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The 1000 years makes better sense this way Oct 19, 2008 3:37 am
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The thousand years (20:1)
20:1 And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. 2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. 3 He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time.

20:4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshipped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.

Rev 20 When the thousand years are over, Satan will be released from his prison 8 and will go out to deceive the nations in the four corners of the earth--Gog and Magog--to gather them for battle. In number they are like the sand on the seashore. 9 They marched across the breadth of the earth and surrounded the camp of God's people, the city he loves. But fire came down from heaven and devoured them. 10 And the devil, who deceived them, was thrown into the lake of burning sulphur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.

This has become, unfortunately, one of the more disputed passages in scripture. It is the only place in Revelation where the thousand years appears. The word millennium comes from the two Latin words mille, meaning thousand, and annum, meaning year. There are three interpretations:

a. Premillennialism: Christ's return in power and glory will deprive Satan of all his power, raise the Christian dead, and set up the kingdom of the saints on earth. After a thousand years, Satan will re-emerge from his imprisonment, attempt once more to destroy the saints, fail, and be destroyed himself. Then will come the resurrection of the rest of the dead, the judgement of the great white throne, the final destruction of the wicked, and the making of a new heaven and earth. The appearing of the Antichrist, the tribulation, the rapture is usually held to have taken place before Christ's coming in victory, and that comes before (pre-) the millennium: hence the name of this interpretation. This doctrine is sometimes called chiliasm which is derived from the Greek chilios, a thousand.

b. Amillennialism: There is no literal millennium, the 1,000 years is symbolic. It stands for the whole time between the life of Jesus on earth and his second coming. There is a biblical millennium, (Cox). The saints are raised with Christ at the new birth, this is the first resurrection, (Eph 2:6, Col 2:12, Col 3:1), and they reign with Christ in life (Rom 5:17).

c. Postmillennialism: Christ returns after (post) the millennium. The millennium is the triumph of the gospel in this present age, sometimes a literal 1,000 years. Postmillennialism should be seen as an extension of Amillennialism.

For a balanced discussion, which comes down in favour of the premillennial view see Pawson. Cox, Hendriksen, Lenski and Hughes describe the amillennial view. Berkhof is also worth reading. My own preference is the amillennial view.

Specific problems with the passage:
There are a number of specific problems with the passage:

i. This is the only mention of a period of a thousand years in Revelation, many of the other time periods in Revelation follow a formula, 42 months etc. The period of a thousand years (10 * 10 * 10) means a complete period of time, but it also indicates a long period of time. There are few other periods of a thousand years in scripture, see Psa 90:4, Eccl 6:6, 2 Pet 3:8.

ii. It refers to Satan being bound for a thousand years to keep him from deceiving the nations anymore until the thousand years was ended. Satan is elsewhere in Revelation referred to as deceiving the nations (12:9, 13:14, 16:13-14 see also 2 Cor 11:3). Clearly Satan is still deceiving the nations now, there are false prophets and false Christs still around. The false prophet in Revelation is clearly an emissary of Satan who deceives the people of the earth. The deception by Satan spoken of here is without the false prophet who is in the lake of fire (v 10).

iii. If there is a thousand year reign of Christ on earth (although the earth is not mentioned) together with the saints this is the only place in scripture that describes this. It is unwise to get our theology from an obscure passage in Revelation without backing from other clear passages of scripture. Clear passages of scripture must be used to shed light on obscure passages and not the other way round. The NT does not give support for the idea of a thousand year reign of Christ apart from Rev 20, the main support comes from the OT.

iv. There is good evidence that the reign is in fact in heaven. Because this is where souls are, this is where thrones are and this is where Christ reigns. Only souls are mentioned, it is not a bodily reign on the earth. The saints regain their body at the second resurrection.

v. It speaks of two resurrections, the first in which the saints reign with Christ for a thousand years and a second general resurrection for the rest of the dead at the end of the thousand years. Usually only one resurrection is spoken of in scripture, see Dan 12:1-4, 12:13, Mat 22:31, Luke 14:14, 20:35-36, John 5:25-29, 11:24, Acts 23:6, 1 Cor 15, 2 Cor 4:14, Phil 3:11, 1 Thess 4:13-18, Heb 6:2, Rev 11:18, 20:12-13. However there is also some hint that there is a resurrection for the righteous only see Luk 20:35-36, 2 Cor 4:14, Phil 3:11, 1 Thess 4:16-17.

vi. The battle in Rev 20 seems to be parallel with others battles in Revelation (Rev 16:14, 17:14, 19:17).

Rev 16:14-16 The three unclean spirits out of the mouth of the dragon, beast and false prophet.
Rev 17:14-17 The ten kings and the beast
Rev 19:17-21 The beast and the kings of the earth
vii. Rev 20 - Satan will be released from his prison 8 and will go out to deceive the nations in the four corners of the earth--Gog and Magog--to gather them for battle - This is also referred to in other passages: The passages in Rev 16:14 and Rev 19:17 are clearly the same battle as Rev 20 they are all supported by Ezekiel 38 and 39. The parallelism argues that the thousand years is the gospel era. See also comments on Rev 12.

viii. Beale points out that "And I saw an angel" in 20:1 does not serve to make an historical connection between chapter 19 and 20 but introduces a new vision. He also points out the chiastic structure of Rev 17-22:

A judgement of the harlot (17:1-19:6)
...B the divine Judge (19:11-16)
......C judgement of the beast and the false prophet (19:17-21)
.........D Satan imprisoned for 1,000 years (20:1-3)
.........D' the saints reign/judge for 1,000 years (20:4-6)
......C' the judgement of Gog and Magog (20-10)
...B' the divine Judge (20:11-15)
A' vindication of the bride (21:1-22:5)
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Understanding the Mark and its symbolism Oct 19, 2008 3:33 am
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Detailed analysis:

Rev 13:16 He also forced everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, 17 so that no one could buy or sell unless he had the mark, which is the name of the beast or the number of his name.

13:18 This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man's number. His number is 666.

The mark of the beast.

v16 - He also forced everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead - As well as forcing people to worship the image he also forces everyone to receive a mark on the hand or forehead. This mark is on the hand or forehead and is therefore conspicuous, it is not hidden. He had great power over all classes of society, note the three couplets giving six in all: small and great, rich and poor, free and slave. Contrast this mark on the hand or forehead with God's command to the Israelites in Deu 6.8 to 'Tie them (the commandments) as symbols on your hands (meaning strength i.e. actions) and bind them on your foreheads (i.e. mind)'. It is also a parody of God's deliverance from bondage in Egypt, only it is enslavement, (the Passover observance) see Exo 13:1-16 'And it will be like a sign on your hand and a symbol on your forehead that the LORD brought us out of Egypt with his mighty hand'. But the Christians do not receive the mark (Rev 20:4). This mark is a parody of the sealing of God's servants in Rev 7:2, who have the name of the Lamb and his Fathers name written on their foreheads Rev 14:1. As the elect are sealed upon their foreheads to escape the destruction about to fall upon the earth, so the followers of the beast escape his wrath against the church by bearing his mark (Mounce). The mark affects their action (hand) and thinking (forehead), it identifies those who worship the beast.

The mark (Gr. charagma) must not be taken literally as in most of John's imagery. The mark received is a parody or counterfeit to the seal received by the children of God, see Rev 14:1, this seal is not a visible seal. They have the name of the Lamb and the Father written on their foreheads, if we do not take this as a literal mark then it is likely that the mark of the beast is not a literal mark. Here it is described in v17 'the mark, which is the name of the beast or the number of his name' which is identified as 666 in verse 18. It is closely linked to those who worship the beast and his image, it marks them as his (the beast's). It is received on the forehead meaning their mind or on the hand meaning their actions i.e. anyone who follows the philosophy or who carries out the actions of the beast. The characteristics of those so marked is described in Rev 21:8, also Rev 22:15, everyone who loves (mark on the forehead) and practises falsehood (mark on the hand). From Rom 12:1 those who worship the beast are those who are conformed to the pattern of this world (worldly) and are not renewed in their mind, they do not obey the will of God. The mark can mean ownership, devotion, acceptance of the authority of the beast, just as the seal of God marks out those who are His, so the mark of the beast marks out those who are his. Not only cattle but slaves were branded as a mark of ownership. Perhaps John is also thinking of the marks of the cross that Jesus bore on his hands and the marks caused by the crown of thorns. Those who receive this mark are going to be punished along with the beast (Rev 14:9-11, 19:20). Those who worship the beast and his image and those who receive the mark of his name are the same (4:11). The saints are those who had not worshipped the beast or his image and had not received his mark on their foreheads or hands (20:4). The saints are those who worship God (11:1), obey God's commandments and remain faithful to Jesus (14:12).

Barclay has the following comments on the mark: The word for the mark of the beast is charagma, and it could come from more than one ancient custom.

i. Sometimes domestic slaves were branded with the mark of their owner. But usually they were branded only if they had run away or had been guilty of some grave misdemeanour. Such a mark was called a stigma; we still use the word in English. If the mark is connected with this, it means that those who worship the beast are his property. Note: the word used for servants in Revelation means slaves [of Christ] so in the same way those marked by the beast are his slaves or servants.

ii. Sometimes soldiers branded themselves with the name of their general, if they were very devoted to him. This to some extent, corresponds to the modern custom of tattooing upon one's person the name of someone specially dear. If the mark is connected to this, it means that those who worship the beast are his devoted followers.

iii. On every contract of buying or selling there was a charagma, a seal, and on the seal the name of the emperor and the date. If the mark is connected with this, it means that those who worship the beast accept his authority. Note: this could also be the seal of ownership.

iv. All coinage had the head and inscription of the emperor stamped upon it, to show that it was his property. If the mark is connected with this, it means that those who bear it are the property of the beast.

v. When a man had burned his pinch of incense to Caesar, he was given a certificate to say he had done so. The mark of the beast may be the certificate of worship which a Christian could obtain only at the cost of denying his faith.

The only other NT use of the word for mark (charagma) apart from Revelation is in Acts 17:29 where Paul speaks to the men of Athens "Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone--an image (charagma) made by man's design and skill.' Paul is contrasting idols with the living God who made the world and everything in it see Acts 17:24 cf. Rev 14. We should note then the close connection between the mark and worshipping the image (13:15) which is an act of idolatry cf. 2:14, 2:20, 9:20, 21:8, 22:15, therefore receiving the mark means being marked as an idolater.

v17 - so that no one could buy or sell unless he had the mark, which is the name of the beast or the number of his name. - The second beast as well as having religious power (v15) also has economic power, no one could buy or sell unless they had the mark of the beast on their forehead or hand. It is significant that the coinage of the time had the head of the emperor on it (Mat 22:19-21) and some emperors used divine titles on the coinage as did Antiochus Epiphanes (Gleason) who is a type of the antichrist. The mark is here described as the name of the beast. In contrast to those who have the name of the Lamb and the Father on their foreheads (14:1) see also those who overcome in Philadelphia (3:12) and those in the New Jerusalem (22:4). It is to be contrasted with the 144,000 who are sealed on the forehead (Rev 7:3). The mark is therefore not a literal mark; it is to be a follower and worshipper of the beast, an idolater, and ultimately to worship Satan rather than God.

The number of his name is most likely referring to a gematria, see verse 18. The penalty for worshipping the beast and his image and receiving the mark is proclaimed by the third angel in Rev 14:9-11 and is eternal torment. The first bowl is poured out on those who have the mark of the beast and who worship his image. Those who are victorious over the beast and his image and the number of his name will sing the song of Moses and of the Lamb in heaven (15:2). They will reign with Christ for a thousand years (20:4).

His number is 666
v18 - This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man's number. His number is 666. - Here we are warned that wisdom will be required, as in 17:9 where wisdom is also required to interpret the seven heads of the beast. The one having a mind, let him count the number of the beast! i.e. let him use his mind. In the seven letters to the churches the one having ears is told to use them (Lenski). It is man's number meaning literally it is the number of a man, but note that in the Greek the definite article is omitted so that the NIV is correct in saying that it is man's number not a man's number (see also Hailey). Man's number is six because he was created on the sixth day, in Revelation seven stands for completeness as in the seven days of the week, God rested on the seventh day of creation (Gen 2:2).

Some interpret this as a riddle in the form of a gematria, whereby the number stands for the letters of a mans name, has not been satisfactorily solved to this day. But the simplest understanding is that if seven means complete then 6 always falls short of 7 and therefore 666 is a trinity of imperfections, it is man's religion. Certainly Nero, Domitian, Mao, Stalin and Hitler all fit the role of the beast quite nicely. Any church under persecution will readily identify who their beast is. To any church not under persecution it is just idle speculation, they will have to wait until the beast is revealed (2 Thess 2:3-7). Perhaps we should heed the words of the angel to Daniel (Dan 12:9), 'the words are closed up and sealed until the time of the end', only then will we be able to identify the last but greatest antichrist who the Lord will slay with the breath of his mouth. However all the saints need to be able to interpret the signs of the times and an understanding of the principles involved in the book of Revelation will therefore be of value. Lenski shows that John writes the number not in words but in Greek letters: cxs; c=600; x=60; s=6 (chi_xi_stigma: G5516). This is the number 6, plus its multiple by 10, namely 60, again plus its multiple by 10*10 (intensified completeness), namely 600 -- thus 666, three times falling short of the divine 7 (cf. the measurements of Nebuchadnezzar's statue 60*6 cubits, Dan 3:1).

v18 - 666 - There are alternative explanations, it is difficult to pin down any one person but this is probably intentional. Whenever you try to be specific you usually end up having to twist some historical fact to make it fit. The point is that John is giving principles that apply throughout the gospel age and not to one particular point in time. Remember that John is seeing human history from the point of view of heaven. As John makes clear in his epistle, 'the' antichrist is coming, and also many antichrists have come. The number can be interpreted symbolically as man's number, a trinity of sixes or specifically to one man, the antichrist.

i. It tells us that it is man's number, 6 is the number of man for he was created on the sixth day, 666 is a trinity i.e. it indicates a man accepting worship due to God, this is reflected in the antichrist, see 2 Thess 2:3-4, who proclaims himself to be God. This happened in John's time with Domitian who claimed divinity. This also fits in with Mat 24:11 and 24:23-24, here Jesus warns that there will be false Christ's performing great signs and wonders to deceive even the elect.

ii. The number 666 is a trinity (Satan, beast, false prophet) it can also be considered to be man's religion, or his man made philosophy, but it falls short of true religion that is revealed from God. The evidence is more in favour of a man, a ruler or emperor, however the false prophet (a man) will give false doctrines, the resulting product will be false religion or false philosophy. Those who have the mark are therefore those who follow and believe in the false religious system or philosophical system. For example Marxism, Confucianism, Buddhism all these fall short of true divinely revealed religion. They fail to enter into God's rest. Six always falls short of perfection (seven) it misses the mark which is the very essence of sin. Milligan points out that John would be well aware of the perverted Judaism of his day which eventually crucified his Lord, it was the religion of men (Mark 7:6-.

iii. 666 can also be a gematria in which letters of the alphabet are also used as numbers, both in Hebrew and Greek. Various attempts have been made, most of them unsuccessful, an interesting one is made by translating the Greek Neron Kaisar into Hebrew which gives 666. The principle is that Nero would be an example of the beast out of the land others would arise after him i.e. Domitian. The name of Jesus in Greek is 888, I H S O U S (10, 8, 200, 70, 400, 200), if John's audience knew this, as Sweet maintains, then 666 would immediately indicate that 666 was the devil's counterfeit of Jesus namely the (or an) antichrist. If Nero is the type, then modern examples would be Hitler (consider Nazism, the philosophy that helped keep him in power), Mao (communism), Stalin (communism); the final fulfilment is the antichrist. If a=100, b=101 c=102 etc. then HITLER=666. The first six Roman numerals I V X L C D add up to 666. J B Smith quoted by Walvoord says 'All the numbers from 1 to 36 total 666. Beast in the evil sense occurs exactly 36 times (6*6) in Revelation'. Mounce adds that all the numbers from 1 to 8 also add up to 36 and eight is the number of the antichrist because he is an eighth king (17:11). The main problem with the use of a gematria is that many names can give the resulting 666, there is no unique name. Some texts have even been altered to give 616 which can give Nero Caesar in Latin or Gaios Kaisar (Caligula) in Greek, see Sweet. If we take the number of Jesus being 888 this fits into the 7 day pattern of creation in which the eighth day is the first day of the new order. The Jews believed that the seven days of creation corresponded to 7,000 years based on Ps 90:4 in which one day equalled a thousand years, the sixth day belongs to the antichrist and the seventh to the millennium. The fact that the antichrist is an eighth king indicates that he is the counterfeit of Christ (17:11), the penultimate claiming ultimacy (Sweet).

iv. The number sums up the character of the beast. To the Jew six falls short of the sacred number seven which is perfection, triple it and it represents a potency of evil than which there can be none greater, a direfulness of fate than which there can be none worse (Milligan).

Does Revelation indicate that there will be a world wide religion at the time that the antichrist is revealed? Rev 13 indicates that the first beast will have authority over 'every tribe, people, language and nation', this fourfold description indicates over the four corners of the earth. And 13:8 indicates that all the inhabitants of the earth will worship the beast, except for the saints. The second beast exerts religious and economic control over the world. He performs miraculous signs that deceive the inhabitants of the earth 13:14. He coerces the inhabitants of the earth to worship the first beast and his image 13:12, 15. He forces everyone from all strata of society to accept the mark of the beast without which no one could buy or sell, 13:16-17. Therefore the answer to our question is that during the reign of the antichrist there will be world-wide worship of the beast and his image, but the saints will resist him even to the death. Since the worship of the beast is forced it is likely that any world-wide religion prior to the unveiling of the beast will be voluntary. It should be noted that with modern travel, media and communications the structure through which a world-wide kingdom of the beast could be ruled is being set-up. Every household even has its own TV set.

It is likely that very soon it will be possible for a person to have an identifying mark, even invisible, on the hand or forehead which will uniquely identify that person and it will be used for buying and selling, is this the mark of the beast? Firstly this mark did not apply to previous generations and yet there were many who did follow the beast in their generation. Goldsworthy points out that taking a literalistic interpretation of the mark being 666 tends to break down under its own weight because then every single individual will be stamped with exactly the same mark, 666, which has value only to identify the members of the group but not to distinguish one from another. Again the 144,000 referred to in chapters 7 and 14 have the mark of God on their forehead but we do not take this literally, it symbolises that we are securely sealed as the Father's own possession, the redemption which is received by faith and sealed by the Spirit of God. Similarly the mark of the beast must symbolise unbelief, rejection of Christ and his gospel (Goldsworthy). This expectation of a literal mark arises because we interpret Revelation literally rather than symbolically as it should be interpreted. We should also note that both rich and poor have the mark so that it is unlikely to be something to do with credit cards which only the rich have.

However there is a danger here, if we look for some world-wide dictator who has economic control over individuals as well as political and religious control and who therefore looks like the 'antichrist' this does not necessarily mean that the end is about to come unless that other prerequisite of the second coming is fulfilled, namely the preaching of the gospel to all nations (Mat 24:14). We must not allow speculation as to the nature of the mark of the beast to deflect the church from its primary mission, namely the preaching of the gospel. Each of the four gospels ends with the great commission (Mat 28:18-20, Mark 16:15-20, Luke 24:46-49, John 20:21-23) and Acts starts with it, Acts 1-8. The two witnesses continued to prophecy until the beast killed them (11).

The two beasts represent both the political and ecclesiastical power of the beast. The founding fathers of America separated the church and state, they recognised that an amalgam of church and state was potentially lethal for both church and state. The separation was to prevent the state interfering with the church and to prevent the church having political power with which it might coerce the people. It recognised the distinction between giving to Caesar what belongs to Caesar and giving to God what belongs to God. When Caesar starts claiming those things that belong to God he becomes a beast. In China there is an official state sponsored church, again this is dangerous because the claims of Christ on his people are above that of the state. When the emperor Constantine declared himself a Christian this removed persecution but had a disastrous effect on the church. Persecution keeps the church pure but when it becomes the official religion the church become weak and feeble and eventually it becomes apostate. The apostate church is not just backslidden it is has so completely fallen away that it is part of the political structure of the beast. Therefore some see the apostate church as Babylon the great, Ch. 17. The apostate church had become so worldly that she is indistinguishable from the world.
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Marriage, Eunuchs and homosexuality (Mat 19:3-12) Oct 19, 2008 3:29 am
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(Mat 19:3-12 NIV) Some Pharisees came to him to test him. They asked, "Is it lawful for a man to divorce his wife for any and every reason?" {4} "Haven't you read," he replied, "that at the beginning the Creator 'made them male and female,' {5} and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh'? {6} So they are no longer two, but one. Therefore what God has joined together, let man not separate." {7} "Why then," they asked, "did Moses command that a man give his wife a certificate of divorce and send her away?" {8} Jesus replied, "Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. {9} I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." {10} The disciples said to him, "If this is the situation between a husband and wife, it is better not to marry." {11} Jesus replied, "Not everyone can accept this word, but only those to whom it has been given.

{12} For some are eunuchs because they were born that way; others were made that way by men; and others have renounced marriage because of the kingdom of heaven. The one who can accept this should accept it."

In this passage Jesus clearly states the biblical basis for marriage. He then goes on to give several catagories of those who cannot accept this word, including people born as eunuchs etc. Some people would see a person who is homosexual as falling into the catagory of a 'eunuch' in that married life with a woman is not for him. However, to say that it is OK to 'marry' another man would go against Jesus teaching given here on marriage, which is clearly that marriage and sex is between a male and a female. The options are either marriage or celibacy
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The prostitutes enter the kingdom of God ahead of the religious Pharisees Oct 19, 2008 3:27 am
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(Mat 21:28-32) "What do you think? There was a man who had two sons. He went to the first and said, 'Son, go and work today in the vineyard.' {29} "'I will not,' he answered, but later he changed his mind and went. {30} "Then the father went to the other son and said the same thing. He answered, 'I will, sir,' but he did not go. {31} "Which of the two did what his father wanted?" "The first," they answered. Jesus said to them, "I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. {32} For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.

The tax collectors and prostitutes believed in what John said and repented, and therefore entered the kingdom of God ahead of the religious Pharisees who did not.

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Caught in the act Oct 19, 2008 3:25 am
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The woman caught in the act of adultery.

(John 8:3-11) The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group {4} and said to Jesus, "Teacher, this woman was caught in the act of adultery. {5} In the Law Moses commanded us to stone such women. Now what do you say?" {6} They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger. {7} When they kept on questioning him, he straightened up and said to them, "If any one of you is without sin, let him be the first to throw a stone at her." {8} Again he stooped down and wrote on the ground. {9} At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. {10} Jesus straightened up and asked her, "Woman, where are they? Has no one condemned you?" {11} "No one, sir," she said. "Then neither do I condemn you," Jesus declared. "Go now and leave your life of sin."

This is one of the most remarkable recorded incidents in the New Testament, so we will examine it point by point.

Firstly, the Pharisees brought to Jesus a woman caught in adultery - now whatever happened to the man? The penalty under the Law for adultery was death, both for the woman and the man.

Lev 20:10 "'If a man commits adultery with another man's wife--with the wife of his neighbor--both the adulterer and the adulteress must be put to death.

"If a man is found sleeping with another man's wife ... you shall take both of them to the gate of that town and stone them to death" (Deut 22:22-24).

The Pharisees had brought the woman to Jesus to try to trap him, to see if he upheld the Law and told them to stone her or failed to uphold the Law by letting her go.

In his classic reply "If any one of you is without sin, let him be the first to throw a stone at her." He was put them in the spot, firstly because the death penalty had to be carried out by witnesses to the crime and by its nature there are usually no witnesses to adultery. Secondly while they accused her of adultery, each of them was guilty of lust or other sins and therefore no one could cast the first stone. Finally the one person who was both the Law giver and sinless and therefore entitled to cast the first stone was Jesus himself. Unable to condemn her they all left starting with the older ones who presumably had more sins.

Now what is the reaction of Jesus the sinless one, he did not condone her or condemn her but told her to leave her life of sin.
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Jesus attitude towards sinners Oct 19, 2008 3:24 am
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Jesus attitude towards sexual sinners and indeed sinners in general is surprising. We would naturally expect him to condemn sinners, especially in the light of the OT punishment that said adulterers should be stoned. In fact the people that Jesus condemned were the religious people, especially the Pharisees. Jesus attitude to sinners should be considered in the light of John 3:17 in which God did not send Jesus into the world to condemn it, but to save it through Jesus, see also Luke's statement 'For the Son of Man came to seek and to save what was lost' (Luke 19:10). When Jesus returns a second time then the world will be judged, but in the meantime His word to sinners is repent and be saved.

(John 3:17) For God did not send his Son into the world to condemn the world, but to save the world through him.

(Luke 19:10) For the Son of Man came to seek and to save what was lost."

(Luke 5:29-32) Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. {30} But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, "Why do you eat and drink with tax collectors and 'sinners'?" {31} Jesus answered them, "It is not the healthy who need a doctor, but the sick. {32} I have not come to call the righteous, but sinners to repentance."
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Jesus attitude to sexual sinners Oct 19, 2008 3:20 am
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The Pit... A homosexual fell into a pit and couldn't get himself out. A pharasaic fundamentalist came along and said, "You deserve your pit." A psychologist came along and said, "Accept your pit. That way you'll be happy." An apostate liberal came along and said, "Your pit is God's beautiful gift to you." A gay activist came along and said, "Fight for your right to stay in your pit." A researcher came along and said, "Discrimination against pits is illegal."

A charismatic came along and said, "Just confess that you're not in that pit." Respectable people came along and said, "We don't associate with pit-dwellers." His mother came along and said, "It's your father's fault you're in that pit." His father came along and said, "It's your mother's fault you're in that pit." His wife came along and said, "It's all my fault you're in that pit." But Jesus, seeing the man, loved him, and reaching into the pit, put his arms around the man and pulled him out.
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Paul Oct 19, 2008 2:56 am
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by Warren Doudd

The Apostle Paul

The apostle Paul was one of the most famous citizens of the Roman Empire and without question one of the most influential individuals in history. He was used by the Lord in his missionary and evangelistic activities to set in motion a great deal of the organization known as the Christian Church, the Body of Christ on earth, to the extent that billions of human beings have been directly or indirectly affected by his ministry. Under the inspiration of the Holy Spirit, he wrote the foundation documents for the Christian way of life, the Word of God which has changed the lives of millions.

Paul's Education

Paul was educated by his mother until the age of five. From age five to ten he studied with his father in the Hebrew scriptures and traditional writings. At the same time, being a Roman citizen and living in a Greek and Roman environment, he received a thorough education in the Greek language, history, and culture.

He was sent to Jerusalem at about the age of ten to attend the rabbinical school of Gamaliel, who was the son of Simeon the son of Hillel. Gamaliel was a most eminent rabbi who was mentioned both in the Talmud and in the New Testament (Acts 5:24-40; 22:3). Gamaliel was called Rabban - one of only seven teachers so called. He was a Pharisee, but he rose above party prejudice. He composed a prayer against the Christian "heretics". He lived and died a Jew.

At this time, Herod was dead, and the Romans had complete control of Judea, hence, there was Roman money, language, and culture. The Jews, therefore, were inclined to cling more closely to their religion as the center of unity. [Refer to the topic: Judean History]

There were two great rabbinical schools, those of Hillel and Schammai. Hillel, the grandfather of Gamaliel, held that tradition was superior to the Law. The school of Schammai despised traditionalists, especially when there teachings clashed with the writings of Moses.

The religious school of Gamaliel (Hillel) was chiefly oral and usually had a prejudice against any book but Scripture. They used a system of Scriptural exegesis, and Josephus in his writings expressed the wish to have such a power of exegesis. When school was in session, learned men met and discussed scriptures, gave various interpretations, suggested illustrations, and quoted precedents. The students were encouraged to question, doubt, even contradict.

When Paul became a Christian, his very thorough education was enormously helpful. He was able to assimilate Christian doctrines rapidly and relate them accurately to the Scripture teaching he had received. From his education, both from Gamaliel and in the desert from the Lord Jesus Christ, Paul developed a divine viewpoint attitude toward human history.

Paul knew that the existence of God can easily be perceived by anyone, that man can become aware of God, but that many men's deliberate sin halted this good beginning by immoral activities which accompanied their idolatry. Therefore, Paul had an intense hatred of idolatry of any kind.

Paul's teaching shows that the only reality is God. Idolatry distorts man's conception of the world and external nature. Idolatry is the enemy of mankind.

Paul knew the law of growth of human nature. As a Roman, Tarsian, Hebrew, and culturally Greek, he knew of the many distortions of the life of his society. As a nation becomes unhealthy, development is halted. Societies errors as to the nature of God and the true relation of God to man prevented nations from getting rid of their besetting evil.

The books of Acts is the chief authoritative record for the ministries of Paul and the other apostles. For a brief outline of Paul's ministry, see the Chronological Table of Paul's Ministry. The most thorough, accurate, and interesting secular work on Paul is The Life and Epistles of St. Paul, by Conybeare and Howson.

Paul, The Prisoner for the Gentiles

The Lord made Paul a missionary to the Gentiles, even revealing to him during the period of his arrest in Palestine, and during his subsequent trials before Jewish and Roman authorities, that he should "be of good cheer, for you must bear witness of Jesus at Rome."

After a considerable stay at Antioch after his second missionary journey, Paul departed and went over all the country of Galatia and Phrygia in order to strengthen the disciples (Acts 18:23). During this time, he also gave directions for the collection for the poor in Jerusalem.

He came to Ephesus, probably in about 53 A.D. He found there twelve disciples of Apollos who had only received John's baptism and were not aware of the Holy Spirit and Church Age mysteries.

He taught three months in the synagogue in Ephesus. In the face of opposition, he took his classes to the school of one, Tyrannus, where he taught daily for two years. Exorcists were converted and books of magic were burned by the new converts. He paid a visit to Corinth, then returned to Ephesus where he wrote 1 Corinthians.

Paul left for Troas and Macedonia because of the danger in Ephesus from the silversmiths and craftsmen who made articles for the worship of Diana. (See Topic: Ephesus) He sailed to Macedonia to meet Titus, landed at Neapolis and went to Philippi where he was "comforted by Titus." He sent Titus to Corinth with the second Corinthian letter and instructions for completing the collection there for needy Christians.

Paul traveled through Macedonia and finally arrived at Corinth himself, staying there about three months and writing Romans. He took ship for Miletus where he met for a few days with Ephesian elders. He then sailed (island hopping to Coos, Rhodes, and Patara) to Tyre. From Tyre he wailed to Ptolemais and reached Caesarea.

Paul was warned not to visit Jerusalem. He went anyway and was warmly received by the brethren. He had an interview with James and the elders. A charge was brought against him by the Sanhedrin that "he taught all the Jews among the Gentiles to forsake Moses, saying that they ought not to circumcise their sons, neither to walk after their customs." [For a discussion of the Sanhedrin, see topic: Jewish Religious System]

The Sanhedrin asked Paul to do a public act of the Law in order to prove his faith. There were four men who were to undergo the ritual associated with the Nazarite vow, and Paul was requested to put himself under that vow and to pay the costs of the other four men. He did so.

After this some Jews from Asia stirred up the people against him, charging him with bringing Greeks into the Temple. A Gentile man from Ephesus named Trophimus was with Paul, and the Jews supposed that Paul had brought him into the temple, which would have been a sacrilege. The mob took Paul to kill him, but soldiers of the Roman garrison appeared. Paul spoke to the mob in his own defense, telling of his mission to the Gentiles. They shouted "Away with such a fellow from the earth, for it is not fit that he should live." (Acts 22:1-23).

The Roman soldiers took Paul to the governor's castle for interrogation by scourging, at which time Paul claimed his Roman citizenship. The next morning he was taken before the Sanhedrin, but there was no conclusion because of the dissension between the Sadducees and Pharisees. Paul was taken back to the castle for protection, and it was that night that the Lord appeared to Paul telling him to "be of good cheer." (Acts 23:6- 10)

There arose a conspiracy among forty Jews to assassinate Paul, but Paul's nephew brought him a warning of the plot. The Romans decided to send him to Caesarea to Felix, the procurator (governor) of Judea (Acts 22:21ff). Before Felix, Paul was merely asked from province he had come. Five days later, the high priest Ananias and some of the Sanhedrin appeared, with Tertullus as their advocate (Acts 24:1- 9). They made charges, which Paul denied. Felix delayed the proceeding further until Claudias Lysias, the captain of the Roman troops n Jerusalem, could come to give evidence.

After a few days, Felix' wife, Drusilla, a Jewess, wanted to see and hear Paul. Paul appeared and gave the gospel to Felix and Drusilla. Felix trembled but was unrepentant. He wanted a bribe from Paul so did not acquit him. (Drusilla died in the eruption of Mt. Vesuvius, AD 79.)

Felix kept Paul a prisoner in Caesarea (under loose house arrest) for two years until the arrival of Festus, the new governor. Festus wanted Paul taken back to Jerusalem, but Paul was aware of the danger there and uttered the Latin word Caesarem apello! -- "I appeal to Caesar!" Festus was thus obliged to make arrangements for Paul to travel to Rome under escort.

About this time, King Agrippa II, with his sister, Berenice, came to visit Festus, the new governor. Festus pleaded ignorance of Jewish law, so Paul made his testimony before Agrippa, with the greatest of pomp and ceremony. This episode was one of the greatest defenses of the gospel ever recorded. Agrippa said, "Almost you persuade me ..."

Festus decided then that Paul was innocent or wrongdoing, and he would have let him go free if he had not appealed to Caesar.

Paul's Voyage to Rome

Paul's escort on the trip to Rome was a platoon of Roman soldiers under Julius, a centurion of the Augustan Cohort. They sailed in a coasting vessel to Adramyttium and Sidon. Paul was given liberty. The next port was Myra, from which they took ship to Italy.

They sailed to Crete, stayed at the port of Fair Havens for one month, sailed for Phoenix, and were driven on the rocks at Malta where they stayed for three months. From Malta they sailed in the vessel "Castor and Pollux" to Syracuse (Sicily) and Rhegium, the port city of the Italian province of Puteoli. From there they went to Rome on the Appian Way.

In Rome Paul dwelled in his own hired house under the supervision of a Prefect of the Praetorian Guard. He was permitted t o hold meetings, and he met with Jewish elders, winning some of them to Christ. This period lasted two years, during which he wrote Philemon, Colossians, Ephesians, and Philippians.

He was acquitted by Nero, so he was free to travel and did so. His visits were to Crete and to Asia Minor; and it is widely thought that he traveled in Spain on a missionary journey. He is thought to have been arrested again in Ephesus and taken again to Rome from there, but this time treated as a malefactor, with his friends deserting him (except for Luke and Onesiphorus). There was persecution in Rome at this time, and a campaign of terror by Nero against the Christians. Paul was condemned and executed in Rome.

"I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day."
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