Jesus said that at least part of his commission in coming into the world was to kindle a fire on the earth (Luke 12:49a). This was said in the context of his coming in judgment upon his disciples (Luke 12:22-48), and in the context of his own crucifixion (Luke 12:50) or judgment at the hands of men. The fire of which Jesus spoke was the fire of suffering (judgment), for some, it means being persecuted for righteousness. Jesus seems to say that this fire of judgment is already lit (Luke 12:49b; cf. 6:11; 11:53), in that he was already being persecuted (John 5:16), which would culminate in his own death. Moreover, if Jesus was persecuted, it follows that anyone who claims to be his disciple would also be persecuted (John 15:20; cf. Luke 12:45). Therefore, in his first epistle Peter sought to encourage the believers in Asia Minor, concerning their present condition and how that condition served God’s purpose, and, not only so, but he also shows that judgment would come to their persecutors.
Author Archives: Eddie
The phrase, the end is at hand, or one similar to it has become one of the most used phrases in the mouths of the cynics to show the Bible is merely a book composed by men. If this could be preached throughout the 2000 year history of Christianity, how could anyone take the return of Christ seriously? How could anyone take Scripture seriously, when those named as its composers were so wrong about the return of Christ in the first century AD? Certainly, it is claimed by the cynic, the New Testament shows Peter and Paul not only expected Christ to return in their expected lifetimes, but these men, unquestionably the leaders of the Jesus movement in the first century AD, predicted it. And, the accusation is: “They were wrong—pure and simple!” Read the rest of this entry »
In Luke 8:16 Jesus changes from a planting theme to the subject of light. Jesus used this theme previously in the Sermon on the Mount (Matthew 5:15). Luke shows that Jesus repeated such themes when they served his purpose in teaching his disciples. Here, Jesus tells us that light cannot be hid, and light in this context is the word of God (Luke 8:16; cf. Psalm 119:105; cf. 2Peter 1:12-21). While one might conclude that the light that cannot be hid is the believer (cf. Matthew 5:14), the context in Luke seems to indicate it is the word of God (cf. Luke 8:11). Up to this point Jesus had been speaking of the fruitfulness (or lack thereof) of the word of God in a man’s heart. I believe he continues to do so, as he changes the symbol to light. Read the rest of this entry »
The name devil (diabolos – G1228) is defined as slanderer. The Scriptures also refer to the devil as the accuser of the brethren (Revelation 12:10). Jesus tells us that Judas Iscariot was a devil (John 6:70-71), implying that he was a false accuser or a slanderer. Jesus could have meant this to show Judas slandered his enemies, but Jesus may also be implying Judas was slandering Jesus in some manner. Perhaps when Judas was sent out to preach the Gospel (cf. Luke 9:1-2), he may have preached a messiah more to his liking (cf. John 12:34), than what Jesus told him to say. In any case, Jesus revealed in Luke 8:12 that it is the devil who removes the word of God (the ‘seed’ in the parable) from the hearts of men. This attaches a kind of omnipresence to a being other than God, unless it can be shown Jesus doesn’t mean to say an actual spirit being takes the word of God out of the hearts of men. Our modern theology seems to make the Devil, called Satan, into a kind of god who possesses God-like powers, but this is impossible. Only the Lord is God, and no one is able to oppose him. Read the rest of this entry »
Many commentaries on the first epistle of Peter would have us believe that he wrote specifically to gentiles, but I don’t believe this can be adequately supported in Scripture. The word of God tells us that Peter’s specific mission was to Jews (believing and unbelieving), not gentiles. The fact that he was chosen to go to Cornelius in Acts 10 is an anomaly, which had its purpose in getting fundamental Jewish believers to accept the idea that God really does receive gentiles as he does the Jews (cf. Acts 11:1-4, 17-18). In the context of Peter’s first epistle, it is understood in the term Hellenist that Jews, identified as such (cf. John 12:20-21), had made compromises with gentile behavior in order to appear more like them and less like the fundamentalist Jews of Jerusalem. These Hellenist Jews of the Diaspora had made concessions against Judaism, which resulted in acts of: lasciviousness, lust, drunkenness, reveling, banqueting, and abominable idolatries. Read the rest of this entry »