The Bible

[aron]

Originally Posted by OBW

the Bible really says nothing about itself. Even the "all scripture is inspire by God" statement does not define what is scripture. It only tells us something about its character.

To understand its character, I simply remember 3 numbers: one, nineteen, and one hundred nineteen.

Psalm 1: Blessed is the man who delights in the law of the LORD, who meditates on it day and night. The torah is planted in his heart, and grows like a tree by streams of water.

On the contrary, the wicked are like chaff - dust. Gone.

(Parenthetical insert: Psalm 2 clearly shows that the righteous, obedient Man of Psalm 1 is none other than Jesus Christ. The Anointed, eternal King, and Son of God. Hear Him, and live).

Psalm 19. Verses 7 through 9 are the finest poetry. I believe the writer has met and appreciates the word, on its own merits.

Psalm 119. Boom. If you ever get in, you never get out. Paradise.

BTW, every 19 years are the ancient solar and lunar calendars reconciled. "While I am with you it is day, when I am gone it will be night." The written word, like the moon, reflects the brightness of the Sun. But when the Sun comes, the need for the moon's light will be no more.

[OBW]

Originally Posted by aron

To understand its character, I simply remember 3 numbers: one, nineteen, and one hundred nineteen.

Psalm 1: Blessed is the man who delights in the law of the LORD, who meditates on it day and night. The torah is planted in his heart, and grows like a tree by streams of water.

On the contrary, the wicked are like chaff - dust. Gone.

(Parenthetical insert: Psalm 2 clearly shows that the righteous, obedient Man of Psalm 1 is none other than Jesus Christ. The Anointed, eternal King, and Son of God. Hear Him, and live).

Psalm 19. Verses 7 through 9 are the finest poetry. I believe the writer has met and appreciates the word, on its own merits.

Psalm 119. Boom. If you ever get in, you never get out. Paradise.

BTW, every 19 years are the ancient solar and lunar calendars reconciled. "While I am with you it is day, when I am gone it will be night." The written word, like the moon, reflects the brightness of the Sun. But when the Sun comes, the need for the moon's light will be no more.

So it is clear that the law is part of the word that is talked about. Besides the law, what was David speaking of when he mentioned meditating on it day and night?

When it says "your word is a lamp to my feet and a light to my path" what part of what we now call the OT was being considered? (ignoring what was yet to come in the prophets after that time)

Again, I am not disparaging the Bible as a complete collection of the writings we need. But is it all "scripture" in the sense of what was to be meditated upon? The answer may be "yes." And it may be because we have the inner sense to say that it is so. But do the various passages make the broad statements that we think they do, or do we consider the issue answered, therefore they automatically do?

In other words, have we decided that everything is simply synonymous where the words "word," "scripture," "scrolls," etc., are used? Or have we assumed their equality of meaning and moved on?

The problem that I see in the "it's all God's word and therefore equal" is that we then too often consider everything as a separate and singularly important statement that needs no context. I have used the example before from Galatians. Paul is writing to the believers there about their accepting of alternatives to the gospel that he had preached to them. He does not directly identify all of the issues involved, but he hints at them in the things he writes about. So in chapter 2 he gets to Peter acting hypocritically concerning full acceptance of the Gentiles.

As he moves forward with that passage, he makes a rather famous statement — "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me."

A very significant statement. But instead of dealing with the statement as part of the overall discussion, we have pulled it out and written books about becoming crucified with Christ. But that is not what Paul says. He is declaring that the spiritual reality is that we are separated from our old life by the crucified life of Christ. We don't need to figure out how to get there, we need to live the life that we are called to live which is by faith in the Son of God.

When I read the gospels, I do not see a lot of references to reading the scripture. Not none, but not a lot. I don't see a lot of references to the process of meeting, though meeting is not ignored. Instead a see a lot of speaking about the nature and character of the people of God. Those who follow Jesus. So when I read Paul, such as in Galatians, I get skeptical when someone focusses on 2:20 rather than on 2:14 where Paul said to Peter "When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?"

in 2:20 Paul provides a spiritual truth that should provide the way to live as one who accepts Gentiles without forcing their submission to Jewish rituals.

The point in all of this is that I believe that this is profitable for teaching. But does that make it scripture in the more narrow sense? Or just in the most broad sense?

And even if scripture, is it all equal in every way? Or is there God's direct speaking and the inspired commentary? Still inspired and profitable for teaching. But as connected to the core of what God has sad and not as its own little universe of teaching.

This is, I think, one of the serious errors of the teachings of Lee, and often an error in teaching of many evangelicals.

But, in the end, there is no definition of the Bible in the Bible. Its definition as the Bible is outside of itself. Whether that correctly imbues status as scripture is unclear. In the time of Christ, there was a common reference to the Law and Prophets. But there is more than just those two in what we call the OT. Are they all scripture? And just because certain Psalms are quoted by Jesus, does it automatically grant all 150 of them "scripture" status?

Not trying to suggest that anything is not scripture, but rather that it is so because we have faith that it is so. And within that faith we conclude that certain statements about parts of it are at least possibly extended to all.

But whether it is or is not true is not really a study of facts. It is not entirely an effort in apologetics. It is not scientifically provable. Instead it is accepted by faith.

[aron]

Originally Posted by OBW

The problem that I see in the "it's all God's word and therefore equal" is that we then too often consider everything as a separate and singularly important statement that needs no context. ...This is, I think, one of the serious errors of the teachings of Lee, and often an error in teaching of many evangelicals..

I read a commentary by a (Jewish) student of a Rabbi who lived a hundred or so years ago, on a text in Psalms 122.

The concluding passage of tractate Berachot teaches a remarkable insight into the nature of peace:

“Rabbi Elazar said in the name of Rabbi Haninah: Torah scholars increase peace in the world. As it says, “All of Your children are students of God; great is the peace of Your children” (Isaiah 54:13). Read this not banayich — ‘Your children’ — but rather bonayich — ‘Your builders'.” (Berachot 64a)

Considering the vast number of disagreements and differences of opinion among Torah scholars, Rabbi Haninah’s statement seems, well, counterintuitive. Do scholars really increase peace in the world? And why did Rabbi Haninah insist that they are ‘builders’? What does this tell us about scholars and peace?

True Peace

People mistakenly believe that peace in the world means that everyone will share common viewpoints and think the same way. So when they see scholars disagreeing about an issue, this appears to be the exact opposite of peace.

True peace, however, comes precisely through the proliferation of divergent views. When all of the various angles and sides of an issue are exposed, and we are able to clarify how each one has its place — that is true peace. The Hebrew word shalom means both ‘peace’ and ‘completeness.’ We will only attain complete knowledge when we are able to accommodate all views — even those that appear contradictory - as partial perceptions of the whole truth. Like an interlocking puzzle, together they present a complete picture.

When Torah scholars broaden knowledge and provide new insights, they contribute to the increase of peace. We need to recognize that “ all of Your children are students of God.” All views, even those that seem contradictory, in fact help reveal knowledge and truth. For this reason, Rabbi Haninah emphasized that scholars are like builders. A building is erected from all sides, using a variety of materials and skills. So too, the whole truth is constructed from diverse views, opinions, and methods of analysis.

Peace and Tranquility

Curiously, the Talmud brings Rabbi Haninah’s observation and then quotes from Psalms: “May there be peace in your courtyard and tranquility in your palaces” (122:7). What does this verse add? And what is the difference between peace and tranquility (shalvah)?

According to Rabbi Haninah, no talent or study should be ignored. Rather, we need to discern its inner meaning and thus determine its proper place. If there appear to be inconsistencies between different methods, we must seek out their inner kernel. Once we grasp the inner truth in each concept, all conflicts will be resolved, and our wisdom will be expanded and enhanced.

It is precisely this idea that the verse teaches. The verse speaks of two levels: the surrounding grounds, and the inner palace. It specifically uses the word cheil — the fenced-in area surrounding the Temple’s outer courts — to describe the lower level. The Hebrew word chayil means ’strength’ or ‘activity.’ Thus the first level refers to the realm of life and vigorous activity, which is blessed — not with monotonous sameness — but with a multitude of competing forces. All of this turmoil has value when it leads to a unified goal — “peace in your courtyard.”

The inner palace, on the other hand, is not the place for the clamorous discord of clashing forces. It is the place of quiet wisdom, the source of inner truth for the conflicting views in the outer courtyard. Here reigns a serene understanding — “tranquility in your palaces.”

(Adapted from Ein Eyah vol. II, pp.397-398)

"True peace comes from a proliferation of divergent views." Absolutely astonishing, to me a Protestant and son of Protestants. I wish Witness Lee had read this. Instead we got things taken out of context, to fit WL's perceived need in the Local Churches today.

My take on Psalm 1, 19, and 119 is my own subjective viewpoint, which may get radically modified by someone else's viewpoint. Like facets of a diamond, we all see aspects of the brilliance. The text in Psalm 1, 19 and 119 shows me a Man (Jesus) in relation to His Father in heaven, i.e. obedient to the Father's word.

This is suggested by verses like, "I come to do Thy will; behold in the roll of the book is written concerning Me", and "If you keep my commands, you will remain in my love, just as I have kept my Father's commands and remain in His love." Jesus did everything according to the Father's command.

How deeply I want to read this - the obedience of the Son to His Father's word - into these tea leaves is of course a subjective response. As long as I admit it's simply one viewpoint among many, there is no problem (so I surmise).

Peace to all in the name of our Lord Jesus Christ. Shalom.

[testallthings]

47. "THE BOOK OF THE LAW." (From the Companion Bible, E.W. Bullinger)



It is an allegation of the "Higher" Criticism (which dispenses with documentary or MS. evidence, and therefore differs altogether from "Textual" Criticism) that the five books known as the Pentateuch were not written by, or during the time of Moses, but in the time of a king Manasseh, or even as late as Ezra.

But a definite "book" is spoken of throughout the Old Testament as being constantly written in, with directions how it was to be added to and kept up by the prophets raised up from time to time for that purpose, among others.

The first occurrence is in Ex. 17:14. To this, in the margin, all the others are referred back. They are given below, so that the chain may be examined link by link and its completeness and perfection seen.

1. Ex. 17:14. Written by Jehovah's command (cp. Deut. 25:19). Heb. "the book" (bassepher).
   
2. Ex. 24:4, 7. Written by Moses, and "the book of the covenant sprinkled", with the people.
   
3. Ex. 34:27. Jehovah's command, "Write thou".
   
4. Num. 33:1, 2. Written by Moses "by the commandment of Jehovah". From the first three months of the first year to last quarter of the fortieth year (cp. Deut. 1:2, 3 with 2:14).
   
5. Deut. 1:5. The word "declare" = set forth plainly, and implies writing (the word occurs only in Deut. 27:8 and Hab. 2:2), and includes from Deut. 1:6 to 33:29.
   
6. Deut. 4:8 includes more than this book of Deuteronomy, and 4:2 must refer to what was then written (cp. 26:16; 29:21).
   
7. Deut. 17:18. The book kept "before the priests the Levites", and to be copied by the king. This was the standard copy (ch. 31:9, 25, 26); to be read at the Feast of Tabernacles in the Sabbatic years (ch. 31:10-13).
   
8. Deut. 31:19, 22, 24. "The song of Moses" to be written (cp. the reason, vv. 16-18). Ascribed to Jehovah.
   
9. Josh. 1:8. "This book of the law" came into custody of Joshua (cp. 1-8) as distinct from the book of Joshua, and containing, not Deuteronomy merely, but the whole "book of the law" as thus traced above (cp. Ps. 1:2. Luke 24:44).
   
10. Josh. 8:30-35. A copy of the law made from "the book" on the rocks in mount Ebal.
    
11. Josh. 23:6, 7 again referred to.
    
12. Josh. 24:26. Joshua himself "wrote in the book", and doubtlessly added Deut. 34.
    
13. 1Sam. 10:25. Samuel continued the writing in "the book". (So the Hebrew.)
    
14. 1Kings 2:1-4. David charges Solomon with regard to this "written" law of Moses.
    
15. 2Chron. 17:7-9. Jehoshaphat sent the princes, Levites, and priests, and they "taught in Judah, and had the book of the law of Jehovah with them".
    
16. 2Chron. 23:11 (2Kings 11:12). It was given to Joash according to Deut. 17:18.
    
17. 2Chron. 25:4 (2Kings 14:6). Amaziah spared the children of his father's murderers according to "that which was written in the book of the law of Moses" (cp. Deut. 24:4).
    
18. 2Chron. 30:2, 5, 18. Hezekiah's passover kept in second month as "it is written:. This was written in Num. 9:6-14.
    
19. 2Chron. 35:12. Josiah's passover kept "as it is written in the book of Moses".
    
20. 2Kings 17:37. "The law ... which He wrote for you", i.e., Jehovah (cp. v. 35).
    
21. 2Kings 22:8. "Hilkiah, the high priest ... found the book of the law in the house of the Lord". In v. 10, "Shaphan read it before the king" (Josiah). Huldah the prophetess confirms this reference (vv. 14-20). In 2Chron. 34:14 it is described as "the book of the law of Jehovah by the hand of Moses".
    
22. Jeremiah refers to this event when he speaks, as in ch. 15:16.
    
23. Isaiah refers to this book as, in 574 his day, a "sealed" book (ch. 29:11-13). The Lord Jesus refers to this as opposed to the "precepts of man" (Matt. 15:1-9. Mark 7:1-13).
    
24. Ezra ascribes the law of Moses. Cp. 3:2 (Num. 28, 29); 6:18; 7:6, 10, 14, 21, 25. And all is to be done according to it (cp. 10:3 with 9:11, 12. Lev. 18:24-30, and Deut. 23:3-6).
    
25. In Esther 3:8, the laws were extant, and known as "diverse from all people".
    
26. Nehemiah (1:7-9) speaks to Jehovah of the "statutes and judgments He gave by Moses".
    
27. Neh. 8:8. The book is read according to its requirements.
    
28. Neh. 8:14, 17. The Feast of Tabernacles was kept according to Lev. 23:39-43.
    
29. Neh. 10:28, 29. A solemn covenant was made "to walk in God's law, which was given by Moses the servant of God".
    
30. Neh. 13:1. "They read in the book of Moses" concerning the law as written in Deut. 23:3, 4.
    
31. Daniel in his prayer (ch. 9:11) refers to the curse fulfilled on the nation as "written in the law of Moses the servant of God".
    
32. Mal. 4:4 completes the cycle, and refers all to Horeb where the people received the law (as distinct from Sinai, where Moses received it), and to Moses by whom it was given (not to Ezra or to some "Redactors" of a later day).

[JJ]

Very good connecting of the dots to show lineage of the written Old Testament.

I'm keeping this for future reference.

[testallthings]

2Ti 3:16 Every scripture is divinely inspired, and profitable for teaching, for conviction, for correction, for instruction in righteousness;

2Pe 1:21 for prophecy was not ever uttered by the will of man, but holy men of God spake under the power of the Holy Spirit.

The first verse tells us how was Scripture given (by inspiration), the second how Scripture came (holy men of God spake under the power of the Holy Spirit)

It is interesting to note that Paul and Peter wrote these words while they were ready to depart from this earth.

2Ti 4:6 For *I* am already being poured out, and the time of my release is come.
2Ti 4:7 I have combated the good combat, I have finished the race, I have kept the faith.

2Pe 1:14 knowing that the putting off of my tabernacle is speedily to take place , as also our Lord Jesus Christ has manifested to me;

For us who are still in this tabernacle, may the same Scriptures sustain, lead, preserve, build, nourish, wash, enlighten, us until we meet our Lord Jesus Christ.
______________________________________
Note
The verses are from the New Translation by J.N.Darby

[aron]

Originally Posted by testallthings

2Ti 3:16 Every scripture is divinely inspired, and profitable for teaching, for conviction, for correction, for instruction in righteousness; Christ.

Witness Lee taught that some scriptures were not divinely inspired but were the concepts of fallen men. I kid you not.

Originally Posted by testallthings

2Pe 1:21 for prophecy was not ever uttered by the will of man, but holy men of God spake under the power of the Holy Spirit.

For example, Psalm 34:20 says, "Not one of His bones will be broken." Witness Lee allowed that this was divinely inspired, "Under the power of the Holy Spirit", since it was quoted in John chapter 19. But get this: the rest of the psalm was just fallen concepts! Fallen humans, dumb sinners like you and me, trying to be good, apart from God, writing vain words. And how was Witness Lee able to discern which were "divine" and which were "fallen"? What language skills did he possess, schooling or teaching? None, save his own supposedly oracular status. Talk about the blind leading the blind into a ditch.