Bible Study Helps

This is a draft of a sermon given 12/04/10.

Some Bible Study Helps

Introduction

Today I want to talk about Bible study, and some things I’ve learned over the years which have helped my understanding. But before I start I want to give a short overview of my history so everybody can know where I’m coming from.

During the time in the mid-sixties while we lived on the north side of Houston, I was visited each weekend by a Jehovah’s Witness bearing tracts. Even though I never invited him into our home, he was somewhat intimidating to me as he seemed to know a lot about the Bible and I knew nothing. Still, I had a hunger for biblical knowledge, but I sensed this wasn’t the place to get it.
And by late 1967 I was trying the Plain Truth.

After we’d moved to Waco in March 1968, I attempted to get the church we attended, Lakewood Christian over at Bosque and Cobbs in Waco, to provide more Bible training. Pastor Luke Bolen consented to give a series of lectures on the first eleven chapters of Genesis. These could be best summed up by two words: sarcasm and skepticism. I discovered, as well, that a number of those in our Sunday school class doubted Jesus’ miracles. It seemed time to move along.

My job at Baylor brought me into contact with brilliant young man, a Ph.D. candidate in Physics, who was a Seventh Day Adventist. He answered a number of questions for me, and I spent pretty much the year of 1969 attending the SDA church up there on Hwy. 6. My wife and the children joined me for a time. But when pastor Dick Mummert left, his replacement preached a lot more Ellen G. White than Jesus Christ. Learning to understand the Bible was what I was there for, not learning the Great Controversy. Again it was time to go.

But we were still reading the Plain Truth and Tomorrow’s World. In early 1971 we received a ministerial visit from Richard Adkins and assistant Garvin Greene from the Worldwide Church of God’s Ft. Worth congregation, but were deemed “not ready.” They returned in the summer and this time, after dinner, we learned our status had risen to “not ready yet.” But within a month, once Waco actually had a congregation, one paired with Austin rather than Ft. Worth, Larry Neff and Jim Turner came out and invited us to church.

We learned much, especially in the beginning, with WCG. As time went on we unlearned a fair amount. After about 1974 the focus of the church seemed to change. I won’t go into detail, but, finally, on the evening of July 18, 1993 in Olathe, Kansas we dropped our individual resignations from WCG into the mailbox. It’s a date we still refer to as July Teenth.

Since then I’ve continued to study and learn. One decision I made, and have diligently kept, was: no more gurus. I’ll learn from anyone and keep what I deem to be true. I’ll reject anything from anyone as well that appears false. “Prove all things,” we’re told. I try.

I’ve learned a lot from Dr. Jim Fleming, a Methodist, from Dr. Ron Moseley who heads up the American Institute of Holy Land Studies, from Jerry Feldman, a messanic rabbi who also maintains his ministerial credentials with the Assemblies of God, from Dr. Roy Blizzard of UT Austin, and from Dwight Pryor, now from Dayton Ohio. I have flat out rejected some of the things each of these men teaches. Still, there are biblical scholars that believe the Bible, that it’s truly the word of God, and there are skeptics. These men are all believers.

The things I talk about today are things that have worked for me. My hope is each of you all will find something here that will help you too. If anyone doesn’t accept all or even any of my conclusions, that’s fine. There are all sorts of things we can disagree about and still be unified in Christ.


Two Tools

Here are two tools that I have found useful.

The first is context. They say that what’s important in real estate is location, location, location. As far as I am concerned context, context, context is equally important in Bible study. Today I want to look at several scriptures, some considered difficult, in their context.

Then, there’s a concept called Ockham’s Razor. It’s named after William of Ockham, an English monk who lived in the 1300s, and has had considerable scientific application for centuries. It states that in explaining a scientific phenomenon, one should take a sharp instrument, like a razor, and peel away everything that’s not essential to the explanation. But its common definition has become like this: If there are multiple explanations for something, the simpler, more straightforward one is most likely correct. And this common definition has a place in understanding the Bible. If an explanation of a Bible passage becomes too complicated, consider Ockham’s Razor. There’s probably a more correct explanation to be found.

Along the way I also want to consider some historical background. Okay, let’s begin.


“Sons of God” and “Daughters of men”

Some months back I turned on the television to find a preacher preaching. About the first thing I heard was him telling his audience to “Let the Bible interpret the Bible.” Since I’d heard these very words many times in Worldwide, often by Herbert W. Armstrong himself, I decided to stay tuned and hear what he had to say.

What he wanted interpreted was the phrase “sons of God” in Genesis 6:2. So, he said to turn to Job 1 for the answers.

Let’s look at these scriptures.

Gen 6:1-2, 4
1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
KJV

This can be a difficult scripture to understand. The TV preacher I heard, in letting the Bible interpret the Bible, said the answer was in Job 1:6.:

Job 1:6
6 Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.
KJV

Thus, the preacher said, Job 1 was obviously speaking of angels and it follows that the same wording in Genesis 6 has to be referring to angels as well. And so the Bible interpreted the Bible. Or did it?

After all Jesus, speaking to the Sadducees of the resurrection, said plainly that angels didn't marry.

Matt 22:29-30
29 Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
KJV

Indeed, Job 1 was referring to angels. (There are a couple of other places in Job where this is used, both of them are referring to angels as well.) But was Genesis? Mostly it's Christians who have a lot of trouble with this passage. Jews (in general) accept that "sons of God" here refers to the male descendants of Seth, while "daughters of men," to the female descendants of Cain. Seth is the godly line, Cain the ungodly.

The term, “sons of God,” also appears in the New Testament, but there it refers to people like us, e.g. “ For as many as are led by the Spirit of God, they are the sons of God.” (Rom 8:14, KJV)

So, for the Bible to interpret the Bible here the phrase must mean either people or angels; space aliens are eliminated. Let’s look at the context. Let’s start back in Genesis 4.

Cain is born in verse 1, Abel in verse 2. So Cain murders Abel and is banished to the land of Nod. We won’t read them but beginning in verse 17 through most of the rest of chapter four cover the generations of Cain. Let’s go to chapter five.

Gen 5:1-8
1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
5 And all the days that Adam lived were nine hundred and thirty years: and he died.
6 And Seth lived an hundred and five years, and begat Enos:
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
8 And all the days of Seth were nine hundred and twelve years: and he died.
KJV

And so it goes. These are the generations of Adam. But we see that it’s also the generations of Seth. Adam, Seth, Enos, and then Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, and on to Noah. While all of these men lived long lives and all “ begat sons and daughters,” they only are mentioned. Why? Because only their DNA, via Noah and his sons, made it past the flood. This was the godly line. The only godly line.

When those from this line married outside this line, there were giants produced, not necessarily of physical stature, but giants of industry, music, the arts. As it says, “men of renown,” but, alas, not men of God. This is the story told here. And from the context it’s the story of people, not angels.

To fit angels into this, one must be able to explain how and why angels, individually created beings, who can’t marry and reproduce in heaven, can and do on earth—and with human women. That wouldn’t seem to fit very well with Ockham’s Razor.

Many words and phrases have different meanings in different parts of the Bible. The other night I looked up the word “Jews” in an online concordance. This word is used around 200 times. In Kings and Chronicles it refers to the people of the nation Judah, while in Ezra and Nehemiah it generally means those returning to Palestine from captivity in Babylon. In Ezra 5:1 it refers to “the Jews that were in Judah.” It’s racial in Esther, some places in the prophets and the synoptic gospels. Its meaning is often geographic in John referring to people of Judea, as opposed to people of Galileefor instance, but is usually racial in Acts. Thus context can be vital.


Taken Out of Context

Context was pretty much a mixed bag in the Worldwide Church of God, sometimes referred to, sometimes not. I want us to take a look at two scriptures, or rather pieces of scripture, which were often used, always without context.

The first is John 9:31. We heard it a lot in the Houston East congregation of the Worldwide Church of God. It reads like this:

John 9:31
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
KJV

Both the pastor and a local elder really liked this one. In the beginning it would be used in this way: “John 9:31 says God doesn’t hear sinners.” And we wouldn’t be asked to turn to it. Later we usually heard it as something like, “And the Bible tells us God doesn’t even hear the prayers of a sinner.” I don’t know if the rest of you all got a lot of that one, Whatever, let’s look at the context.

In Jerusalem for the Feast of Tabernacles, on a Sabbath day (maybe still the Last Great Day) Jesus heals a man who had been blind from birth. Then the troubles began.

John 9:18-34
18 But the Jews (these are Judean Pharisees) did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.
19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
20 His parents answered them and said, We know that this is our son, and that he was born blind:
21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.
22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
23 Therefore said his parents, He is of age; ask him.
24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.
26 Then said they to him again, What did he to thee? how opened he thine eyes?
27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?
28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.
29 We know that God spake unto Moses: as for this fellow, we know not from whence he is.
30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes.
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
32 Since the world began was it not heard that any man opened the eyes of one that was born blind.
33 If this man were not of God, he could do nothing.
34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
KJV

So, what do we have here? A lot of what this man says is right on. Indeed, there’s no record of anyone born blind ever receiving sight. But who is he? Where’s his authority? Actually, he has none. He’s just a guy who received a miracle and is desperate not to be put out of the synagogue because of it. And that’s the problem in using such a passage in an authoritative manner.

Now for the Blue Ribbon winner, the Grand Champion scripture taken out of context, Romans 6:23. “The wages of sin is death.” This is what we heard, and generally all we heard. Let’s take a look.

Rom 6:23
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
KJV

Note this verse begins with the word “For.” So, this verse is not a complete thought; something significant precedes it. Also, “ For the wages of sin is death” is only the first part of this verse. A very important passage follows.

It only takes verse 22 to put verse 23 in the proper perspective. But let’s go back to verse 16 to pick up the context.

Rom 6:16-23
16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
18 Being then made free from sin, ye became the servants of righteousness.
19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.
20 For when ye were the servants of sin, ye were free from righteousness.
21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.
22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
KJV

Verse 22 shows clearly that the first part of verse 23 doesn’t even apply to us. The “For” at the beginning shows this verse is basically reiterating and summing up the previous two, and that 22 is key.


Historical Notes

The history, cultures, and languages of the Holy Land in the time of Jesus are better understood today than ever before. This knowledge can help us improve our own Biblical understanding. There are three things I want to mention briefly.

1. The language of the street in Judea and Galilee was Hebrew, not Aramaic. The first paper on Hebrew as a living language in NT times was published in 1909. Biblical references indicate Hebrew to be the common language. The Dead Sea Scrolls have a ratio of about 9:1 Hebrew in non-scriptural scrolls. The theory is that when the Hasmonians drove out the Syrians circa 165 BC they also made Hebrew the official language.

2. The synoptic gospels and about the first half of Acts were originally written in Hebrew. First, there was the language structure. And when Greek was translated back into Hebrew numerous problems cleared right up.

3. Biblical Hebrew, like most languages, is highly idiomatic. There many places that make no sense in Greek, English, or even Aramaic, that make perfect sense in Hebrew,

These points are discussed in some detail in the book Understanding the Difficult Words of Jesus by David Bivin and Roy Blizzard.


Difficult Scriptures

Matt 6:22-23
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
KJV

I’ve heard this one explained by reference to the “lust of the eye” passage in 1 John, but it doesn’t really say that. Let’s take it in context, which starts in verse 19.

Matt 6:19-25
19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
21 For where your treasure is, there will your heart be also.
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
KJV

So, the context is money. And as Dr. Moseley says, if you’re thinking lust while God’s talking about money, you’re not going to understand. My rule is: when I come across something I don’t understand, which doesn’t seem to fit the context, is to be patient, but not worry too much about it, and certainly don’t try to prove anything by it. Like Mark Twain said, scriptures he did understand bothered him a lot more than ones he didn’t understand.

This passage, it turns out, when put back into Hebrew, becomes “good eye” and “bad eye” which are common idioms for “generosity” and “stinginess.” Thus, the context remains money. Ocknam’s Razor is satisfied also.

Here’s one more.

Matt 11:12
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
KJV

While this never made sense to me, I’ve heard sermons on it. Everyone seemed to begin by saying something like, “This is probably not a very good translation,” but then would proceed as if it were. Okay, this is a poor translation.

In the first sermon I remember, after the minister mentioned the bit about a poor translation, we were told that “by force” meant “with vigor.” And, so, the “suffers violence” part actually means that we must strive vigorously to achieve the kingdom. Make sense?

Let’s look at the context.

Matt 11:1-15
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples (he had sent them two by two into the cities where he was to follow), he departed thence to teach and to preach in their cities.
2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3 And said unto him, Art thou he that should come, or do we look for another?
4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
6 And blessed is he, whosoever shall not be offended in me.
7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13 For all the prophets and the law prophesied until John.
14 And if ye will receive it, this is Elias, which was for to come.
15 He that hath ears to hear, let him hear.
KJV

The context is John the Baptist and it’s all clearly understandable except for verse 12. (Except for maybe the last part of verse 11. I’m not sure I’m ready to explain that.) What if a correctly translated verse 12 was also about John the Baptist rather than about violent people taking the kingdom of God by force or even about us striving to enter “with vigor.” Note verse 13. It’s explanatory for verse 12. Is 14 also?

Thanks to the late David Flusser, Professor of the History of Religion at Hebrew University in Jerusalem, there’s an explanation that makes sense to me. Put back into Hebrew, “suffers violence” can be rendered “breaks forth” or “breaks out.”

Prof. Flusser was studying some ancient rabbinic literature when he came on an explanation of Micah 2:12-13 that apparently hadn’t been considered before. Let’s take a look at these verses.

Mic 2:12-13
12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.
13 The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
KJV

“These verses are full of rich imagery. It is the picture of a shepherd penning up his sheep for the night. He builds a fold by throwing up a makeshift rock fence against the side of a hill. The next morning, to let the sheep out, he makes a hole or a breach in the fence by tossing dome of the rocks aside. He steps through his ‘gate’ with the sheep following close behind. They have been penned up all night and can hardly wait to get out of their cramped quarters. Of course they push and shove, several trying to get through at once, literally breaking through, further breaching the little gate in their eagerness to get out and into the green pasture. Finally they burst out into the open spaces, rushing headlong after the shepherd.”—David Bivin, Understanding the Difficult Words of Jesus, pp.85-6.

The commentary Flusser read said that the “breaker” was Elijah and the king was the Messiah. Generally in interpretation these two were considered to be the same person. My take is, the important thing is that Jesus seems to be saying that it’s Elijah as well.


Conclusion

While none of us are literate in Hebrew or Greek, while we’re all limited to some extent in 1st century history and culture, context is something that’s always available. For me it’s an indispensable tool. To quote Jerry Feldman, whom I mentioned earlier, “Text without context is pretext.” And we all know what a pretext is.

Whether or not, you all like my term Ockham’s Razor, in considering explanations to difficult scriptures, think about:
1. Does it fit the context?
2. Does it make sense?
3. Is it straight forward, or
4. Is it getting just too complicated?

And, finally, if it’s still confusing, why not wait? There’ll likely be a better explanation somewhere down the road. If I am patient and pray, the answer generally comes. Just don’t be tempted to use it authoritatively.

A Study on Faith II: What Part Does Doubt Play?

Elijah. In our reading yesterday he was riding high; today, he was totally defeated, praying that God kill him so Jezebel couldn’t. (I Kings 18, 19) One day he has no doubts, chiding the prophets of Baal, confidently doing his part in the demonstration of the power of God, and personally slaying all those aforementioned prophets. The very next he’s running like a terrorized cottontail, not only into the next country (Judah), but clear to Mt. Horeb. Sadly, humanly, his faith had failed. Doubt and fear reigned where they didn’t even exist twenty-four hours before.

Elijah. “Are you he who should come, or do we look for another?” John the Baptist, the Elijah prophesied to come before Jesus Christ and pave the way, now imprisoned, had doubts. Jesus encouraged him by sending his, John’s, disciples back to tell of the messianic things they had seen. John hadn’t failed. He’d done his job and, now, the Messiah was doing his. God’s plan was, well, going according to plan.

God had encouraged Elijah as well, telling him he was not alone. God had reserved to himself seven thousand men in Israel who had never bowed down to Baal.

Doubt is a killer. Doubt destroys faith. How much does it take? Apparently not much. Elijah doubted God would protect hom from Jezabel and was totally overcome by fear. Doubt and fear. If you have doubt, fear is going to come. If you have fear, you already doubt.

Just one day before Elijah had seen the power of God up close and personal. Still he doubted.

A Study on Faith I: What is Faith?

Heb 11:1
1. Now faith is the substance of things hoped for, the evidence of things not seen.
KJV

So, how would I define faith? As Paul did in the above quote from Hebrews? I’ve heard this definition a lot. As for me, though, I can see what he was getting at, but something I can’t seem to get my hands around. “… the evidence of things not seen.” But for sure he’s saying that it’s something you fully believe though you can’t see it. Something like that anyway.

Rom 4:18-19
18 Who (Abraham is being spoken of here) against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall thy seed be.
KJV

So, according to Paul, Abraham believed in hope when hope seemed impossible. Believed hope. I’ve always liked that. Whatever, it’s belief. Faith is belief, unwavering belief, in something. In what? I believe today is Tuesday. Is that faith? Trivially, yes I guess. The calendar says there was a quarter moon yesterday. Do I have faith in the calendar? I don’t have to. Last evening I saw the quarter moon.

But it’s meaningless to spend time on trivial things in a study of faith. I’m interested in faith in God, faith in Christ, faith in the Bible.

Terms Used in Acts

There are several terms used in the book of Acts for different groups of people. For each the Strong’s definition is listed, as are all or most of the verses the terms appear in.

NT:1675, KJV - Grecian
Hellenistes (hel-lay-nis-tace'); from a derivative of NT:1672; a Hellenist or Greek-speaking Jew:

From Acts 2, more likely a Jew living in Gentile lands.

Acts 6:1
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
KJV

Acts 9:29
29 And he (Paul) spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.
KJV

Acts 11:20
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
KJV



NT:1672, KJV - Gentile, Greek.
Hellen (hel'-lane); from NT:1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew:

Usually used to refer to Godfearers or devout persons, not pagans.

John 7:35
35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles?
KJV

The only place this word is translated “Gentiles” rather than “Greeks.” Probably these people weren’t pagans; see below.

John 12:20
20 And there were certain Greeks among them that came up to worship at the feast:
KJV

Pagans wouldn’t be doing this.

Acts 14:1
14 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
KJV

Acts 16:1
1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek:
KJV

Acts 17:4
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
KJV

Acts 18:4
4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
KJV

Acts 19:10
10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
KJV

(There are a few other references in Romans and Corinthians not listed here.)



NT:1674, KJV - Greek.
Hellenis (hel-lay-nis'); feminine of NT:1672; a Grecian (i.e. non-Jewish) woman:

Acts 17:12
12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.
KJV



NT:1484, KJV - Gentile, heathen, nation, people.
ethnos (eth'-nos); probably from NT:1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually by implication, pagan):

Not always, though; Cornelius, a Godfearer, is referred to as Gentile.

Acts 13:46
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
KJV

Acts 15:17
17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. (James quoting Amos.)
KJV

Acts 28:28
28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
KJV

(There are lots more NT references not shown.)



NT:1445, KJV - Hebrew.
Hebraios (heb-rah'-yos); from NT:1443; a Hebraean (i.e. Hebrew) or Jew:

Acts 6:1
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
KJV

Context here would be non-Grecian Jews, that is, natives.

2 Cor 11:22
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
KJV

Phil 3:5
5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
KJV


Godfearers (or God-fearers, or God Fearers)
This is a modern term, not used in the Bible in this form. It refers to non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry, kept certain laws that were generally referred to as the Noachide laws. They stopped short of becoming true Jewish proselytes, though. Godfearers were welcome at synagogue.

They are most likely the very same people referred to as “Greeks” later on in Acts and in John.

Acts 10:2
2 A devout man (Cornelius), and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
KJV

Acts 10:22
22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
KJV

Acts 13:16
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
KJV

Acts 13:26
26 Men and brethren (Paul is still speaking here), children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
KJV





(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.)

Our Brethren of the First Century

(Draft of a sermon given in Waco, 10/16/10.)

In several ways I believe our congregation has very much in common with those earliest congregations from the first century. We’re small. We’re independent. Considerable faith is evident.

Let’s take a look back at that period of time, a time when Rome ruled the world. In this world there were Jews and there were gentiles. And in general gentile meant pagan. So, there were two religions, Judaism and the various shades of paganism. There were two cultures, Judaism and Hellenism.

Consider this city of Waco as a typical Roman Empire city. Visualize all the many churches we see here as pagan shrines or temples, and this room, maybe, as the one and only Jewish synagogue. Churches would be fewer and smaller, probably in homes.

Let’s begin at the very beginning of the church.

Acts 2:1-11
1 And when the day of Pentecost was fully come, they were all with one accord in one place.
2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.
3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. (All emphases in scriptures are my doing.)
6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.
7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?
8 And how hear we every man in our own tongue, wherein we were born?
9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,
10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.
KJV

Because Peter and the other apostles became able to speak in other languages and the listeners were all hearing in their own languages, I think we can safely assume that the great majority of these Jews from other lands “dwelling at Jerusalem” were just temporary, there for the feast, and not that fluent in Hebrew, or even Greek. There were Jews, or converts to Judaism, in almost every part of the empire.

Peter preaches a very moving sermon, but one which we’re pretty familiar with—so, let’s skip down to verse 41.

Acts 2:41-47
41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
42 And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
43 And fear came upon every soul: and many wonders and signs were done by the apostles.
44 And all that believed were together, and had all things common;
45 And sold their possessions and goods, and parted them to all men, as every man had need.
46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
KJV

People didn’t want to leave. Jerusalem was where all the believers were. It was where the apostles were, the only place, now, to hear and learn of Christ.

So, they stayed. And in their desire to stay together, they had a go at communal living. And, even for people with the Holy Spirit, this produced some problems.

Acts 6:1-7
1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
4 But we will give ourselves continually to prayer, and to the ministry of the word.
5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
KJV

Strong’s definition of “Grecian” is a Greek speaking Jew. Because of what we read in chapter 2, a better one would probably be a Jew that lived in a gentile nation. By contrast, here, the word “Hebrews” refers to native Jews, those from Judea or Galilee.

So, people sold “possessions and goods” to support the community. As there was no Eastern Union in that day where a Grecian could wire his broker to sell a piece of property in, say, Crete, most of the possessions sold were no doubt sold by Hebrews, a situation which may have led to the problem we have here.

The apostles had weightier matters to deal with, so the Grecians were told to pick out seven good men; they picked seven; and the apostles appointed them “over this business.” A problem is (at least temporarily) averted. Not surprisingly, all seven had Greek names. One, Nicolas of Antioch, the proselyte mentioned in verse 5, was not a Jew racially, but was a gentile who had converted to Judaism.

Thus, the church grew greatly in Jerusalem, and included, as the text says, many priests. The High Priest was always a Sadducee as were a great number of the other priests who served at the temple, and, thus, had a stake in the status quo. As Sadducees had no belief in a afterlife, it is likely all these believing priests were Pharisees. While most priests were Sadducees, a number were Pharisees. It could well be that the great majority of the converted Jews were Pharisees. Not only were they the largest of the maybe thirty recognized Jewish sects and already believed in a resurrection, they were the proselytizing sect. But, as we’ll see later, they brought along some problems of their own.

Not long after this Stephen was martyred, Herod had James, John’s brother, killed, and persecution drove most of the believers, except for the apostles, out of Jerusalem. Personally I think God influenced their decision to scatter now as well as their decision to stay earlier.

Wherever they went, though, they carried their message. They were known as the Minim, Hebrew for “the Way,” or Nazarenes for their belief in the prophet from Nazareth. They were first called “Christians” in Antioch, the text tells us.

For roughly ten years it was an all-Jewish church. It wasn’t considered a separate entity but merely another sect of Judaism. Then things changed.

Acts 10:1-9
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

This is a professional soldier, a Roman officer, commander of 100 men. This would make him the equivalent probably of a captain in today’s U.S. Army or Marine Corps.

As well, he’s a Godfearer. I meant to bring the Wikipedia article and read it, but since it was full of things like “Pauline theology” and modern Hebrew terms for customs that may or may not have been practiced in the first century, I passed on that. In short, though, Godfearers were non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry, kept certain laws that were generally referred to as the Noachide laws. They stopped short of becoming true Jewish proselytes, though. God- fearers were welcome at synagogue.

Josephus mentions them in his work, Antiquities of the Jews , and in another place too I believe. In the Old Testament there are references to “strangers that sojourn among you;” these are likely very similar to the New Testament Godfearers. As well, there is another word, stemming from the same root as "Grecians", that the KJV translates as "Greeks". Context generally shows these to be devout persons, and I believe these, devout non-Jews, to be the same people as those called Godfearers.

Continuing.

3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
5 And now send men to Joppa, and call for one Simon, whose surname is Peter:
6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually
8 And when he had declared all these things unto them, he sent them to Joppa.
9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
KJV

While on the housetop Peter has his well-known vision of the unclean animals being lowered for his dining pleasure. Let’s skip on down to verse 19.

Acts 10:19-48 (19-30, 40-48)
19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.
26 But Peter took him up, saying, Stand up; I myself also am a man.
27 And as he talked with him, he went in, and found many that were come together.
28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
(Here’s the meaning of the vision.)

29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

Cornelius relates to Peter what the angel said, and Peter preaches him the gospel. Drop down to verse 40. Peter is speaking.

40 Him God raised up the third day, and shewed him openly;
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
(Here “circumcision” is an obvious idiom meaning the Jews there, Peter and those with him.)

46 For they heard them speak with tongues, and magnify God. Then answered Peter,
47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
KJV

And apparently Peter and the men with him indeed tarried some days with Cornelius and his household. Let’s continue into chapter 11.

Acts 11:1-4
1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him (that idiom again),
3 Saying, Thou wentest in to men uncircumcised (the other half of that idiom, non-Jews), and didst eat with them.
4 But Peter rehearsed the matter from the beginning…
KJV

So, Peter goes back over the whole matter again. Drop down to verse 11.

Acts 11:11-18
11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
12 And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
14 Who shall tell thee words, whereby thou and all thy house shall be saved.
15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
KJV

Now we have one non-Jewish household in the church. Cornelius, a Godfearer, was the first Others soon follow.

Turn to Acts chapter 13.

Acts 13:1-3
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
3 And when they had fasted and prayed, and laid their hands on them, they sent them away.
KJV

This was the beginning of what’s called “Paul’s first missionary journey.” They come to Antioch of Pisidia. Begin now with verse 14.

Acts 13:14-48
14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. (So, he’s addressing both Jews and Godfearers here.)
17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
18 And about the time of forty years suffered he their manners in the wilderness.
19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus:
24 When John had first preached before his coming the baptism of repentance to all the people of Israel.
25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
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.
28 And though they found no cause of death in him, yet desired they Pilate that he should be slain.
29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.
30 But God raised him from the dead:
31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
32 And we declare unto you glad tidings, how that the promise which was made unto the fathers,
33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
37 But he, whom God raised again, saw no corruption.
38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
40 Beware therefore, lest that come upon you, which is spoken of in the prophets;
41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
44 And the next sabbath day came almost the whole city together to hear the word of God.
45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
KJV

After ten years as an all-Jewish church, considered only as another sect of Judaism, Gentiles are being accepted. Jews did not have to give up their Judaism to be accepted into the group of believers. Gentiles, though, had to renounce their paganism. So far all had, like Cornelius, already done so.

That Jews were not expected to give up their Judaism, consider these scriptures as Paul made his list visit to Jerusalem:

Acts 21:17-20
17 And when we were come to Jerusalem, the brethren received us gladly.
18 And the day following Paul went in with us unto James; and all the elders were present.
19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
KJV

So, the big question of the mid-first century was not whether Jews needed to give up some of their Jewishness to become followers of the messiah, but, instead, whether or not gentiles must become Jews to be his followers. In this context one can more easily understand the motivation of those men in Acts 15:1. They were wrong, of course, but the Jerusalem conference was needed to clarify the situation.

Whenever I read in Acts I feel a strong kinship toward these first Christians. They’re dead and we’re alive. But they are a part of us—and we’re a part of them as well.

In closing, turn to Romans 1. Here we have a church made up made up of both Gentiles and Jews, a church in the very heart of a pagan empire, a church with real problems. There seemed to be more misunderstanding than understanding of doctrines such as law and grace and faith and works. And in the letter Paul is stern with them.

Let’s look at part of Paul’s greeting to these, our first century brethren, verse 7.

Rom 1:7
7 To all that be in Rome, beloved of God, called [to be] saints...
KJV

So, Beloved of God, are there any comments or questions?

My First Sermon

I attend a small independent seventh-day congregation. While there is no pastor , several of the men rotate as speakers. As well, we have an outside speaker about every three months. Well, sometime back I was asked if I would like to join the speaking rotation. Feeling honored, I readily accepted.

Concerned mostly about the timing (about 45 minutes is the usual), I spent considerable time preparing. I wrote up a working draft and downloaded the scriptures in line so that I didn't have to turn to them each time. Then, when the time came, I used this draft as my notes. All went well and afterwards I updated the draft, adding and deleting some things I remembered handling differently as I spoke.

As I said, the sermon went well. Beforehand was something else though. I was sitting down, drinking a cup of coffee, talking to a man beside me, when a two year old boy crawled up into the chair beside me and promptly fell off onto his head. He yelled bloody murder; his mother screamed; I turned quickly; my coffee went up into the air coming down all over my slacks and part of my shirt. When services were about to get underway, somebody finally noticed that the songbooks hadn't been passed out. Then, as the song leader stood there, they couldn't get the music to play. For our small congregation the music has been recorded. So we all waited while they frantically worked to produce sound.

I was nervous anyway, and in the past I'd probably have gotten really upset, but this time I just had to laugh

I'm including that final draft here.


“Your Faith Has Made You Whole”

As the apostles Paul and Barnabus were preaching the gospel in the city of Lystra, they noticed a man… but, let’s read the text…

Acts 14:8-10
8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:
9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked.

This man, then, had done nothing to demonstrate faith. But Paul perceived that he had it, faith sufficient to be healed. And he was. In the Gospels are a number of passages telling of people healed by Jesus, who afterward were told, “Your faith has made you whole,” or something similar. These people had obviously done something to show their faith. Some were Jews; at least one was a Samaritan, a couple were Gentiles. I want us to look at each of these instances in order to learn what each one did to demonstrate his or her faith, a faith that, in Jesus’ own words, was a necessary part of their healing. Faith in action. Let’s begin with some blind men.


The Blind Men following the Healing of Jarius’ Daughter
Jesus had been called on by one of the rulers of a synagogue, one named Jarius, to heal his daughter who was near death. This he did.

Matt 9:27-32
27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
29 Then touched he their eyes, saying, According to your faith be it unto you.
30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
31 But they, when they were departed, spread abroad his fame in all that
country.

How did these two men exhibit faith. Well, of course, when asked if they believed that Jesus was able to heal them, they replied that they did. However, this wasn’t all. First, they had followed him, crying, “Son of David, have mercy on us.” The men weren’t saying that he was just a son of David, but the Son of David. “Son of David” was a term used by the Jews to refer to the Messiah, the Anointed. People of the day were well aware of Daniel’s seventy weeks prophecy, where he referred to this person to come as the “Messiah, the Prince”, and they knew that it was about time. Two blind men on the streets of Capernaum believed that Jesus was the Messiah and said so, loudly.

Let’s consider here the messianic concepts of the first century a bit more. Jews of that day were expecting a messiah who was a king and through whom would come national independence and world power, and bring peace, the idyllic wolf and lamb peace described by Micah and Isaiah. The king, as the Biblical text shows, would come from the lineage of David, hence “Son of David,” or Messiah ben David.

But, as we know, there were many other prophecies as well, considered messianic, which showed a much different tone. These instead of a ruling king showed the anointed one as a suffering servant. This other anointed one, the servant figure, was referred to, for lack of a better name, Messiah ben Joseph or the Son of Joseph. These were thought to be separate individuals and this man was to save the nation also, they thought, but in a much different way. Let’s look at John 11 beginning with verse 47. Just recently Jesus had raised Lazarus from the dead, a fact becoming well known.

John 11:47-53
47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.
49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
53 Then from that day forth they took counsel together for to put him to death.

Caiaphas, the high priest, being a Sadducee, would naturally consider these to be two different individuals since Sadducees did not believe in an afterlife. Obviously, he could see Jesus only as the Son of Joseph. The vision of the blind men extended well beyond that.


The Blind Man at Jericho
Mark 10:46-52
46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.
47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.
48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.
49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.
50 And he, casting away his garment, rose, and came to Jesus.
51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.
52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

So, blind Bartimaeus, begging by the road, asked what the commotion was and was told that “Jesus of Nazareth” was passing by. He began crying out, “Son of David, have mercy on me,” and when others tried to hush him up, he only cried the more. “Son of David” again. Bartimaeus showed he believed Jesus was the Promised one. And he received sight.

(This passage we’ve just read backs up those scholars that claim all the synoptic gospels were originally written in Hebrew. Strings of independent clauses connected by “and” are poor English and poor Greek, but make perfectly good Hebrew, I’m told. We’ll see this quite a bit.)


The Woman Who Touched His Garment
Matt 9:20-22
20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
21 For she said within herself, If I may but touch his garment, I shall be whole.
22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

A woman who had been ill twelve years believed that if she could only touch his garment, she would be healed. She did and she was. Let’s read it again in Mark.

Mark 5:24-35
24 And Jesus went with him (Jairus); and much people followed him, and thronged him.
25 And a certain woman, which had an issue of blood twelve years,
26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
27 When she had heard of Jesus, came in the press behind, and touched his garment.
28 For she said, If I may touch but his clothes, I shall be whole.
29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
32 And he looked round about to see her that had done this thing.
33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

Now, let’s consider a prophecy of the Messiah that’s at the beginning of Malachi 4:2.

Mal 4:2
2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; …

The term “wings” used here is idiomatic and refers to the corners or fringes of his garment, the garment of “the Sun of righteousness”, the Messiah. They are blue and white tassels explained in Num 15:38-9. Thus, the faith demonstrated by this woman, that faith that had made her whole, was to act upon her belief that this Jesus was indeed the Messiah and that touching his wings could bring healing. And, of course, it did.

Suppose she had been wrong. If Jesus weren’t the Messiah, she would not have been healed, of course, but she likely would have been in more trouble. How would the crowd have treated a diseased person such as she who clutched the clothing of a healthy, respected rabbi? I doubt this possibility even crossed her mind. If it had, she’d probably have talked herself out of it.


The Ten Lepers
Luke 17:11-19
11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
13 And they lifted up their voices, and said, Jesus, Master, have mercy on us.
14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
17 And Jesus answering said, Were there not ten cleansed? but where are the nine?
18 There are not found that returned to give glory to God, save this stranger.
19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

Jesus healed ten lepers, at least one of whom was a Samaritan. The location is not given beyond Samaria or Galilee. These men loudly proclaimed Jesus “Master” and all were cleansed. One, a Samaritan, returned to glorify God at Jesus’ feet, giving him thanks. But where were the nine? Did they go to the priests? Did they, too, glorify God, but elsewhere? The text doesn’t say; however, the implication is they didn’t. But the stranger who did is told that “your faith has made you whole.”

The Centurion’s Servant
Without altering the point of the story at all, Matthew has apparently shortened it somewhat by having this centurion approach Jesus directly. Luke goes into more detail, and, likely, this is the way it happened.

Luke 7:1-10
1 Now when he had ended all his sayings in the audience of the people, he entered into Capernaum.
2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die.
3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.
4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:
5 For he loveth our nation, and he hath built us a synagogue.
6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:
7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.
8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.
10 And they that were sent, returning to the house, found the servant whole that had been sick.

Whatever the centurion knew of Jesus, in no way did he doubt his power. Jesus was stunned at the faith he showed.

He was humble too. My thought would be that a humble Roman centurion was extremely rare, except in the presence of a superior.

Likely the centurion was what the Jews referred to as a “God fearer.” Cornelius, the first Gentile converted, was one. (In Acts 10:2 we’re told that he “feared God with all his house.”) God fearers were non-Jews who accepted the God of Israel as the true God, forsook paganism and its idolatry totally, kept those of the Ten Commandments that were generally referred to as the Noachide laws, i.e., they did not murder, steal, lie, or commit sexual sin. They stopped short of becoming a true Jewish proselyte, though. God fearers were welcome at synagogue. Probably the majority of Gentiles converted early in church history were from this group.

(The next time I speak I want to go more into “God fearers.”)


Healing the Gentile Woman’s Daughter
Matt 15:21-28
21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.
23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
25 Then came she and worshipped him, saying, Lord, help me.
26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.
27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.
28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

What do we know of this woman? Racially she was a Canaanite woman, living in a Gentile area, around Tyre and Sidon. However, she knows of Jesus, calling him “Lord” and, also, “Son of David.” Another God fearer? The text doesn’t say. I rather doubt it. But she acknowledges him as the Messiah, the “Son of David,” and begs his mercy for her daughter.

The other thing we notice is her humility. Jesus gave her every opportunity to surrender to her pride: Who does he think he is calling us dogs. We’re just as good as anybody. C’mon, girl, we’re out of here. Or her doubts: C’mon, girl. The real messiah wouldn’t treat us like that. We’re out of here. But she knew that the only hope for her daughter was that man standing right in front of her. And she realized that she brought nothing to the table. Canaanites were strangers to any covenants God had made. That was okay. She had no call on Jesus at all, but was completely willing to accept whatever he would provide her and her daughter.

We have looked at a number of instances of persons being healed who demonstrated strong faith, faith that played a part in their healing. In most of these cases the people healed showed that they believed Jesus to be the promised Messiah. This was their faith. And their faith was strong. This was where they showed they “had faith to be healed.”


But What’s the Lesson Here for Us?
These were all familiar scriptures, but I love hearing them. I love stories of faith. I believe they strengthen my own. And that’s good because a little doubt is still doubt.

Also, they show that humility never hurts.

We have an advantage in that we’ve believed in Jesus of Nazareth as Messiah for some time. And while “Son of David” is not a term we use these days, another bible word, Christ, is. “Christ” is the English translation of the Greek word Christos which means “the Anointed One,” another term the Jews used referring to the Messiah.

Often in the past when I referred to Jesus Christ, I would use “Christ” almost as if it were a last name, kind of like, “Mr. Christ, or may I call you Jesus?” Now when I use it, I always want to remember to consider what it really means.


Peter and Martha Show Their Faith
We won’t turn there but I want to read from three also very familiar scriptures showing the faith of disciples Peter and Martha.

Matt 16:13-16 (NIV)
13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say the Son of Man is?"
14 They replied, "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets."
15 "But what about you?" he asked. "Who do you say I am?"
16 Simon Peter answered, "You are the Christ, the Son of the living God."

When Jesus was in Bethany four days after the death of Lazarus, Martha proclaimed her faith in words very similar to Peter’s.

John 11:23-27
23 Jesus saith unto her, Thy brother shall rise again.
24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
26 And whosoever liveth and believeth in me shall never die. Believest thou this?
27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

In both these passages note that the phrase “Son of God” is used along with “Christ.” This is the case in a number of places.


John 6:66-69
66 From that time many of his disciples went back, and walked no more with him.
67 Then said Jesus unto the twelve, Will ye also go away?
68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
69 And we believe and are sure that thou art that Christ, the Son of the living God.


Wrap-Up
Jesus of Nazareth is that Christ, the longed for Messiah, who came with “healing in his wings” and who will return to fulfill the rest of his mission as “Lord of lords, and King of kings,”-- as the “Son of David.”

These are things we believe, just as those we read about today did. They were blessed from their knowledge and belief, and we are blessed as well.

Peter Walked on Water

Sure. I've known the story since I was a kid, heard and read it many times over the years. In order to get away from the huge criwds following him, Jesus sent the disciples away first by boat, then came to them later walking on the water. Nothing really unusual, I wouldn't think, for the Christ, the Messiah, the son of God. Then Peter said something like, "If it be you, Lord, bid me come to you." And Jesus said, "Come." So, Peter started to him, on the water, became afraid, amd began to sink. Jesus took him by the hand and helped him back into the boat. And that's the story.

This is probably how my thinking went when this episode was part of a sermon I heard a few weeks ago. But then, listening, it struck me. Peter walked on water. PETER WALKED ON WATER. Not just Jesus. Peter.

Let's read it.

Matt 14:23-32
23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.

25 And in the fourth watch of the night Jesus went unto them, walking on the sea.

26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.

28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. (All the emboldening is my doing.)

29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.

31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

32 And when they were come into the ship, the wind ceased.
KJV

As Peter began to sink, he cried, "Lord, save me," and Jesus did so. Note, though, that Jesus never told him something like, "Why did you look down? Never look down." Or, "Always lean into the wind." Of course not. They sound crazy, don't they. Nothing Peter did or didn't do would have changed anything at all.

Peter believed and did the impossible. Then he doubted. And he failed.

Who Wants to Inherit the Earth When You Can See God?

The meek shall inherit the earth while it's the pure in heart that shall see God. So, I'll forget about meekness for now and work on my pureness of heart.

There was a time I might have thought along these lines. A time when I thought the Beatitudes were literal statements of cause and effect. A time before I was aware of the nature of Hebrew poetry. A hallmark of it, Hebrew poetry, is parallelism, that is, saying basically the same thing twice (or more) using different words. David, for one, wrote this way a lot, including Psalm 51, his prayer of repentance. Verses 2-7 provide a good example.

Ps 51:2-7
2 Wash me throughly from mine iniquity, and cleanse me from my sin.

3 For I acknowledge my transgressions: and my sin is ever before me.

4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.

6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
KJV

A New Testament example could be this verse from Paul's letter to Titus.

Titus 2:13
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
KJV

Look at the Beatitudes now. Do these look like parallelism? Eight or nine lines of it? Is Jesus waxing poetic here, maybe listing traits of his followers and the benefits that follow? I think so.

Matt 5:2-12
2 And he opened his mouth, and taught them, saying,

3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4 Blessed are they that mourn: for they shall be comforted.

5 Blessed are the meek: for they shall inherit the earth.

6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

7 Blessed are the merciful: for they shall obtain mercy.

8 Blessed are the pure in heart: for they shall see God.

9 Blessed are the peacemakers: for they shall be called the children of God.

10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
KJV

We are (or will be) humble (poor in spirit), people who can mourn, meek, people that do hunger and thirst after righteousness( actually salvation would be a better translation), merciful, pure in heart, peacemakers, persecuted for righteousness' sake, reviled for Christ's sake.

But our rewards are great. Now or in the future, we will be in the kingdom of heaven, be comforted, inherit the earth, be filled, obtain mercy, see God, be called the children of God.

Lessons from James

Dr. Joel Mullenix made some very good and strong comments during his series of sermons on the book of James recently on the Rejoice in the Lord TV shows. He really got my attention as my wife and I have been going through a trial of long duration.

Just who was this James? Pardon the pun, but most scholors believe he was the one they refer to as "James the Just," the apostle who was also referred to in scripture as "the Lord's brother," and the President of the Jerusalem congregation.

To whom was he writing? The epistle is addressed to "to the twelve tribes which are scattered abroad." But he's writing to believers as he calls them, "My brethren."

James 1:2-4
2 My brethren, count it all joy when you fall into various trials,

3 knowing that the testing of your faith produces patience.

4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing.
NKJV

The King James Version here speaks of "diverse temptations," but I think "trials" captures the thought better, so we'll use the New King James. The main point is still to "count it all joy." Why? Verses 3 and 4. This is important. The thing not to do, then, if we find ourselves in an enduring trial is not to pray to have the trial lifted. Instead, pray for understanding, for wisdom.

James 1:5-6
5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.

6 But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.
NKJV

Enduring trials brings a blessing that leads to eternal life. One should never consider that God is tempting us when the trials come upon us.

James 1:12-18
12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

14 But every man is tempted, when he is drawn away of his own lust, and enticed.

15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

16 Do not err, my beloved brethren.

17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
KJV

All right. So what to do? Beginning in the next verse James starts laying it out, clearly and specifically.

James 1:19-20
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

20 For the wrath of man worketh not the righteousness of God.
KJV

Be humble, merciful, doers of the word, not hearers only, not envious or slanderers, nor respecters of persons, until he sums up the goals in chapter four.

James 4:6-10
6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.

8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

10 Humble yourselves in the sight of the Lord, and he shall lift you up.
KJV

And finally:

James 5:10-11
10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
KJV

"Abolish" and "Fulfill"

Matt 5:17
17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
KJV

In the introduction to his book Yeshua (see the previous entry) Ron Moseley states that one of the big problems to understanding "both the historical figure named Jesus and the early Church" is "the nearly complete absence of any knowledge concerning the Jewish idioms" Jesus used.

Let's look at a couple now.

What the King James translates as "destroy" other versions render as "abolish." Different English words but basically the same meaning.

"In Rabbinic literature the Greek words translated by the English words 'abolish' and 'fulfill' have Hebrew equivalents that can help understand what Jesus was actually saying. The idea behind the word 'abolish' is to interpret incorrectly while the idea behind the word 'fulfill' means to interpret properly. ... With this understanding, it is obvious that Jesus did not come to start a new religion or to destroy the only Word of God available, but rather to properly interpret the Law and show that He was a new manifestation of the old truth. Brad Young points out that the three key words Torah, abolish, and fulfill possess quite different meanings in their English translations than in ancient Jewish thought." (Moseley, Yeshua, pp. 73-74)

Over the years I have heard many sermons dealing with this part of the Sermon on the Mount. Invariably "destroy" was literally taken to be "do away with," while "fulfill" was "fill to the full."
The correct understanding is better. Let's fulfill Mat. 5:17 rather than destroy it.

"Think not that I am come to wrongly interpret the law, or the prophets. I am not come to misinterpret, but to interpret correctly."

Right On, Dr. Moseley

Dr. Ron Moseley includes the following at the beginning of his book Yeshua: A Guide to the Real Jesus and the Original Church:

"Although my personal convictions do not violate original Chrisiian orthodoxy, I do believe that many scholors with varying doctrinal opinions are able to contribute to specific areas of research. Without permitting any to mold my theology, in this work I have used the findings of Jews, Christians, Trinitarians, non-Trinatarians, and liberals. as well as fundementalists, when it was evident that their area of expertise was correct in investigating the truth concerning Church history. Although it would be a gross overstatement to say that everyone with an opinion should be quoted, it would be equally in error to leave out a scholorly review simply because it differed from my own. Ronald W. Moseley, Ph. D."

Again, I say, Right on, Dr. Moseley. It's the truth I want, and I'm willing to learn from whoever has it. No one, I've found , has it all. Once, believing I was part of the "One True Church," I limited my Bible study inputs to a single source, and later realized I had been following a man-- making me an idolator-- and many of the "truths" I clutched were something else.

Just How Does Salt Lose Its Savour?

Matt 5:13
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
KJV

So, how does salt lose its savour? (Or, as Mark puts it, its "saltiness?" Mark 9:50,) Over time, can salt, just lying there, become something else? No. Salt is salt, no more salty nor less salty than it ever was? So what is Jesus saying here? How can we possibly become unsalty salt?

I feel sure that Jim Fleming gave the correct answer one day when I heard him speak in Houston. And here is the same explanation taken from his study guide for that class, "The Difficult Sayings of Jesus."

Fleming says the biblical name for the Dead Sea is "salt sea." Right near the Dead sea is a mountain, called Mount Sodom, about eight miles long and maybe a third of a mile wide, that is 98% salt. From here, and from two places along the shore of the sea, salt was gathered in Jesus' day. Mount Sodom was brown, not white because the salt was mixed with dirt.

"When you go to the market to purchase salt, you buy a mixture of dirt and salt. You take it home and put it on a plate and place it on the table. What makes this a difficult saying of Jesus is that salt does not lose its flavor. In the parable it says, 'Salt has lost its flavor.' What is going on here? In Jesus' day you picked out the white pieces from the salt and dirt on the plate on the table and sprinkled it on your food. Eventually, the lump of salt and dirt will only be dirt and it will have 'lost its flavor.' The dirt that was left then was thrown into the street and trodden under foot. Once we understand the cultural context, we understand that salt does lose its 'saltiness.'"

Mystery solved.