Results 1 - 2 of 2
|
|
|||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | shall not taste of death till they see | Mark 9:1 | Radioman2 | 96483 | ||
The law is not altogether invalid 'On the other hand, the law cannot be altogether invalid since the New Testament affirms its abiding applicability. "All Scripture is … useful" (2 Tim 3:16-17), including Old Testament laws. Jesus came not to abolish the law, but to fulfill it (Matt 5:17-20). The law is the embodiment of truth that instructs (Rom 2:18-19). It is "holy" and "spiritual, " making sin known to us by defining it; therefore, Paul delights in it (Rom 7:7-14,22). The law is good if used properly (1 Tim 1:8), and is not opposed to the promises of God (Gal 3:21). Faith does not make the law void, but the Christian establishes the law (Rom 3:31), fulfilling its requirements by walking according to the Spirit (Rom 8:4) through love (Rom 13:10). When Paul states that women are to be in submission "as the Law says" (1 Cor 14:34) or quotes parts of the Decalogue (Rom 13:9), and when James quotes the law of love (2:8 from Lev 19:18) or condemns partiality, adultery, murder, and slander as contrary to the law (2:9, 11; 4:11), and when Peter quotes Leviticus, "Be holy, because I am holy" (1 Peter 1:16; from Lev 19:2), the implication is that the law, or at least part of it, remains authoritative. (...) 'The New Testament writers also apply the principles in the law. From Deuteronomy 25:4 ("Do not muzzle an ox while it is treading out grain"), Paul derives a principle that workers ought to be rewarded for their labors and applies that principle in the case of Christian workers (1 Cor 9:9-14). In 1 Timothy 5:18, Paul again quotes Deuteronomy 25:4, this time in parallel with a saying of Jesus (Matt 10:10) as if both are equally authoritative. Likewise, the principle of establishing truth by two or three witnesses (Deut 19:15), originally limited to courts, is applied more broadly to a church conference (2 Cor 13:1). The principle that believers are not to be unequally yoked together with unbelievers is derived from a law concerning the yoking animals (2 Cor 6:14; cf. Deut 22:10). 'In 1 Corinthians 5:1-5, 13, Paul affirms on the basis of Leviticus 18:29 that incest, a capital offense in the Old Testament, is immoral and deserves punishment. A person practicing incest in the church must be excommunicated to maintain the church's practical holiness. Paul maintains the law's moral principle, yet in view of the changed redemptive setting, makes no attempt to apply the law's original sanction.' ____________________ Bibliography. G. Bahnsen, Theonomy in Christian Ethics; W. S. Barker and W. R. Godfrey, eds., Theonomy: A Reformed Critique; H. J. Boecker, Law and the Administration of Justice in the Old Testament and the Ancient Near East; U. Cassuto, A Commentary on the Book of Exodus; D. A. Dorsey, JETS 34/3 (Sept. 1991): 321-34; H.-H. Esser, NIDNTT2:438-51; M. Greenberg, Yehezkel Kaufmann Jubilee Volume, pp. 3-28; idem, Studies in Bible: 1986, pp. 3-28; idem, Religion and Law, pp. 101-12, 120-25; H. W. House and T. Ice, Dominion Theology: A Blessing or a Curse?; W. C. Kaiser, Jr., Toward Old Testament Ethics; idem, JETS33/3 (Sept. 1990): 289-302; G. E. Mendenhall, Religion and Law, pp. 85-100; Dale Patrick, Old Testament Law; V. Poythress, The Shadow of Christ in the Law of Moses; R. J. Rushdooney, The Institutes of Biblical Law; R. Sonsino, Judaism33 (1984): 202-9; J. Sprinkle, A Literary Approach to Biblical Law: Exodus 20:22-23:19. Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. Elwell, 1996 by Walter A. Elwell. Published by Baker Books. (http://bible.crosswalk.com/Dictionaries/BakersEvangelicalDictionary/) --Radioman2 |
||||||
2 | shall not taste of death till they see | Mark 9:1 | Emmaus | 96664 | ||
Radioman2, " The law is not altogether invalid" An understated truth if ever there one. Here is a two part excerpt from another author on the subject. Part II of III "The moral life presents itself as the response due to the many gratuitous initiatives taken by God out of love for man. It is a response of love, according to the statement made in Deuteronomy about the fundamental commandment: "Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might. And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children" (Dt 6:4-7). Thus the moral life, caught up in the gratuitousness of God's love, is called to reflect his glory: "For the one who loves God it is enough to be pleasing to the One whom he loves: for no greater reward should be sought than that love itself; charity in fact is of God in such a way that God himself is charity".[18] 11. The statement that "There is only one who is good" thus brings us back to the "first tablet" of the commandments, which calls us to acknowledge God as the one Lord of all and to worship him alone for his infinite holiness (cf. Ex 20:2-11). The good is belonging to God, obeying him, walking humbly with him in doing justice and in loving kindness (cf. Mic 6:8). Acknowledging the Lord as God is the very core, the heart of the Law, from which the particular precepts flow and towards which they are ordered. In the morality of the commandments the fact that the people of Israel belongs to the Lord is made evident, because God alone is the One who is good. Such is the witness of Sacred Scripture, imbued in every one of its pages with a lively perception of God's absolute holiness: "Holy, holy, holy is the Lord of hosts" (Is 6:3). But if God alone is the Good, no human effort, not even the most rigorous observance of the commandments, succeeds in "fulfilling" the Law, that is, acknowledging the Lord as God and rendering him the worship due to him alone (cf. Mt 4:10). This "fulfilment" can come only from a gift of God: the offer of a share in the divine goodness revealed and communicated in Jesus, the one whom the rich young man addresses with the words "Good Teacher" (Mk 10:17; Lk 18:18). What the young man now perhaps only dimly perceives will in the end be fully revealed by Jesus himself in the invitation: "Come, follow me" (Mt 19:21). If you wish to enter into life, keep the commandments (Mt 19:17) 12. Only God can answer the question about the good, because he is the Good. But God has already given an answer to this question: he did so by creating man and ordering him with wisdom and love to his final end, through the law which is inscribed in his heart (cf. Rom 2:15), the "natural law". The latter "is nothing other than the light of understanding infused in us by God, whereby we understand what must be done and what must be avoided. God gave this light and this law to man at creation".[19] He also did so in the history of Israel, particularly in the "ten words", the commandments of Sinai, whereby he brought into existence the people of the Covenant (cf. Ex 24)and called them to be his "own possession among all peoples", "a holy nation" (Ex 19:5-6), which would radiate his holiness to all peoples (cf. Wis 18:4; Ez 20:41). The gift of the Decalogue was a promise and sign of the New Covenant, in which the law would be written in a new and definitive way upon the human heart (cf. Jer 31:31-34), replacing the law of sin which had disfigured that heart (cf. Jer 17:1). In those days, "a new heart" would be given, for in it would dwell "a new spirit", the Spirit of God (cf. Ez 36:24-28).[20] The Splendor of Truth John Paul II |
||||||