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judgment

I have come not to bring peace, but a sword

Jesus did not mean this ‘sword’ to be understood metaphorically.

The Rainbow Over

Traditional evangelical theology is rather selective in ending the primaeval story at the fall. Mankind is lost, fallen from an original state of perfection, we are told, the next best thing for us being the advent of the Messiah. One could be ultra pernickety and suggest that by keeping us in a depraved and fallen state, we are more easily controlled since we have to do what we are told in order to receive salvation. Church doctrine is then about power and salvation is administered by those in power. It is in the church’s interest therefore to end the primaeval story at the fall.

Gehenna.

I was conversing with someone via e-mail about gehenna, and here is his response to me:

Gehenna is not really used in the Old Testament. The Greek version of the word is geenna. Geenna is used in the Greek NT but it does not occur in the 2nd Century BC Greek translation of the Old Testament, the LXX (Septuagint).

He causes his sun to rise on the evil and the good

Andrew, I have followed the back and forth between you and kingjames1 and Peter Wilkinson, about whether God’s judgement is tied to particular times and places or whether there is any evidence for a final judgement that is supra historical.

Eschatology and history

This post was originally attached to the thread about ‘Yoder on Paul and Protestantism’. Kingjames1 raised a question about the nature of the judgment represented by the destruction of Jerusalem:

The way of life and the way of death

Jesus tells the disciples to choose a difficult road leading to life rather than an easy road leading to destruction. The basic question to be addressed here is this: Is this a choice exclusively for the community of his followers in the context of first century Judaism, or does Jesus have in mind a universal dilemma? We should also consider the possibility, of course, that Jesus intended both the historical and the universal frame of relevance.

The sick need a physician

The allusion to Hos. 6:6 LXX (‘I desire mercy and not sacrifice’) brings into view the wider context of Hosea’s prophecy. The people of Israel will take their sacrificial animals to the temple, but they will not find the Lord there (Hos. 5:6). He has withdrawn from them until they acknowledge their guilt and seek his face, saying: ‘Come, let us return to the Lord; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him’ (Hos. 6:1-2).

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