{"id":2842,"date":"2013-10-27T01:18:08","date_gmt":"2013-10-26T19:18:08","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=2842"},"modified":"2022-11-09T17:55:25","modified_gmt":"2022-11-09T23:55:25","slug":"condemnation-or-judgment-part-2","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=2842","title":{"rendered":"Condemnation or Judgment? – Part 2"},"content":{"rendered":"

I am no more accustomed to taking Jesus\u2019 criteria of judgment between the sheep and the goats in Matthew 25 \u200eliterally<\/a> than anyone else socialized into my religion.\u00a0 My first doubt appeared in the form of a \u201crational\u201d conclusion: \u201cThen it would make more sense to pursue the lesser path\u2014to give food, drink and clothing to Jesus\u2019 brothers and sisters, to show them hospitality, visit them when sick or in prison\u2014rather than the greater path\u2014to hear Jesus\u2019 message and believe the One who sent Him.\u201d[1]<\/sup><\/a>\u00a0 The unstated assumption of that conclusion is that my goal is to escape<\/a>[2]<\/sup><\/a> an eternity in hell rather than to know<\/a>[3]<\/sup><\/a> God and glorify Him.<\/p>\n

Of course, who is to say that the person who believed Jesus\u2019 teaching enough today to start giving food, drink and clothing to his brothers and sisters, to show them hospitality, or visit them when sick or in prison, wouldn\u2019t begin to hear his message and believe the One who sent Him tomorrow?\u00a0 A question followed:\u00a0 If I take the criteria of judgment between the sheep and the goats in Matthew 25 literally, what is all the hell<\/i> talk in the Bible about?\u00a0 I don\u2019t know the answer to that but it\u2019s something I can study along with the other instances of \u03ba\u03c1\u03af\u03c3\u03b5\u03c9\u03c2<\/a>.<\/p>\n

\u201cDo not go to Gentile regions and do not enter any Samaritan town,\u201d<\/i> Jesus told Simon (called Peter), and Andrew his brother; James son of Zebedee and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him<\/i>.[4]<\/sup><\/a> \u00a0\u201cGo instead to the lost sheep of the house of Israel. \u00a0As you go, preach this message: \u2018The kingdom of heaven is near!\u2019 \u00a0Heal the sick, raise the dead, cleanse lepers, cast out demons. \u00a0Freely you received, freely give.\u201d<\/i>[5]<\/sup><\/a><\/p>\n

And if anyone will not welcome you or listen to your message<\/i>, Jesus continued, shake the dust off your feet as you leave that house or that town. \u00a0I tell you the truth, it will be more bearable for the region of Sodom and Gomorrah on the day of judgment<\/i> (\u1f10\u03bd[6]<\/sup><\/a> \u1f21\u03bc\u03ad\u03c1\u1fb3[7]<\/sup><\/a> \u03ba\u03c1\u03af\u03c3\u03b5\u03c9\u03c2[8]<\/sup><\/a>) than for that town!<\/i>[9]<\/sup><\/a><\/p>\n

<\/a>When I thought of justice<\/i><\/a> as essentially the equitable distribution of punishment for sin I assumed that more bearable<\/i> meant less condemned, a more bearable place in hell, less heat, less torture or something.\u00a0 Romans 11 and Ezekiel 16<\/a>[10]<\/sup><\/a> have given me cause to consider that God\u2019s sense of justice goes well beyond the equitable distribution of punishment for sin (Matthew 10:40-42 NET).<\/p>\n

Whoever receives you receives me, and whoever receives me receives the one who sent me. \u00a0Whoever receives a prophet in the name of a prophet will receive a prophet\u2019s reward (\u03bc\u03b9\u03c3\u03b8\u1f78\u03bd, a form of \u03bc\u03b9\u03c3\u03b8\u03cc\u03c2).[11]<\/sup><\/a> <\/em>Whoever receives a righteous person in the name of a righteous person will receive a righteous person\u2019s reward (\u03bc\u03b9\u03c3\u03b8\u1f78\u03bd, a form of\u00a0\u03bc\u03b9\u03c3\u03b8\u03cc\u03c2)<\/em>. \u00a0And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, he will never lose his reward (\u03bc\u03b9\u03c3\u03b8\u1f78\u03bd, a form of\u00a0\u03bc\u03b9\u03c3\u03b8\u03cc\u03c2).<\/em><\/p><\/blockquote>\n

I\u2019m not sure what a prophet\u2019s or a righteous person\u2019s reward is.\u00a0 The same word is used in Revelation, the time has come to give to your servants, the prophets, their reward<\/i> (\u03bc\u03b9\u03c3\u03b8\u1f78\u03bd, a form of\u00a0\u03bc\u03b9\u03c3\u03b8\u03cc\u03c2), as well as to the saints and to those who revere your name, both small and great<\/i>\u2026[12]<\/sup><\/a>\u00a0 Can this \u03bc\u03b9\u03c3\u03b8\u1f78\u03bd (a form of\u00a0\u03bc\u03b9\u03c3\u03b8\u03cc\u03c2) be received by those who receive a prophet in the name of a prophet, or those who receive a righteous person in the name of a righteous person, or those who give a cup of cold water to one of these little ones in the name of a disciple, in hell?\u00a0 I don\u2019t know.<\/p>\n

The first mention of hell in the New Testament came not from the mouth of Jesus but from his cousin John the Baptist, when he saw many Pharisees and Sadducees coming to his baptism, he said to them, \u201cYou offspring of vipers!\u00a0 Who warned you to flee from the coming wrath?<\/i>[13]<\/sup><\/a> \u00a0I imagine this manner of address shocked men who liked walking around in long robes and elaborate greetings in the marketplaces, and the best seats in the synagogues and the places of honor at banquets<\/i>.[14]<\/sup><\/a><\/p>\n

I didn\u2019t understand this anger at Jewish religious leaders as a special circumstance.\u00a0 I thought Jesus changed the rules on them, tightened up adultery and divorce, and loosened restrictions on ham and shellfish.\u00a0 Yes, they were slow to adopt the new rules.\u00a0 But I related to his anger in the sense that Peter expressed:\u00a0 For<\/i> <\/i>it is time<\/i> <\/i>for judgment<\/i> <\/i>to begin, starting<\/i> <\/i>with<\/i> <\/i>the house of God<\/i>. \u00a0<\/i>And<\/i> <\/i>if<\/i> <\/i>it starts<\/i> <\/i>with<\/i> <\/i>us<\/i>, <\/i>what<\/i> <\/i>will be the fate<\/i> <\/i>of those who are disobedient<\/i> <\/i>to<\/i> <\/i>the gospel<\/i> <\/i>of God?<\/i>\u00a0 And<\/i> if<\/i><\/b> <\/i><\/b>the righteous<\/i><\/b> <\/i><\/b>are<\/i><\/b> <\/i><\/b>barely<\/i><\/b> <\/i><\/b>saved, what will become<\/i><\/b> <\/i><\/b>of the ungodly<\/i><\/b> <\/i><\/b>and<\/i><\/b> <\/i><\/b>sinners?<\/i><\/b>[15]<\/sup><\/a><\/p>\n

I assumed that if God had been angry like this with, and abusive to, Jewish religious leaders He was only that much more angry with me, though the abusive part didn\u2019t always work out in practice, which was confusing.\u00a0 But I knew even from English classes in public school that we were all \u201cSinner\u2019s in the Hands of an Angry God<\/a>,\u201d[16]<\/sup><\/a> (if one were to believe in that sort of thing). \u00a0It is a terrifying thing to fall into the hands of the living God<\/i>,[17]<\/sup><\/a> the writer of Hebrews agreed.<\/p>\n

Therefore produce fruit that proves your repentance<\/i>, John the Baptist continued, and don\u2019t think you can say to yourselves, \u201cWe have Abraham as our father.\u201d\u00a0 For I tell you that God can raise up children for Abraham from these stones!<\/i>[18]<\/sup><\/a><\/p>\n

I saw the relationship between Israel descended from Abraham and believers \u201cborn again\u201d of Jesus Christ.\u00a0 I made the connection between producing fruit and the fruit of the Spirit.\u00a0 I had no intention of saying to myself, I have Jesus Christ for my father.\u00a0 I knew God could raise up children for Jesus from stones.\u00a0 I was ready to prove what I could do for God, first by keeping the law and later by producing the fruit of the Spirit.<\/p>\n

I didn\u2019t understand for many years that the fruit of the Spirit belonged to the Spirit, part of the glory of God.\u00a0 I thought the “fruits” of the Spirit were things I did that the Spirit of God would approve of, or be pleased with.\u00a0 For all practical purposes I became one of the Pharisees, not that I was ever any good at it.\u00a0 I was never blameless according to the righteousness stipulated in the law<\/i>. [19]<\/sup><\/a><\/p>\n

Even now the ax is laid at the root of the trees, <\/em>John warned, and every tree that does not produce good fruit will be cut down and thrown into the fire<\/em>. [20]<\/sup><\/a><\/p>\n

<\/a>For years I prayed in Sunday worship services, For Yours is the kingdom and the <\/em>power\u00a0<\/em>and\u00a0<\/em>the\u00a0<\/em>glory<\/em> forever<\/em>,[21]<\/sup><\/a> while I worked to rob God of his glory, striving (and failing) to achieve the fruit of his Spirit as if it were my own religious works.\u00a0 And for years He worked to dissuade me of this error, while I persistently refused to believe Him. \u00a0Or I simply walked away in frustration, persuaded that \u201cthis whole religious thing was\u201d futile (though I used a more scatological adjective than futile<\/em>).\u00a0 The primary reason I know that Love is patient <\/em>and that love is kind<\/em>, [22]<\/sup><\/a> is not Paul\u2019s written words, but the way they resonated with the Lord\u2019s patient labor to get through to me, and his kind persistence calling me back from my frustration.<\/p>\n

I baptize you with water, for repentance<\/em>, John the Baptist continued, but the one coming after me is more powerful than I am \u2013 I am not worthy to carry his sandals.\u00a0 He will baptize you with the Holy Spirit and fire<\/em>.[23]<\/sup><\/a><\/p>\n

Everything about my religion says to me that He will baptize you with the Holy Spirit <\/em>or<\/strong><\/strong> fire<\/em>.\u00a0 \u201cBelieve in the Lord Jesus Christ or<\/strong><\/strong> burn in hell for all eternity.\u201d\u00a0 Yet I\u2019ve heard no one with the courage to change or retranslate this particular conjunction \u03ba\u03b1\u1f76.[24]<\/sup><\/a>\u00a0 John the Baptist continued (Matthew 3:12 NET):<\/p>\n

His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire.<\/p><\/blockquote>\n

Part of the original question read: \u201cI don\u2019t really like these verses because it\u2019s like the verses about the sheep and the goats and the wheat and the tares.\u00a0 It makes it seem like some people are going to be saved and others aren\u2019t.\u00a0 HOWEVER,\u00a0couple it with Romans 7:14-20 and it seems to mean something else.\u00a0 In Romans 7:20 \u2018Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.\u2019\u00a0 Now that verse seems like a real cop out!\u00a0 I\u2019ve never understood it very well.\u00a0 But it seems to be saying that that part of the person doing \u2018evil\u2019 is separate from the person himself or herself (maybe as far as east is from the west??).\u00a0 So maybe John 5:28 and 29 can be talking about all us dead being raised and our \u2018old selves\u2019 get condemned and our \u2018new selves\u2019 live eternally with the Lord.\u201d<\/p>\n

I don\u2019t know that I see that in John 5:28 and 29, but here in Matthew 3:11 and 12 it sounds more plausible.\u00a0 What is the chaff<\/em> after all but the body that housed the kernel of grain until it matured?\u00a0 I\u2019m not sure that it proves that Jesus will baptize <\/em>[us] with the Holy Spirit and<\/strong><\/strong><\/em>[25]<\/sup><\/a> fire<\/em> but I will certainly remember it as an interesting interpretive theory.<\/p>\n

<\/a>\u201c\u2018Tis everlasting<\/em> wrath,\u201d Jonathan Edwards wrote in his sermon, \u201cSinners in the Hands of an Angry God.\u201d[26]<\/sup><\/a><\/p>\n

It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity: there will be no end to this exquisite horrible misery: When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all; you will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite.<\/em><\/p><\/blockquote>\n

Is this knowledge of God?\u00a0 Or is it human conjecture?<\/p>\n

\u201cIf it were only the wrath of man, tho\u2019 it were of the most potent prince, it would be comparatively little to be regarded,\u201d reads one of Edward\u2019s arguments. \u00a0\u201cThe wrath of kings is very much dreaded, especially of absolute monarchs, that have the possessions and lives of their subjects wholly in their power, to be disposed of at their meer will\u2026.The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme torments, that human art can invent or human power can inflict. \u00a0But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble despicable worms of the dust, in comparison of the great and almighty creator and king of heaven and earth\u2026\u201d<\/p>\n

In other words, if an absolute monarch or arbitrary prince became a great torturer of the subjects who angered him, imagine how much greater God must be at devising and inflicting torture.\u00a0 He quoted Jesus to bolster this argument: \u201cAnd I say unto you my friends, be not afraid of them that kill the body, and after that have no more that they can do: But I will forewarn you whom ye shall fear; fear him, which after he hath killed, hath power to cast into hell; yea I say unto you, fear him<\/em>.\u201d<\/p>\n

It seems fairly obvious to me, however, that Jesus\u2019 point was not that God (or Jesus Himself[27]<\/sup><\/a>) is the superlative torturer, but that those friends who believed Him and lived and spoke in his name should not be afraid of the beatings, imprisonments and deaths they would face at the hands of earthly potentates, absolute monarchs or arbitrary princes (Luke 12:4-7 NET):<\/p>\n

I tell you, my friends, do not be afraid (\u03c6\u03bf\u03b2\u03b7\u03b8\u1fc6\u03c4\u03b5, a form of \u03c6\u03bf\u03b2\u03ad\u03c9)[28]<\/sup><\/a><\/em> of those who kill the body, and after that have nothing more they can do. \u00a0But I will warn you whom you should fear (\u03c6\u03bf\u03b2\u03b7\u03b8\u1fc6\u03c4\u03b5, a form of \u03c6\u03bf\u03b2\u03ad\u03c9)<\/em>: Fear (\u03c6\u03bf\u03b2\u03ae\u03b8\u03b7\u03c4\u03b5, another form of \u03c6\u03bf\u03b2\u03ad\u03c9)<\/em> the one who, after the killing, has authority to throw you into hell. \u00a0Yes, I tell you, fear (\u03c6\u03bf\u03b2\u03ae\u03b8\u03b7\u03c4\u03b5, another form of \u03c6\u03bf\u03b2\u03ad\u03c9)<\/em> him! \u00a0Aren\u2019t five sparrows sold for two pennies? \u00a0Yet not one of them is forgotten before God. \u00a0In fact, even the hairs on your head are all numbered. \u00a0Do not be afraid (\u03c6\u03bf\u03b2\u03b5\u1fd6\u03c3\u03b8\u03b5, another form of \u03c6\u03bf\u03b2\u03ad\u03c9)<\/em>; you are more valuable than many sparrows.<\/p><\/blockquote>\n

It is as if He said, take all your fear of man, compare it to your fear of God\u2019s wrath and see that it is nothing, then do not be afraid<\/em> because God cares for you: you are more valuable than many sparrows<\/em>.\u00a0 To Jonathan Edwards argument I contrast the knowledge of God revealed in Jesus\u2019 command (Matthew 5:43-48 NET):<\/p>\n

You have heard that it was said, \u2018Love your neighbor<\/strong>\u2019 and \u2018hate your enemy.\u2019 \u00a0But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. \u00a0For if you love those who love you, what reward (\u03bc\u03b9\u03c3\u03b8\u1f78\u03bd, a form of \u03bc\u03b9\u03c3\u03b8\u03cc\u03c2<\/a>)<\/em> do you have? \u00a0Even the tax collectors do the same, don\u2019t they? \u00a0And if you only greet your brothers, what more do you do? \u00a0Even the Gentiles do the same, don\u2019t they? \u00a0So then, be perfect, as your heavenly Father is perfect [loving his enemies].<\/em><\/p><\/blockquote>\n

\u201cGod is a great deal more angry with great numbers that are now on earth, yea doubtless with many that are now in this congregation\u2026than he is with many of those that are now in the flames of hell,\u201d Jonathan Edward\u2019s told religious-minded folk trusting in their own religion and good works.\u00a0 But Jesus\u2019 attitude was a bit different toward the same sort of people (Matthew 11:27-30 NET):<\/p>\n

All things have been handed over to me by my Father.\u00a0 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. \u00a0Come to me, all you who are weary and burdened, and I will give you rest. \u00a0Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. \u00a0For my yoke is easy to bear, and my load is not hard to carry.<\/p><\/blockquote>\n

As a matter of thoroughness I want to include a comparison of Peter\u2019s quotation from Proverbs 11:31 with the Septuagint.\u00a0 The translation from contemporary Hebrew reads: If the righteous are recompensed on earth, how much more the wicked sinner!<\/em>[29]<\/sup><\/a><\/p>\n\n\n\n\n
Peter<\/td>\nBlue Letter Bible (Septuagint)<\/td>\nNET Bible (Greek parallel text)<\/td>\n<\/tr>\n
if <\/em>the righteous are barely saved, what will become of the ungodly and sinners?<\/em><\/strong><\/p>\n

1 Peter 4:18 (NET)<\/p>\n<\/td>\n

\u03b5\u1f30 \u1f41 \u03bc\u1f72\u03bd[30]<\/sup><\/a> \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 \u03bc\u03cc\u03bb\u03b9\u03c2 \u03c3\u1ff4\u03b6\u03b5\u03c4\u03b1\u03b9 \u1f41 \u1f00\u03c3\u03b5\u03b2\u1f74\u03c2 \u03ba\u03b1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u1f78\u03c2 \u03c0\u03bf\u1fe6 \u03c6\u03b1\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9<\/p>\n

Proverbs 11:31<\/p>\n<\/td>\n

\u03b5\u1f30 \u1f41 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 \u03bc\u03cc\u03bb\u03b9\u03c2 \u03c3\u1ff4\u03b6\u03b5\u03c4\u03b1\u03b9, \u1f41 \u1f00\u03c3\u03b5\u03b2\u1f74\u03c2 \u03ba\u03b1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u1f78\u03c2 \u03c0\u03bf\u1fe6 \u03c6\u03b1\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9<\/p>\n

1 Peter 4:18<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

Addendum\u00a0<\/strong>(7\/19\/2015): Jim Searcy<\/a> has published that the Septuagint is a hoax<\/a> written by Origen<\/a> and Eusebius<\/a> 200 hundred years after Christ.\u00a0 \u201cIn fact, the Septuagint \u2018quotes\u2019 from the New Testament and not vice versa\u2026\u201d\u00a0 His contention is that the \u201cKing James Version is the infallible Word of God.\u201d\u00a0 So, I\u2019ll re-examine the quotations above with the KJV.<\/p>\n\n\n\n\n
Peter<\/td>\nKJV<\/td>\nNET Bible (Greek parallel text)<\/td>\n<\/tr>\n
And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?<\/p>\n

1 Peter 4:18 (KJV)<\/p>\n<\/td>\n

Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.<\/p>\n

Proverbs 11:31<\/p>\n<\/td>\n

\u03b5\u1f30 \u1f41 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 \u03bc\u03cc\u03bb\u03b9\u03c2 \u03c3\u1ff4\u03b6\u03b5\u03c4\u03b1\u03b9, \u1f41 \u1f00\u03c3\u03b5\u03b2\u1f74\u03c2 \u03ba\u03b1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u1f78\u03c2 \u03c0\u03bf\u1fe6 \u03c6\u03b1\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9<\/p>\n

1 Peter 4:18<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

If\u00a0the \u201cKing James Version is the infallible Word of God,\u201d Peter interjected the idea of salvation (\u03c3\u1ff4\u03b6\u03b5\u03c4\u03b1\u03b9, a form of\u00a0\u03c3\u03ce\u03b6\u03c9<\/a>) into the Old Testament idea of earthly recompense.<\/p>\n

\n
Condemnation or Judgment? – Part 3<\/em><\/a><\/div>\n
Back to Condemnation or Judgment? – Part 8<\/em><\/a><\/div>\n
Back to Jedidiah, Part 2<\/em><\/a><\/div>\n
Back to Romans, Part 86<\/em><\/a><\/div>\n
Back to Who Am I? Part 6<\/em><\/a><\/div>\n
Back to Romans, Part 89<\/em><\/a><\/div>\n
Back to Christianity, Part 1<\/em><\/a><\/div>\n
<\/div>\n
\n

<\/a>[1]<\/sup> John 5:24 (NET)<\/a><\/p>\n

<\/a>[2]<\/sup> https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/2013\/02\/09\/you-must-be-gentle-part-3\/<\/a><\/p>\n

<\/a>[3]<\/sup> https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/2012\/06\/23\/who-am-i-part-3\/<\/a><\/p>\n

<\/a>[4]<\/sup> Matthew 10:2-4 (NET)<\/p>\n

<\/a>[5]<\/sup> Matthew 10:5-8 (NET)<\/p>\n

<\/a>[9]<\/sup> Matthew 10:14, 15 (NET)<\/p>\n

<\/a>[10]<\/sup> https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/2013\/05\/02\/romans-part-43\/<\/a><\/p>\n

<\/a>[12]<\/sup> Revelation 11:18 (NET)<\/p>\n

<\/a>[13]<\/sup> Matthew 3:7 (NET)<\/p>\n

<\/a>[14]<\/sup> Mark 12:38b, 39 (NET)<\/p>\n

<\/a>[15]<\/sup> 1 Peter 4:17, 18 (NET)<\/p>\n

<\/a>[16]<\/sup> Jonathan Edwards, July 8, 1741\u00a0 http:\/\/voicesofdemocracy.umd.edu\/edwards-sinners-in-the-hands-speech-text\/<\/a><\/p>\n

<\/a>[17]<\/sup> Hebrews 10:31 (NET)<\/p>\n

<\/a>[18]<\/sup> Matthew 3:8, 9 (NET)<\/p>\n

<\/a>[19]<\/sup> Philippians 3:6b (NET)<\/p>\n

<\/a>[20]<\/sup> Matthew 3:10 (NET)<\/p>\n

<\/a>[21]<\/sup> Matthew 6:13b (NKJV)\u00a0 This has been removed from the NET<\/a>: \u201cMost mss (L W \u0398 0233 \u00cb13<\/sup> 33 \u00cf sy sa Didache) read (though some with slight variation) \u1f45\u03c4\u03b9 \u03c3\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03ba\u03b1\u1f76 \u1f21 \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 \u03ba\u03b1\u1f76 \u1f21 \u03b4\u03cc\u03be\u03b1 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03b1\u1f30\u1ff6\u03bd\u03b1\u03c2, \u1f00\u03bc\u03ae\u03bd (\u2018for yours is the kingdom and the power and the glory forever, amen\u2019) here. The reading without this sentence, though, is attested by generally better witnesses (\u05d0 B D Z 0170 \u00cb1<\/sup> pc<\/em> lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT<\/em> 13-14). Both external and internal evidence argue for the shorter reading.\u201d<\/p>\n

<\/a>[22]<\/sup> 1 Corinthians 13:4a (NET)<\/p>\n

<\/a>[23]<\/sup> Matthew 3:11 (NET)<\/p>\n

<\/a>[25]<\/sup> NET note<\/a>: \u201cWith the Holy Spirit and fire<\/em>. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire <\/em>could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ\u2019s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit <\/em>refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire <\/em>refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord\u2019s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire <\/em>are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.\u201d<\/p>\n

<\/a>[26]<\/sup> http:\/\/voicesofdemocracy.umd.edu\/edwards-sinners-in-the-hands-speech-text\/<\/a><\/p>\n

<\/a>[27]<\/sup> Furthermore, the Father does not judge anyone, but has assigned all judgment to the Son, so that all people will honor the Son just as they honor the Father.\u00a0 The one who does not honor the Son does not honor the Father who sent him<\/em> (John 5:22, 23 NET).<\/p>\n

<\/a>[29]<\/sup> Proverbs 11:31 (NET)<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

I am no more accustomed to taking Jesus\u2019 criteria of judgment between the sheep and the goats in Matthew 25 \u200eliterally than anyone else socialized into my religion.\u00a0 My first doubt appeared in the form of a \u201crational\u201d conclusion: \u201cThen … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1945,2719],"tags":[1951,1952,1958,1950,1947,1948,1946,1960,1955,1956,1957,1926,1953,1959,1763,1954,1949],"class_list":["post-2842","post","type-post","status-publish","format-standard","hentry","category-condemnation-or-judgment","category-section-three","tag-1-peter-417-18","tag-hebrews-1031","tag-luke-124-7","tag-mark-1238-39","tag-matthew-1014-15","tag-matthew-1040-42","tag-matthew-105-8","tag-matthew-1127-30","tag-matthew-310","tag-matthew-311","tag-matthew-312","tag-matthew-37","tag-matthew-38-9","tag-matthew-543-48","tag-matthew-613","tag-philippians-36","tag-revelation-1118"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/2842","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2842"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/2842\/revisions"}],"predecessor-version":[{"id":19579,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/2842\/revisions\/19579"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2842"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2842"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2842"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}