Psalm 82 commentary

 

Psalm of [Chanting to] Asaph 1: Elohim stands in the congregation of EL He judges among [elohim Children of Elohim made in the image of Elohim :6] 2: How long will you [fail to] judge depravity and [continue to] promote the faces of wicked ones? Selah 3: Defend the poor and fatherless! Do justice to the afflicted and needy! 4: Deliver the poor and needy Take them out of the hand of the wicked ones 5: They the wicked know not Neither will they understand They walk on in darkness All the foundations of the earth are out of course 6: I have said You are elohim and children of the most High all of you 7: Surely as mortals you shall die and as one of the chiefs fallen angels? you shall fall 8: Arise Elohim judge the earth For you shall inherit all nations Jesus will inherit all nations; Jesus is Elohim; Jesus is God

Psalm 72

 

To Solomon [written by David. See verse :20] 1: Give the king thy judgments O God and thy righteousness unto the king's son 2: He shall judge thy people with righteousness and thy poor with justice

A prophecy of Messiah

3: The mountains Kingdoms? shall bring peace to the people and the hills by righteousness 4: HE shall judge the poor of the people HE shall save the children of the needy and shall break in pieces the oppressor 5: They shall fear THEE as long as the sun and moon endures throughout all generations 6: HE shall come down like rain upon the mown grass as showers that water the earth 7: In HIS days Kingdom of Messiah shall the righteous flourish and abundance of peace so long as the moon endures 8: HE shall have dominion also from sea to sea and from the river unto the ends of the earth 9: They that dwell in the wilderness shall bow before HIM and HIS enemies shall lick the dust 10: The kings of Tarshish and of the isles shall bring presents The kings of Sheba and Seba shall offer gifts 11: Yes all kings shall fall down before HIM All nations shall serve HIM 12: For HE shall deliver the needy when they cry the poor also and them that have no helper  13: HE shall spare the poor and needy and shall save the souls of the needy 14: HE shall redeem their souls from deceit and violence and precious shall their blood be in his sight 15: And HE shall live And to HIM shall be given of the gold of Sheba Prayer also shall be made for HIM continually and daily shall HE be praised 16: There shall be an handful of corn in the earth upon the top of the mountains The fruit thereof shall shake like Lebanon and they of the city shall flourish like grass of the earth 17: HIS name shall endure forever HIS name shall be continued as long as the sun and all shall be blessed in HIM All nations shall call HIM blessed 18: Blessed be YAHWEH ELOHIM, ELOHIM of Israel who only does wondrous things David called Messiah YAHWEH Elohim of Israel. Jesus is Yahweh 19: And blessed be HIS glorious name for ever and let the whole earth be filled with HIS glory Amen and Amen 20: The prayers of David the son of Jesse are ended.

Luke Chapter 6: Commentary

 


1: And it came to pass on the second sabbath after the first that he went through the corn fields and his disciples plucked the ears of corn and did eat rubbing them in their hands 2: And certain of the Pharisees said to them Why do ye that which is not lawful to do on the sabbath days 3: And Jesus answering them said Have you not read so much as this what David did when himself was hungry and they which were with him 4: How he went into the house of God and did take and eat the showbread and gave also to them that were with him which it is not lawful to eat but for the priests alone 5: And he said to them The Son of Mortals is Lord of the Sabbath also 6: And it came to pass also on another sabbath that he entered into the synagogue and taught and there was a man whose right hand was withered 7: And the scribes and Pharisees watched him whether he would heal on the sabbath day that they might find an accusation against him 8: But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the midst come forward And he arose and stood forth 9: Then said Jesus unto them I will ask you one thing Is it lawful on the sabbath days to do good or to do evil to save life or to destroy it 10: And looking round about upon them all he said to the man Stretch forth your hand And he did so and his hand was restored whole as the other 11: And they were filled with madness and communed one with another what they might do to Jesus 12: And it came to pass in those days that he went out into a mountain to pray and continued all night in prayer to God 13: And when it was day he called unto him his disciples and of them he chose twelve whom also he named apostles messengers 14: Simon (whom he also named Peter) and Andrew his brother James and John Philip and Bartholomew 15: Matthew and Thomas James the son of Alphaeus and Simon called Zelotes The Zealot 16: And Judas the brother of James and Judas [the] Iscariot the man from Kerioth which also was the traitor [1] 17: And he came down with them and stood in the plain and the company of his disciples and a great multitude of people out of all Judaea and Jerusalem and from the sea coast of Tyre and Sidon which came to hear him and to be healed of their diseases 18: And they that were vexed with unclean spirits and they were healed 19: And the whole multitude sought to touch him for there went power dunamis out of him and healed them all 20: And he lifted up his eyes on his disciples and said Blessed be ye poor Matt 5:3, 26:11 for yours is the kingdom of God 21: Blessed are you that hunger now for you shall be filled Blessed are you that weep now for you shall laugh 22: Blessed are you when all shall hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of Mortal's sake 23: Rejoice ye in that day and leap for joy for behold your reward is great in heaven for in the like manner did their fathers unto the prophets 24: But woe unto you that are rich for you have received your consolation 25: Woe unto you that are full for you shall hunger Woe unto you that laugh now for ye shall mourn and weep 26: Woe unto you when all mortals shall speak well of you for so did their fathers to the false prophets 27: But I say to you who hear Love your enemies do good to them who hate you 28: Bless them that curse you and pray for them who despitefully use you 29: And to the one that smites you on the one cheek offer also the other and the one that takes away your cloak forbid not to take thy coat also 30: Give to everyone that asks of thee and of the one that takes away your goods ask them not again 31: And as you would that all should do to you do ye also to them likewise 32: For if you love them who love you what thank have ye for sinners also love those that love them 33: And if ye do good to them which do good to you what thank have ye For sinners also do even the same 34: And if you lend to them of whom you hope to receive what thank have ye For sinners also lend to sinners to receive as much again [2] 35: But you love your enemies and do good and lend hoping for nothing in return and your reward shall be great and you shall be the children of the Highest for he is kind to the unthankful and to the evil 36: Be ye therefore merciful as your Father also is merciful 37: Judge not and you shall not be judged condemn not and you shall not be condemned forgive and you shall be forgiven 38: Give and it shall be given to you good measure pressed down and shaken together and running over shall all give into your bosom For with the same measure that you mete withal it shall be measured to you again 39: And he spake a parable unto them Can the blind lead the blind shall they not both fall into the ditch 40: Disciples are not above the master but every one that is perfect shall be as the master 41: And why [do] you notice the sliver that is in your brother [or sister’s] eye but perceive not the log that is in your own eye 42: Either how can you say to your brother [or sister] Brother [sister] let me pull out the sliver that is in your eye when you yourself cannot see the log [3] that is in your own eye? You hypocrite cast out first the beam out of thine own eye and then you shall see clearly to pull out the sliver that is in your brother or sister's eye 43: For a good tree brings not forth corrupt fruit neither does a corrupt tree bring forth good fruit 44: For every tree is known by its own fruit For of thorns do none gather figs nor of a bramble bush gather they grapes 45: The good ones out of the good treasure of their hearts bring forth that which is good and the evil ones out of the evil treasure of theirs hearts bring forth that which is evil for of the abundance of the heart their mouth speaks 46: And why call ye me Lord, Lord, and do not the things which I say 47: Whosoever comes to me and hears my sayings and does them I will show you to whom they are like 48: They are like those who build an house and dig deep and lay the foundation on a rock and when the flood occurs the stream beats vehemently upon that house and cannot shake it for it is founded upon a rock 49: But they that hear and not do are like those who without a foundation build a house upon the earth against which the stream does beat vehemently and immediately it falls and the ruin of that house is great


[1] Luke 6:16 Jesus calls whom he will. He knew Judas would steal from the moneybag and would also betray him, but he still called him and made him an apostle and used him to win souls and do miracles. It is not for us to second-guess our Creator.

[2] Luke 6:33-34 Jesus did not call his followers sinners. To say that if we say we have no sin, we are liars and the truth is not in us, is not the same as saying we are sinners. When Jesus referred to sinners, he spoke of unbelievers and not of the congregation of the redeemed.

[3] Luke 6:42 The log and the sliver represent lack of discernment, error, the need for correction.

Matthew 5:17-19 Did Jesus' Fulfillment of the Law Do Away with It?


Think not that I am come to destroy the law or the prophets I am not come to destroy rather to fulfill [1] satisfy [the requirements of the Law] Colossians 2:14 18: For truly I say to you Till heaven and earth pass one yod or one tittle shall in no wise pass from the law till all be satisfied John 19:30 [2] 19: Whosoever then shall break one of these least commandments and shall teach any so they shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven [3]



[1] Matthew 5:17 Jesus said he came to fulfill the Law. Did he do that? Which part[s] did he fulfill? 

While Jesus hung on the cross, he cried out “It is finished, paid, completed, fulfilled.” What did he mean by that?

[2] Matthew 5:17-18 Jesus said he came to satisfy the requirements of the Law. Did he?

Paul wrote that these requirements were against us Colossians 2:14.

Jesus said he came to satisfy the requirements of the Law (pay the debt), and he did that with his death on the cross John 19:30.

[3] Matthew 5:19 Before the cross, Jesus had not yet satisfied all the requirements of the Law John 19:30. Context: In Matthew 5:17-19 (and in Luke 16:17), he was speaking from the position of still being under the Law. The requirements/sin debt had not yet been paid when he said this.

To say that after the requirements were satisfied [the debt was paid] at the Cross John 19:30, all are still required to observe the Mosaic Law which guarded and protected until faith came, misleads by taking this statement of Jesus out of context. When Jesus said he had not come to abolish the Law, he was clarifying his motivation. He then stated his purpose, which clarified the fine line between destroying something and fulfilling it. Jesus came to fulfill the requirements of the law that were against us, to take them out of the way by nailing them to his cross (Colossians 2:14). Did he accomplish his purpose?

Galatians 3:24-25 the Law nomos was our schoolmaster to bring us to Christ that we might be justified by faith 25: But after that faith is come we are no longer under a schoolmaster [1]



[1] Galatians 3:24-25 is not speaking of the traditions of the elders. It was the acts of the law nomos that led to Christ and not the extra scriptural traditions. Nomos was the schoolmaster that pointed to the Messiah. No tradition of the elders could ever do that. Jesus said the traditions nullified the Word of God and made it of no effect

New Covenant believers, first called Christians at Antioch, have never been required to perform the acts of the law. The Bible says God's Law is written on our hearts. Jesus said when we love the Lord our God with all our heart, soul, and strength, and we love our neighbors as ourselves, then we have fulfilled all the Law nomos and all the prophets. This is the Law nomou of Love (Romans 13:10). 

Acts 15: Believers Dispute About the Law of Moses


[1] Acts 15:1 Almost the entire chapter is about a dispute concerning observance of the Law of Moses for salvation. Verse one says this clearly. The text says nothing about ritual purity so gentiles can attend synagogue with the Jews. Nowhere in the New Testament is the subject of ritual purity addressed in reference to the Body of Christ.

The text of the entire chapter is below the commentary 

[2] Acts 1:6 The apostles and elders, at this point, were all Jews. The issue of observance and circumcision had obviously not come up with Peter and the conversion of Cornelius and his family Acts 10 . Everyone accepted them as Born Again sisters and brothers in Christ. It is known that Peter became intimidated by the Jews at some point, and until he was publicly confronted by Paul at Antioch, began to display a hypocritical attitude in making a difference between believing Jews and what appears to be unobservant gentiles. He would socialize and eat with non-Jewish believers until certain Jewish believers came around Galatians 2:11-14, then would withdraw from the non-observant gentile believers and pretend to be something he was not Galatians 2:14. It is entirely possible that Cornelius and his house were circumcised and became observant, but in light of Peter’s statement in Acts 15:7-11, it is doubtful. Paul and Barnabus hotly debated the issue with throughout their ministry.

[3] Acts 15:10 The “yoke” Peter refers to is the yoke of the Mosaic Law. Verse one set the agenda and confirms the entire conference was about salvation Acts 15:1,5, &11 through circumcision and observance of the Law of Moses. This conference was not about ritual purity so Jews and gentiles could worship together in the synagogues.

[4] Acts 15:20 All of these things have to do with participation in idol worship and not about observing the Law.

[5] Acts 15:21 Believers preach Jesus and not Moses. James' statement about Moses being taught in every town and in every traditional Jewish synagogue was descriptive and not prescriptive.

[6] Acts 15:24-30 Gentile believers were told the decree of the council would serve them well. There was no qualification that it would serve them well only until they matured. This is not a bait and switch passage, telling new believers that their immaturity in Christ is the reason for them not being required to become observant to the Law of Moses...just yet. They were never required to become observant. From the beginning of the debate [clarified in Acts 15:1,5,&11], the issue was about salvation and not about ritual purity for synagogue worship. There is no such concept of ritual purity in the New Covenant. Jesus, the Only Begotten, the Lamb of God, made a New Covenant with the Body of Christ and ratified it through his own blood.

[7] Acts 15:31 The gentile believers were so relieved! They had been told by the pharisaical Jewish believers that they were not saved because they were non-observant. The apostles and the elders, who had never placed such requirements on non-Jews anyway, were finally forced to address the issue officially. And the conclusion was that salvation was not dependent on observance of the Mosaic Law. 

Now we know that Peter [and likely others] still struggled with peer pressure against the official position of the apostles and elders [that observance to the Law of Moses was not necessary for gentile believers]. We know this because of Paul’s confrontation with Peter on a later visit to Antioch. Paul described the confrontation in his letter to the gentile believers in Galatia.

 

Acts 15

1: And certain ones which came down from Judaea taught the brethren and said Except you be circumcised after the manner of Moses you cannot be saved :5 [1] 2: When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should go up to Jerusalem to the apostles and elders about this question 3: And being brought on their way by the Out-Called passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy to all the brethren 4: And when they were come to Jerusalem they were received by the Out-Called and by the apostles and elders and they declared all things that God had done with them 5: But there rose up certain of the sect of the Pharisees which believed saying That it was needful to circumcise them and to command them to keep the law of Moses :1 6: And the apostles and elders [2] came together for to consider of this matter 7: And when there had been much disputing Peter rose up and said to them Men and brethren you know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe 8: And God who knows the hearts bore them witness giving them the Holy Spirit even as he did to us 9: And put no difference between us and them Galatians 3:28 purifying their hearts by faith 10: Now therefore why do you tempt God to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear [3] 11: But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they 12: Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them 13: And after they had held their peace James answered saying Men and brethren listen to me 14: Simeon has declared how God at the first did visit the Gentiles to take out of them a people for his name 15: And to this agree the words of the prophets as it is written 16: After this I will return and will build again the tabernacle of David which is fallen down and I will build again the ruins thereof and I will set it up 17: That the residue of people might seek after the Lord and all the Gentiles upon whom my name is called says the Lord who does all these things 18: Known to God are all his works from the beginning of the world 19: Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20: But that we write to them that they abstain from pollutions of idols and from fornication and from things strangled and from blood [4] 21: For Moses since old time has in every city them that preach him [5] being read in the synagogues every Sabbath day 22: Then pleased it the apostles and elders with the whole Out-Called to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren 23: And they wrote letters by them after this manner The apostles and elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia 24: Forasmuch as we have heard that certain which went out from us have troubled you with words subverting your souls saying You must be circumcised and keep the law to whom we gave no such commandment 25: It seemed good to us being assembled with one accord to send chosen men to you with our beloved Barnabas and Paul  26: Men that have hazarded their lives for the name of our Lord Jesus Christ 27: We have sent therefore Judas and Silas who shall also tell you the same things by mouth 28: For it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things 29: That you abstain from meats offered to idols and from blood and from things strangled and from fornication from which if you keep yourselves you shall do well [6] Fare ye well 30: So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the letter 31: Which when they had read they rejoiced for the consolation [7] 32: And Judas and Silas being prophets also themselves exhorted the brethren with many words and established them 33: And after they had tarried there a space they were let go in peace from the brethren to the apostles 34: Notwithstanding it pleased Silas to abide there still 35: Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also 36: And some days after Paul said to Barnabas Let us go again and visit our brethren in every city where we have preached the word of the Lord and see how they do 37: And Barnabas determined to take with them John whose surname was Mark 38: But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work 39: And the contention was so sharp between them that they separated one from the other and so Barnabas took Mark and sailed to Cyprus 40: And Paul chose Silas and departed being recommended by the brethren to the grace of God 41: And he went through Syria and Cilicia confirming the Out-Calleds

Did the Disciples Meet on the First Day of the Week? Acts 20:7

"Upon the first day of the week when the disciples came together..." 

In biblical Greek and Hebrew, the word "week" always appears to be translated from some form of the word sabbath, so there is no reason to believe that verses such as Acts 20:7 or 1 Corinthians 16:2 are heretical mistranslations stemming from Roman Catholic influence. 

Comparison to other verses, such as Genesis 29:27, Leviticus 12:5, and John 20:19, lays to rest the idea that the earliest Christians met only on the seventh day sabbath, or only the high feast days, which were high sabbaths. 

Something else to consider when tempted to translate the word week as sabbath (in the sense of the seventh-day or feast day) is that some high sabbaths (Feasts of the Lord) consisted of only one day, so in addition to there being no first day of the seventh day sabbath, there is also no "first day" of the sabbath for one-day feasts, but there is always a first day of the week. 

The word "Sunday" may be pagan in origin, but the first day of the week is not a cursed heretical day in and of itself. In Acts 20:7 and 1 Corinthians 16:12, we have the testimony of Luke and Paul as well as the context and language of the text in declaring the earliest believers met regularly on the first day of the week, which was the day of our lord Jesus' resurrection, which was foretold in the Feast of First Fruits, which always falls on the first day of the week. 

1 John Chapter 5: Commentary


1:
Whoever believes that Jesus is the Christ is begotten out of God and every one that loves the one begetting loves him also that is begotten out [of] God 2: By this we know that we love the off-springs of God when we love God and keep his precepts 3: For this is the love of God that we keep his precepts and his precepts are not grievous 4: That all, the ones having been begotten out of God are conquering the system and this is the conquest that conquers the system even our faith 5: Who are the ones conquering the system if not the ones believing that Jesus is the Son of God 6: This is he that came by water and blood even Jesus the Christ not by water only but by water and blood And it is the Spirit that bears witness because the Spirit is Truth [1] 7: For there are three that bear record in heaven the Father the Word John 1:1,14 and the Holy Spirit and these three are one [2] 8: And there are three that bear witness in earth the spirit and the water and the blood and these three agree in one 9: If we receive the witness of mortals the witness of God is greater for this is the witness of God YHWH which he has testified of his Son 10: The ones believing on the Son of God have the witness in themselves The ones that believe not God have made God a liar because they believe not the record that The God gave of his Son. 11: And this is the record that The God gives to us eternal life and this life is in his Son. 12: They that have the Son have life and they that have not the Son of God have not life. 13: These things have I written to you that believe on the name of the Son of God that you may know that you have eternal life and that you may believe on the name of the Son of God. 14: And this is the confidence that we have in him that if we ask any thing according to his will he heareth us 15: And if we know that he hears us whatever we ask we know that we have the petitions that we desired of him 16: If any see their brother [or sister] sin a sin which is not unto death they shall ask and God shall give them life for them that sin not unto death There is a sin unto death I do not say that they shall pray for it. 17: All unrighteousness is sin but there is a sin not unto death 18: We know that whoever is born of God does not practice sin but they who are begotten out of God guard themselves and that wicked one touches them not 19: And we know that we are of God and the whole world lies in wickedness. 20: And we know that the Son of God is come and has 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 One is the true God Godhead/Jesus is Jehovah and the life eternal. 21: Little off-springs guard yourselves from the idols. Amen.


[1] 1 John 5:6 The Spirit is Truth; 1 John 4:8 God is Love; John 1:1 Jesus is the Word

[2] 1 John 5:7 is also known as the Johannine Comma or Comma Johanneun. Some claim the “Comma” was not present in any manuscript dating prior to the 16th century. If that is true…:

·         How could it have been found in a Syriac manuscript dated from around A.D. 170 (2nd century), or in a Latin manuscript from around 200 A.D. (3rd century)?

·         How could it have been included in resolutions made at the Counsel of Carthage in A.D. 415 (5th century)?

·         How could Cassiodorus have quoted it in A.D. 480 (5th century)?

·         How could 400 Bishops have quoted, and discussed it at length, in their defense of the trinity in A.D. 484 (5th century)? 

Cyprian wrote about it around A.D. 250 (3rd century), “The Lord says, ‘I and the Father are one’ and likewise it is written of the Father and the Son and the Holy Spirit, ‘and these three are one.’”

The truth is, that 1 John 5:7 has been found in manuscripts and quotes dating from the 2nd century. So, any claims that it cannot be found before the 16th century are blatantly irresponsible and false.

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