
nothing strange about a synagogue composed of Freedmen,
even in Jerusalem (Acts 6:9). But to find a congregation
made up of men of different habits, customs, racial
origins, etc., laboring as a unit because of a common
love for Jesus this was impressive indeed. The deepest
unity can never be that of conformity. It must always be
unity which exists in and transcends diversity.
6. There was a
diversity in opinions. The apologists for "the
cult of the rubber stamp" can never successfully
negotiate the depths of Romans 14. Here is a chapter
deliberately designed by divine direction to tell us how
to maintain unity in actual diversity.
It forbids
contempt on the part of one group for another,
and forbids
censorship on the part of the other.
It begins with a
fiat statement that we must welcome men who differ with
us about matters of opinion,
and not for the
purpose of involving them in disputes or debates about
the differences.
"As for
the man who is weak in faith, welcome him, but not for
disputes over opinions."
John Mark
Hicks: the Spirit
dynamically WORKS among believers for unity.
The Spirit acts through them
This claims that the ONE GOD THE FATHER and the
Man Jesus as our Teacher are POWERLESS without
ANOTHER god person.
The POWER of God is
in the GOSPEL of the KINGDOM or Church.
Read each row from left to right to see the
emphasis.
|
Ephesians 3:1 For this
cause I Paul, the prisoner of Jesus
Read each column --
|
for you Gentiles
--------Across-----
|
Ephesians 3:2 If ye have heard
of the dispensation of the grace of God
which is given me to youward:
|
Ephesians 3:4 Whereby,
when ye READ, ye may UNDERSTAND my knowledge
in the mystery of Christ)
|
| Ephesians 3:5 Which in other ages
was not made known unto the sons of men, as it
is now revealed unto his holy apostles
and prophets by the Spirit; |
Ephesians 3:6 That the Gentiles
should be fellowheirs, and of the same body,
and partakers of his promise in Christ
by the gospel:
|
Ephesians 3:7 Whereof I was made
a minister, according to the gift of the grace
of God given unto me by the effectual working
of HIS power. |
Ephesians 3:8 Unto me, who am
less than the least of all saints, is this grace
given, that I should preach among the Gentiles
the unsearchable riches of Christ; |
| This is The Spirit OF
Christ 1 Peter 1:11; Revelation 19:10 |
Ephesians
3:9 And to make all men see what is the
fellowship of the mystery, which from the
beginning of the world hath been hid
in God, who created all things by
Jesus Christ: [The Word]
|
Ephesians 3:10 To the intent that
now unto the
principalities and powers in heavenly places
might be known BY the church the manifold
wisdom of God, |
Ephesians 3:11
According to the eternal purpose
which he purposed in Christ Jesus our
Lord: |
Ephesians 3:12 In whom we have boldness
and access with confidence by the
faith of him.
THE faith IS
THE Word.
|
|
Ephesians
3:13 Wherefore I desire that ye faint
not at my tribulations for you, which
is your glory.
Ephesians
3:14 For this cause I bow my knees unto the
Father
of
our Lord Jesus
Christ,
|
Ephesians 3:16 That he would
grant you, according to the riches of his
glory, to be strengthened with might by HIS Spirit
in the inner man; |
being rooted and
grounded in love,
Is
Parallel To
The SPIRIT in Ephesiahs 5 is the
WORD of Christ in Colossians 3
|
Ephesians 3:18 May be
able to comprehend with all saints
what is the breadth, and length,
and depth, and height; |
Parallel explanation.
Ephesians 3:17 That Christ may dwell in your hearts by faith; that ye,
|
Ephesians 3:19 And to know the
love of Christ, which passeth knowledge,
that ye might be filled with all the
fulness of God. |
Ephesians 3:20
Now unto him that is able to do exceeding
abundantly
above all that we ask or think, according to the
power that worketh in us,
Ephesians 3:21 Unto him be glory
in the church
by Christ Jesus throughout all ages,
world without end. Amen. |
- Confession – we confess
Jesus is Lord by the Spirit (1 Corinthians 12:3).
The very next verse shows that
those whom God has welcomed need not see everything
alike. There is room in Christ for men to believe
different things and still be one. One believes he may
eat anything, while the weak man eats only vegetables.
What reply is made to this by defenders of orthodoxy.
One man in Colorado who is the champion of a legalistic
code of conformity as God's ideal for His family,
declared in print that there was no room for varied
beliefs among those in Christ. He asserted that the only
believer was the man who could eat anything, while the
weak man acted through lack of faith. His predicament
only becomes greater for he has God welcoming men who
act through lack of faith, or without faith. The record
says, "He also who eats, eats in honor of the Lord,
since he gives thanks to God; while he who abstains,
abstains in honor of the Lord and gives thanks to God"
(verse 6). Will our brother have people honoring God
through their lack of faith?
Note the
expression "in honor of the Lord." This is the key to
many of our problems. When men cease to regard the
Lordship of Jesus over their lives, what they do is not
acceptable. But those who act "in honor of the Lord" may
differ greatly and may be exactly opposite in their
views about many things and still be accepted. No
legalist can ever grasp this! He will argue that "one of
them has to be wrong." Granted! Perhaps they are both
wrong. Then how can they be accepted? The answer is that
the basis of our acceptance is not that we are right
about everything. This would require no grace to save
us. Why is this not the basis of our acceptance? For the
simple reason that the kingdom of God does not mean
being right about such things. It is in a wholly
different sphere and upon a different plane. Being
correct or mistaken about such things as observing days
and eating meats does not affect our standing in it.
There can be "diversity of opinions" about all those
things in which the kingdom does not consist without
affecting the constituency of the kingdom. "For the
kingdom of God does not mean food and drink but
righteousness and peace and joy in the Holy Spirit"
(verse 17).
When I think
of the implications of this revelation from God, I am
startled to realize how we destroy the work of God over
matters wholly irrelevant to the kingdom of God. What we
are doing, of course, is trying to make the kingdom
after our own image. By seeking to become lords over the
faith of others we end up being our own God. Each
conformist uses himself as a criterion. Men must know as
much as he knows, see things as he sees them, interpret
passages as he explains them, hold the same opinion that
he holds. Divergency is a sin, not because of
disagreement with the party, for the party is but a
projection of the partisan. It is a sin because it does
not recognize his infallibility. To question him is to
question God.
When another
"infallible leader" arises in the party there must be a
division. The party is the world, the religious universe
of the factionalist, and there cannot be two infallible
interpreters in the same world while they differ with
each other. In case of difference each must have his own
world. Every factional leader thinks of his party as the
one holy, apostolic and catholic church of God on earth.
This is the position of the Roman pope as respects his
party. It is also the position of all the lesser papas
in all of the orthodox parties of our day. True, in the
changing climate of our day the pope has had to
reluctantly refer to others as "our separated brethren"
as do lesser popes refer to "brethren in error." Yet
there comes to all of us in the controversies over
means, methods and measures, the solemn warning, "Do not
for the sake of food, destroy the work of God" (Romans
14:20). Does this principle apply to that which sustains
a factional body as well as to that which feeds the
physical body?
One Voice
We want to
refer to one matter in connection with this which is so
apparent that only those who are blinded by prejudice
can fail to see it. Let us remember that when Paul wrote
to the Romans the questions relating to eating of meats
and observance of days were of tremendous importance and
significance. They seem inconsequential to us now
because they are not our problems. They have been
displaced by other issues which will some day seem as
trivial to others as questions about eating of meats
seem to us now. But brethren were destroying each other
over these matters when Paul wrote. The church was being
shattered. These matters were made tests of fellowship
and communion. If one had told the first century saints
that the time would ever come when these would no longer
trouble the body they would not have believed it. It
will help us to remember the conclusions of the apostle.
The entire
chapter (Romans 14) is given over to showing that men
should respect and treat each other as brethren in spite
of differing personal convictions upon these issues.
The word "brother" occurs over and over and the
expression "your brother" is of special importance.
The theme is that brotherhood is a relationship
created when God receives us (verse 3) and we need not
agree with each other upon everything either to become
brothers or to continue as such. After showing that we
may maintain our divergent views and emphases, and be
answerable only to God for them, the apostle
concludes, "May the God of steadfastness and
encouragement grant you to live in such
harmony with one another, in accord with
Christ Jesus, that together you may with one
voice glorify the God and Father of our
Lord Jesus Christ" (15:5,6).
Harmony with
one another, and accord with Christ Jesus, are not
contingent upon seeing everything alike. We do not have
to settle all of our differences to be in harmony with
one another. Harmony does not consist of seeing
everything alike on the understanding level, but
of welcoming one another on the faith level.
This is a higher level upon which peace that passes
understanding is created by the death of Jesus. He did
not die to create a union of philosophers but a family
of brothers. To predicate unity upon understanding is to
sublimate faith to human knowledge, that is, to destroy
the greater with the lesser. This makes the cross of
Christ of none effect. Those in Christ do not have to
settle all of their differences. All they need to do is
to settle their differences in Christ, that is,
to make the relationship He created by His blood greater
than anything about which they differ.
Notice again
the expression "one voice." It would be foolish for the
apostle to devote a whole chapter to proving that men
did not have to hold the same views or express the same
ideas about a great many troublesome things, and then
end up by saying they must all speak the same thing
about every point of controversy in order to please God.
We conclude a community of saints can with "one voice
glorify God" even while holding various opinions. The
King James Version reads,
"That ye may with
one mind and one mouth glorify God."
To be of the same
mind and to speak the same thing--
as Paul uses the
terms--cannot possibly mean to think alike
or talk
alike about every issue arising to trouble the saints,
else the
apostle made a serious mistake in writing the chapter of
which this statement is the actual conclusion.
Rom. 14:19 Let us
therefore follow after the things which make for peace,
and things
wherewith one may edify [educate] another.
THE ONE-PIECE PATTERN FROM THE WILDERNESS ONWARD.
Acts 13:27 For they
that dwell at Jerusalem, and
their RULERS,
because
they knew him not,
nor yet
the voices of the PROPHETS
which
are READ every sabbath day,
they
have fulfilled them in condemning
him
Acts
15:21 For Moses of old time hath in every
city them that PREACH
him,
being read in the synagogues
every sabbath day
If you
SPEAK the same things you cannot
SING IN DIVERSITY
Rom. 15:5 Now the
God of patience and consolation
grant you to be
LIKEMINDED one toward another
according to Christ Jesus:
John 8:38
I [SPEAK] that which I have seen
with my Father:
and ye DO
that which
ye have seen with your father.
POIEO
Anything you make. works of art
create, bring into existence, compose,
write,
describe in verse, a professon,
sacrifices, assemblies, ekklēsian” Epos
Epos 'hymn', cf.
eipon): 1.
song or lay accompanied by music, 8.91,17.519.
John 8:44 Ye are of
your father the devil, and the lusts of your father
ye will do.
He was a
murderer from the beginning,
and abode not
in the truth, because there is no truth in him.
When he
speaketh a lie, he speaketh of his own: for
he is a liar, and the father of it.
No
Spirit Person involved. Spirit is a parable
word to show that WE do our own BREATHING
(spirit) and articulate our own words.
John 12:49 For
I have not spoken of myself; but the Father which
sent me,
HE gave
me a commandment, what I should SAY, and
what I should SPEAK.
God didn't delivery any LYRIC material to be
performed with a LYRE.
God the Father puts His Word into the Mouth
of Prophets and Jesus only.
1Cor.
2:6 Howbeit we SPEAK wisdom among them that are perfect:
yet not the wisdom of this world,
nor of the princes of this world, that come to
nought:
1Cor. 2:7 But we
speak the wisdom of God in a mystery, even the hidden
wisdom,
which God ordained before the world
[g165 Messianic age] unto
our glory:
1Cor. 2:8 Which
none of the princes of this world knew:
for had they
known it, they would not have crucified the Lord of
glory.
ONE MIND WOULD OUTLAW A CLERGY
VERSUS LAITY AND DEMAND UNISON.
g3661 homothumadon,
hom-oth-oo-mad-on´; adverb from a compound of the base
of 3674 and 2372;
unanimously:
— with one accord (mind).
g2372 homoios at the same place
or time: — together.
EUSEBIUS
"Of
old at the time those of the
circumcision were worshipping with
symbols and types it was not
inappropriate to send up hymns to God
with the psalterion and cithara
and to do this on Sabbath days... We
render our hymn with a living
psalterion and a living cithara with
spiritual songs. The unison voices of
Christians would be more acceptable to
God than any musical instrument.
Accordingly
in all the churches of God, united in
soul and attitude, with one mind and
in agreement of faith and piety we
send up a unison melody in the
words
of the Psalms." (commentary on
Psalms 91:2-3)
Hilary (A.D.. 355) says:
"In the
songs of Zion, both old and young, men and women, bore
a part; their psalmody was the joint act of the
whole assembly in unison." Chrysostom says: "It
was the ancient custom, as it is still the custom with
us, for all to come together and unitedly join in
singing. The young and old, rich and poor, male
and female bond and free all join in the song." Jerome
says: "Go where you will, the plowman at his plow
sings his joyful hallelujahs, the busy mower regales
himself with his psalms, and the vinedresser is
singing one of the psalms of David."
The harmony
of mind is on the faith level, and so is the
harmony of speech or testimony. It is "the faith of the
gospel" which produces our oneness of thought and
speech, not faith in our understanding or interpretation
of doctrine or dogma. Men may strive together in the
clouds who would strive against each other in the
valleys. The battle of faith must be fought on higher
ground than that of opinion, speculation, or mere human
acquisition of knowledge. The tragedy of our age is that
we have been so busy hacking each other to pieces on the
lower slopes that we can never gather enough united
strength to storm the ramparts. "Only let your manner of
life be worthy of the gospel of Christ, so that whether
I come and see you or am absent, I may hear that you
stand firm in one spirit, with one mind striving side by
side for the faith of the gospel." I have resolved to
fight by the side of any child of God who battles for
that faith. I shall not stop to kill my brother before I
attack the enemy.
Basis of Conformity
Since every faction in the
Christian spectrum exists on the basis of a special
emphasis, either upon a particular scripture or a
specific idea, what is the basis for the cult of
conformity and order of orthodoxy in the "Church of
Christ" to which I have alluded? I think it can be said
without fear of denial that the basis of operation
centers around 1 Corinthians 1:10. It is a
twisting, warping and wresting of this scripture
which leads them astray. It is astonishing that a
passage written to offset and overcome division should
be given an interpretation which can only produce and
promote division, and which will open and aggravate
numerous festering wounds without ever closing a single
one.
Now I beseech you,
brethren, by the name of our Lord Jesus Christ, that ye
all speak the same thing, and that there be no divisions
among you; but that ye be perfectly joined together in
the same mind and in the same judgment.
What does this mean? To what did
the Holy Spirit refer by the expression "all speak the
same thing?" What is it to be perfectly joined together?
What is it to be "in the same mind and in the same
judgment?" The quest for truth demands objective
research into this language. We dare not evade it
regardless of where it leads us. We must not color or
shade it to justify sermon outlines in our portfolio. We
can begin, then, by observing that when Paul admonished
the Corinthians to "speak the same thing" he was not
plotting sermon outlines or planning Sunday school
lessons.
IF EVERYONE
FOLLOWS THE PATTERN AND SPEAKS THAT WHICH IS WRITTEN
FOR OUR LEARNING OR SCRIPTURE FOR OUR COMFORT THEN
EVERY CHRISTIAN ASSEMBLY WILL BE TEACHING THAT WHICH
HE COMMANDED TO BE TAUGHT.
1Cor. 1:10 Now I beseech
you, brethren,
by the NAME of
our Lord Jesus Christ,
that ye SPEAK all the same
thing,
and that there
be no divisions among you;
but that ye be
perfectly joined together in the same mind and in the
same judgment.
Rom. 15:4 For whatsoever things were WRITTEN
AFORETIME
were written for
our LEARNING,
that we through
patience and comfort of the SCRIPTURES might
have hope.
Rom. 15:5 Now the God of patience and consolation
grant you to be
likeminded one toward another according to Christ
Jesus:
Rom. 15:6 That ye may with ONE
MIND and one MOUTH glorify God,
even the Father
of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another, as Christ
also received us to the glory of God.
Rom. 15:8 Now I say that Jesus Christ was a minister
of the circumcision
for the TRUTH
God,
to confirm the PROMISES
made unto the fathers:
A CHURCH OF
CHRIST IS BUILT UPON OR EDUCATED BY THE PROPHETS AND
APOSTLES
Eph. 2:20 And
are built [EDUCATED]
upon the foundation of
the apostles and
prophets, Jesus Christ himself being the chief corner
stone
Aristotle on
Politics 8
2. or whether we ought rather to think that music tends in some degree to virtue
(music being
capable of producing a certain quality of character
just as gymnastics are capable of
producing a certain quality
of body,
music accustoming men to be able to REJOICE rightly);
3. or that it contributes
something to intellectual entertainment and culture
(for this
must be set down as a third alternative among those
mentioned).
Now it is not difficult
to see that one must not make amusement the object of the education of the young;
for amusement
does not go with learning--learning
is a painful process
Rom. 15:9 And that the Gentiles might glorify God for
his mercy;
as it is
written, For this cause
I will CONFESS
to thee among the Gentiles, and SING unto thy
name.
g1843.
exomologeo, ex-om-ol-og-eh´-o; from 1537 and 3670;
to acknowledge or (by implication, of assent) agree
fully: — confess, profess, promise.
g3670. homologeo, hom-ol-og-eh´-o; from a
compound of the base of 3674 and 3056; to assent,
i.e. covenant, acknowledge: — con- (pro-)fess,
confession is made, give thanks, promise.
g3056. logos, log´-os; from 3004;
something said (including the thought); by
implication, a topic (subject of discourse), also
reasoning (the mental faculty) or motive; by
extension, a computation; specially, (with the
article in John) the Divine Expression (i.e.
Christ): — account, cause, communication, x
concerning, doctrine, fame, x have to do, intent,
matter, mouth, preaching, question, reason, +
reckon, remove, say(-ing), shew, x speaker, speech,
talk, thing, + none of these things move me,
tidings, treatise, utterance, word, work.
o
1Cor. 1:11 For it hath been declared unto me of you,
my brethren,
by them which
are of the house of Chloe,
that there are
contentions among you.
1Cor. 1:12 Now this I say, that EVERY ONE of you
saith,
I am of Paul;
and I of Apollos; and I of Cephas; and I of Christ.
1Cor. 1:13 Is Christ divided? was Paul crucified for
you? or were ye baptized in the name of Paul?
1Cor. 1:18 For the preaching of the cross is to them
that perish foolishness; but unto us which are saved
it is the power of God.
1Cor. 1:19 For it is written, I will destroy the
wisdom of the wise, and will bring to nothing the
understanding of the prudent.
1Cor. 1:20 Where is the wise? where is the
scribe? where is the disputer of this world? hath not
God made foolish the wisdom of this world?
g4680. sophos, sof-os´; akin to safh/ß saphes
(clear); wise (in a most general application): — wise.
Compare 5429.
g5429. phronimos, fron´-ee-mos; from 5424;
thoughtful, i.e. sagacious or discreet (implying a
cautious character; while 4680 denotes practical skill
or acumen; and 4908 indicates rather intelligence or
mental acquirement); in a bad sense conceited (also in
the comparative): — wise(-r).
1Cor. 1:21 For after that in the wisdom of God the
WORLD by WISDOM knew not God,
G4678. sophia,
sof-ee´-ah; from 4680; wisdom (higher or lower,
worldly or spiritual): — wisdom.
Matt. 11:25 ¶ At that time Jesus answered and said, 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.
G4908. sunetos, soon-et´-os; from 4920; mentally
put (or putting) together, i.e. sagacious: — prudent.
Compare 5429.
g5429.phronimos, fron´-ee-mos; from 5424; thoughtful,
i.e. sagacious or discreet (implying a cautious
character; while 4680 denotes practical skill or
acumen; and 4908 indicates rather intelligence or
mental acquirement); in a bad sense conceited (also in
the comparative): — wise(-r).
Sophis-tês , ou, ho, master of
one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais
prosbalon Pi.I.5(4).28 , cf. Cratin.2; of musicians, sophistês . . parapaiôn chelun A.Fr.314, cf. Eup.447,
Pl.Com. 140; sophistêi Thrêiki (sc. Thamyris)
E.Rh.924, cf. Ath.14.632c: with mod
II. from late v B.C., a Sophist,
i.e. one who gave lessons in grammar,
rhetoric, politics, mathematics, for money,
such as Prodicus, Gorgias, Protagoras, a quibbler,
cheat, a RHETORICIAN as the
primary meaning of a HYPOCRITE.
hoi s. tōn hierōn melōn” A sophist,
serpent, makes MUSICAL MELODY with a congregation AS a
harp and cannot grasp that IN THE HEART is a place.
WISDOM IS: sophia , Ion. -iē, h(, prop. A. [select]
cleverness or skill in
handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412;
of the Telchines, Pi.O.7.53;
hē entekhnos s., of Hephaestus and
Athena, Pl.Prt.32
1d; of
Daedalus and Palamedes, X.Mem.4.2.33,
cf. 1.4.2; in
music and singing, tekhnē kai s. h.Merc.483,
cf. 511; in
poetry,
WISE: Sophos A. [select]
skilled in any handicraft or art,
clever, harmatēlatas s. Pi.P.5.115,
cf. N.7.17;
“kubernētēs” A.Supp.770;
“mantis” Id.Th.382;
The Mantis were the Mad Women of Corinth: history notes
that any male who would sing and play in a religious
sense was "drunk, perverted or just mocking."
Plato's
Symposium is the "getting drunk on wine"
before they sang, or the CROOKED GENERATION.
Aristodemus
meeting Socrates smartly attired expresses his
surprise at so unusual a circumstance. Socrates
explains that being invited to dine with Agathon he
feels bound to go “in finery to the fine”; and he
presses Aristodemus, although uninvited, to accompany
him. On the road Socrates, immersed in thought, lags
behind, and Aristodemus arrives at Agathon's alone.
Not till they are half-way through the meal does
Socrates appear; and Agathon rallies him on his
devotion to sophia.
The proposal of
Pausanias to restrict the potations, in view of
yesterday's banquet, and that of Eryximachus to
dismiss the flute-girl and amuse themselves
by logoi, are
unanimously agreed to. Then Eryximachus propounds an
idea of Phaedrus, that Eros is the best possible
theme for encomia, and suggests that each of the
party in turn, commencing with Phaedrus, should now
deliver an encomium on Eros. This suggestion is
applauded by Socrates. Of the encomia the most
noteworthy were the following:—
OF SOPHIA: Sophia is the mother
of ZOE in Gnosticism or EVE.
d The varying nomoi concerning Eros
may be classified thus:—
(1) In all Greek states except
Athens the nomos is simple,
either (a) approving
paederastia, as in Elis and Boeotia; or (b） condemning it, as
in Ionia and states subject to barbarian rule, where
it is held to foster a dangerous spirit of
independence (e.g. Harmodius and
Aristogiton).
ÎHHThis was the
message of Jesus consigning the PIPERS wanting to
make sing (Lament) and dance (squirm) under the
initiation of Dionysus the old wineskin God in the
temple
(2) At Athens the nomos is complex. (a) Eros is
approved, and its excesses condoned, when directed
towards superior youths approaching manhood.
(b) It appears to be
condemned, in so far as parents forbid their boys to
hold converse with “erastae.” The explanation
of this ambiguous attitude must be sought in the
principle laid down above, that the moral quality of
an act depends upon the conditions of its
performance. The Athenian nomos (LEGALISM)
provides a test for distinguishing between good and
bad forms of Eros: the test of time shows
whether or not the right motive (desire for aretē) actuates both
the lover and his object. This motive alone
justifies all erotic pursuits and surrenders, even
mutual deception: hence we conclude that kalon aretēs heneka kharizesthai.
This is the message of GRACE only
kharizō
2. gratify or indulge
a humour or passion,
3. in erotic sense, grant favours
to a man, Ar.Ec.629
(anap.), Pl.Smp.182a,
Phdr.231c,
256a,
X.Mem.3.11.12,
etc.: hence of Comedy, “oligois kharisasthai” Ar.Eq.517
(anap.): c. acc. cogn., “kh. thēleian apolausin”
it pleased God
by the foolishness of preaching to save them that
believe.
1Cor. 1:22 For the Jews require a sign, and the Greeks
seek after wisdom:
1Cor. 1:23 But we preach Christ crucified, unto the
Jews a stumblingblock, and unto the Greeks
foolishness;
1Cor. 1:24 But unto them which are called, both Jews
and Greeks,
Christ the power
of God, and the wisdom of God.
The expression occurs within a
setting and must be understood in the light of its
context if properly interpreted. The family of Chloe had
contacted the apostle and informed him that the church
of God at Corinth was divided into four segments--
a Pauline party,
a Cephasite clan,
an Apollosite
auxiliary
and a Christite
cult.
That is simply a harsh judgmental statement. They
understood that baptism was the way to ENROLL as a Disciple.
A disciple is a student and there is no need to UNITY with
those who are engaged in Religious Observations to which
the Kingdom does not come.
In no system of baptism was it
possible to call upon the Master or name yourself after
the Master until baptism:
Acts 22:14 And he said,
The God of our fathers hath chosen thee,
that thou
shouldest know his WILL, and see that
Just One,
and shouldest hear
the voice of his mouth.
Have YOU been there DONE THAT? Then what makes you so
supernaturally gifted that YOU don't have to DO?
Acts 22:15 For thou shalt be his witness
unto all men of what thou hast seen and heard.
Acts 22:16 And now why tarriest thou?
arise, and be
baptized, and wash away thy sins,
calling on the
name of the Lord.
"At the latter
ceremony two disciples of the wise stood by to tell
him more of the light and heavy commandments. When he
came up after the immersion, those assembled
addressed him saying: 'Unto whom has thou given thyself? blessed art thou, thou
hast given thyself to God; the world was created for the sake
of Israel, and only Israelites are called the children
of God... After his baptism he was considered
(reckoned to be dead and now alive) to be a new man, 'a little child newly
born';
a new
name
was given him." (Int Std Bible Ency, Proselyte).
"The effect of this
baptism was held to be complete regeneration; he was born anew. He was called a little child just born, the child of
one day. All
his sins were remitted because God cannot punish sins
committed before he was born." (Barclay, William,
Romans, p. 84
Each person was affirming aloud his
affiliation to one or the other of these factions. The
apostle wrote, "Every one of you says," and proceeded to
show that they were saying they were not of the same
party, or for the same leader.
His exhortation to speak the same thing simply
meant to desist from these factional identifications.
It was given to cure a condition and must be understood
in the sense of its application to that condition. The
statement has not the slightest reference to conformity
of opinion or interpretation. One did not have to speak
the same thing about eating of meats, or keeping of
days, for instance. There was room for differences in
such spheres.
Eph 4:14 That we henceforth be no more children, tossed to and fro,
and
carried about with every wind of doctrine,
by
the sleight of men, and cunning craftiness whereby they lie in wait
to deceive;
-Fluctuo fluctus, to
move in the manner of waves, i. e. to wave,
rise in waves, undulate, to move to and
fro, be driven hither and thither
I. Trop., to be restless, unquiet,
uncertain, doubtful; to rage, swell; to
waver, hesitate, vacillate, fluctuate,
Oratio II. In
partic., formal language, artificial discourse,
-Oratio 2. Speech,
language, utterance; opp. to fact
E. A prayer, an address to the Deity
(eccl. Lat.): “respice ad orationem
servi tui,” Vulg. 3 Reg.
8, 28: “per orationes
Dominum rogantes,” id. 2
Macc. 10, 16: “pernoctans
in oratione Dei,” id.
Luc. 6, 12.—Also absol., prayer,
the habit or practice of prayer: “perseverantes in oratione,”
Vulg. Act. 1, 14: “orationi instate,” id. Col. 4, 2; cf. Gell. 13, 22, 1.
4. Mode of
speech, language, use of language,
style: “mollis
est
enim
oratio
philosophorum,”
Cic. Or. 19, 64:
“(fabulae)
tenui
oratione
et
scripturā
levi,
-cĭto
. To put into quick
motion, to move or drive violently
or rapidly, to hurl, shake, rouse,
excite, provoke, incite, stimulate,
promote,
Carried About:
Greek Panourgia see more below
Latin:
-Circumfero to bear something
or carry around “lyram
in
conviviis,”
Quint. 1, 10, 19
-Lyra , ae, f.,
=
lura,
I. a
lute, lyre, a stringed instrument resembling
the cithara, fabled to have been invented by
Mercury and presented to Apollo,
Hyg. Astr. 2, 7: “
curvae lyrae parens,”
Hor. C. 1, 10,
6: “
Threiciam digitis increpuisse lyram,”
Ov. H. 3, 118:
“
mox cecinit laudes prosperiore lyrā,”
id. A. A. 3, 50;
Val. Fl. 5, 100.—
II. Transf.
B. In
gen.,
poetic genius: “
Inferior lyra,”
Stat. Th. 10, 445.—
C. Lyra,
the constellation, the Lyre: “
exoriente Lyra,”
Ov. F. 1, 315; cf.
Hyg. Astr. 3, 6;
Varr. R. R. 2, 5.
-Con-vīvĭum , ii, n.
vivo; lit.,
I. a living together;
hence,
a meal in company, a social feast,
entertainment, banquet
-Quint. 1, 10, 19
From the importance thus given to music also
originated the custom of taking a lyre round the
company after dinner, and when on such an occasion
Themistocles confessed that he could not play, his
education was (to quote the words of Cicero)
“regarded as imperfect.”
B.
Of a narrative or discourse, to publish
abroad, proclaim, divulge, disseminate
among
the people, report
C. In the lang. of religion, to
lustrate, purify any one by carrying around him
consecrated objects (torches, offerings, etc.)
D.
In rhetoric: “oratio
deducta
et
circumlata,”
expanded, drawn out into periods, Quint. 4, 1, 60
Spald. -Ventus wind 3. Ventis
verba dare, i. q. not to keep one's word or promise,
Ov. H. 2, 25
Ruhnk.
B. [Plur.,
personified as deities, the winds: te, Apollo
sancte, fer opem; teque, omnipotens Neptune, invoco, fame,
applause, Turbo
B. Plur., personified as deities, the
winds: te, Apollo sancte, fer opem; teque,
omnipotens Neptune, invoco; Vosque adeo, Venti! Turpil.
ap. Cic. Tusc. 4, 34, 73
(Com. Rel. v. 119 Rib.); Lucr. 5, 1230
(1228); cf. Ov. H. 17 (18
CHURCH MUST EXCLUDE ALL OF THE CUNNING CRAFTSMEN.
Panourgia (g3834) pan-oorg-ee'-ah; from
3835; adroitness, i.e. (in a bad sense) trickery or
sophistry: - (cunning) craftiness, subtilty.
-Panourg-êma A.
knavish trick, villainy, S.El.1387 (lyr.), LXX Si.1.6
(v.l.); sophistry, Gal.5.251;
cf. panourgeuma.
1Cor. 3:18 Let no man deceive himself. If any man among you
seemeth to be wise
in this world,
let him become a fool,
that he may be wise.
1Cor. 3:19 For the wisdom of this world is
foolishness with God.
For it is written, He
taketh the wise in their own craftiness.
1Cor. 3:20 And again, The Lord knoweth the thoughts
of the wise, that they are vain.
-Sophia A. cleverness
or skill in handicraft and art, as in carpentry, tektonos,
hos
rha
te
pasēs
eu
eidē
s.
Il.15.412; of
the Telchines, Pi.O.7.53;
hē
entekhnos
s.,
of Hephaestus and Athena, Pl.Prt.32
1d; of Daedalus
and Palamedes, X.Mem.4.2.33,
cf. 1.4.2; in music
and singing, tekhnē
kai
s.
h.Merc.483,
cf. 511; in poetry,
Sol.13.52, Pi.O.1.117
-HH
4 483 What skill is this? What song for
desperate cares? What way of song? For verily here are
three things to hand all at once from which to choose,
—mirth, and love, and sweet sleep. [450] And though I am a
follower of the Olympian Muses who love dances and the
bright path of song —the full-toned chant and ravishing
thrill of flutes —yet I never cared for any of
those feats of skill at young men's revels, as I do now
for this:
And they say that from the utterance of Zeus you have
learned both the honors due to the gods, O Far-worker, and
oracles from Zeus, even all his ordinances. Of all these I
myself have already learned that you have great wealth.
Now, you are free to learn whatever you please; [475] but
since, as it seems,
your heart is so
strongly set on playing the lyre,
chant, and play upon
it,
and give yourself to
merriment,
taking this as a
gift from me, and do you, my friend,
bestow glory on me.
Sing well with this clear-voiced companion in your hands;
for you are skilled in good, well-ordered utterance. [480]
From now on bring it confidently to the rich feast and
lovely dance and glorious revel, a joy by night and by
day. Whoso with wit and wisdom enquires of it cunningly,
him it teaches [485] through its sound all manner of
things that delight the mind, being easily played
with gentle familiarities, for it abhors toilsome
drudgery; but whoso in ignorance enquires of it violently,
to him it chatters mere vanity and foolishness.
NOTE: singing TO the lyre meant that you struck a note and
then matched your voice to that note: that does not
make music.
HH
4 511 When Hermes had said this, he held out the
lyre: and Phoebus Apollo took it, and readily put
his shining whip in Hermes' hand, and ordained him keeper of
herds. The son of Maia received it joyfully, [500] while the
glorious son of Leto, the lord far-working Apollo, took the
lyre upon his left arm and tried each string with the key.
Awesomely it sounded at the touch of the god, while he sang
sweetly to its note
Afterwards they two, the all-glorious sons of Zeus turned
the cows back towards the sacred meadow, [505] but
themselves hastened back to snowy Olympus,
delighting in the lyre. Then wise Zeus was glad and made
them both friends. And Hermes loved the son of Leto
continually, even as he does now, when he had given the lyre
as token to the Far-shooter, [510] who played it skilfully,
holding it upon his arm. But for himself Hermes found out
another cunning art and made himself the pipes whose sound
is heard afar.
Eph. 4:16 From whom the whole body fitly
joined together and compacted
by that
which every joint supplieth,
according to
the effectual working in the measure of every
part,
maketh
increase of the body unto the edifying of
itself in love.
In
Romans 15 edifying is defined as the use of
"Scripture" or "that which is written for our
learning."
In Romans 14 Paul outlawed doubtful disputations
which means any personal opinion or diversity:
that then permits what Paul called the synagogue
to function as a School of Christ in the Word
which is its sole purpose.
Rom. 15:1 We then that
are strong ought to bear the infirmities of the weak,
and not to please
ourselves.
Rom. 15:2 Let every one of us please his neighbour for
his good to edification.
Rom. 15:3 For even Christ pleased not himself; but, as
it is written,
The reproaches
of them that reproached thee fell on me.
Rom. 15:4 For whatsoever things were written aforetime were
written for our learning,
that we through
patience and comfort
of the scriptures might
have hope.
Rom. 15:5 Now the God of patience and consolation
grant you
to be likeminded
one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one
mind and one
mouth glorify God,
even the Father
of our Lord Jesus Christ.
Rom. 15:7 Wherefore receive ye one another, as
Christ also received us to the glory of God.
Rom. 15:8 Now I say that Jesus Christ was a minister
of the circumcision for the truth of God,
to confirm
the promises made unto the fathers:
Eph. 4:17 This I say therefore,
and testify in the Lord,
that ye
henceforth walk not as other Gentiles walk,
in
the vanity of their mind,
Vanitas I. Lit.,
emptiness, nothingness, nullity, want
of reality, popular opinion, Magus, Magice.
măgus
, a, um, adj. 1. magus, Pythagoricus Ludibrium
Eph. 4:18 Having the understanding
darkened,
being alienated
from the life of God through the ignorance
that is in them,
because of
the blindness of their heart:
Eph. 4:19 Who being past
feeling have given themselves over unto lasciviousness,
to work all
uncleanness with greediness.
Despero to
be hopeless; to have no hope of, to despair of, to
give up
Operatio A. A
religious performance, service, or solemnity,
a bringing of offerings: operationes denicales, offerings,
Avaritia
greedy desire for passions, eager sesire for
renown or glory.
Eph. 4:20 But ye have not so learned Christ;
Eph. 4:21 If so be that ye have heard him,
and have been
taught BY him,
as the truth
is in Jesus:
Eph. 4:22 That ye put off concerning the former
conversation the old man,
which is
corrupt according to the deceitful lusts;
Phtheirō
3. corrupt, bribe, tina D.S.4.73; lure,
entice, trap, “kēmoisi plektois porphuras phtheirei genos” S.Fr.504
(s. v. l.); “phtheirei gar hē pronoia tēn aboulian” entices to
its ruin, entraps
b. seduce a woman, “hupo tēs thugatros adikoumenon kai Dionusiou tou phtheirantos autēn kinaidou” (Dog, Cynic, Catamite)
“pharmakōn
II b. with a Prep., phtheiresthai pros tous plousious, of hangers-on
and flatterers, D.21.139,
cf. Plu.Phoc.21,
Eum. 14,
Ant.24;
“eis hēdonas apo . . ponōn”
CORRUPT is Listening to a
female Lyre Player
“akouō se lurōdou gunaikos
Lur-aoidos (or
rather luraoidos Hdn.Gr.1.229), o(, h(, A. one
who sings to the lyre, AP7.612
(Agath.), APl.4.279:—contr. lurōdos , AP6.118 (Antip.), Plu.Sull.33:
Adj. -“ōdos harmonia” Callistr.Stat.7.
Plut.
Sull. 33 [2]
He conducted the sales of confiscated estates in
such arrogant and imperious fashion, from the
tribunal where he sat, that his gifts excited more
odium than his robberies. He bestowed on handsome
women, musicians, comic actors, and
the lowest of freedmen, the territories of
nations and the revenues of cities, and women were
married against their will to some of his favourites
ōdos , o( (and in Paus.10.5.12,
h(), contr. for aoidos,
A. singer,
“
khrēsmōn” (
A.
oracular response, oracle) E.Heracl.488,
cf.
Phld.Mus.p.20
K., etc.;
meta Lesbion ōdon, prov. of a
second-rate musician,
Cratin.243,
cf.
Arist.Fr.545;
“
hoi tou Dionusou ō.”
Pl.Lg.812b;
khorous tinas . . ōdous ib.
800e;
of cicadae, “
hoi huper kephalēs ō.”
Id.Phdr.262d,
cf.
AP6.54 (
Paul.Sil.); “
ton alektruona ton ōdon apopnixasa mou”
Pl.Com.14D.;
hupo ton ōdon ornitha about cockcrow,
Poll.1.71.
II. the cup passed round when a scolion was sung,
THIS
IDENTIFIES THE CROOKED GENERATION OF ACTSE
Eph. 4:23 And be renewed
in the spirit of your mind;
Eph. 4:24 And that ye put on the new man,
which after
God is created in righteousness and true holiness.
AGAIN, THE MEANING OF THE ASSEMBLY OR ANYWHERE
Eph. 4:25 Wherefore putting
away lying,
speak
every man TRUTH with his neighbour:
for we are
members one of another.
The fact is that Paul was not
using an ecclesiastical expression when he
urges the brethren "to speak the same thing." William
Barclay writes, "The phrase he uses is the regular
phrase which is used of two hostile states or parties
reaching agreement." He translates it, "You should make
up your differences." James Moffatt, aware of the
historical account of a philosopher who ran into the
marketplace to stand between two warring factions of
Greeks, and who uttered these very same words,
translates, "I beg of you all to drop these party
cries."
Richard
Francis Weymouth has it, "Now I entreat you, brethren,
in the name of our Lord Jesus Christ, to cultivate a
spirit of harmony." The New English Version renders it
"agree among yourselves." Hugh J. Schonfield in The
Authentic New Testament, puts it, "all hold
together." The apostle is not regulating expressions or
voicing of ideas among those who are walking together in
love. His design is to heal a breach or bridge an
existing gap. "To speak the same thing" stands opposed
to controversy or contention. "It is reported that there
are contentions among you . . . I beseech you to speak
the same thing."
Those who quote the passage to
apply to enforced conformity and stereotyped
expression are always inconsistent.
They must
leave broad areas where their partisans can say different
things and remain in the factional fold.
It is only
upon the humanly formulated test of loyalty, the party shibboleth,
that all must
pass muster and walk the verbal chalk line.
In the particular movement in which I was reared there
are some twenty-five separate and distinct factions.
Every one of these parties allows the greatest latitude
in opinion (and often in moral and ethical behavior)
except in the test of partisan identity. It is only
demanded that, if one is to be regarded as "sound in the
faith" he must speak the same thing on the issue around
which the party rallies as its standard. "The faith" is
the orthodox position, the totem pole of the party.
In every one
of these parties the adherents differ on a great many
things. They do not agree upon divorce and re-marriage,
upon Christians bearing arms in war, or upon the
qualifications of elders. All of these are considered as
grounds for discussion while the party position is
regarded as a basis for division. Who makes the
decisions as to which things are vital and which are
not? Who draws up the lists of things that are immune
and exempt, and formulates the limitations and
restrictions? Who surveys the extent of the yard to be
enclosed by the fence inside of which the children may
argue and fight while composing "the brotherhood?" Who
is the supreme court to determine upon what bases we may
"set at nought a brother" in absolute contradiction to
the word of God which forbids it?
Perhaps the most glaring
demonstration of inconsistency is found among those who
compose the faculty of Liberal Arts Colleges, regarded
as church-related schools and maintained by
contributions of members of the Churches of Christ. It
is generally known upon every campus that certain
teachers do not share the views of others. Conflicting
and contradictory explanations may be given of certain
passages from one classroom to another. Yet, as a body,
these have reached an official interpretation of
Revelation 20, and one who holds, the pre-millennial
view is excluded and often not regarded as in "the
Lord's church." It has been decided that the authorized
and infallible interpretation of Revelation 20 shall be
deemed, and is hereby decreed to be, opposed to the
premillennial coming of the Lord, and this dogma shall
be a test of fellowship, and of union and communion
among the saints. Greater legalism hath no man than
this!
The flagrant
inconsistency of these college professors is seen in the
fact that they laud as "giants" men who were avowedly
premillennial in their interpretations. The books
written by these worthies of another generation are
required reading, yet if the men who wrote the volumes
were alive today they would not even be allowed to
lecture to a class composed of those who must pass an
examination upon what they wrote. Since their day
certain views have become part of the dogma.
Fortunately, hundreds of alert young men and women in
college are seeing through the incompatible and
incongruous attitudes imposed by the factional spirit. A
revolution has begun to restore Jesus to His position as
Lord in practice as well as in word.
Thinking men and women can never
be satisfied that all must understand
Revelation 20 alike, while they may differ upon
every other chapter in the Bible. Who determines the must
and the mays? It is only those who twist
such expressions as "all speak the same thing" into
tools of conformity who must muzzle men's minds in one
area of revelation while allowing them to run at will in
other sectors. Of course, this all stems from a
legalistic attitude which results from fear, not from
faith. Men know they will not see every point of
interpretation alike. They never have. The libraries of
thousands of volumes on religious themes prove it. If it
were not so, no theological school would require more
than one set of commentaries. It is interesting to see
the variety of commentaries offered for sale by
bookstores operated in conjunction with journals whose
editors unrealistically declaim that we must all speak
the same thing. There seems to be a lot of money made
from the fact that we do not!
Fruit of Inconsistency
The factional
tendency which asserts itself when men realize that they
do not always infer the same thing from what they read,
is to fasten upon a particular item of belief, and
elevate it out of proportion to other items, and even
exalt it above the cross of Christ. On this matter they
take a positive and definite stand, and judge every
person by whether "he speaks the same thing" on this
issue. The tragedy of such a procedure is found in the
fact that it destroys integrity, both in the
intellectual and behavioral realm. When one becomes
convinced that his relationship with Jesus is
established and sustained, and that his loyalty is
determined, by his position on some item of controversy,
every other consideration is relegated to secondary
status.
Conformity as
a basis of unity is a fantasy, whether in the realm of
politics, economics, philosophy or religion. Conformity
by coercion is the gruesome weapon of tyranny, whether
employed by a single ruthless dictator or wielded by an
institution which cannot stand dissent. It is contrary
to the nature of man and becomes a yoke of intolerance.
Thomas Jefferson writing about the Virginia Act for
Religious Freedom in 1786, said,
Subject opinion to
coercion: whom will you make your inquisitors? Fallible
men; men governed by bad passions, by private as well as
public reasons. And why subject it to coercion? To
produce uniformity. But is uniformity of opinion
desirable? No more than of face and stature.
It is
regrettable that legalistic minds searching for a
prooftext to reinforce the weak framework of a sermon
outline on unity by conformity, have wrested from its
context the statement of the apostle that all should
"speak the same thing." Nothing is more incongruous than
to see partisan leaders quoting this at each other. It
would seem the proper thing for them to do would be to
provide an example of what they so loudly affirm.
Bombarding one another with the same text in an argument
is hardly a demonstration of what the apostle meant by
speaking the same thing.
A great many
students are perplexed by the statement "that ye be
perfectly joined together in the same mind and in the
same judgment." Surely if conformity is taught anywhere
it is taught in this verse. Again, the problem is one of
context. The expression "Be perfectly joined together"
is katartizo, which carries with it the idea of
restoring to the original state or condition. It was
used as a medical term for reducing a fracture, or
setting bones in a joint or socket. We still talk about
bones "knitting together." A good example is found in
Galatians 6:1, "Brethren, if a man is overtaken in any
trespass, you who are spiritual should restore him
in a spirit of gentleness."
It is employed
in Matthew 4:21 and Mark 1:19 for mending nets. In these
cases it is apparent that the idea is to correct a
situation so that proper functioning can resume. This is
the reason for setting broken bones, for restoring a
member discovered in a trespass, and for repairing a
net. The appropriateness of this term will be seen when
we remember that the word for "divisions" in 1
Corinthians 1:10 is schisma. This denotes a tear
or rent, as in a garment. It is used in Matthew 9:16 for
the rent which occurs when unshrunken cloth is used to
patch a hole in an old garment. The corresponding verb schizo,
occurs in the word schizophrenia, a type of psychosis
resulting in a split personality.
With this
background we can grasp the significance of what Paul is
saying to the Corinthians. The fabric of brotherhood has
disintegrated through cleavage and the formation of
parties. It was impossible to discern the one body even
when they met together in one place, because they
maintained their exclusive partisan associations (Cp. 1
Corinthians 11:18,29). It was necessary to repair their
grievous state so that the body could properly function
again in the midst of a pagan society. Allow me to
paraphrase the passage so you may understand what the
apostle is saying to correct the situation.
I
implore you now, my brothers, by the name of our Lord
Jesus Christ, that you stop your party cries so that the
fabric of brotherhood will not be further rent and torn,
and that you mend those rents which already exist by
cultivating the same attitude and the same good
judgment.
The Repair Tools
We recognize
that it is difficult for those who have been reared and
trained
in a legalistic
attitude to surrender sermon texts and outlines
which have grown
hoary with repetition. T
They will fight to hold
on to such heirlooms in spite of their lack of value,
simply because
they have been in the family so long.
Accordingly, when full explanation
is made in an open forum of the meaning of the apostle,
someone who must
make "a last ditch stand"
always arises to
demand what is inferred by the expression
"the same mind and
the same judgment."
Those who have long postulated
unity based upon conformity and scoffed at
"unity in diversity" find it a difficult thing to
swallow their
partisan pride and say, "I have been wrong about
the meaning of that scripture all of my life."
I know from
experience what happens to an honest man who has been
defending an outpost under the mistaken concept that it
is the whole territory when he comes face to face with
his captain who demands that he haul down the partisan
banner from above his walled fortress which he has so
proudly defended. I also know the trauma which occurs
when one must surrender his stock of ammunition, the
scriptural passages with which he has been bombarding
various camps of saints on the other side of the hill. I
suspect there is ever the temptation to want to retain
your side arms and continue to do a little partisan
"bushwhacking" in your leisure time. So it never
surprises me when a preacher in my audience digs in his
heels, wraps the factional rope around his hands and
hangs on for dear life while it slowly slips from his
clutch and he looks wildly around for reinforcements,
hoping the cavalry will come dashing down the slope at
the last minute to save the party flag.
However, in
this case, my own integrity will not allow me to
compromise my conviction. I must insist that the apostle
is not advocating conformity across the whole Christian
spectrum as essential to oneness. Instead, he is dealing
with a specific situation. The community of saints has
disintegrated into four warring tribes, making the
community of saints militant against itself. The apostle
commands a repair job. He begins with an emergency
measure calculated to halt the growing cleavage. "Stop
these party cries!" (all speak the same thing). He then
proceeds to the method of repairing the damage already
done. "Mend the rents in the fabric" (be perfectly
joined together)
A repair job
requires tools. These instruments must be adapted to the
task to be performed if the end is to be accomplished.
The tool which Paul handed to the Corinthians for their
work of restoration is labeled, "the same mind and the
same judgment." No other device could fit a situation
such as there existed. They must have the same mind as
to what they were to try to do. They must have the same
judgment as to how to accomplish it. The first refers to
purpose, the second to method.
To assume that
what was absolutely necessary in correcting a critical
emergency is normative for daily living and survival is
indicative of shallow thinking. It is like insisting
that one should throw away food and live on penicillin
shots because this was prescribed when one had
pneumonia. If all members of a household are aroused at
3:00 o'clock a.m. to rush one to a hospital with a
ruptured appendix, we do not conclude they must all
arise at that time each morning to demonstrate they are
still members of the same family. Nor do we assume that
because they functioned in such perfect unison under
special stress they may not disagree with each other
about many things and still love each other dearly.
There is
room in Christ for differences. There is no room for
division. It was division which Paul sought to eliminate
in Corinth, but he only sought to palliate
differences in Rome (Romans 14).
THE WAY THAT IS CALLED HERESY
THE WAY THAT IS CALLED A SECT.
|
SIZE of the Little Flock
mikros , petty, trivial,
slight, of persons, of small
account, Arist.Ph.197a30;
but to para mikros sōzesthai to
be only just saved, Id.Rh.1371b11,
Opposite
megas
2. generally, vast, high, ouranos, oros, purgos (theōn b. ho m., of Zeus
[Father or KAIROS, demon
son], Pi.O.
7.34) 3. of sounds, great,
loud, Opposite. “oligos
opp. mikros
Mētēr m.,
of Cybele, “Mētēr theōn m.
mega eipein
to speak big, and so
provoke divine wrath,
Polus
Number, many, Intensity,
much, mighty,
p.
humenaios
a
loud song, if
she flow with full stream,
the many, i.e. the greater
number
cithari-zo
, a-re, v n., = kitharizô, to play
on or strike the cithara, Nep. Epam.
2, 1; Vulg. Apoc. 14, 2.
Alalētos
alalē II.a
loud noise, aulōn
Alala (halal) war cry, make dumb
Pind.
O. 7 That man is prosperous, who is
encompassed by good reports. Grace,
which causes life to flourish, looks with
favor now on one man, now on another,
with both the sweet-singing lyre and
the full-voiced notes of flutes. And
now, with the music of flute and lyre
alike I have come to land with Diagoras,
singing the sea-child of Aphrodite
and bride of Helios
The
triple-godesses as "trinity"
included the three Graces: they were
blue-eyed blond prostitute singers.
THAT WAY
HODOS
3 . method,
system, “hodō” methodically,
systematically ,Pl.R.533b,
Stoic.2.39,
etc. ; so “kath' hodon” Pl.R.435a
; “tēn dia tou stoikheiou ho. ekhōn egraphen” Id.Tht.208b
(cf. “diexodon” 208a).
4. of the Christian Faith
and its followers, Act.Ap.9.2, 22.4, 24.14.
ekhōn 9. possess mentally,
understand, III. c.inf., have
means or power to do, to
be able 4. with Preps., 2.
enrol oneself, t14. hold,
consider, do you
understand? .ekhe
attend! listen Hold tina
sōtērian
Plat.
Theaet. 208b Socrates Yes, but
with his opinion he has rational explanation;
for he wrote with the method in terms of
letters in his mind, and we agreed that that
was rational explanation.
There is, then, my friend,
a combination of right opinion with
rational [logon]
explanation, which cannot as yet
properly be called knowledge?
g1125. grapho, graf´-o; a primary
verb; to “grave”, especially to write;
figuratively, to describe: — describe,
write(-ing, -ten).
graphō
Institute by a written
document, 6. write
down a law to be proposed: hence, propose,
move,
3. write down,
g. tina aition set
him down as the cause, Hdt.7.214;
g. ti hieron tini register
Rom. 15:4 For whatsoever things were written
aforetime were written for our learning, that
we through patience and comfort of the
scriptures might have hope.
g270. prographo,
prog-raf´-o; from 4253 and 1125; to write
previously; figuratively, to announce,
prescribe: — before ordain, evidently set
forth, write (afore, aforetime).
hieros I.
filled with or manifesting divine
power, supernatural, II. of
divine things, holy, but hi. grammata of
the Holy Scriptures, 2 Ep.Tim.3.15;
“ hi. bubloi
bublos
and biblos
A.the Egyptian
papyrus, Cyperus Papyrus b. in
pl., slices of the pith used as
writing-material, esp. of sacred or magical
writings, “ biblōn
biblion
or bublion
4. ta b. ta hagia the
sacred books or Scriptures,
LXX 1
Ma.12.9; ta b. tou nomou ib. 1.56.
1 Macc
12:8- Onias welcomed the envoy with honor,
and received the letter, which contained a
clear declaration of alliance and
friendship.
1 Macc
12:89 - Therefore, though we have no
need of these things, since we have as
encouragement the holy books which are
in our hands,
THE ONLY PURPOS Pl.Phdr.270c,
Arist.EN1129a6,
Pol.1252a18,
etc.; “hē dialektikē m.” Pl.R.533c,
THE ONLY ONES INVITED OR
ALLOWED TO ATTEND THE SECT OF THE WAY
OUTSIDE THE ECUMENICAL
Matt. 11:28 Come unto me, all ye that labour
and are heavy laden, and I
will give you rest.
Matt. 11:29 Take my yoke upon you,
and learn of me; for I am meek and lowly
in heart:and ye shall find rest
unto your souls
Luke 9:26
For whosoever shall be ashamed of me and
of my WORDS,
of
him shall the Son of man be ashamed,
when
he shall come in his own glory,
and
in his Father’s, and of the
holy angels.
With the exception of a tiny
fraction of "churches"--which I don't know
of--the prophesied c. AD 2000 assault
against God and Scriipture has replaced the
SKHOLE or SYNAGOGUE with
"Worship Centers" with -- they think -- are
professional grade musical and theatrical
performers. Rubel Shelly along with
the locals said it most vocally that the
only purpose of "church" is to WORSHIP or a
pagan-like "naval" to funnel up PRAISE.
Ana-pausis
A.repose, rest, relaxation
REST
FROM: ALL forms of
music which upset the rest and which is
for sale
REST FROM:
ka^koō
, A.maltreat, distress, in Hom. always of
persons physically, injure, paralyse,
“tas arkhas tōn neurōn”
REST FROM:
Leitourg-ia
III. public service
of the gods, “hai pros tous theous l.” Arist.Pol.1330a13;
“hai tōn theōn therapeiai kai l.” D.S.1.21,
A.D.), etc.; the service
or ministry of
priests, LXX Nu.8.25,
Ev.Luc.1.23.
THE SINGLE PURPOSE FOR
THE ASSEMBLY of DISCIPLES-STUDENTS
skholē ,
skholēn agein to be at leisure,
enjoy ease, keep quiet,
amphi heauton for one's
own business, a work for leisure,
i.e. requiring attention, 2. a group to whom
lectures were given, school, esp.
of students, study, attend lectures,
devote oneself to a master,
Sabbath
never meant "day of worship" but REST.
That was the time when teacher and
disciples had a REST day and they could
REST, READ, and REHEARSE or memorize THE
WORD.
THE METHOD IS DIALOG:
NOT PREACHING
OPPOSITE LECTIO-DIVINA
dialegō
, A.pick out, hold
converse with, c. dat. pers.,
“moi tauta philos dielexato thumos” Il.11.407
write in prose, Opposite
poiein,
God
cannot and will not use anything YOU PRODUCE
poiein,
A. make, produce, first of
something material, as manufactures, works of
art, also tōn ta kerea . . hoi pēkhees poieuntai the
horns of which are made into the sides
of the lyre 4. after Hom.,
of Poets, compose, write, p. dithurambon, epea, Hdt.1.23,
4.14;
“p. theogoniēn Hellēsi” Id.2.53;
p. Phaidran, Saturous, Ar.Th.153,
157;
p. kōmōdian, tragōdian, etc., Pl.Smp.223d;
“palinōdian” Isoc.10.64,
Pl.Phdr.243b,
etc.; “poiēmata” Id.Phd.60d:
abs., write poetry, write as a poet, “orthōs p.” Hdt.3.38
b. represent in poetry; c.
describe in verse,
in Philosophy, practise
dialectic, elicit conclusions by
discussion, “ouk erizein alla d.” Pl.R.454a,
cf. 511c,
Tht.167e,
etc. discourse, reasoning write
in prose, Opposite.poiein, what you
2. create, bring into existence, compose,
write, p. dithurambon, epea, Hdt.1.23,
4.14;
“p. theogoniēn Hellēsi” Id.2.53;
p. Phaidran, Saturous, Ar.Th.153,
157;
p. kōmōdian, tragōdian, etc., Pl.Smp.223d;
“palinōdian
The synagogue is
connected to syllogism: the ekklesia are
collected to READ or HEAR the WORD (only)
and come to a collected or conclusion.
Christian Lectio
contrary to the Lectio-Divina of the
Feminists ruling over the effeminate
training doctors of the law to take away
the key to knowledge. it is called
witchcraft or sorcery.
lectĭo
, ōnis, f. lego. I. A
gathering, collecting.
A. In gen. (post-Aug. and rare): “lectio lapidum,” Col. 2, 2, 12:
“florum,” Arn. 5, 173.—*
B. In partic., a picking out, selecting:
“judicum,” Cic. Phil. 5,
6, 16. —
II. A reading, perusal; a reading
out, reading aloud. that
which is read, reading, text, “juris lectiones,” passages
of the laws
BURN
NOTICE:
John 7:18 He that
speaketh of himself seeketh
his own glory:
but
he that seeketh his glory that sent
him, the same is true,
and
no unrighteousness is in him.
John 8:50 And I seek not mine own
glory: there is one that
seeketh and judgeth. |
You eliminate disease by curing it, you palliate a
condition by easing it without curing it. The treatment
for division is rejection of the condition. The
treatment for differences is forbearance of your
brethren. To differ with brethren is not a sin, to
divide the family of God is a sin. We oppose division
because we hate sin, we seek to reduce tensions and
lessen areas of difference because we love brethren. We
must regard division with intoleration while we treat
differences in a spirit of toleration. Toleration is not
endorsing something which you think to be wrong,
it is simply enduring one who thinks it is right. It is
a relationship sustained to honest brethren and not to
their ideas or thoughts. A brotherhood is composed of
thinkers and not abstract thinking.
So long as
division exists in the community of saints we share in
its shame even while laboring to overcome it. If we
condone or defend it we also share in its scandal. No
one in the family of God can be wholly free of disgrace
as long as strife in the family is exposed to the open
gaze of an unbelieving world. Not one individual can
justifiably adopt an attitude of indifference or
unconcern when the Lord has laid upon all the burden of
being peacemakers. This requires much more than being a
passive peace lover. It demands an actively pursued
campaign to restore peace--to make peace. It is
not enough to boast that you have never caused division.
You may not have caused anything else either! If
division exists in the community where you are,
regardless of who created the situation, you are
obligated by the authority of God's word to do something
to repair the breach.
This involves
much more than a halfhearted invitation to another
partisan preacher in the community to "Drop over
sometime and we'll talk about our problems over a cup of
coffee." It includes being able to drink the cup that He
drank, and being baptized with the baptism He
experienced. Peace must be waged. It must be
relentlessly pursued. "Seek peace and ensue it." There
must be a strategy of peace in which temporary defeats
are never confused with a lost cause and skirmishes are
not confounded with the war. Division must be seen in
its true nature, as a damnable, destructive, defiant sin
against God and the Majesty of His Fatherhood. The
campaign for peace is not a game of tiddley-winks. It is
an endurance contest which is not a struggle for men
with weak hearts and sickly stomachs. Peacemakers must
be "strong in the Lord and in the power of His might."
