Showing posts with label Prejudice. Show all posts
Showing posts with label Prejudice. Show all posts

Galatians Chapter 3: Commentary


       1: O foolish Galatians who has bewitched you that you should not obey the truth before whose eyes Jesus Christ has been evidently set forth crucified among you 2: This only would I learn of you received ye the Spirit by the works of the Law nomos or by the hearing of faith 3: Are you so foolish having begun in the Spirit are you now made perfect by the flesh 4: Have you suffered so many things in vain if it be yet in vain 5: He therefore that ministers to you the Spirit and works miracles among you does he [do] it by the works of the law nomou or by the hearing of faith 6: Even as Abraham believed God and it was accounted to him for righteousness 7: Know ye therefore that they which are of faith the same are the children of Abraham 8: And the scripture foreseeing that God would justify   ethnic [peoples] ethnos [1] through faith preached before the gospel to Abraham saying in you shall all ethnic peoples ethnos be blessed 9: So then they which be of faith are blessed with faithful Abraham 10: For as many as are of the works of the Law nomou are under the curse for it is written Cursed is every one who continues not in all things which are written in the scroll of the Law biblion nomos to do them 11: But that none is justified by the law nomO in the sight of God it is evident for the Just shall live by faith 12: And the Law nomos is not of faith But those who do them shall be bound by them 13: Christ has reclaimed us out of the curse of the Law nomou being made a curse for us for it is written Cursed is every one that hangs on a tree 14: That the blessing of Abraham might come on the ethnic peoples ethnos through Jesus Christ that we might receive the promise of the Spirit through faith 15: Brethren I speak after the manner of mortals Though it be but a human covenant yet if it be confirmed none disannuls or adds to 16: Now to Abraham and his seed were the promises made He said not and to seeds as of many but as of one and to thy seed which is Christ [2]17: And this I say that the covenant that was confirmed before of God in Christ the Law nomos which was four hundred and thirty years after cannot disannul that it should make the promise of none effect 18: For if the inheritance [is] from the Law nomos it is no more of promise but God gave it to Abraham by promise 19: Why then the Law nomos It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by angels in the hand of a mediator 20: Now a mediator is not a mediator of one but God is one 21: [Is] the Law Nomos then against the promises of God? God forbid for if there had been a law nomos given which could have given life verily righteousness should have been out of the Law nomou 22: But the scripture has concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe 23: But before faith came we were garrisoned [guarded and protected] under the Law nomon having been locked up together into the faith which should afterwards be revealed [3] 24: Wherefore 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 [4] 26: For you are all the children of God by faith in Christ Jesus 27: For as many of you as have been baptized into Christ have put on Christ [5] 28: There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus [6] Acts 15:9, [Ephesians 3:4-9 The fellowship of the Mystery of Christ?] 29: And if you be Christ’s then are you Abraham’s seed and heirs according to the promise [7]



[1] Semantics matter. In Bible translation, the Greek word, ethnos, refers to various ethnic peoples, ethnicities, tribes, nations, to all people other than Jews, and not in a derogatory manner. The word simply identifies a people group, tribe, or nation as non-Jew. But within Christian tradition it has so commonly been translated using the derogatory word, “heathen,” as to incite prejudice against any who were not English, not white, did not conform to English/“Christian” norms. Historically, all non-white/non-English (if not considered “Christian”) were called “heathens,” a really awful word that eventually came to encompass all who did not follow Christian “norms.” A look at just this one word “heathen” (and there are many more) shows that semantics are a powerful part of any propaganda machine.

Semantics have been used to color perceptions of not only non-whites and non-Jews, but also of 1.) non-citizens, 2.) non-wealthy, and 3.) non-males.

1.     Regardless of color, all non-Romans in the Roman Empire, were called barbarians. All barbarians could be brought into slavery. Many modern-day white Europeans are descendants of Roman-empire era slaves

2.     The modern English word “villain” [meaning: criminal, law-breaker, outlaw, offender, felon, convict, malefactor, a person or thing responsible for specified trouble, harm or damage], came from an old  English word, “villein,” meaning a serf or a peasant. The powers that be [the wealthy and aristocratic], viewed the poor as bad. The word used to describe the poor, back then, has passed down into modern English a word to describe wicked and evil people, which is exactly how the wealthy viewed the poor in ancient times.

3.     There are many derogatory words describing womenbut not so many describing men. Here are only a few examples: sexually promiscuous man/playboy; sexually promiscuous woman/whore/tramp/loose; unmarried older man whether or not he has been sexually promiscuous/eligible bachelor;  unmarried older woman who is a virgin; old maid; divorced man whether or not he is sexually promiscuous/eligible bachelor; divorced woman usually assumed to be sexually promiscuous/divorcee; The word divorcee does not refer to divorced men. It is typically used in reference to a divorced woman, who is usually viewed as someone who may more easily be seduced into sexual behavior because she is not a virgin.

[2] Galatians 3:17-19: Paul was writing of two covenants here.  The first was the covenant of promise given to Abraham and the other is the Law nomos / nomou given to Moses over four-hundred years later. The covenant with Abraham is forever. The Law nomou given to Moses was only until “The Seed Jesus” should come.  All three variations of the Greek word translated as Law in this passage (nomos, nomou, nomO) are used in reference to Torah, the acts of which are required only until the seed Jesus should come. The context of these three words [as used in verses 17-19], refute the claim that Paul was exclusive in his language in differentiating between Torah and the Traditions. In referencing Torah, Jesus also used the same variations of the same Greek words Paul used here. The phrase, “Until the seed should come,” clearly denotes the required acts of the Law Torah were a temporary requirement that would come to an end after the seed Jesus came. There are many other clear scriptures that attest to this.

[3] Under the Old Covenant, just as under the new, God’s people were justified by faith, and not works. By the statutes contained in the Torah nomon, the children of Israel were literally surrounded by and immersed in, the “faith that should come.” The faith that should come, would fulfill the requirements of the Law and do away with them. When the people went to the priest and offered sacrifice, when they ceremonially cleansed themselves according to the requirements of Torah, when they observed the great and prophetic Feasts of the Lord, they were illustrating something that had to do with the redemptive person and work of Jesus Christ. When the Torah was followed and obeyed in faith, it was counted to them as faith, even though they did not understand, at the time, that they were continually keeping the Messiah [his sacrifice and their justification by faith alone] before their eyes Hebrews 10:1, Habakkuk 2:4

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

New Covenant believers, Christians, are no longer required to perform the acts of Torah. The Bible says these acts are 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 will have fulfilled all of the Law nomos and all the prophets. The acts of Torah were the Law nomou of Love. It is of note that Jesus used the word nomou [along with four or five variations of the word] in referencing Torah. There is no single Greek word that applies specifically to Torah while all others refer to the traditions of the elders.

[5] Galatians 3:27 is not speaking of water baptism. It is speaking of the Baptism of the Holy Spirit which baptizes all believers into the Body of Christ (1 Corinthians 12:13).  

[6] Galatians 3:28 obliterates all notions of hierarchy within the body of Christ. There is no racial, ethnic, or gender hierarchy among the Out-Calleds of Christ. Unscriptural organizations have implemented hierarchy from the beginning, thus corrupting the worship, service, and preaching of Christ, limiting to males most forms of leadership seen in modern churches, but not ordained by our Creator.

[7] Galatians 3:29, is an awesome revelation to the Body of Christ that in no way negates promises made to the physical seed of Abraham [the Jews/Hebrews]. The Body of Christ and the people of the world who will inhabit the first one-thousand years of Christ’s earthly Kingdom will participate in the common wealth of the nation of Israel.

The Bible says, the New Covenant is a better covenant based on better promises. The Old Covenant contains amazing promises. But not a single promise made to Abraham and his physical descendants is taken from them and “transferred” to “The Church.” This is a false and anti-Semitic teaching that began with the organization founded by Constantine and later called Roman Catholicism, with the Vatican as its capitol and also its embassy. Not many understand that the Vatican City is a sovereign nation which many nations, including, the united states, have ambassador’s to. The goal of the Vatican has always been a literal, global dominion of Roman Catholicism in an attempt to usurp the promise that Israel will one day be the head nation in Christ’s global Kingdom.

Historically, the Vatican has used military and naval power (Spanish Armada) and terrorism (the Spanish Inquisition) to achieve this goal. They now use the ecumenical movement [which they founded] to achieve global dominance in appropriating to themselves, what God promised the Jews.  

Protestants also have their own anti-Semitic version of what it means to be “Abraham’s seed.” We see this in the false teachings of Reformed and Dominion theologies. Though reformed and dominion teachings are not identical and disagree on many points, but both paradigms appropriate to themselves promises made to Abraham, and both groups are anti-Semitic in their disavowal of the physical seed of Abraham, Isaac, and Jacob…Israel. Some Messianic groups are anti-Semitic in this way, as well, using Galatians 3:29 as a basis for disavowing physical the Jews as God’s chosen people. 


Do you have the assurance of knowing that if you died today, you have Eternal Life?
Additional commentary pending for this chapter
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1 Corinthians Chapter 11: Gender Equality Male Headship Because of the Angels



    1: Be ye followers of me even as I also am of Christ 2: Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you 3: But I wish you to know that of every person the head the Christ is and the head of woman is the man and the head of Christ is God[1] 4: Every man praying or prophesying having his head covered dishonors his head [2] 5: But every woman that prays or prophesies with her head unveiled dishonors her head for that is even all one as if she were shaven 6: For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaved let her be covered[3] 7: For a man indeed ought not to cover his head forasmuch as he is the image and glory of God but the woman is the glory of man[4] 8: For man is not from woman but woman from the man 9: Neither was the man created on account of the woman but the woman on account of the man[5] 10: For this cause ought women to possess G2192 translated as possessed in Acts 8:7 liberty G1849 translated as liberty in 1 Corinthians 8:9  over their [own] persons on account of the angels[6] 11: Further neither is man apart from woman neither woman apart from man in the Lord 12: For as the woman out of the man so also the man because of the woman and all things from Ton Theon (The God)[7] 13: Judge for yourselves It is [autos esti] fitting that a woman pray to God unveiled 14: Nor does nature itself teach you that if a man have long hair it is a shame to him[8] 15: and if a woman have long hair it is a glory to her For hair is given her anti-peribolaion  [instead[9] of a veil[10]] 16: and if any seem to be contentious we have no such custom [of veiling] neither the churches of God 17: Now in this that I declare to you I praise you not that you come together not for the better but for the worse 18: For first of all when you come together in the church I hear that there be divisions among you and I believe some parts 19: For also factions need to be among you so that the approved [ones] may be revealed among you 20: When you come together therefore into one place this is not to eat the Lord’s supper 21: For in eating everyone takes before another their own supper and one is hungry and another is drunken 22: What? Have you no houses to eat and to drink in Or despise ye the church of God and shame them that have not[11] What shall I say to you Shall I praise you in this I praise you not[12] 23: For I have received of the Lord that which also I delivered to you that the Lord Jesus the same night in which he was betrayed took bread 24: And when he had given thanks he broke it and said Take eat this is my body which is broken for you this do in remembrance of me 25: After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do ye as often as you drink it in remembrance of me 26: For as often as you eat this bread and drink this cup you do show the Lord’s death till he come 27: Wherefore whoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord 28: But let all examine themselves and so let them eat of that bread and drink of that cup 29: For they that eat and drink unworthily eat and drink damnation to themselves not discerning the Lord’s body 30: For this cause many are weak and sickly among you and many sleep [13]31: For if we would judge ourselves we should not be judged 32: But when we are judged we are chastened of the Lord that we should not be condemned with the world [14] 33: Because of this my brethren when you come together to eat tarry one for another 34: And if any hunger let them eat at home that you come not together unto condemnation And the rest will I set in order when I come


[1] Verses 11-12, are the interpreters of 1 Corinthians 3:11. They confirm that the chronological interpretation of verse three is the correct one (as opposed to the hierarchal interpretation). Despite the clear explanation in verses 11 & 12, verse three remains a hotbed of controversy, largely because it is considered an ironclad, bedrock, verse subjecting women to men within the complementarian / male-headship movement. 1 Corinthians 1:11-12, however, refutes traditional-role-religionist and complementarian male headship interpretations, clearly defining the verse as being prepositional (chronological), rather than hierarchal. 1 Corinthians 11:3 is a divine flow-chart, showing source and chronological order of creation and appearance. It reveals the prepositional (chronological flow of the) relationship between: 
·         1.) The Godhead and every person (Elohiym—the Godhead—created the heavens and the earth. He is creator/head/source of all people not just males). In scripture usage, the Greek word, aner, cannot claim male exclusivity. In numerous instances, it is used of crowds/groups composed of both women and men. There is no hermeneutical reason it cannot be translated generically, as “people” or “person,” when context calls for it.
·         2.) The direct creation, by God, of the first man, who then became the head of …
·         3.)the first woman [only], as he was the source from which God made her. The first woman was just as much a direct creation of God as the man. The man himself had nothing to do with the creation of woman. He was the source only in the fact that God took one of his sides and used it to fashion the woman. The fact that God fashioned the woman from an entire side of the man, in no way diminished either him or her. He did not then become only half a person, nor was she created a sub-[hu]man—doomed to subjugation to males for all eternity. Nor can it be found in scripture where the first man was designated as superior over the first woman based on chronology (or where all men are given command over all women based on order of appearance. The first man and the first woman were both direct creations of God (God was the ultimate source of existence and life for both of them). And both were commanded to dominate the earth equally. Even role-religionists admit that no hint of hierarchy exists in the creation account of Genesis chapter one. Neither does it exist in the Hebrew language Genesis chapter two was translated from—except through gender biased translator supplements.
·         4.) Messiah (who was later born of a woman)
·         5.) The Godhead, from which came Messiah. To interpret this verse any other way, is to reduce God—as Messiah is God. Jesus claimed Jehovahistic identity.  On one occasion, the Jews sought to stone him when he said he was the great, I AM
The chronological flow of 1 Corinthians 11:3, is in absolute agreement with the entire volume of scripture concerning the creation, making, and appearance of the first man, the first woman, and the birth of Messiah. The verse begins with the Godhead (for all the fullness of the Godhead dwells in Christ) and ends with the Godhead. It was Elohiym (the Godhead) who in the beginning created the heavens and the earth. And Jesus made the exclusive claim to be Elohiym (YHWH) when he said, “If you do not believe that I AM (EGO EMI), you will die in your sins.” The apostle wrote that the entirety of the Godhead resides in Jesus in physical form. Jesus the Christ does not need a God. Jesus is God.
[2] There is nothing in the Torah about men praying with their heads covered or women being veiled. Paul must be referencing Jewish Tradition or extra-scriptural writings which are not authoritative. He admits as much a few verses down, when he writes that if any are contentious about coverings and veils, there is no such tradition within the Christian Church.
[3] If we were to take this verse out of its ancient context, and apply it to modern-day Christianity, then Christian women would be required to wear veils [hijabs] and burqa’s. No scholar suggests this should be the case. Paul was obviously responding to letters he received that included questions about these things.
[4] Is Paul saying that men are made more in the image of God than are women? Of course not! There is no scriptural basis for such an idea. Nevertheless, many buy in to this theory. Nor are women made differently in the image of God than are men. There is only one Image of God. And God’s entire human creation is made in that same image. The interpretation applied to this verse by role-religionists, is at odds with the clear statement in Genesis chapter one, that God created audawm—not just the man (iysh)—in his image. Audawm is the phonetic pronunciation of the Hebrew word 'âdâm—the name Elohiym bestowed on both his male and female creations Genesis 5:2. 1 Corinthians 11:7, according to context, cannot be about the superiority of males over females concerning the Image of God, but rather a continuation of his discourse about the source and chronology of humans. 
[5] Again, referencing chronology.
[6] Within many congregations, the myth persists that women should be veiled to hide their beauty from fallen angels. This harks back to Genesis chapter six where the sons of God (fallen angels) were attracted to the daughters of men and took them for wives, producing a genetically mutated race of Nephilim (half human and half angel).  The interpretation preposterous for a couple of reasons: 1.) If that were the case, women would need to be completely veiled 100% of the time—not just in public or in church—as the walls of a private home would pose no obstacle to an angel who wanted to look upon an unveiled woman 2.) Neither veiling nor human males could hide or protect women from spirit beings as mighty as angels. So, the phrase, “because of the angels,” must refer to something else.


The same Greek word translated as “possessed” in Acts 16:16, is applied to women in 1 Corinthians 11:10, concerning possessing authority over their own persons. Whereas the NASB supplements their translation [of 1 Corinthians 11:10] with the words, “a symbol of…[authority],” The NIV translates this verse correctly, showing that it is the woman herself who possesses authority over her own person, but the clear sense [of both the Greek and the English] is patently unacceptable, so they muddy the waters by adding an alternate reading in the footnotes that says, “or having a sign of authority in other words a veil on her head. If this is indeed the case, if women are required to wear symbols or signs of male authority on their heads, i.e., veils, then where are the veils in today’s churches?
 
[7] Verses 11-12 confirm the chronological, as opposed to hierarchical, nature of verse three. It is also a clear biblical statement of essential and functional equality of women and men.
[8] Verse 14 purports to be a question asking, "Doth not nature itself teach you that if a man have long hair it is a shame?" Now every candid person must answer this question with a "No." It is not nature, but the barber who keeps man’s hair short. In China, millions of men wear long hair, and nature has never taught them that it is a shame. Furthermore, the last time the Corinthians saw the apostle Paul before he wrote this Epistle, he himself had long hair (Acts 18:18); and to the Jew, accustomed to religious vows (Numbers 6:1-21), long hair, religiously speaking, was more of a "glory" than a "shame." Additionally to this, the native Corinthian's would have thought this a strange question to submit to them, for they would boast that they were descendants of the “long-haired Achaeans," celebrated as such on almost every page of that most famous and most ancient Greek poem, Homer's Iliad. Therefore we do not believe that St Paul asked a question, here. His simple statement of fact, "Nor doth nature teach you," has been changed into a question by the uninspired men who put in the punctuation marks centuries later than St. Paul wrote these words. As a question, this is a Tremendous Misfit. It contradicts a fact of nature; it makes St. Paul inconsistent in his practice with his teaching; it is an entirely unsuitable question to submit to Achaeans. –God’s Word to Women, 1908, Katherine Bushnell

[9] G473 anti can mean: in support of or opposed to; opposite to or instead of…We see that applied to the commonly held definition of anti-Christ (opposed to or instead of Christ).
[10] G4018 paribolaion can even refer to a full-body covering such as a burqa, which would not have been uncommon among even the Jews in Paul’s day.
[11] The Greek culture, Rome emulated and the church at Corinth was a part of, was a class-driven culture, nearly to the point where class divisions could be considered caste. The Jews were just as guilty of this as the Greeks. Paul had his job cut out for him in encouraging new Christians to abandon limitations and prejudices of the old in favor of the glorious freedom of becoming new creations in Christ, where no class or caste divisions exist—neither Jew nor Greek slave nor free male nor female.
[12] Not only were the Christians at Corinth being respecters of persons, but they were callously eating in front of sisters and brothers in Christ who had no food! The class divisions among them rendered them immune to the needs and feelings of others. Humans exhibit a sinful readiness to grasp any bit of power/status they can, be it gender, social, class, caste, or political. Among brethren, at least, these things ought not be so.
[13] Verses 28-30 state a relationship between sickness, death, and taking the Lord’s Supper hypocritically, or even blindly (so accustomed to sin in one’s own life one cannot see it). We should take that verse literally and very seriously. The scriptures warn of the blindness of humanity to our own sin, our tendency to sin, and the inability to know our own hearts without God’s help Psalm 139:23, 1 John 1:10, Jeremiah 10:23   
[14] Verses 31 and 32 do not refer to the Judgement seat of Christ or to the White Throne Judgement—both of which take place after the death of a person—but rather to a judgement (of adversity, sickness, or death) that could take place during a person’s earthly lifetime, due to personal choices of sinful attitudes and behavior. Peter affirmed this, when he wrote that judgement would begin at the house of God—that means personal judgements (according to this passage of adversity, sickness, or death) among believers. Verse :32 speaks of being chastened/disciplined by the Lord. The psalmist wrote that blessed are those who are chastened by the Lord, for if we heed that chastening (acknowledge the discipline, be sorry for our sins, and turn from them), we will obtain relief from the days of adversity. Who doesn’t want that? The scriptures are clear that some adversity is brought on ourselves, and can be avoided. The apostle, in this passage, was not concerned with political correctness. He did not shrink from including sickness and death in the list of self-inflicted judgements and troubles. We cannot avoid all trouble. Jesus said that in this world, we would have trials. But trials come from different sources, and God is not the one who brings all trials. Neither are all trials judgements for sin. The enemy of our souls works tirelessly to undermine and even destroy Christians during our lifetimes. He does this through various trials. When this happens, we must seek God to bring us through the trial. He promises to not only bring us through victoriously, but that we will be the better for them—but God forbid, that we should bring trials and judgements on ourselves through sinful choices of words, thoughts, and deeds.   

Additional commentary pending for this chapter… Questions and comments are welcome