What saith the Scripture

Sixth Vision: The Flying Scroll Zechariah 5:1–4  5 Again I looked up and saw a flying scroll. 2 And he said to me, “What do you see?” I answered, “I see a flying scroll; its length is twenty cubits and its width ten cubits.” 3 Then he said to me, “This is the curse that goes out over the face of the whole land, for everyone who has stolen, as is forbidden on one side, has gone unpunished, and everyone who has sworn falsely, as is forbidden on the other side, has gone unpunished. 4 I have sent it out, says the LORD of hosts, and it shall enter the house of the thief and the house of anyone who swears falsely by my name, and it shall abide in that house and consume it, both timber and stones.” Job 16:19        19       Even now, behold, my witness is in heaven,           and he who testifies for me is on high.         The parallelism now uses the Aramaic word “my advocate”—the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness”

 Galatians 2:11–13 (NRSVue) 11 But when Cephas came to Antioch, I opposed him to his face because he stood self-condemned, 12 for until certain people came from James, he used to eat with the gentiles. But after they came, he drew back and kept himself separate for fear of the circumcision faction. 13 And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. Galatians 2:18 (NRSVue) 18 But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. What Peter has first pulled down is the wall of partition between Jews and Gentiles. With his yielding to the party of James he is now building this up again and characterising his previous attitude as παράβασις transgression, and himself as παραβάτης transgressor, violator.  The contrast between “destroy” (καταλύω, katalyō) and “rebuild” (πάλιν οἰκοδομέω, palin oikodomeō) refers most naturally to the law: if Peter, as a Jewish Christian, should try to

Berean Bible Church: Inspiration and the Second Coming of Christ : Inspiration and the Second Coming of Christ Delivered 04/27/1997 Have you ever wondered why it is that two men can read the same passage of scripture and come up with two totally different interpretations? Or why two men can read the same Bible and yet see things so differently? Two men who love God and yet see the same scripture in two different ways. Is it that one of them is stubborn or unreasonable? No, it is because each of us has within us  paradigms  of what life is really all about. The word paradigm means a model or a map. We look at life through our paradigms. Inside each of us is a map or model of what life ought to be like. Our paradigms are representations of life. We all have them, and we all have paradigms of eschatology. Eschatology is a word that frightens people, they don't understand it so they are afraid of it. When I talk about eschatology, I am not talking about the  end of time, but

Apocalypse is also supposed to describe a particular form of eschatology, particularly beliefs about the end of the world. This is the sense in which the word is used in Ernst Kasemann’s famous claim that apocalyptic is the mother of Christian theology. Kasemann meant that early Christians believed in the imminent return of Jesus, and this expectation shaped their entire outlook. Kasemann said that it was characteristic of apocalyptic eschatology to acknowledge that the world is not yet subjected to God’s will, but that the subjection of the world has already begun, begun so thoroughly that it is in sight. This is the perspective of Paul, Kasemann said, an “no perspective could be more apocalyptic.” Christopher Rowland provides a fuller description of the eschatological perspective that is usually thought to be embedded in apocalypses: “the doctrine of the two ages, a pessimistic attitude towards the present, supernatural intervention as the only basis for redemption, and an urgent ex

The Sermon on the Mount: The Law The Conclusion of the Law (Matthew 5:17-18) The relationship of Jesus to the Mosaic Law has been debated among certain people for many years. Most acknowledge that there is a difference between the law delivered by Moses and the one delivered by Jesus, but just how much of the Old Law was replaced and exactly when it was replaced has been contested.

There are many interpretation's on this verse Matthew 10:23 it's a good place to formulate your eschatology theology the verse ref. is to Dan 7:13,14  I saw in the night-visions, and,  behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all the people's, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. This coming of the Son of Man is His heavenly enthronement, And to him was given dominion (Da 7:14) the word Erchomai, used for coming in Daniel and the New Testament is not the same coming used in Parousia, that only is used four times in Matthew all in ch.24