Tuesday, March 11, 2014

What Is the Lord's Supper, Episode II



What the Ordinance Means

The Lord of Heaven came down to us, because we could not go up to Him. By coming down He
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provided full salvation. Because all have sinned, all were legally bound by the sin debt. He paid our ransom; not in part, but in full. His blood settled the debt of sin. Water baptism in His name sanctifies the body and prepares it for the rapture and resurrection;1 the baptism of His Spirit sanctifies the soul and empowers it to resurrect and/or rapture the body.2 And in the interim between the new birth3 and the harpodzo (catching away4), between the departing Egypt and the crossing Jordan into the Promised Land, there is the journey: enter the Lord’s Supper, typed in the Old Testament by the Israelites’ manna from heaven and water from the Rock.5 Just as the manna and water (from the Rock) gave sustenance to the people of God, so too, does the body and blood of Christ, present in the Eucharist, give sustaining life to Christians in their journey to God’s abode.6
And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins.” (Matthew 26:26-28)
The “Lord’s Supper” as a Christian ordinance, then, is that holy act of worship where the Christian
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observes a ritual meal that gives sustenance to the soul, and maintains fellowship with the death of our Lord Jesus Christ (1 Corinthians 11:267). In addition to the two functions just mentioned, there is one other very import purpose to the Supper: It is the cohesiveness of the Christian community. Paul wrote, “For we being many are one bread, and one body: for we are all partakers of that one bread.” Further, although this sacrament is usually referred to as the “Lord’s Supper,” in the beginning the disciples simply called it “Breaking Bread.” (An entire chapter will be devoted to this title of the Sacrament; so, we will not comment on it here any further.) This meal, also, carries other tiles, some of which are: the Eucharist, the Communion (to which one often hears the word “Holy” attached, such as: “Holy Communion”), the Sacrament, and even the Covenant Meal.
To help us understand many of the unique characteristics of the Lord’s Supper, it would be good to examine each biblical title of the ordinance. Each title encodes a particular attribute or attributes of the sacrament. A proper place to begin would be the phrase Eucharist. (Since Lord’s Supper is the most common title among us, we will examine it last.)
Eucharist: We sometimes call it the Eucharist because the word itself means “to give thanks.” This word is found in the Greek New Testament at Luke 22:17-19 (euchariste: “having given thanks”). Although the term “eucharist’ is used more in the Roman Catholic community than among other Christian groups, it is a very biblical term. One may not think so, because the word is not found in English Bibles. But, “eucharist,” which means to give thanks, is taken from Luke 22:17-19;8 where that Gospel records Jesus’ act of giving thanks each time He offered the elements—both the bread and the wine. Concerning the cup, only after He eucharistesas (had given thanks) did He say: “Take this, and share it among yourselves...This cup which is poured out for you is the new covenant in my blood.” (NASB). Concerning the bread, likewise, it was only after He eucharistesas (had given thanks) did He say: “This is my body which is given for you; do this in remembrance of me” (NASB). The point is taken: Up to the eucharistic blessing, the bread and wine were ordinary, but after the blessing they were ordinary no longer.
Communion: More frequently, however, the Supper is referred to as the Communion because the word appears in 1 Corinthians 10:16, which states: “the cup which we bless, is it not the communion of the blood of Christ. The bread which we break, is it not the communion of the body of Christ?” The New Testament Greek word for communion in 1 Corinthians 10:16 is koinōnia.9Koinōnia has a rich meaning of: fellowship, intercourse, concord, unity, agreement, communication, and joint participation. The term is appropriate for the Lord’s Supper in that the Supper’s main function is to enable believers to have fellowship, intercourse, concord, unity, agreement, communication, and joint participation with the body and blood of our Lord Jesus Christ.
Koinōnia with the body and blood of Jesus. Give it some thought.
  • Fellowship: companionship, to be in the company of; community of interest, and experience; the state of being a fellow, or associate in His broken flesh and shed blood.
  • Intercourse: from the French intercurrere: to run between; a connection, or dealings in the sense of exchange with the broken flesh and shed blood of Jesus.
  • Concord: a state of harmonious agreement between one’s self and the broken body and shed blood of Jesus
  • Unity: not divided from, but one with the broken body and the shed blood of Jesus.
  • Agreement: having a harmony of opinion, action and character with the broken body and shed blood of Jesus.
  • Communication: the act or instance of transmitting (information, identity) with the broken body and shed blood of Jesus.
  • Joint Participation: to have identity with the elements, sharing or acting in common with the broken body and shed blood of Jesus.
The Sacrament: Different communities of Christians recognize a various number of sacraments. Most Protestant groups hold to only two: Water Baptism and the Lord’s Supper. The Catholic and Orthodox communities observe seven: baptism (Christening), Confirmation (Chrismation), Holy Eucharist, Penance (Confession), anointing the Sick  (known prior to the Second Vatican Council as Extreme Unction [or more literally from Latin: Last Anointing], then seen as part of the "Last Rites"), Holy Orders. and  Matrimony (Marriage). Our comments here will be confined to the Lord’s Supper as that mystery is referenced as the Sacrament.
The Catholic Church defines the sacraments as "efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions." (catechism of the catholic Church, 1131)
 The Eastern Orthodox tradition does not limit the number of sacraments to seven, holding that anything the Church does as Church is in some sense sacramental. Despite this broad view, Orthodox divines do write about there being seven "principal" mysteries. On a specific level, while not systematically limiting the mysteries to seven, the most profound Mystery is the Eucharist or Synaxis, in which the partakers, by participation in the liturgy and receiving the consecrated bread and wine (understood to have become the body and blood of Christ) directly communicate with God. This differs from the Catholic view of transubstantiation in that the Orthodox don't claim to understand how exactly this happens, but merely state "This appears in the form of bread and wine, but God has told me it is His Body and Blood. I will take what He says as a 'mystery' and not attempt to rationalize it to my limited mind." 
Anglican: Article of Religion, XXV, "Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith."
 Lutherans hold that sacraments are sacred acts of divine institution. Whenever they are properly administered by the use of the physical component commanded by God along with the divine words of institution, God is, in a way specific to each sacrament, present with the Word and physical component. He earnestly offers to all who receive the sacrament forgiveness of sins and eternal salvation. He also works in the recipients to get them to accept these blessings and to increase the assurance of their possession. Lutherans do not dogmatically define the exact number of sacraments. In line with Luther's initial statement in his Large Catechism some Lutherans speak of only two sacraments, Baptism and the Eucharist. Luther himself defined a sacrament as thus: "si sacramenta vocamus ceremonias, quas Christus obseruari præcepit, et quibus addidit promissionem gratiæ." Rites which: have the command of God, and to which the Gospel promise (that is, promise of grace) has been added. (Melanchthon, Philipp. Apologia Confessionis Augustanae, Article XIII. Wittenberg, 1531. Line 3.)

It would be proper to introduce the word sacrament and what it entails. First, it should be pointed out that the word is not a biblical one, and for that reason is not used by some Christian communities which want to Call Bible things by Bible Names. Instead of sacrament the Eastern Orthodox use the word mystery, since that word is biblical. The eastern churches like the term “mystery” while the western churches favor “sacrament.” So, here we come to the source of the term “sacrament.”
The term coming into English from 1150–1200; is the Latin sacrāmentum which means obligation, oath. Equivalent to Latin sacrā ( re ) to devote + -mentum -ment- The sacramentum militare (also as militum or militiae) was the oath taken by soldiers in pledging their loyalty to the consul in the Republican era   or later to the emperor. The sacramentum as pertaining to both the law and the military indicates the religious basis for these institutions. (The western Church borrowed sacramentum from the Latins.)
The sacramentum that rendered the Roman soldier sacer (sacred) helps explain why he was subjected to harsher penalties, such as execution and corporal punishment, that were considered inappropriate for civilian citizens, at least under the Republic. In effect, he had put his life on deposit, a condition also of the fearsome sacramentum sworn by gladiators . In the rare case of punishment by decimation10 the surviving legionaries   were often required to renew their oath, affirming the role of state religio11 as the foundation of Roman military discipline . By the 3rd century the sacramentum was administered annually, on 3 January, as attested by the calendar of state ritual discovered at Dura-Europos  , the so-called Feriale Duranum 12 which dates to the reign of Severus Alexander   (222-235 CE). In the later empire, the oath of loyalty created conflict for Christians serving in the military, and produced a number of soldier-martyrs. Tertullian condemned any Christian soldier's willingness to swear the sacramentum, "since baptism was the only sacrament a Christian should observe."13

By the end of third century, Latin had overtaken Greek as the language of common people in the western half of the Roman Empire. Western clergy preached in Latin, western theologians wrote in Latin, and western scholars translated the Bible into Latin. Western Christians heard the sermons, read the writings, and studied the Bible in Latin. The word μυστηριον (mystērion - mystery) was a problem. There was no Latin word that corresponded to it. They could have transliterated the Greek word into Latin as mysterium, and they often did that, but that did not solve the problem so much as avoid it, because most Latin-speaking people still had no idea what it meant. So western Christian scholars used the word sacramentum to translate μυστηριον. These scholars included Tertullian, who was one of the earliest Latin theologians, and Jerome, who translated the Bible into Latin about a hundred years later.
Just as the Roman soldier’s life was put on deposit in the sacramentum, so, too, is the life of the Christian placed on deposit with Christ—the Captain of the Host of Heaven. The Christian’s sacra is made at baptism and is renewed at the Lord’s Table each time one observes the Sacrament.
Covenant Meal: In addition, this meal is called the Covenant Meal since it memorializes the New Covenant (Matthew 26:26-29), just as the Passover memorialized the Old (Exodus 12). Biblically, the word covenant always implied a blood contract. The Old Testament word berth14 is translated “will,” “covenant,” and “testament;” it comes from the word translated “to cut.” Berith’s corresponding word from the New Testament Greek is diatheekee,15 which means to fetter (bind) by cutting. It is mentioned 300 times in Scripture. Upon the cutting of a blood covenant, it was customary for the contracting parties to set up a memorial and share a meal together to memorialize the agreement. There is an example of this found in Genesis 31:44-48.16 Here, in the cutting of the covenant between Jacob and Laban, the piling of stones to make a heap, and the eating together on that heap all speak to the covenant made by Christ on the summit of Mount Calvary.
An even clearer picture of the New Covenant, established by Christ, is given in Abraham’s meeting with Melchizedek in the Valley of Sheveh (Genesis 14:17-20). Here Melchizedek presents Abraham with a meal of bread and wine. Melchizedek was a facsimile of Christ (Hebrews 7:317) who also served the same covenant meal of bread and wine (Matthew 26:26-28). Both Melchizedek and Christ served a memorial meal to a covenant BEFORE the covenant was actually made. Melchizedek’s bread and wine was to commemorate the cutting of the Abrahamic Covenant (Genesis 15:1-17:10); the bread and wine served by Jesus commemorated the Redemption Covenant made at the Cross. A beautiful truth is seen here: Men establish memorials to events only after the events take place—only God (Who knows the end from the beginning and calls those things that be not as though they were) can establish a memorial before the memorialized event. The “Covenant Meal” is a proper name for the ordinance, because Jesus instructs His disciples to repetitiously perform the meal in remembrance of Him; then Paul instructs the Church to continue the observance until Christ returns to the earth (1 Corinthians 11:2618).

                                         

The LORD's Supper
Lord’s Supper: Finally, this ordinance is identified as the Lord’s Supper since the Lord Jesus is the provider of the provisions: “this is my body… This is my blood.” We are to be humble guest at His table (1 Corinthians 10:2119). It is none of our preparation, for He alone is the Author and Finisher of the Faith (Hebrews 12:220).
It is Jesus, Himself, Who made the comparison between His body and the manna of the Old Testament. From John 6:48-51 we read:
“I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.”
Wonder of wonders, that the One who created all things, visible and invisible, stepped into our world through a woman’s womb. “He who is Almighty became a suckling baby. He who is all wise took on the dumbness of a newborn. He whom the heavens cannot contain was enclosed in a woman’s womb. He who is infinite became a microscopic cell. He who is the Creator became a creature. He who is light was entombed for nine months in warm darkness. Can there be a greater mystery? Praise be to God for the gift of His Son!”21 “Angels watched as Mary changed God’s diaper. The universe watched with wonder as the Almighty learned to walk”22
From Glory to gory He came. From the regal throne to bloody straw; from the rich garments of the King of kings to a peasant's gown. He left the royal scepter in heaven and grasped the murderous nails of mankind. When He stepped into our world it was in a place called Bethlehem, which name means House of Bread. O beloved, see the wonder; The Bread from Heaven (John 6:48-5124) came to the House of Bread. But, wait, the wonder does not end there—He was laid in a manger, a feed trough, to show that He was to be food for the world. How fitting, then, for Him to offer His disciples His flesh to eat and His blood to drink. How desirable, then, is His food and drink to our souls. We can all concur with Ignatius of old when he wrote, “I desire the bread of God, the heavenly bread, the bread of life- which is the flesh of Jesus Christ, the Son of God. ... And I desire the drink of God, namely His blood, which is incorruptible love and eternal life.”
Jesus is our Pelican of the Wilderness,25 that in the time of drought would pull flesh from its own breast to feed its young and would open a blood vessel under its wing from which its young drank.26 What Christian can not say, “He found me in a waste howling wilderness and He kept me as the apple of His eye.”27
Jesus said, “...My flesh is food indeed, and My blood is drink indeed.”28

Apostolically Speaking
☩ Jerry L Hayes


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Footnotes
1Vine’s Dictionary of the Bible states: “The phrase - baptizing them ‘into’ the name (Acts 8:16; Matthew 29:19) would indicate that the baptized person was closely bound to, or became the property of the one into whose name he was baptized.” See Acts 22:16 where the INVOKED name of Jesus is required for the removal of one’s sins.
2 Ro 8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
3 Jn 3:3 Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
4 1 Th 4:17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.
5 1 Cor 10:1-4 Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, 2 all were baptized into Moses in the cloud and in the sea, 3 all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.
6 Jn 6:53 Then Jesus said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. ..” The “life” Jesus speaks of here is Zoe (St’s #G2222), sustaining life; as opposed to pneuma (St’s #G4151) or psychee (St’s #G5590) which is life acquired at birth.
7 1 Cor 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.
8 Luke 22:17-19 kai dezdamenos poteepiov eucharisteesas eipen, dabete touto kai diamerisate eis eautous 18 leyo gap humin [hoti] ou mee piw apo tou nun apo tou geneematos tees ampelou hews hou hee basileia tou Theou elthee. 19 kai labwn apton eucharisteesas eklasen kai edwken autois legwn, Touto estin to swma mou to huter humwn did omenon: touto poieite eis teen emeen anamneesin.
9 1 Cor 10:16 to pothrion tees eulogia ho eulogoumen ouci koinōnia tou aimatos tou Cristou estin ton arton on klwmen ouci koinōnia tou swmatos tou Cristou estin;
See Strong’s #NT2842, and Joseph Henry Thayer’s Greek-english Lexicon of the New Testament.
10 Means, tenth; when one tenth of a company of soldiers were killed as punishment for the whole.
11 religion.
12 The Feriale Duranum is a calendar of religious observances  for a Roman military garrison at  Dura-Europos  on the Euphrates.  Roman Syria, under the reign of Severus Alexander  (224–235 AD). The small papyrus  roll was discovered among the documents of an auxiliary cohort   the Cohors XX Palmyrenorum (Twentieth Cohort of Palmyrenes ), in the Temple of Azzanathkona.  The calendar, written in Latin  , is arranged in four columns, with some gaps. It offers important evidence for the religious life of the Roman military and the role of  Imperial cult  in promoting loyalty to the Roman emperor,  and for the coexistence of Roman state religion and local religious traditions.
13 Tertullian (155-220), from North Africa, first used the Latin word sacramentum ("a sacred oath" – the oath of allegiance required of Roman soldiers) to translate mysterion. For Tertullian, sacramentum referred to: the mystery of God's salvation, the church rites associated with salvation, important as signs of Christian commitment & loyalty.
14 Strong’s #H1285
15 Strong’s #G1242
16 Ge 31:44-48 And Laban answered and said to Jacob, “These daughters are my daughters, and these children are my children, and this flock is my flock; all that you see is mine. But what can I do this day to these my daughters or to their children whom they have borne? 44 Now therefore, come, let us make a covenant, you and I, and let it be a witness between you and me.”45 So Jacob took a stone and set it up as a pillar. 46 Then Jacob said to his brethren, “Gather stones.” And they took stones and made a heap, and they ate there on the heap. 47 Laban called it Jegar Sahadutha, but Jacob called it Galeed. 48 And Laban said, “This heap is a witness between you and me this day.” Therefore its name was called Galeed,
17 He 7:1-3 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” 3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.
18 1 Cor 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.
19 1 Cor 10:21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons.
20 He 12:2 ... looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
21 Dr. David Reagan, Lamb and Lion Ministries, Lamplighter magazine, Nov/Dec 2010, “The Mystery of the Incarnation.”
22 Max Lucado, “God Came Near”.
23 Strong’s #H1035
24 Jn 6:48-51 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and are dead. 50 This is the bread which comes down from heaven, that one may eat of it and not die. 51 I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.”
25 Ps 102:6 “I am like a pelican of the wilderness;”
26 The symbolism of the mother pelican feeding her little baby pelicans is rooted in ancient Christianity. The legend was that in time of famine, the mother pelican wounded herself, striking her breast with the beak to feed her young with her blood to prevent starvation. The pelican symbolizes Jesus our Redeemer who gave His life for our redemption and the atonement He made through His passion and death. We were dead to sin and have found new life through the Blood of Christ. Moreover, Jesus continues to feed us with His body and blood in the holy Eucharist.
27 De 32:10 “He found him in a desert land and in the wasteland, a howling wilderness; He encircled him, He instructed him, He kept him as the apple of His eye.”
28 Jn 6:55 For My flesh is food indeed, and My blood is drink indeed.


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The Lord’s Supper, Episode I



(Apostolic Eucharist)
And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. (Paul to Timothy, 2 Timothy 2:2)
Many in modern Christianity, teach doctrines which they profess to have received from the holy apostles. New teachings, that are innovations to the Faith, which neither the Apostolic Fathers (the second generation of Christian teachers) nor succeeding generations knew. These innovators of the Faith would make a “new” offering to the Lord’s church, by touting “progressive revelation.” One needs to consider just how much creditability “progressive revelation” should have, in a doctrinal paradigm that stands diametrically opposed to the idea.
Jude writes thusly, “Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints” (Jude v3)
Mr. A.T. Robertson has this to say concerning the verb delivered: "'Once for all delivered’ (apax paradoqeish). First aorist passive participle feminine dative singular of paradidwmi.” ∼ By being aorist tense, a one time action is indicated that produced an effect which continues. Therefore, the Gospel was delivered one time, which is good for all time.
Having written the above remarks concerning innovations to the teachings of the Lord and His apostles in general, we would do well to look to the second and third generations of Christian teachers to understand how they understood the apostles’ faith.
The religious landscape is dotted with spiritually cracked pots, who deny that the Lord’s apostles taught a literal Water Baptism, or a literal Lord’s Supper, or a literal Resurrection from the dead, or a literal Second Coming; the list seems to go into infinity. It seems to me that the testimony, of the generation to which the apostles taught, would be sound evidence as to the teachings of the apostles themselves.
One might say: “It does not matter what the Apostolic Fathers taught, I believe only the Bible.” Well, of course we agree. However, we have heard people make that claim and their understanding of the Bible was fatally flawed. And what they profess the apostles to have taught is nowhere taught by any that heard them. We must ask: “Were the apostles of our Lord such poor teachers that no one got it?”
Such people need a referee, a third voice in the argument. What better source than from the first century after the apostles? With this in view we will review some quotes from such men, as they echo up from midst the birth-pangs of the Church.
Didache (AD 80-140) 7.381. "But every Lord’s Day, gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow man come together with you, until they are reconciled, that your sacrifice may not be profaned. For this is the thing that was spoken of by the Lord: “In every place and time offer to me a pure sacrifice; for I am a great King.’ the Lord says, ‘and my name is wonderful among the nations.’”
Ignatius (AD 105) 1.77. "I desire the bread of God, the heavenly bread, the bread of life- which is the flesh of Jesus Christ, the Son of God. ... And I desire the drink of God, namely His blood, which is incorruptible love and eternal life."
Ignatius (AD 105). "They (the Gnostics) abstain from the Eucharist and from prayer, because they do not believe the Eucharist to be the flesh of our Savior Jesus Christ. ... Those, therefore, who speak against this gift of God, incur death."
Justin Martyr (AD 160) 1.186. "And on the day called Sunday, all who live in cities or in the country gather together to one place. And the memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then, when the reader has ceased, the president verbally instructs us and exhorts us to imitate these good things. Then we all arise together and pray. And, as we said before, when our prayer is ended, bread and wine and water are brought. Then, the president in like manner offers prayers and thanks givings, according to his ability. And the people assent, saying 'Amen.' Then, (the Eucharist) is distributed to everyone, and everyone participates in that over which thanks have been given. And a portion of it is sent by the deacons to those who are absent."
Irenaeus (AD 180 )1.528. "He has acknowledged the cup (which is a part of creation) as His own blood, from which He refreshes our blood. And the bread (also a part of the creation) He has established as His own body from which He gives increase to our bodies. When, therefore, the mingled cup and the broken bread receive the Word of God, and the Eucharist of the blood and the body of Christ is made (from which things the substance of our flesh is increased and supported), how can they (the Gnostics) maintain that the flesh is incapable of receiving the gift of God?"
Holy Communion of Apostles (1506) - Oil on wood, Pinacoteca Civica, Forlì, Marco Palmezzano (1460–1539) Italian painter and architect, 
Before the Church had the canonical books of the New Testament, She had the Lord’s Supper, that served as a visible preacher of the cross, and what it all meant. Thomas Watson would much later write, “A sacrament is a visible sermon. And herein the sacrament (Lord’s Supper) excels the Word preached. The Word is a trumpet to proclaim Christ, the sacrament (Lord’s Supper) is a glass (mirror) to represent Him.” (Parentheses mine.) When Gwalthe wrote concerning the Lord’s Supper, he wrote, “Quia externis ducimur, hisce symbolis fidem in nobis adauget Deus.” “Because we are lead by external things, God increases faith in us by these symbols.”
So, here we have seen the first, second, and third century church emphasizing the “real presence” of the body and blood of Christ in the elements, on the one hand; while, on the other hand, we have seen the emerging Protestant church emphasizing the strength of the “symbolism” inherent in the elements. From the above historical quotes then, we may understand some of the Apostolic and (the much later) Reformed theologies surrounding the Communion celebration. Also, one is helped to understand the centrality of the Eucharist to New Testament (as well as Protestant) worship.
Finding his position in history between the two groups sited above is John Chrysostom who would say, “The celebration of the Lord’s Supper is the commemoration of the greatest blessing that ever the world enjoyed.”

Apostolically Speaking
☩ Jerry L Hayes

Referenced Persons
Archibald Thomas Robertson (November 6, 1863 – September 24, 1934) was an American biblical scholar born at Cherbury near Chatham, Va. He was educated at Wake Forest (N. C.) College (M. A., 1885) and at the Southern Baptist Theological Seminary, Louisville, Ky. (Th. M., 1888), where he was thereafter instructor and professor of New Testament interpretation, and remained in that post until one day in 1934, when he dismissed his class early and went home and died of a stroke.
Robertson's books are still consulted today, particularly his Word Pictures in the New Testament and his landmark volume A Grammar of the Greek New Testament in Light of Historical Research. In all, he published 45 books, several of which are still in print today. Robertson helped found the Baptist World Alliance in 1900. He was an important Southern Baptist and a well-respected scholar in his day.
Thomas Watson (c. 1620 – 1686) was an English, Nonconformist, Puritan preacher and author.
Rudolf Gwalther, (1519-1586) a Swiss Reformer, Zwingli’s son in-law, and Bullinger’s successor in Zurich.
John Chrysostom (347-407) the ‘golden mouthed’: bishop of Constantinople and an outstanding preacher.

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Tuesday, February 11, 2014

Micah 5:2-4 An Exegesis

Micah 5:2-4
An Exegesis

“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. 4 And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide: for now shall he be great unto the ends of the earth.”

The Madaba Map is part of a mosaic floor in the early Byzantine church of Saint George at Madaba, Jordan. It is a map of the Middle East. Part of it contains the oldest surviving original cartographic depiction of the Holy Land and especially Jerusalem. It dates to the 6th century AD.  What makes it interesting for this article is its inclusion of Ephratah below Bethlehem.

“But thou Bethlehem Ephratah, ...”
Ephratah is the ancient name of Bethlehem. When they are mentioned together it seems that Ephratah references the region and Bethlehem the town. Moreover, when Ruth 1:2 is considered one may conclude that apart from being a place name, Ephratah referenced a family name of some ancient residents; notice: “And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. ...” And I Samuel 17:12 “Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse...” (See also 1 Chronicles 2:50-51 where Bethlehem is a personal name of a descendent of Ephratah. This leads some to suppose that Micah’s prophecy is a reference to the clan of Ephratah through Bethlehem as opposed to the town: especially when the word translated "thousands" in the KJV rendering of Micah 5:2 is elsewhere used in the sense of "clans" (Joshua 22:30). Most modern versions translate this phrase in Micah as "...though you are little among the clans of Judah..." (this includes the NASB). This adds a deeper dimension to the prophecy.) Both names are a reference to the fertility of the area: Bethlehem means house of bread, and Ephratah means fertile.

“[Though] thou be little among the thousands of Judah, ...”
The New Testament commentary on this text, given by Matthew, is somewhat different; notice: “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda:” (Mt 2:6). First Matthew omits the name Ephratah; second, he casts the prophecy with a different emphasis than it appears in the prophet Micah. The prophet has: “[Though] thou be little among the thousands of Judah, [yet] ...”, while the Evangelist has: “Art not the least...” So, the questions are asked: Why does Matthew not mention Ephratah? and,Why does Matthew declare Bethlehem NOT to be the least/little, when the prophet Micah said it was?  To begin with Matthew is most likely quoting from memory - which would account for the absence of the word “Ephratah.”  The answer to the second question may be found in the fact that the words “Though” and “yet” from the Old Testament text are interpolations. They appear in the KJV in italicized characters. The capable Bible commentator and theologian John Gill (November 23, 1697 – October  14,1771) suggested that the Micah text could very well be an interregation: 
“... the words may be rendered with an interrogation, "art thou little?" &c.; thou art not: or thus, it is a "little [thing] to be among the thousands of Judah"; a greater honour shall be put upon thee, by being the place of the Messiah's birth. Moreover, Mr, Pocock has shown out of R. Tanchum, both in his commentary on this place, and elsewhere, that the word (ryeu) signifies both "little" and "great", or of great note and esteem.” 
This is certainly the sense in which Matthew presents the text.
Another difference between the Micah and Matthew texts is this: Micah has “among the thousands of Judah,” while Matthew has “among the princes of Juda.” Israel was organized in groups of tens, hundreds, and thousands, with a princes being placed over the thousands (Ex 18:25). In that Matthew is most likely quoting from memory and is not concerned about exact word order, but is content to state the meaning of the text, “thousands” of the Micah text becomes “princes” in the Matthew text.

“Out of thee shall he come forth unto me that is to be ruler in Israel.” 
Here the messianic note is sounded for this text. The Messiah was to come from Bethlehem. “Out of thee (Bethlehem) shall he (Messiah) come forth unto me (Yahweh) that is to be ruler (King) in Israel.” See the proclamation of Nathaniel from John 1:49,  “... Rabbi, thou art the Son of God; thou art the King of Israel.”  Not of national Israel who rejected and crucified Him, but of the Israel of Promise, namely, the Church. The Church is called the Israel of God (Gal 6:16), and the twelve tribes of Israel (James 1:1), over which Jesus reigns as King of kings and Lord of lords.

“Whose goings forth have been from of old,  from everlasting.”
A review of our text shows the coming Messiah to have two sources of origin: 1. a temporal, Earthly origin, i.e. Bethlehem, and 2. from of old, from everlasting, i.e. a Heavenly origin; here, the Hebrew reads “from days of eternity,” the RS has, “from ancient days.” That this is referencing the eternity past and not just from a long time ago, is obvious since Daniel calls Yahweh, the Ancient of Days (Daniel 7:9). This, Micah passage, shows the pre-existence of Jesus to be an eternal pre-existence; moving Him effectively beyond the realm of created beings. Thusly, Micah demonstrates the human and deity origins of the Messiah. So, that, both Peter and Paul would be able to speak of Jesus’ birth with such terms as, “according to the flesh;” as opposed to the Spirit (Acts 2:30; Rom 1:3-4). Thus,  demonstrating that there was much more to Jesus’ genesis than just His flesh (humanity).
Jesus did not have pre-existence as the Christ for Christ references the incarnation: anointed man; but, He did have pre-existence as God. In His pre-existence He was not called “Jesus” - Jesus is the New Covenant name of YHWH. Jesus is true God from true God. He is Light from Light. Not as one would light one torch from another; but, as the sun light proceeds from the sun. Throughout the Old Testament the visible manifestation of the invisible God (Col. 1:15 i.e. Jesus) was called the Angel of the LORD. The Angel of the LORD was not another person/being from the LORD (YHWH); but, was His tabernacled presence (Gen 16:7, 13; 48:15-16; Ex 3:2-14; 23:20-23; Josh 5:13-15; Jud 113:15-18; Isa 63:9). “From of old” is a Hebrew idiom meaning from eternity, as the very next clause states: “From everlasting”, i.e. eternity past. According to the prophet Micah, the Messiah (Who would be born in Bethlehem) would be God. For Who else would have existence from eternity past? There can be but one Eternal!
The opposition to biblical Modalism suggests that the Hebrew word “olám” translated here as “everlasting” simply means an indefinite period of time and should not be understood in the sense of eternity. To this charge we off the following:

This is a false assumption being make out of bias and the fact that the word olám may be used in such a way, but rarely does so in the OT. But the question is, is that the meaning here. Eternal and eternity, are words that have a particular meaning in the English language. We could not confuse the meaning for the word. True, the word eternal, or the expression, “for ever” could be used in a metaphorical way. But the meaning is still understood to be always, time without end.

e·ter·ni·ty [ih-tur-ni-tee]
noun, plural e·ter·ni·ties.
1. infinite time; duration without beginning or end.
eternal existence, especially as contrasted with mortal life: the eternity of God.
e·ter·nal [ih-tur-nl]
adjective
1. without beginning or end; lasting forever; always existing (opposed to temporal ): eternal life. perpetual; ceaseless; endless: eternal quarreling; eternal chatter.


An honest question one should ask one’s self is: If the Hebrew wanted to say “time without end,” or, “For ever,” what word would be used. The following is the meaning of the olám,: 


‛ôlâm ‛ôlâm 
o-lawm', o-lawm' 
From St’s #H5769; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always
KJV Usage: always (-s), ancient (time), any more, continuance, eternal, (for, [n-]) ever (-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+ without end).
Compare H5331, H5703. 

Brown-Driver-Briggs' Hebrew Definitions
עלם עולם
1. long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world;  a. ancient time, long time (of past);  b. (of future)  1. for ever, always  2. continuous existence, perpetual  3. everlasting, indefinite or unending future, eternity

Hebrew Dictionary (Lexicon-Concordance)
—Hebrew Word Study (Transliteration-Pronunciation Etymology & Grammar)
 1) long duration, antiquity, futurity, for ever, ever, everlasting,  evermore, perpetual, old, ancient, world
    1a) ancient time, long time (of past)
    1b) (of future)
        1b1) for ever, always
        1b2) continuous existence, perpetual
        1b3) everlasting, indefinite or unending future, eternity

—Brown-Driver-Briggs (Old Testament Hebrew-English Lexicon)
From H5956; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always:—always (-s), ancient (time), any more, continuance, eternal, (for, [n-]) ever (-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+ without end). Compare H5331, H5703.


—Strong's (Hebrew & Chaldee Dictionary of the Old Testament)
  • #5769.
  • עוֹלָם
  • olam or
  • [or] עֹלָם
  • olam (761d); from an unused word; long duration, antiquity, futurity:—
  • NASB - ages(1), all successive(1), always(1), ancient(13), ancient times(3), continual(1), days of old(1), eternal(2), eternity(3), ever(10), Everlasting(2), everlasting(110), forever(136), forever and ever(1), forever*(70), forevermore*(1), lasting(1), long(2), long ago(3), long past(1), long time(3), never*(17), old(11), permanent(10), permanently(1), perpetual(29), perpetually(1).

—NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries
Copyright © 1981, 1998 by The Lockman Foundation — All rights reserved — http://www.lockman.org
This list is the times olám  is used in the AV (KJV), and how: 
alway
Job 7:16. Psalms 119:112.
always
Genesis 6:3. 1 Chronicles 16:15. Jeremiah 20:17.
ancient
Proverbs 22:28. Isaiah 44:7. Jeremiah 5:15; 18:15. Ezekiel 36:2.
continuance
Isaiah 64:5.
eternal
Isaiah 60:15.
ever
Genesis 3:22; 13:15. Exodus 3:15; 12:14, 17, 24; 14:13; 15:18; 19:9; 21:6; 27:21; 28:43; 29:28; 30:21; 31:17; 32:13. Leviticus 6:18, 22; 7:34, 36; 10:9, 15; 16:29, 31; 17:7; 23:14, 21, 31, 41; 24:3; 25:46. Numbers 10:8; 15:15; 18:8, 11, 19, 19, 23; 19:10. Deuteronomy 5:29; 12:28; 13:16; 15:17; 23:3, 6; 28:46; 29:29; 32:40. Joshua 4:7; 8:28; 14:9. 1 Samuel 1:22; 2:30; 3:13, 14; 13:13; 20:15, 23, 42; 27:12. 2 Samuel 3:28; 7:13, 16, 16, 24, 25, 26, 29, 29. 1 Kings 1:31; 2:33, 33, 45; 8:13; 9:3, 5; 10:9. 2 Kings 5:27; 21:7. 1 Chronicles 15:2; 16:34, 36, 36, 41; 17:12, 14, 22, 23, 24, 27, 27; 22:10; 23:13, 13, 25; 28:4, 7, 8; 29:10, 10, 18. 2 Chronicles 2:4; 5:13; 6:2; 7:3, 6, 16; 9:8; 13:5; 20:7, 21; 30:8; 33:4. Ezra 3:11; 9:12, 12. Nehemiah 2:3; 9:5, 5; 13:1. Job 41:4. Psalms 5:11; 9:5, 7; 10:16; 12:7; 21:4; 28:9; 29:10; 30:12; 33:11; 37:18, 28; 41:12; 44:8; 45:2, 6, 17; 48:8, 14; 49:8, 11; 52:8, 9; 61:4, 7; 66:7; 72:17, 19; 73:26; 75:9; 77:7; 78:69; 79:13; 81:15; 85:5; 89:1, 2, 4, 36, 37; 102:12; 103:9; 104:31; 105:8; 106:1; 107:1; 110:4; 111:5, 8, 9; 112:6; 117:2; 118:1, 2, 3, 4, 29; 119:44, 89, 98, 111, 152, 160; 125:1, 2; 131:3; 135:13; 136:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; 138:8; 145:1, 2, 21; 146:6, 10; 148:6. Proverbs 27:24. Ecclesiastes 1:4; 2:16; 3:14; 9:6. Isaiah 9:7; 30:8; 32:14, 17; 34:10, 17; 40:8; 47:7; 51:6, 8; 57:16; 59:21; 60:21. Jeremiah 3:5, 12; 7:7, 7; 17:4, 25; 25:5, 5; 31:40; 33:11; 35:6; 49:33; 51:26, 62. Lamentations 3:31; 5:19. Ezekiel 37:25, 25; 43:7, 9. Daniel 12:3, 7. Hosea 2:19. Joel 2:2; 3:20. Obadiah 1:10. Jonah 2:6. Micah 2:9; 4:5, 7. Zechariah 1:5. Malachi 1:4.
everlasting
Genesis 9:16; 17:7, 8, 13, 19; 21:33; 48:4; 49:26. Exodus 40:15. Leviticus 16:34; 24:8. Numbers 25:13. Deuteronomy 33:27. 2 Samuel 23:5. 1 Chronicles 16:17. Psalms 24:7, 9; 41:13, 13; 90:2, 2; 93:2; 100:5; 103:17, 17; 105:10; 106:48, 48; 112:6; 119:142, 144; 139:24; 145:13. Proverbs 8:23; 10:25. Isaiah 24:5; 26:4; 33:14; 35:10; 40:28; 45:17; 51:11; 54:8; 55:3, 13; 56:5; 60:19, 20; 61:7, 8; 63:12, 16. Jeremiah 10:10; 20:11; 23:40; 31:3; 32:40. Ezekiel 16:60; 37:26. Daniel 9:24; 12:2, 2. Habakkuk 3:6.
evermore
2 Samuel 22:51. 1 Chronicles 17:14. Psalms 18:50; 37:27; 86:12; 89:28, 52; 92:8; 106:31; 113:2; 115:18; 121:8; 133:3. Ezekiel 37:26, 28.
lasting
Deuteronomy 33:15.
long
Psalms 143:3. Ecclesiastes 12:5.
never
Judges 2:1. Psalms 15:5; 30:6; 55:22; 119:93. Proverbs 10:30. Isaiah 14:20; 25:2; 63:19. Ezekiel 26:21. Joel 2:26, 27.
old
Genesis 6:4. Deuteronomy 32:7. 1 Samuel 27:8. Job 22:15. Psalms 25:6; 119:52. Proverbs 23:10. Isaiah 46:9; 51:9; 57:11; 58:12; 61:4; 63:9, 11. Jeremiah 6:16; 28:8. Lamentations 3:6. Ezekiel 25:15; 26:20. Amos 9:11. Micah 7:14. Malachi 3:4.
perpetual
Genesis 9:12. Exodus 29:9; 31:16. Leviticus 3:17; 24:9; 25:34. Numbers 19:21. Psalms 78:66. Jeremiah 5:22; 18:16; 23:40; 25:9, 12; 49:13; 50:5; 51:39, 57. Ezekiel 35:5, 9; 46:14. Habakkuk 3:6.
time
Leviticus 25:32. Joshua 24:2. Ecclesiastes 1:10. Isaiah 42:14. Jeremiah 2:20. Ezekiel 26:20.
times
Psalms 77:5.
world
Psalms 73:12. Ecclesiastes 3:11. Isaiah 45:17; 64:4.
The following translates multiple Hebrew or Aramaic words:
Elam
Jeremiah 49:36.
ever
Psalms 104:5.
everlasting
Micah 5:2.
more
Ezekiel 27:36; 28:19.
never
2 Samuel 12:10. Psalms 31:1; 71:1.
perpetual
Zephaniah 2:9.

From the above information on the Hebrew word olám, it seems very clear that this is the go-to word if one wishes to express eternity, eternal, or “for ever and ever - time with out end.” The Hebrew is a simple and basic language and as such is limited in many ways. For instance, Hebrew could not show comparative degree, such as good, better, and best; or, much, more, or most. In the same way Hebrew could not say ‘everlasting;’ instead it would often say, “of days of old,” or “ancient times/days.”  For the Hebrew language to show superlative degree it made the word plural. It is true that in the limited ability of the Hebrew “days of old” may mean the “days of our forefathers” (which it rarely did), or “eternity past” (as it most usually did) - depending on the context of the passage. The context of Micah identifies olám with the Heavenly origin of Jesus - therefore, eternity.

“Therefore will he give them up, until the time that she which travaileth hath brought forth.” 
The Jews will be given to their enemies until... .  The image of a woman travailing in birth is tempting to assign to the virgin Mary - that would be a mistake. Biblically, this is referencing the commonwealth of the Israel of Promise bringing the Messiah/Christ into the world. This is presaging the account rehearsed in Revelation 12:1-17,
“And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; 2 she was with child and she cried out in her pangs of birth, in anguish for delivery. 3 And another portent appeared in heaven; behold, a great red dragon, with seven heads and ten horns, and seven diadems upon his heads. 4 His tail swept down a third of the stars of heaven, and cast them to the earth. And the dragon stood before the woman who was about to bear a child, that he might devour her child when she brought it forth; 5 she brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, 6 and the woman fled into the wilderness, where she has a place prepared by God, in which to be nourished for one thousand two hundred and sixty days.
7 “Now war arose in heaven, Michael and his angels fighting against the dragon; and the dragon and his angels fought, 8 but they were defeated and there was no longer any place for them in heaven. 9 And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him. 10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brethren has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. 12 Rejoice then, O heaven and you that dwell therein! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”
13 “And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had borne the male child. 14 But the woman was given the two wings of the great eagle that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. 15 The serpent poured water like a river out of his mouth after the woman, to sweep her away with the flood. 16 But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river which the dragon had poured from his mouth. 17 Then the dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus. And he stood on the sand of the sea.” (RSV)
The “woman” is the Israel of Promise that becomes the Church through her rebirth at Pentecost AD 30


V3. “Then the remnant of his brethren shall return unto the children of Israel.”
That the “brethren” of the Christ is referenced here demonstrates that the humanity of the Messiah is in view. God does not have “brethren.” As v2 introduces the Dual Nature aspect of the Messiah by showing His Heavenly and Earthly origins, v3 magnifies His Jewish humanity by introducing His “brethren.” The reference to “the remnant” has a NT commentary in Romans 11: 1-7. Here the Apostle Paul writes that the “remnant” had obtained the promise of everlasting life in Christ Jesus.
“I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.” (Romans 11:1-7)
The prophet Jeremiah foretold of a new covenant with the houses of Israel and Judah (Jer 31:31) which is a sister passage to this Micah prophecy. Christianity is the fulfillment of Jeremiah’s prophetic promise of a new covenant with the houses of Israel and Judah. That being true, one must see all twelve tribes represented in Jerusalem on the feast of Pentecost, in that the author of Hebrews, writing under the inspiration of the Holy Ghost, identifies A.D. 30 (see Acts 2:5-11) as the establishing of Jeremiah’s new covenant. Indeed, the Assyrians and Babylonians had scattered the house of Israel and the house of Judah over the earth, but in A. D. 30 they returned from the Parthian Empire, Media, Elam, Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Pamphylis, Egypt, Cyrene, Rome, Crete, and Arabia to Jerusalem for the establishing of Jeremiah’s “new covenant”. (“Therefore will he give them up, until the time that she which travaileth hath brought forth.”) On that day 3,000 were baptized into the covenant name of Jesus (Acts 2:41
); all 3,000 were Jews of the house of Israel and the house of Judah – the twelve tribes. Later, as a result of the healing of the lame man (Acts 3:1-16), and the preaching of Peter, 5,000 men believed (Acts 4:4
); add to that number their women and children – all were Jews of the houses of Israel and Judah (the twelve tribes). By Acts 5:14 the disciples became too numerous to count and are referenced simply as “multitudes”
 – all were Jews of the houses of Israel and Judah (the twelve tribes). These are the “elect” the “remnant” that Paul and Micah write of; Paul, in Romans 11:1-5,7, and Micah, here, in our text under discussion. this “remnant” is the spiritual olive tree that was “born again” (John 3:3-10) from its former state as a natural tree. These are the Israel of promise (Romans 9:6-8; see Galatians 3:16-18; 4:22-31).

V4. “And he shall stand and feed in the strength of the LORD.”
The image of the Shepherd is prominent in Micah (4:8; 5:5; and 7:14 are examples).“And he shall stand and feed (or rule) in the strength of the LORD (Yahweh).”  This speaks to the INCARNATION of the Father in the humanity of Jesus. Jesus said: “ ... the Father who dwells in Me does the works” (Jn 14:10). Which, truth, is reflected in the theology of the Apostle Paul - when he wrote: “ ... God was in Christ reconciling the world to Himself” (2 Corinthians 5:19). 

“In the majesty of the name of his God;” There are two things about this statement that must be addressed: 
  1. It speaks to the majesty of the name Christ manifested to the world. Jesus said, “I have manifested thy (the Father’s) name ...” (Jn 17:6). It is certain that this saying of Jesus is but an echo of Jn 2:23 and 14:13. The name that Jesus manifested was the one given to Him by the Angel, i.e. Jesus (Matthew 1:21). He had acquired this name by inheritance (Hebrews 1:4), therefore, the NT covenant name of His Father. 
  2. It speaks of the humanity of the Messiah by indicating that the Messiah would have a God, as such passages as John 20:17 implies. In the biblical teaching of the Dual Nature of the Messiah (that He would be both God and man) it is clearly within  the realm of the Messiah’s humanity that He would have a God, and in the mystery of the incarnation that He would be that God (i.e. the Spirit) manifested in the flesh (1 Tim 3:16).
Here some get tripped up because they refuse to accept the fullness of the Dual Nature of Jesus. Christ (Messiah) means the anointed of God. It is true that the “anointed” is not the Anointer. But, there is no difference between the Anointer and the Anointing. The Anointing is the Spirit of the Anointer: Acts 10:38 “Now God anointed Jesus of Nazareth with the Holy Ghost and with power: ...” Because He was the Messiah (the Christ) He was anointed with the Spirit of the Father without measure: Jn 3:34 “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.” The Spirit (anointing) given to Jesus was the fullness of the Godhead: Col. 2:9 “For in him dwelleth all the fullness of the Godhead bodily.”

“And they shall abide.” 
The flock, i.e. the Israel of God, shall abide in safety. See, 
Mt 16:18 ”And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
1 Pt 1:5 “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.”
Jude v1 “Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:”

“For now shall he be great unto the ends of the earth.”
 The prophet Malachi has a like statement;
Malachi 1:11 “For from the rising of the sun even to the going down of the same My name shall be great among the gentiles; And in every place incense shall be offered unto my name, and a pure offering: For my name shall be great among the heathen, saith the LORD of hosts.”

“To begin with, it is noticed that this phrase (“For from the rising of the sun even to the going down of the same.”) brackets the book of Malachi by appearing here and at chapter 4 and verse 2. It is an ancient metaphor that normally references the universal rule of God, and is common in the Old Testament (see Psalms 50:1; 113:3; Isaiah 41:25; 45:6). Malachi is using it to reference the Messianic period, as seen in the context of chapter 4, and verse 2,  “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.”
“The metaphor of a ruler rising like the sun is ancient, and is used here for the Messiah. The Messiah and His Gospel of salvation would be a “light of” (to) “the Gentiles” (Isaiah 42:6; 49:6). Thus, Jesus Christ is the fulfillment of the “sunrise” from heaven (see Luke 1:78-79, also Isaiah 9-2).
v11 “My name shall be great among the Gentiles.” 
“The Hebrew Scriptures are replete with prophecy concerning the nations of the earth being blessed through the coming of a Jewish sovereign called the “Messiah” (the anointed One). Under His reign all nations would learn to serve the one true God (see Isaiah 2:2; 11:10), and live in peace with one another. A time when swords will be beaten into plowshares and spears into pruning hooks (see Isaiah 2:4
); under the rule of the Messiah the earth and nature would cease all animosity so that: “The Wolf... shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatlings together; and a little child shall lead them. And the cow and the bear shall feed; the young ones shall lie down together: and the lion shall eat grass like the ox, and the sucking child shall play on the whole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.” (Isaiah 11:6 and following). Such is the language describing the kingdom of the Messiah. 
“If one would like to get a better picture of the Messianic Kingdom, the following Scriptures should be read and meditated upon: Genesis 2:3; Isaiah 9:2, 6; see also chapter 11; Micah 5:2; Psalms 2:8-9; Daniel 7:13-14, 18, 22; Galatians 3:16, 19.
v11 “And in every place.” 
“The idea is: throughout the entire world. See the statement before: “My name shall be great among the Gentiles,” and the statement after: “For my name shall be great among the heathen.” The “gentiles” and “heathen” have all nations in view. The Lord God will be known during the kingdom of the Messiah outside the borders of national Israel as well as he is known inside them.

v11 “Incense shall be offered unto my name.” 
“The imagery here is of the golden altar of incense (this altar is described in the book of Exodus 30:1-10) with its smoke, which symbolizes the prayers of God’s people (see Psalms 141:2; Luke 1:10; Revelation 5:8; 8:3-4). In this messianic kingdom, prayer to Yahweh would be a sweet smelling savor sent up from “among the Gentiles ... in every place.”
v11 “And a pure offering.” 
“The imagery here is of the altar of Holocaust; namely the bronze altar of burnt offering (Exodus 27:1-8). It is here that sacrifice was made for sin. Verse 12 of our text identifies this altar and its offerings as the “table of the LORD.” In the messianic kingdom “a pure offering” will be made for trespasses and sins “among the Gentiles ... in every place.” Malachi sets this prophecy against the “polluted” offerings being made in the Jerusalem Temple (see verses 12 through 14).
“Throughout holy Scripture Jesus is shown as the “pure offering” for sin (see 2 Corinthians 5:21; Hebrews 9:14, 28; 10:14). Jesus accomplished through his sinlessness, what the blood of mere animals could not do (Hebrews 9:13-14).
“All Christians acknowledge the sacrifice of Christ on the cross: outside the walls of Jerusalem, at nine o’clock in the morning of Nisan 14, AD 30. But to most it is an event locked in space and time. But ... Malachi speaks of this “pure offering” (sacrifice) being executed “in every place.” Therefore, unlocked from space and time: Of what could Malachi have been speaking?
“The answer is, the Lord’s Supper of the Christian community.
“When the prophets wrote of the altar of Holocaust they spoke of it as “the table of the Lord” (see verse 12). In Hebrews 13:10-11 the author parallels the altar of holocaust to the Lord’s Table of the Christian Eucharist. This teaching is Pauline. For Paul wrote, accusingly, concerning those who would partake of the Christian covenant meal (namely, the Eucharist) and eat at a pagan feast, those things offered to idols: “ye can not be partakers of the Lord’s table, and the table of devils,” he told them (1 Corinthians 10:21). Paul, further, told the Gentile Christians that “as often as you eat this bread, and drink this cup, you do shew the Lord’s death till he come.” Thus, through the weekly observance of the Eucharist (Acts 20:7-11) throughout the earth, it is declared that the Messianic Kingdom of the Davidic king is established. The “pure” (sinless-spotless) “offering” has been unlocked from time and space, and is now manifested in the breaking of the bread and the sharing of the Eucharistic cup (1 Corinthians 11:26).
“In relation to this “pure offering” being offered “among the Gentiles ... in every place,” we should look to Romans 15:16.
 Here, when Paul writes of “ministering the Gospel,” he employs the Greek word herourgounta (used only here in the New Testament), which refers to ministering as a priest. Paul references his priestly functions in presenting the Gentiles as an offering to God. To understand his meaning, a comparison should be made with 1 Corinthians 10:17-18;
 which teaches that those who partake of the covenant meal of bread and wine take on an oneness with the sacrifice of Christ: just as those who partake of the sacrifice from the altar of holocausts (namely, the Old Testament Lord’s table) have an identity with the altar (namely, the sacrifice). Therefore, Paul sees himself functioning as a Christian priest, officiating at the Lord’s table of the messianic kingdom, as the communicants identify (vicariously) with the “pure offering” of Christ; Who is made present through the bread and the wine—“in every place.”” (Excerpted from “Letters to My Children on Apostolic Kingdom Theology;” by Bishop Jerry Hayes; Seventh Millennium Publications)


 Rev 11:15 “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.”



The End

Apostolically Speaking
☩☩ Jerry L Hayes
(Mar David Ignatius)

Read other essays from the Bishop on the subject of the Godhead:

"The Dual Nature Of Jesus Of Nazareth"

"The Worlds, Made By The Son"

"Hebrews 13:8 vs 1 Corinthians 15:28"

"Glory With The Father"

"Philippians 2:6-8, Answering Trinitarian Objections"

"How Is God One?"

"Hebrew Monotheism"


"The Apostolic Creed"

"Jesus Is Father God"

"Homoousia And The Creed Of Nicaea"

"The Triquetra And Modalism"

"Modalism, Simultaneous Or Sequential?"

"Micah 5:2-4, An Exegesis"


"Elohim, the Plural form For God"

"Can the Deity of Jesus Be called The Son Of God?"

"Mathematical Equation For The Godhead"

"Hebrew Monotheism, Second Edition"

"Jesus, On God's Right Hand"

"The Name of the Deity" (The Tetragrammaton)

"Christology of the Apostolic Church Fathers"

"Christian Modalism challenged by the Greeks"

"The Apologists and the Logos Christology"

"Logos Christology"

"The Seven Spirits of God"

"Historical Numerical Superiority of the Monarchians"

"How Is God One?" Second Edition

"Creed of Nicæa (Creed of the 318) Affirmed"

"Another Comforter (Answering Objections to Modalism)"

"Echad vs Yachid (Answering Objections to Modalism)"

"The Godhead Teaching of Ignatius of Antioch"

"Hebrews 1:8, (Answering Objections to Modalism)"

"Godhead Theology of the Tabernacle of Moses"

"Proper Biblical Understanding of the Word 'Person'"

"Defense of Isaiah 9:6, Answering Objections to Modalism"
https://bishopjerrylhayes.blogspot.com/2017/04/defense-of-isaiah-96.html

Defense of 1 Timothy 3:16 (Answering Objections to Modalism)



Godhead Theology is a study of Christian Godhead theology. ... Was He God or not? In Godhead Theology Bishop Jerry Hayes follows that debate through the first 300 years of the Church's history. Our book is in five sections: Section One ... demonstrates Modalistic Monarchianism as the original orthodoxy of the Chruch; Section Two introduces the Apostolic Creed ... ; Section Three is an affirmation of Modalistic Monarchianism; Section Four is Modalism's responses to objection from the pluralists Trinitarians, Binitarians, Arians and Semi-Arians. Included are two comprehensive indexes: Subject Index and Scripture Index. 613 pages.

Own this classic book today by ordering from the link provided here:https://www.amazon.com/Godhead-Theology-Modalism-Original-Orthodoxy/dp/1516983521/ref=sr_1_4?keywords=Bishop+Jerry+hayes&qid=1554244653&s=books&sr=1-4




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