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What does the word ‘predestination’ mean in the Bible?
The word ‘predestinate’ occurs four times in the Authorised Version translation of the New Testament. Although according to Collins English Dictionary ‘predestinate’ means “to decree from eternity (any event, esp. the final salvation of individuals)”, this is the general understanding of the word. It does not accurately represent what the original Greek word means in the Bible, where it occurs six times and is translated in the AV as follows:
“predestinate” (Rom. 8:29,30; Eph. 1:5,11)“ordain” (1 Cor. 2:7)“determine before” (Acts 4:28).The original word is derived from two Greek words meaning ‘mark out’ or ‘determine’, and ‘beforehand’, respectively. As we have seen above, God has determined beforehand His purpose with the earth, particularly in relation to His Son. Two of the above references are Jesus to his death upon the cross. 1 Corinthians 2:7 reads: “we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory”. In context this is talking about the wisdom of God which is foolishness with men, the achieving of man’s salvation through the crucifixion of Christ. There is no difficulty with the idea of predestination in this context.
Are individuals predestined to salvation?
The two passages in which the word ‘predestinate’ occurs in the AV, Romans 8 and Ephesians 1, are often taken to be referring to the salvation of individuals, and it is true that the word is used of the salvation of people, rather than of Jesus Christ as the means of that salvation. However, a careful look at these passages shows that Paul is speaking collectively of those who are saved.
In Romans 8:29,30 he uses the word twice: “For whom [God] did foreknow, He also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified”. God’s plan is to develop a class of people to become like His Son. He determined beforehand that they should be
called, made righteous and eventually glorified.
The word also occurs in Ephesians 1:5,11, where we read, “In Christ [God] chose us before the world was founded, to be dedicated, to be without blemish in His sight, to be full of love; and He destined us—such was His will and pleasure—to be accepted as His sons through Jesus Christ . . . In Christ indeed we have been given our share in the heritage, as was decreed in His design” (vv. 4,5,11, NEB). Here the AV “predestinate” is represented by “destined” and “decreed”. Here again Paul is referring to God’s plan being fulfilled in the saints of his day, not the selecting of individual saints; it is “us”, not “each of us”.
A simple analogy will illustrate the difference between God’s predetermined purpose and man’s free will. We are in a railway station and a train is scheduled to leave for London; this is predestination. Each individual can choose whether or not to get on the train and whether or not to leave the train before it reaches London; this is free will.
God’s calling
The idea that individuals are predestined to receive eternal life involves the idea of a call, by which is meant the action of God upon the mind of a person to make them respond to the gospel. Such an idea is contrary to Scripture. God does call, but it is by His Word, to which people respond by either accepting or rejecting it. We are saved by faith, and “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17).
This does not, however, mean that people accept the gospel simply because they happen to have had the good fortune to hear it preached. God can and does arrange that individuals who will be responsive to the gospel have it preached to them. However, they still have to respond to it in faith and then hold fast to it if they are to receive eternal life.
Final thought
Scripture teaches that God has foreknowledge and man has free will. It is difficult for finite human minds to understand how both can be true, and ultimately all we can do is accept that it is so. “For My thoughts are not your thoughts, neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isa. 55:8,9).
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
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BASIC BIBLE PRINCIPLES
FREE WILL AND PREDESTINATION
The Bible says that we are all mortal because of sin, but that God has provided a way to obtain eternal life through Jesus Christ. Is this way open to all who choose to take advantage of it, or does God select only certain people to follow that way? The former is what is meant by free will, the latter is what is usually understood by the term ‘predestination’. Which does the Bible teach? There is much in the Bible to support the idea that we have free will. Although the word ‘predestinate’ does occur in the Bible, it is a misunderstanding to suppose that it means that God has determined already who will receive eternal life.
Man’s free will and God’s foreknowledge
The following is a selection of passages which speak of man’s free will:
Moses said to Israel: “I have set before you life and death, blessing and cursing: thereforechooselife, that both thou and thy seed may live” (Deut. 30:19);“By faith Moses . . . refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season” (Heb. 11:24,25);“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. Andwhosoever will, let him take the water of life freely” (Rev. 22:17).There is no doubt, however, that God has foreknowledge, as the following passages show:
“I am God . . . there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure” (Isa. 46:9,10);“But those things, which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled” (Acts 3:18).Moreover, God does not just declare what will happen, He causes it to happen, as the following passages show:
“fear thou not, O My servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid” (Jer. 30:10);“against Thy holy child Jesus, whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done” (Acts 4:27,28).The question is, Does God do this on an individual basis?
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God’s covenant with Noah and his descendants
God’s covenant with Noah after the Flood guarantees that all flesh will not again be destroyed by a flood: “I will establish My covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth” (Gen. 9:11). The token of this covenant is the rainbow. It may be that the rainbow had not been seen before the Flood. But whether it had or not, the significant point is that “the bow shall be in the cloud; and I [God] will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth” (v. 16).
Noah saved by faith and works
God spared Noah, “a just man and perfect in his generations” who “walked with God” (6:9). Although a man of outstanding character, whose name is linked with Daniel and Job as a righteous man (Ezek. 14:14,20), Noah was required to believe God’s warning about the impending Flood and to prepare an ark to escape from its devastation (Gen. 6:14):
“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith” (Heb. 11:7).The Flood—a figure of salvation through faith and baptism
The Ark, built by Noah in faithful response to God’s warning, became the means of salvation from the Flood. Being in the Ark, shut in by God, was the only way to be saved from the catastrophe that engulfed that civilisation. Peter uses this event to represent the way of salvation available today, through belief, baptism and faithful way of life:
“the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet. 3:20,21).Just as Noah responded to God, so too men and women are required to believe God’s Word. The resulting baptism is thus more than a wash; it becomes “the answer of a good conscience towards God”. Like Noah, believers will continue to live their lives by God’s standards.
The Flood—a warning to us of God’s judgements to come
Jesus likened the state of society at the time of his return to that in Noah’s time (Mt. 24:37-39; Lk. 17:26,27). That society was violent, godless, and concerned only with day-to-day material activities.
Peter warned that people would wilfully ignore the fact that God had destroyed the world in Noah’s day, despite its witness to a God of judgement, Who intends to “judge the world in righteousness” by Jesus Christ (2 Pet. 3:5-7; Acts 17:31).
He further warns, “The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night . . .” (2 Pet. 3:9,10).
Those who heed the warning of the Flood will, “according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (v. 13).
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
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BASIC BIBLE PRINCIPLES
THE FLOOD
“God . . . spared not the old world, but saved Noah . . . a preacher of righteousness, bringing in the flood upon the world of the ungodly” (2 Pet. 2:4,5).“And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all” (Lk. 17:26,27).The Flood—a real historical event
The Bible always speaks of the Flood as a real historical event, which has lessons for succeeding generations. It was a dramatic Divine judgement on a totally godless, wicked world. Noah’s contemporary world is described thus:
- the world of the ungodly (2 Pet. 2:5)
- all flesh had corrupted His (God’s) way upon the earth (Gen. 6:12)
- the earth was filled with violence (v. 11)
- the wickedness of man was great in the earth . . . every imagination of the thoughts of his heart was only evil continually (v. 5; cf. Job 22:15-17)
- society was wholly preoccupied with everyday activities (Mt. 24:37-39; Lk. 17:26,27).
There are references in ancient literature to a flood which destroyed all human life except one man and his family, the best known being the Babylonian Gilgamesh Epic.
The Flood—totally destroyed Noah’s contemporaries
The Divine judgement destroyed the world of Noah’s day completely.
God promised it:
“behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die” (Gen. 6:17);“every living substance that I have made will I destroy from off the face of the earth” (7:4).God carried out His word:
“And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: all in whose nostrils was the breath of life, of all that was in the dry land, died” (vv. 21,22).Peter reminds us of the fact:
“. . . the world that then was, being overflowed with water, perished” (2 Pet. 3:6).The Ark was a very large structure, much bigger than Noah and his family needed for their own safety. God used it to house the animals and birds that would otherwise have perished but would be needed to replenish the earth after the Flood had receded.
- the world of the ungodly (2 Pet. 2:5)
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Keeping in fellowship
Baptized believers continue in fellowship by regularly partaking of bread and wine as a continued act of association with Christ’s work of salvation. Those baptized on the Day of bread, and in prayers”, “breaking bread from house to house” (Acts 2:42,46).
The Apostle Paul writes: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Cor. 10:16,17). The word translated ‘communion’ is also translated ‘fellowship’; believers renew their fellowship with Christ and with one another by partaking of the emblems together.
Believers also retain fellowship by holding fast to the apostolic teaching they believed at their baptism, and behaving in ways appropriate for those who are Christ’s. Those who cease to do these things are no longer truly in fellowship: “If we say that we have fellowship with Him [God], and walk in darkness, we lie, and do not the truth” (1 Jno. 1:6). Doing the truth implies both believing the true doctrines taught by the apostles and following a way of life in accordance with them. Nevertheless, through weakness all sin, and for those who “walk in the light . . . the blood of Jesus Christ [God’s] Son cleanseth [them] from all sin” (v. 7).
Keeping in fellowship also involves keeping separate from those who are in darkness. In 2 Corinthians 6:14-18 Paul, writing to those who had come away from idol worship, sets down principles of separation based upon baptized believers being God’s people, saying, “what communion hath light with darkness?”, where ‘communion’ is the word for ‘fellowship’.
Maintaining true fellowship
Certain practical steps are needed in order to maintain true fellowship. The main ones are:
- Ensuring that those who are baptized know and believe the doctrines taught by the apostles. This involves careful instruction from the Scriptures, and an interview to confirm that these doctrines, and the way of life which should follow, are known and understood.
- Having a common understanding of what the doctrines taught by the apostles actually are, the document containing this understanding being called ‘The Statement of Faith’.
- Agreeing that certain things are incompatible with being in true fellowship, for example involvement in military service or politics, or wrong behaviour towards others.
- Expecting that those who are baptized become members of an ecclesia which accepts the above principles before they can break bread.
- Ensuring that those who cease to “walk in the light” because of wrong beliefs or behaviour are no longer permitted to break bread with the ecclesia.
The above things represent our best attempts to maintain true fellowship, but do not always operate perfectly due to human weakness.
The responsibilities of fellowship
The fellowship which brethren and sisters have together is truly a wonderful thing, uniting believers from all parts of the world, from all walks of life and of all ages and both sexes. This special relationship of believers one with another brings with it responsibilities towards each other. The Greek word translated ‘fellowship’ and connected words are translated in a number of other ways, some of which illustrate these responsibilities. Here are some examples:
“ye [the Philippian ecclesia] have well done, that ye did communicate with my [Paul’s] affliction” (Phil. 4:14);“But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Heb. 13:16);“. . . distributing to the necessity of saints; given to hospitality” (Rom. 12:13);“. . . your [the Corinthian ecclesia’s] liberal distribution unto them [the needy Jerusalem ecclesia], and unto all men” (2 Cor. 9:13).-------
This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
- Ensuring that those who are baptized know and believe the doctrines taught by the apostles. This involves careful instruction from the Scriptures, and an interview to confirm that these doctrines, and the way of life which should follow, are known and understood.
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BASIC BIBLE PRINCIPLES
FELLOWSHIP
We are told in Acts 2 that the 3,000 who were baptized on the Day of Pentecost “continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (v. 42). From the beginning of the first-century ecclesia there was such a thing as fellowship amongst believers; but what was it? The original Greek comes from a word meaning ‘common’, and fellowship therefore refers to believers having things in common, sharing together.
But what do believers have in common? It is, of course, the things that they believe. Notice that doctrine precedes fellowship in the above statement; believers have fellowship with each other on the basis of agreed doctrines. These doctrines are not originated by man; it is the apostles’ doctrine which unites believers together, that is, the things the apostles taught, as revealed to them by the Lord Jesus Christ and the Holy Spirit.
Fellowship with God and Christ
1 John 1 adds another dimension to the idea of fellowship, speaking of believers having fellowship with God and Christ. The Apostle John says, referring to his apostolic ministry to declare the truth concerning Jesus Christ: “that which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ” (v. 3). In this chapter the fellowship that a believer has is depicted as being fourfold:
- “with the Father”
- “with His Son Jesus”
- “with us [the apostles]”
- “one with another” (v. 7).
Fellowship here comes from acceptance of the teaching of the apostles. Those who accept that teaching enter a special relationship with God though Jesus Christ. All who do this are in fellowship with each other.
Entry into fellowship
How does a person come to have fellowship in these ways? At Pentecost it was those who believed the teaching of Peter, and responded to his appeal to repent and be baptized, who were in the apostles’ fellowship. By baptism a person becomes associated with the death and resurrection of Jesus Christ, is consequently forgiven his or her sins, and stands in a new relationship with God and Christ (Col. 2:13,14).
This relationship with Christ through belief and baptism is central to the idea of fellowship.
There is a unity between Christ and his believers which is expressed in a number of different ways in Scripture; for example:
- Believers are “one in Christ”, and thus part of the seed of Abraham and inheritors of the promises made to him (Gal. 3:26-29)
- Christ and the believers are collectively considered as one person, with Christ as the head and believers as the body (Eph. 1:22,23)
- Christ is “the true vine” and believers are “branches” (Jno. 15:1-6)
- “with the Father”
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Faith and works
Though we are saved by faith, not by works, true faith does not exist apart from works: “faith without works is dead” (Jas. 2:20). This means no more than that if we really believe something to be true then we act on it.
Abraham believed that God had the power to bring the dead to life, so he was prepared to sacrifice Isaac when God asked him to; Rahab believed that God was with Israel, and was prepared to help the Israelite spies (Jas. 2:21-26). Hebrews 11 is full of examples of people whose faith caused them to act; read carefully this chapter and note such words as ‘offered’, ‘prepared’, ‘went’, ‘blessed’, and so on.
We cannot say we have faith yet take no action. Declaring our belief in Christ is insufficient; association with him in baptism is required. Declaring our belief in God’s Kingdom is insufficient; we must try to live as would-be citizens of it now.
Abraham and faith
Abraham is presented in Scripture as the great example of faith. “Abraham believed God, and it was counted unto him for righteousness”, was declared of Abraham when he believed God’s promises, and is quoted of him three times in the New Testament (Gen. 15:6; Rom. 4:3; Gal. 3:6; Jas. 2:23).
The life of Abraham shows that he constantly believed God’s promises, and based his life on them: leaving his home to go to Canaan in the belief that he would inherit it for ever; believing that God would give him and Sarah a son, even when it was humanly impossible; even being prepared to sacrifice that son at God’s command.
The life of Abraham also illustrates the development of faith. When God counted Abraham as righteous because of his faith he was about eighty (cf. Gen. 16:16). James says that when Abraham was prepared to offer up Isaac he was showing that his faith was perfect (mature, or complete), and Genesis 15:6 was fulfilled (Jas. 2:22,23). By this time he was well over 100. His faith had developed to maturity over the years.
Justification by faith
Justification means ‘counting as righteous’. God says that, though we are sinners, He will count us as being righteous if we truly have faith, just as he counted Abraham as righteous through his faith (Rom. 4:3-5). Note the constant recurrence of ‘count’, ‘reckon’ and ‘impute’ in Romans 4—all the same Greek word.
Trust and faithfulness
Though faith Biblically is synonymous with belief, ‘belief’ in normal English usage is perhaps too weak a term to convey fully the Biblical idea of faith. Perhaps we might like to think of faith as believing what God has said and trusting in Him to carry it out; or as not only initially believing in what God has said, but remaining basically faithful to that belief all our lives, in the face of difficulties, and despite times of doubt and sinfulness. Such ideas give a deeper meaning to this vital concept of faith.
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
-
BASIC BIBLE PRINCIPLES
FAITH
Scripture is clear—we are saved from sin and death because of our faith, not through any deeds that we do. Eternal life is God’s gift, it cannot be earned.
“By grace [that is, an undeserved gift] are ye saved through faith” (Eph. 2:8);“Therefore we conclude that a man is justified by faith without the deeds of the law” (Rom. 3:28).What is faith?
Faith is synonymous in Scripture with belief; to have faith is to believe. It is therefore not a mysterious quality which people possess. The faith that saves is, however, not belief in just anything, but in what God has declared in the Scriptures—in particular, what He has said He will do.
Note how faith and belief are synonymous in the following passage: “But without faith it is impossible to please [God]: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him” (Heb. 11:6).
What must we believe?
The things God wants us to believe are what He has revealed in the Bible, summarised as “the things concerning the kingdom of God, and the name of Jesus Christ” (Acts 8:12). God not only purposes to set up His Kingdom on earth, He has made it possible for sinful humans to live for ever in it by the work of Jesus Christ. This is the essence of what we must believe.
How do we obtain faith?
Faith is not given to us by God, it is our response to God. We cannot, because of our weak natures, perfectly obey God, but we can at least believe what He has revealed to us in His Word.
We cannot believe what we do not know, however; hence “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). It was necessary first for God to give His Word; then we must hearken to it and believe it.
Developing faith
Faith does not come in an instant, however; it develops. We can think of three stages in developing faith:
- The wonder and variety of the natural world should lead us to believe in the existence of a supreme Being Who created it.
- Fulfilled prophecy should convince us that the Bible is uniquely the Word of this supreme Being so that we read it and believe it.
- If we continue to read the Scriptures, we will recognise more and more their internal harmony and
consistency, and the influence they have on us, and so grow in our faith.
Also, our awareness of the hand of God at work in our lives and in the world will grow, and with this too our faith will grow.
- The wonder and variety of the natural world should lead us to believe in the existence of a supreme Being Who created it.
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Ecclesial life
A central aspect of ecclesial life is remembering the sacrifice of Christ by breaking bread and drinking wine, usually “upon the first day of the week” (Acts 20:7). The meeting on the first day of the week is also an appropriate time when collections can be taken (1 Cor. 16:2). When we meet together we should also exhort one another:
“not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Heb. 10:25).
Another Old Testament word which matches with ekklēsia is the Hebrew word miqra. This word is made up of the Hebrew words for ‘out’ and ‘called’, as found in “and called My son out of Egypt” (Hos. 11:1). Strong’s Concordance defines it as meaning, ‘something called out’. It is translated ‘convocation’ (Ex. 12:16), ‘assemblies’ (Isa. 1:13) and ‘reading’ (Neh. 8:8). In Nehemiah 8:8 the Hebrew is better translated ‘in convocation’ or ‘in assembly’. This assembly in Nehemiah 8 provides us with an example of the kind of things an ecclesia should do when it meets together:
- gather together as one (v. 1)
- read the Word of God (v. 3)
- worship God (v. 6)
- expound the Word (v. 7)
- teach (v. 9)
- have joy in understanding the Word (v. 12).
Other points
When a member of the ecclesia persists in wrong behaviour then he or she should be withdrawn from: “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2 Thess. 3:6).
The letters to the seven ecclesias in Revelation provide us with much instruction and warning for ecclesial life. The ecclesias varied in their spiritual health. For example, the Ephesians were commended for their works, labour, patience, refusal to bear evil, and their hatred of things which Christ hated, although they had left their “first love” (Rev. 2:2-6). But the Laodiceans were rebuked for being materially rich but spiritually “wretched, and miserable, and poor, and blind, and naked” (3:17).
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
- gather together as one (v. 1)
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BASIC BIBLE PRINCIPLES
THE ECCLESIA
Ekklēsia is a Greek word which occurs over one hundred times in the New Testament. It is usually translated ‘church’ or ‘churches’. The word comes from two words: ek (‘out of’) and kaleō (‘called’). The two words occur separately in the following quotation:
“Out ofEgypt have IcalledMy son”(Mt. 2:15).The ecclesia is a group of people who have been ‘called out’. Usually the word is used of the believers in Christ who have been called out from the world to be a people for their God, but it is also used of Israel in the wilderness (Acts 7:38) and of the “assembly” of Diana worshippers in Ephesus who gathered at the theatre (19:32,39,41).
Particular ecclesias and the ecclesia in general
To avoid confusion with the way the world uses the word ‘church’, Christadelphians usually use the word ‘ecclesia’. In this leaflet ‘ecclesia’ is used instead of ‘church’ in quotations from the New Testament AV.
Ecclesia can refer to groups of believers in specific locations:
“theecclesiawhich was at Jerusalem” (Acts 8:1);“theecclesiathat is in their house” (Rom. 16:5);“theecclesiaof the Laodiceans” (Col. 4:16);“the ecclesia of the Thessalonians” (1 Thess. 1:1).Ecclesia can also refer to the believers as a whole:
“upon this rock I will build myecclesia” (Mt. 16:18);“I persecuted theecclesiaof God” (1 Cor. 15:9);“concerning Christ and theecclesia” (Eph. 5:32).The ecclesia and the promises
In Hebrews 2:12 the writer quotes from Psalm 22:22. The Greek word ekklēsia is used to translate the Hebrew word qahal (‘congregation’). So qahal is an Old Testament word for ecclesia. The first occurrence of qahal is in Genesis 28, where it is translated ‘multitude’:
“And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people” (v. 3). Thus the ecclesia has its roots in the promises made to Abraham, Isaac and Jacob. Later on in Genesis 28, Jacob set up a stone as a pillar and called it “God’s house” (v. 22). Paul alludes to this in writing to Timothy, when he likens the ecclesia to a house and a pillar: “. . . the house of God, which is the ecclesia of the living God, the pillar and ground of the truth” (1 Tim. 3:15).
The ecclesia and Christ
The ecclesia is likened to a body with Christ as the head: “And he is the head of the body, the ecclesia” (Col. 1:18); “Now ye [the ecclesia] are the body of Christ, and members in particular” (1 Cor. 12:27). Just as a body has many different parts, each with its own function, so the ecclesia is made up of many brethren and sisters, each with their own role: “If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased Him” (vv. 17,18). As parts of this body, brethren and sisters should avoid schisms (divisions), and “care one for another” (v. 25).
In Ephesians 5 the ecclesia is likened to a bride with Christ as the bridegroom. The husband is the head of the wife, just as Christ is the head of the ecclesia (v. 23). Wives should be subject to their husbands just as the ecclesia is subject to Christ (v. 24). Christ loves the ecclesia as a husband should love his wife; such is his love that he gave himself for the ecclesia (v. 25). The bride is to be cleansed by “the washing of water by the word” (v. 26), and so the Word of God should play a central part in the life of an ecclesia.
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BASIC BIBLE PRINCIPLES
DUAL FULFILMENT OF PROPHECY
About one-third of the Bible is prophecy. Much of it has more than one fulfilment. Are there any principles which help us in seeing how a prophecy might be fulfilled more than once? Here are three ways in which Bible prophecies can be fulfilled more than once.
- A typical fulfilment first
Some Bible prophecies have their complete fulfilment in the long term, but in the short term there is a partial fulfilment in events which are types of the complete fulfilment.
Example. The promises to David are quoted with reference to Solomon; compare 1 Chronicles 17:12,13 with 22:9,10. This is because Solomon’s reign was a type of Christ’s Kingdom; compare 1 Kings 4:25 with prophecies of the Kingdom in Jeremiah 23:6 and Micah 4:4. However, their complete fulfilment comes with Christ; see Luke 1:32,33 and Acts 13:33.
Other examples. Micah 4,5 was initially fulfilled by Hezekiah in relation to the Assyrian invasion, but will be more completely fulfilled by Christ setting up the Kingdom. Some features of Psalm 72 were fulfilled by Solomon’s kingdom, but the psalm will be completely fulfilled in the future reign of Christ. - A typical fulfilment later
Some Bible prophecies are fulfilled completely initially but this fulfilment is typical of something greater to come.
Example. Isaiah 17 was fulfilled in the Assyrian invasion in Hezekiah’s time, culminating in the destruction of the Assyrian host (v. 14). Yet this fulfilment is also typical of the host which invades the land at the time of Christ’s return, and is destroyed.
Other examples. Jeremiah 50 and 51 are prophetic of the overthrow of the kingdom of Babylon, but the extensive use of the language of these chapters in Revelation 17 and 18 shows that this overthrow was typical of the overthrow of spiritual Babylon at Christ’s return. Psalm 41 (not strictly prophecy) is about David’s experiences in the revolt of Absalom, but his betrayal by Ahithophel is typical of Judas’s betrayal of Christ(v. 9, quoted in John 13:18). - Prophecies fulfilled on a number of occasions
Some Bible prophecies are fulfilled on several occasions because of situations which keep occurring.
Example. Deuteronomy 28:49 prophesies of “a nation . . . from far” which God would send against Israel if they forsook Him. Note how the terms of this verse were fulfilled by Assyria (Isa. 5:26; 33:19; Hos. 8:1) and Babylon (Jer. 4:13; 5:15) as well as Rome (Mt. 24:28).
Other examples. Cannibalism, prophesied in Leviticus 26:29, is recorded in both 2 Kgs. 6:26-31 and Lamentations 4:10, and according to Josephus occurred in A.D. 70. The opposition to Christ by rulers foretold in Psalm 2:1-3 occurred at his birth (Mt. 2) and his crucifixion (Acts 4:25-28), and will occur at his Second Coming (Rev. 17:12-14)and at the end of the Millennium (20:7-10).
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
- A typical fulfilment first
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How old is the universe?
Scripture gives no clear answer to this question. Some believe the heaven and earth to be ancient, already in existence when the six days of Creation began. In this view the Spirit of God moved upon the face of the waters 6,000 years ago to fit the earth for living organisms to live in. Others believe that the entire universe was created in the six days, and that the universe, including the earth, is therefore young, only 6,000 years old.
Both views have fervent adherents who can set forth evidence to support their respective standpoints. In the absence of clear Scripture teaching there is liberty for difference of opinion, much as there was in the first century over keeping or not keeping special days, or eating meats or not. We must be prepared to be open-minded about the age of the heaven and earth, and have respect for those whose views differ from our own.
Creation, not evolution
Science can be rightly used to give glory to the Creator. Great scientists such as Isaac Newton, Michael Faraday and Ernst Chain believed the Genesis account and worshipped the Creator. The theory of evolution, however, introduces a denial of God as the Creator of life. The theory is plainly contrary to Bible teaching, and we must reject evolution on Scriptural grounds. But there are also several scientific objections to evolution.
The powerful witness of the creation to its Maker
Throughout Scripture we are encouraged to see the greatness and complexity of creation as a witness to the power
and wisdom of God, in contrast to the puniness of man:
- “Where wast thou [Job] when I laid the foundations of the earth? declare, if thou hast understanding” (Job 38:4; see also the whole of this chapter)
- “I will praise Thee; for I am fearfully and wonderfully made: marvellous are Thy works; and that my soul knoweth right well” (Ps. 139:14)
- “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead” (Rom. 1:20).
Even in its present cursed condition creation silently witnesses to God’s power and wisdom, His love of variety and His great generosity. The evidence is there for all to see, particularly today when, by means of powerful microscopes, telescopes and other techniques, we are privileged to know more of the Creator’s handiwork than in any previous age.
The spiritual creation
The natural creation foreshadows God’s spiritual creation which takes place over a period of 7,000 years. The millennial Kingdom is described as a sabbath rest in Hebrews 4:9 (mg.), which lasts for the final thousand years of this 7,000-year period (Rev. 20:2-7). It is termed by Isaiah and Peter “new heavens and a new earth” (Isa. 65:17,18; 2 Pet. 3:13). God’s faithful servants undergo renewal (Ps. 51:10; 2 Cor. 5:17; Gal. 6:15) after the pattern of the man Jesus Christ, who is called the first-born of this new creation (Col. 1:15,16). This new creation will ultimately bring pleasure and glory to the great Creator.
May we remember our Creator and obey His Word, so that we become part of that blessed and glorious creation which the Almighty will once again pronounce “very good”.
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
- “Where wast thou [Job] when I laid the foundations of the earth? declare, if thou hast understanding” (Job 38:4; see also the whole of this chapter)
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BASIC BIBLE PRINCIPLES
CREATION
God the Creator
The Bible opens with God describing His creation of the heaven and the earth, and throughout the rest of the Scriptures His supreme position as the Creator and Sustainer of the universe is set before us. God is from everlasting to everlasting, all-powerful and all-wise, a living God Who takes care of, and delights in, all that He has made:
- “In the beginning God created the heaven and the earth” (Gen. 1:1)
- “When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained . . .” (Ps. 8:3)
- “He hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heavens by His discretion” (Jer. 10:12)
- “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them” (Mt. 6:26)
- “Thou hast created all things, and for Thy pleasure they are and were created” (Rev. 4:11).
Jesus and the apostles endorse the Genesis Creation account
Every major detail of the Genesis Creation is confirmed by the preaching of Jesus and the apostles in the New Testament. We cannot believe some things in Genesis but reject others. We must take our stand with Jesus and accept the Creation account given to us in Genesis.
- The seven days of Creation (Heb. 4:4)
- The creation of Adam and Eve (Mt. 19:4; Mk. 10:6; Lk. 3:38; 1 Cor. 15:45; Jude v. 14)
- Adam made in the Creator’s image (1 Cor. 11:7; Jas. 3:9)
- Adam made from the dust of the earth (1 Cor. 15:47)
- Adam first formed, then Eve (1 Cor. 11:8,9; 1 Tim. 2:13).
Adam was created about 6,000 years ago
A study of the Bible records of the ages of the men living before and after the Flood (Gen. 5 and 11), the 430 years of Exodus 12:40, the 480 years of 1 Kings 6:1, and the lengths of the reigns of the kings of Israel and Judah, enables us to calculate how long ago Adam and Eve were created. Such a study leads to the conclusion that today (A.D. 1999) we are living approxi-mately 6,000 years after.
Other studies lead to the same conclusion. Genealogies are given in Genesis, 1 Chronicles 1 and Luke 3. These enable us to trace the descendants of Adam, and in particular give us the pedigree of the Lord Jesus Christ. The unbroken line of descent from Adam to Christ places a limit on how far back Creation can be dated. The number of generations is compatible with Adam being created 6,000 years ago.
Thirdly, there is evidence that God’s overall plan and purpose with the earth spans 7,000 years, with 6,000 years of spiritual creation and development followed by 1,000 years of completion and rest in the Kingdom (Heb. 4:4,9; Rev. 20:2-7).
- “In the beginning God created the heaven and the earth” (Gen. 1:1)
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Christening, infant baptism and the Baptists
The Greek words for baptize and baptism mean being fully immersed. There is no suggestion in Scripture of baptism being a sprinkling with water. There are several passages that describe or imply bodily immersion; for instance, Matthew 3:16; John 3:23; Acts 8:38.
Infant baptism was first heard of in the days of Tertullian (A.D. 200), who vigorously opposed the practice. The rite of infant sprinkling dates back to pagan Roman customs, when babies were sprinkled with holy water and named. Like many other pagan ideas, this rite of infant baptism was gradually superimposed on Christian teaching (2 Tim. 4:3,4). Infant baptism belongs to the apostate church.
When the sect called the Baptists came into existence in the seventeenth century they believed the promises made to David, and looked forward to God’s Kingdom on earth, immersing only adult believers. Today, many Baptist churches believe in such doctrines as heaven-going, the Trinity and a supernatural devil, having abandoned their earlier Scriptural beliefs, and some do not even insist on total immersion, but sprinkle with water.
The symbolic meaning of baptism
Baptism is a symbol of sacrifice and of resurrection. Sacrifice always involves death. Baptism into Christ links us with his death, which destroyed “the body of sin” (Rom. 6:3,6). Baptism signifies death to the former way of life, enslaved to sin, and the commencement of a new life enslaved to Christ (vv. 4-13). Baptism also identifies us with Christ’s death and resurrection (v. 5), that we might one day inherit eternal life in the Kingdom (v. 23; Isa. 26:19).
Baptism changes our position before God
When, after a good confession of the one faith (Acts 8:37; Rom. 10:10; Eph. 4:5), a true baptism takes place, Scripture teaches that our past sins are forgiven us, for Christ’s sake (Acts 2:38; 3:19; 22:16; 1 Cor. 6:11; Col. 2:11,12). We become “a new creature”, as Paul teaches (2 Cor. 5:17). We become the children of God, and heirs of the life-saving promises made to Abraham (Gal. 3:26-29). We have access to God through Christ in prayer, being no longer “children of wrath” and alienated from God (Eph. 2:1-3,12,13).
At what age should baptism take place?
All the Scriptural examples are of persons capable of believing the gospel, defined as “the things concerning the kingdom of God, and the name of Jesus Christ” (Mk. 16:16; Acts 8:12). Passages such as Colossians 3 set out the responsibility to lead godly, obedient lives which falls upon those who have “risen with Christ” (v. 1). The age a person is baptized will depend therefore on his or her maturity and understanding. All baptisms, of young or old, will be preceded by repentance (Mt. 4:17; Acts 2:38; 3:19; 17:30; 2 Pet. 3:9). Some crisis of the mind will trigger the realisation that we must be baptized, as this is the will of God, and that only in Christ can we be saved (Acts 4:12). All manner of circumstances, people or events can lead to this crisis of mind. If we have not already been baptized, may we respond to the call of Peter, as 3,000 did on the day of Pentecost, to “Save [ourselves] from this untoward generation” (Acts 2:40).
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
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BASIC BIBLE PRINCIPLES
BAPTISM — ESSENTIAL FOR SALVATION
“The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet. 3:21).
In the passage quoted above, the saving of Noah in the Ark of refuge which he built is likened to baptism. The water saved Noah and his family because it lifted them above the destruction that swept away the ungodly world in which he lived. The waters of baptism can save us from the judgements that Christ will shortly bring upon all the wickedness of the age we live in (1 Pet. 3:20; Mt. 24:37).
Baptism in Scripture
Baptism is first mentioned in Scripture in relation to John the Baptist’s ministry (Mt. 3:5,6,11). His baptism was one of repentance (this means a change of heart, leading to a changed way of life). It anticipated the baptism of the Lord Jesus and was intended to prepare the Jewish people to believe in Christ (Acts 19:4,5). Israel had already been nationally baptized into Moses when they crossed the Red Sea (1 Cor. 10:2), but now Christ commissioned the apostles to baptize individual believers of the gospel, both Jew and Gentile, into his name (Mt. 28:19,20; Mk. 16:16). Baptism into Christ identifies believers with the sacrifice and resurrection of Christ, which, having been accomplished, render this baptism of more significance than either Moses’ or John’s baptisms, which it replaced (Rom. 6:3-6; Acts 2:37, 38).
The need for correct belief
Jesus said in Mark 16:16: “He that believeth [the gospel] and is baptized shall be saved; but he that believeth not shall be damned [condemned]”. Belief of the one gospel (Gal. 1:6-9; 3:7-9,26-29) and baptism are both necessary. The Acts of the Apostles gives us several impressive examples of correct belief preceding baptism:
- Acts 2:14-41 - Jerusalem Jews on the day of Pentecost
- Acts 8:12 - The Samaritans
- Acts 8:27-39 - The Ethiopian Eunuch
- Acts 10:1,2,34-48 - Cornelius and his companions
- Acts 16:14-34 - Lydia and the Philippian jailor and his family
- Acts 19:1-5 - The Ephesian disciples of John the Baptist
Are there any exceptions?
There is no record in Scripture of the repentant thief on the cross (Lk. 23:40-43) being baptized. Jesus promised he would be in the Kingdom. But he might have been baptized earlier by either John or the disciples of the Lord (Jno. 4:1,2).
But the example of Christ must be our guide. He said, on the occasion of his baptism: “thus it becometh us to fulfil all righteousness” (Mt. 3:15). There can be no exceptions; all who wish to be saved must believe and be baptized.
- Acts 2:14-41 - Jerusalem Jews on the day of Pentecost
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Directing the affairs of the nations
It is very clear from Scripture that the angels had a direct influence on the events concerning the nation of Israel, and in so doing affected lives and events in many other nations. This was done by both direct and indirect action, such as slaying an army as it slept in tents around Jerusalem, or changing weather patterns to bring about droughts, famines or floods. Rulers and governments are removed or installed, or influenced to react in certain ways, to the end that ultimately God’s will is fulfilled.
This has been the case since the beginning of time, and the book of Revelation emphasises that it will continue until God’s Kingdom is established. The example of the scattering of Israel and then the regathering and subsequent establishment in the land is a clear witness to the work of the angels in this present day. Bible prophecy is dependent on angelic involvement.
(Isa. 37:36; Job 37:12,13; Ps. 148:7, 8; Dan. 4:25,35; 10:13,21; Rev. 7:1-3; 8:2-6; 16:1)
Ministering to the saints
The care of the believer, and the moulding of the believer’s character through the experiences and events of his or her life, are important parts of the work of the angels. To them is given the responsibility, under the direction of Christ and his heavenly Father, of preparing the saints for the Kingdom. The psalmist came to understand that all his thoughts, words and actions were observed by the angels, communicated to God, and the events in his life influenced by them. The same was true for men such as Jacob, Daniel and Paul.
Angels are acting on behalf of heaven with those called to be saints. Their function is to “minister” to us, to “encamp . . . round about” us, and to “keep [us] in all [our] ways”. They do not remove our free will, but strive to influence us in the ways of God. They are involved with our prayers, while remaining unseen, so that our faith might be developed as required by our heavenly Father. They will chasten and prove us as necessary. In this present life the believer is brought into the presence of “an innumerable company of angels”.
(Gen. 28:12; 45:7; 48:15,16; Ps. 34:6,7; 91:11; Dan. 6:22; Acts 10:1-8; 27:23; Heb. 1:14; 12:22)
Summary of the angels’ work
This world is under the direction of the angels, and they are overseeing the work of drawing all nations to Jerusalem. Often in the New Testament their activities are described as the work of the Spirit—as in the case of Philip (Acts 8:26,29) and in the imparting of the Holy Spirit to the apostles (Ps. 104:4; Acts 2:2-4). They are involved in the lives of believers, exercising care over them. They will be involved in the judgement, with the raising of the dead and the gathering of the living saints to Christ. They rejoice in the purpose of God and in the fulfilment of His will, and joyfully praise His great and holy Name. They obey the Creator, and it will be the privilege of the faithful to be like them in the Kingdom age.
(Ps. 103:20; Mt. 16:27; 24:31; 25:31; 1 Thess. 4:16; Heb. 2:5)
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This leaflet is produced by The Testimony Magazine,
26 Tiercel Avenue, Norwich NR7 8JN,
to encourage personal and ecclesial study of Bible principles.
Further copying for distribution is encouraged.
http://www.testimony-magazine.org
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BASIC BIBLE PRINCIPLES
ANGELS
“Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb. 1:14).
From Genesis to Revelation, the Scriptures are full of the work of the angels. The first and last books of the Bible, in particular, show us angels dealing with individuals and nations; but they are featured throughout the whole of Scripture because this is the way God has chosen to work with His creation and to fulfil His purpose. This world is under the direction of the angels, who now receive their authority and power from Christ; and this will remain so until the Kingdom is established, when Christ and the saints will rule.
The work of the angels can be divided into three sections:
- Representing God (Ex. 3:1-6)
- Directing the nations (Dan. 4:35)
- Ministering to the saints (Heb. 1:14)
These have been their responsibilities since the Garden of Eden.
The Hebrew word (malak) and the Greek word (aggelos) for ’angel’ both mean ‘messenger’, ‘one sent’, and relate to the function and not the nature of the one involved. The context and event will identify whether Scripture is describing a messenger who is a Divine being or a human being. For example, Malachi 2:7; 3:1 and James 2:25 clearly use these words of human beings, and Judges 13:20 and Acts 12:7 clearly use them of Divine beings. Hence in the first case the translation ‘messenger’ is used, and in the second, ‘angel’.
Angels that excel in strength
These Divine beings that come from the presence of God and Christ have been involved with this earth since they created it on the instructions of God. They are immortal, not influenced by evil, and carry out the commands of God and Christ by the power of the Holy Spirit which has been given to them. They have the ability to appear and disappear at will, and can manifest themselves as human beings or glorious beings, as a burning bush or a hand that writes on a wall, or a pillar of cloud or fire. The Scripture shows us that they have names, for angels called Gabriel and Michael are mentioned, and that they have different ranks, for some are called archangels.
(Dan. 10:13,21; 12:1; 1 Thess. 4:16; Jude v. 9; Ex. 3:2; Judg. 13)
Representing God
In the Old Testament there is the Name-bearing angel that represents God. On occasions the angel is referred to as LORD (Yahweh), on other occasions as God. The word ‘God’ is often used of the angels; the plural Hebrew word elohim means ‘mighty ones’. It was the angels (‘God’; elohim) that said: “Let us make man in our image” (Gen. 1:26). It was an angel that spoke to Moses at the burning bush and said: “I am the God of thy father . . .”; and in the same passage we read: “And when the LORD [Yahweh] saw that he [Moses] turned aside . . .”, which teaches us that God was being represented by this angel. Jesus has now become the one who represents his Father, and the angels go forth under his command and in his power.
(Ex. 3:1-6; 23:20-23; Heb. 1:1-5; 1 Pet. 3:22; Rev. 1:1)
- Representing God (Ex. 3:1-6)
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La Bible à la fenêtre
On ne saurait vous dire que vous serez capable d’imiter ceux qui opèrent des miracles de nos jours, ou même les apôtres et les anciens grands hommes de Dieu. Nous ne sommes pas au temps des « visions fréquentes » (1 Samuel 3.1). Car l’apôtre du Seigneur a dit lui-même que ces signes n’étaient que pour un temps :
L’amour ne périt jamais. Les prophéties prendront fin (Segond), les langues cesseront, la connaissance disparaîtra »(1 Corinthiens 13.8).Le pouvoir de Dieu travaille encore, mais de façon moins évidente. Si vous avez la foi comme celle de Moïse et des apôtres, ou de chacun de ceux qui sont cités dans Hébreux 11, vous n’aurez pas peur des puissances des ténèbres, de la puissance du péché, du serpent. Vous pouvez vaincre grâce au sacrifice de Jésus-Christ (Apocalypse 12.11).
J’ai une amie croyante, une sœur en Christ. C’est une femme d’une foi indomptable. Quand elle comprit le vrai enseignement de la Bible et qu’elle décida de se faire baptiser, son conjoint s’y opposa et l’abandonna avec tous ses enfants. Un sorcier s’engagea à l’ensorceler. Elle habitait un appartement interdit aux chrétiens. On la menaçait, se moquait d’elle et l’abusait. Chez elle il y avait une petite fenêtre, et elle réagissait en y exposant visiblement sa Bible.
C’était il y a quinze ans, et elle continue à se réjouir dans la vérité. Elle ne connaît pas la peur. C’est une des plus heureuses femmes que j’ai jamais rencontrées. Si vous pouviez l’interroger, elle vous dirait que son passage préféré de la Bible est la suivante :
« Qui nous séparera de l’amour de Christ ? Sera-ce la tribulation, ou l’angoisse, ou la persécution, ou la faim, ou la nudité, ou le péril, ou l’épée ? […] Car j’ai l’assurance que ni la mort ni la vie, ni les anges ni les dominations, ni les choses présentes ni les choses à venir, ni les puissances, ni la hauteur ni la profondeur, ni aucune autre créature ne pourra nous séparer de l’amour de Dieu manifesté en Jésus-Christ notre Seigneur »(Romains 8.35 39).Et elle ajouterait que vous aussi, vous connaîtrez la vraie joie comme elle, si vous êtes prêt à accepter le message de l’Évangile.
La fin du serpent
Quand l’Éternel envoya des serpents brûlants contre le peuple d’Israël dans le désert, souvenez-vous, ceux qui avaient été mordus ne guérissaient que quand ils regardaient le serpent d’airain que Moïse avait placé sur une perche devant eux. Bien sûr, ils moururent tous après, suite à d’autres causes, car ils avaient été guéris de la maladie seulement, et non du péché et de la mort. Mais le Seigneur Jésus reprend pour nous la même histoire, en disant :
« Comme Moïse éleva le serpent dans le désert, il faut de même que le Fils de l’homme soit élevé, afin que quiconque croit en lui ait la vie éternelle. Car Dieu a tant aimé le monde qu’il a donné son Fils unique, afin que quiconque croit en lui ne périsse point mais qu’il ait la vie éternelle »(Jean 3.14 16).Voici comment la puissance du serpent est détruite : quand le Seigneur Jésus-Christ accepta d’être crucifié après une vie sans péché, il éloigna de lui une fois pour toutes la puissance du péché. Il fut rendu parfait par la mort (Luc 13.32 ; Hébreux 2.10 ; 5.9 ; 7.28), toutes les impulsions du péché étant détruites par sa soumission volontaire à la croix. Et sa victoire est une victoire pour nous tous :
« Ainsi donc, puisque les enfants participent au sang et à la chair, il y a également participé lui-même, afin que par la mort, il anéantît (Segond) celui qui avait la puissance de la mort, c’est à dire le diable ; ainsi il délivre tous ceux qui, par crainte de la mort, étaient toute leur vie retenus dans la servitude »(Hébreux 2.14 15).Non seulement ne devons-nous jamais nous livrer à quelque culte démoniaque, mais nous devons surtout nous réjouir de ce que notre Seigneur ait vaincu pour nous la puissance du diable. De plus, vivant éternellement, il est capable de nous aider à ne plus tomber dans le péché :
« Mes petits enfants, je vous écris ces choses, afin que vous ne péchiez point. Et si quelqu’un a péché, nous avons un avocat auprès du Père, Jésus-Christ le juste. Il est lui-même une victime expiatoire pour nos péchés, et non seulement pour les nôtres, mais pour ceux du monde entier »(1 Jean 2.1 2).-------
http://www.cbm.org.uk/france.htm
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Feu de joie à Éphèse
L’antagonisme des forces cherchant à influencer l’homme en bien ou en mal est illustré dans Actes 19. Le temple de Diane à Éphèse était un des plus grands temples jamais construits. Mais quand Paul prêcha la vérité du Christ dans cette ville, l’influence du temple fut menacée. Des forces puissantes s’élevèrent contre Paul, et sa vie et celle des fidèles étaient en danger. Dieu leur donna la force de tenir ferme et les délivra de tous les dangers :
« Dieu, qui ressuscite les morts […] c’est lui qui nous a délivrés et qui nous délivrera d’une telle mort, lui de qui nous espérons qu’il nous délivrera encore »(2 Corinthiens 1.9 10).Ainsi l’Évangile triompha sur toutes les magies noires qui se pratiquaient dans le temple et dans la ville : la condition et les revenus des vaudous et autres systèmes démoniaques étaient menacés et abandonnés par ceux qui avaient cru à l’Évangile :
« Plusieurs de ceux qui avaient cru venaient confesser et déclarer ce qu’ils avaient fait. Et un certain nombre de ceux qui avaient exercé les arts magiques, ayant apporté leurs livres, les brûlèrent devant tout le monde : on en estima la valeur à cinquante mille pièces d’argent »(Actes 19.18 19).La puissance du temple de Diane tomba devant l’humble simplicité de l’Évangile du Christ, et ces charlatans, les fils de Scéva, furent mis en fuite. Le fait est que le pouvoir des grands temples d’Éphèse, de Côte d’Ivoire, des États-Unis ou de partout ailleurs, ou le pouvoir d’un prêtre vaudou, n’est rien devant Dieu en comparaison du pouvoir d’un homme simple ayant la Bible en main et l’amour de Dieu au cœur.
« Ne crains point, petit troupeau »
La Bible nous prévient bien souvent, qu’en ce qui concerne la foi, la grandeur et le nombre s’érigent en vrais dangers, et nous ne devons pas nous laisser impressionner par la grandeur d’un mouvement, laïque ou religieux :
« Entrez par la porte étroite. Car large est la porte, spacieux le chemin qui mènent à la perdition, et il y en a beaucoup qui entrent par là. Mais étroite est la porte, resserré le chemin qui mène à la vie, et il y en a peu qui les trouvent »(Matthieu 7.13 14).Jésus dit à ses disciples que le grand temple juif de Jérusalem, avec ses pinacles d’or et ses centaines de prêtres, avait été corrompu par les erreurs et la rébellion du peuple, et n’était plus qu’une carapace inutile (Luc 13.35 ; Marc 11.17). Moïse en Égypte, Daniel et ses amis à Babylone, Mardochée en Perse : tous ont fait face aux grands systèmes religieux de leurs temps, et à tout ce que les forces magiques pouvaient faire contre eux. Ils les ont affrontés par la force de Dieu Lui-même. Car ils n’étaient pas seuls, puisque celui qui est avec Dieu est avec la majorité.
Alors, si vous voulez plaire à Dieu, vous devez vous préparer à résister au goût de la multitude, et être prêt à vous associer aux frères croyants, même s’ils sont méprisés et peu nombreux, et à tenir ferme à tout prix à la vérité du vrai Dieu. La joie présente d’une vraie communion basée sur la Bible, et la vie éternelle dans le Royaume de Dieu à venir sur terre, seront votre récompense sûre.
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La prédication de l’Évangile aux idolâtres
A l’époque du Nouveau Testament, bien que Juifs et chrétiens adorent un Dieu unique en tant que Créateur et protecteur de toutes choses, beaucoup de gens, même des peuples civilisés comme les Grecs et les Romains, adoraient ou professaient le culte de plusieurs dieux.
Ces dieux, semble-t-il, auraient été si nombreux que l’on ne pouvait les dénombrer. Paul remarqua qu’à Athènes on avait dressé un autel à un « dieu inconnu » (Actes 17.23).
Paul reconnaissait que les Athéniens étaient très « religieux », ou peut-être trop. Mais il leur dit clairement qu’il n’y a qu’un seul Dieu, Créateur de tous. Il n’y a point d’autres dieux ou d’autres êtres immortels comme Dieu. Dieu, qui est infini, ne peut être représenté à travers les œuvres humaines, et nous ne devons pas penser qu’Il « soit semblable à de l’or, à de l’argent ou à de la pierre, sculptés par l’art et l’industrie de l’homme » (Actes 17.29).
Même le Seigneur Jésus-Christ, tout en ayant tous les honneurs en tant que Fils de Dieu, ne doit pas être placé au même niveau que l’Éternel Dieu, son Père, qui est infiniment bon dans Sa justice : « Si vous m’aimiez, vous vous réjouiriez de ce que je vais au Père ; car le Père est plus grand que moi » (Jean 14.28).
Dans une tournée missionnaire à Lystre, Paul et Barnabas avaient déjà prêché le même message. C’était un lieu largement réputé pour son idolâtrie et son culte des esprits. Et les Lystriens commençaient à adorer ces disciples du Seigneur comme s’ils étaient des dieux :
« Ils appelaient Barnabas Jupiter, et Paul Mercure. […] Le prêtre de Jupiter […] amena des taureaux avec des bandelettes vers les portes et voulait, de même que la foule, offrir un sacrifice. Les apôtres Barnabas et Paul, ayant appris cela, déchirèrent leurs vêtements, et se précipitèrent au milieu de la foule, en s’écriant : O hommes, pourquoi agissez-vous de la sorte ? Nous aussi, nous sommes des hommes de la même nature que vous et, vous apportant une bonne nouvelle, nous vous exhortons à renoncer à ces choses vaines, pour vous tourner vers le Dieu vivant, qui a fait le Ciel, la Terre, la mer, et tout ce qui s’y trouve »(Actes 14.12 15).Les prodiges de l’imposteur contre le pouvoir divin
Nous sommes facilement terrifiés et nous pouvons être tentés de laisser le contrôle de notre vie aux soi-disant signes ou prodiges religieux. Pour maintenir leur pouvoir et leur influence, de puissantes organisations religieuses ont opéré des « miracles » mystérieux pour impressionner des millions de gens.
Le plus grand bâtiment religieux du monde, Notre Dame de la Paix, en Côte d’Ivoire, a été construit précisément à cette fin, pour impressionner les peuples d’Afrique de la majesté, du prestige et de la supériorité étonnante de l’Église Catholique Romaine. Aux États-Unis de splendides structures modernes ont été construites au nom du christianisme en vue des mêmes buts. Elles ont donné prise à des évangélistes télévisuels qui blasphèment l’évangile du Christ par leurs excès matérialistes.
Même au premier siècle les fidèles étaient avertis par l’apôtre Paul de la venue, avant le retour du Seigneur Jésus, d’un puissant ennemi de l’évangile qui utiliserait ces méthodes :
« L’apparition de cet impie se fera, par la puissance de Satan, avec toutes sortes de miracles, de signes et de prodiges mensongers et avec toutes les séductions de l’iniquité pour ceux qui périssent parce qu’ils n’ont pas reçu l’amour de la vérité pour être sauvés. Aussi Dieu leur envoie une puissance d’égarement, pour qu’ils croient au mensonge »(2 Thessaloniciens 2.9 11).Nous ne devons jamais suivre nos camarades dans le mal, si intelligents qu’ils puissent paraître. Nous ne devons pas nous laisser tromper par les ostentations des puissances humaines, malgré le nombre de gens qui les suivent (Exode 23.2).
L’unique vrai Dieu, Lui tout seul, contrôle le passé, le présent et l’avenir, et nous devons nous remettre entre Ses seules mains. L’Écriture Sainte nous expose Ses voies et Son dessein. Suivons fidèlement leur direction.
De temps en temps il y avait des conflits entre les disciples du Seigneur Jésus et des sorciers ou magiciens. Par exemple, Simon de Samarie, ou Simon Magus comme on l’appelle quelquefois :
« Il y avait auparavant dans la ville un homme nommé Simon, qui, se donnant pour un personnage important, exerçait la magie et provoquait l’étonnement du peuple de la Samarie. Tous, depuis le plus petit jusqu’au plus grand, l’écoutaient attentivement, et disaient : Celui-ci est la puissance de Dieu, celle qui s’appelle la grande. Ils l’écoutaient attentivement, parce qu’il les avait longtemps étonnés pur ses actes de magie »(Actes 8.9 11).Quand sa troupe fut convaincue par Philippe l’Évangéliste,
« Simon lui-même crut, et, après avoir été baptisé, il ne quittait plus Philippe, et il voyait avec étonnement les miracles et les grands prodiges qui s’opéraient »(Actes 8.13).Il s’aperçut que l’Esprit du Christ rendait les gens sains, et était de loin supérieur à n’importe quelle puissance réelle ou fictive que jamais il aurait eue.
Mais il était difficile pour le léopard de changer sa peau : il pourrait reprendre ses adeptes s’il avait une telle puissance, et redoubler son influence. Il aurait bien pu s’épargner la peine et sa honte :
« Lorsque Simon vit que le Saint-Esprit était donné par l’imposition des mains des apôtres, il leur offrit de l’argent, en disant : Accordez-moi aussi ce pouvoir, afin que celui à qui j’imposerai les mains reçoive le Saint-Esprit. Mais Pierre lui dit : que ton argent périsse avec toi, puisque tu as cru que le don de Dieu s’acquérait à prix d’argent ! Il n’y a pour toi ni part ni lot dans cette affaire, car ton cœur n’est pas droit devant Dieu. Repens-toi donc de ta méchanceté, et prie le Seigneur pour que la pensée de ton cœur te soit pardonnée, s’il est possible »(Actes 8.18 22).Ensuite il y avait à Chypre Bar-Jésus (appelé aussi Élymas le magicien), et un groupe d’exorcistes à Éphèse (Actes 13.6 12 ; 19.13 20), qui essayaient d’obstruer la prédication de l’Évangile. Ils furent tous honnis, et les exorcistes d’Éphèse mis en fuite.
Jésus avait promis de grands pouvoirs à ses disciples, et, de même que Moïse défia les magiciens de Pharaon en Égypte, les apôtres étaient capables de triompher des prodiges mensongers de leurs opposants :
Je vous ai donné le pouvoir de marcher sur les serpents et les scorpions, et sur toute la puissance de l’ennemi ; et rien ne pourra vous nuire »(Luc 10.19).L’ennemi ici n’est ni Lucifer, ni Béelzébub, ni tout autre démon ou dieu imaginaire, mais plutôt le plus grand ennemi de tous, le péché sous toutes ses formes : religieuses, impériales ou (de nos jours) politiques. Jésus conquit cet ennemi, et nous pouvons avoir part à cette victoire. Quand il reviendra :
« Alors s’accomplira la parole qui est écrite : La mort a été engloutie dans la victoire. O mort, où est ta victoire ? O mort, où est ton aiguillon ? L’aiguillon de la mort, c’est le péché ; et la puissance du péché, c’est la loi. Mais grâces soient rendues à Dieu, qui nous donne la victoire par notre Seigneur Jésus-Christ »(1 Corinthiens 15.54 57). -
La puissance du serpent
Quand Paul et Silas prêchaient à Philippes il se produisit un incident très émouvant. Une servante était censée être possédée par l’esprit d’un serpent-dieu, que les Grecs appelaient Python (Actes 16.16). Elle avait des pouvoirs inexplicables de charlatan, que ses maîtres exploitaient pour leur compte. Paul et Silas la guérirent ; c’est à dire qu’ils la rendirent mentalement normale. La puissance du serpent la quitta entièrement et on peut bien croire qu’elle fut convertie.
Il est possible que la même espèce de possession soit présente dans le texte hébreu de 1 Samuel 28, dans le récit de la magicienne d’En-Dor. La magicienne est décrite comme ayant un esprit d’« ob », même mot primitif qui paraît dans les langues d’Afrique et des Caraïbes (Obeah) pour désigner les étranges puissances mentales qui peuvent être exploitées à des fins sordides.
A travers la Bible le serpent est le symbole de la puissance du péché, depuis qu’il séduisit Ève dans le jardin d’Éden (Genèse 3.1 7). L’esclave de Philippes avait sans doute reconnu que Paul et Silas prêchaient une foi moralement bonne, et c’est pourquoi elle les supplia jour après jour de lui enlever le mauvais esprit du « serpent », pour lui permettre de commencer une nouvelle vie dans l’esprit du Christ.
L’usage par Dieu du serpent comme symbole de la puissance du péché est évidemment terrifiant dans les conséquences qui découlèrent de l’idolâtrie d’Israël dans le désert de Sinaï. Paul résume l’épisode ainsi :
« Ne tentons point le Seigneur, comme le tentèrent quelques-uns d’entre eux, qui périrent par les serpents »(1 Corinthiens 10.9).Les événements historiques sont décrits en ces termes :
Le peuple […] parla contre Dieu et contre Moïse : pourquoi nous avez-vous fait monter hors d’Égypte, pour que nous mourions dans le désert ? car il n’y a point de pain, et il n’y a point d’eau, et notre âme est dégoûtée de cette misérable nourriture. Alors l’Éternel envoya contre le peuple des serpents brûlants ; ils mordirent le peuple, et il mourut beaucoup de gens en Israël. Le peuple vint à Moïse, et dit : Nous avons péché, car nous avons parlé contre l’Éternel et contre toi. Prie l’Éternel, afin qu’il éloigne de nous ces serpents. Moïse pria pour le peuple. L’Éternel dit à Moïse : Fais-toi un serpent brûlant, et place-le sur une perche ; quiconque aura été mordu, et le regardera, conservera la vie. Moïse fit un serpent d’airain, et le plaça sur une perche ; et quiconque avait été mordu par un serpent, et regardait le serpent d’airain, conservait la vie »(Nombres 21.5 9).Avant la fin nous reviendrons une fois de plus sur cet épisode pour montrer comment nous devons considérer les puissances du mal, et comment trouver la seule voie pour nous délivrer de leurs effets.
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La sorcellerie : le point de vue de Dieu
Le dernier message de Moïse, dans le livre de Deutéronome, nous instruit sans aucun doute sur ce que Dieu pense de la sorcellerie, du vaudou et de toutes les autres religions spiritistes qui abondaient au temps de Moïse :
« Qu’on ne trouve chez toi personne qui fasse passer son fils ou sa fille par le feu, personne qui exerce le métier de devin, d’astrologue, d’augure, de magicien, d’enchanteur, personne qui consulte ceux qui évoquent les esprits ou disent la bonne aventure, personne qui interroge les morts. Car quiconque fait ces choses est en abomination à l’Éternel ; et c’est à cause de ces abominations que l’Éternel, ton Dieu, va chasser ces nations devant toi. Tu seras entièrement à l’Éternel, ton Dieu »(Deutéronome 18.10 13).Plusieurs siècles après, un roi de Juda, appelé Manassé, trempa dans toutes ces pratiques impures et idolâtres. Il en savait sans doute mieux puisque son père était un des rares dignes rois de Juda, ayant une grande foi en Dieu. Voici le bilan des activités de Manassé fait par Dieu :
« Il fit passer ses fils par le feu dans la vallée des fils de Hinnom ; il observait les nuages et les serpents pour en tirer des pronostics, il s’adonnait à la magie, et il établit des gens qui évoquaient les esprits et qui prédisaient l’avenir. Il fit de plus en plus ce qui est mal aux yeux de l’Éternel, afin de l’irriter »(2 Chroniques 33.6).Plus tard Manassé se repentit de son comportement (2 Chroniques 33.12 16). Et Dieu le pardonna, bien que les effets de sa méchanceté passée ne pouvaient plus s’éloigner du peuple : la ruine du pays s’ensuivit.
Peut-être pensez-vous : Eh bien, je ne me mêle pas de ces sorcelleries condamnables, mais un peu d’engouement pour la religion est une bonne chose. C’est une délivrance de la frustration, et des émotions refoulées. Y a-t-il de l’importance à cela ? Et puis qu’est-ce que ça fait, si je m’amuse à découvrir ce que disent les astres ?
Partout dans les Caraïbes, les nouvelles églises font des centaines d’adeptes. La passion s’enflamme et les gens se ruent pour « avoir l’Esprit » — « les dons » des langues, de la prophétie, de la guérison, des miracles… Beaucoup de religions animistes s’associent à ces mêmes scènes d’enthousiasme sauvage. Comparez tout cela à l’histoire d’Élie et des prophètes de Baal au temps des rois :
« Ils sautaient devant l’autel qu’ils avaient fait. […] Et ils crièrent à haute voix, et ils se firent, selon leur coutume, des incisions avec des épées et avec des lances, jusqu’à ce que le sang coule sur eux »(1 Rois 18.26 28).Leur « dieu » restait muet :
« Mais il n’y eut ni voix ni réponse, ni signe d’attention »(18.29).Opposez cela au comportement calme, sincère et confiant d’Élie, le prophète du vrai Dieu vivant. Pas de fureur, seulement la foi :
« Réponds-moi, Éternel, réponds-moi, afin que ce peuple reconnaisse que c’est toi, Éternel, qui es Dieu, et que c’est toi qui ramènes leur cœur ! »(18.37).Ceux qui vous offrent ce livret prêchent le retour au sobre et profond culte pratiqué par Élie, et vous invite à éviter le culte vide et fanatique des imitateurs modernes des adeptes de Baal. Nous espérons qu’en assistant à nos réunions vous serez impressionné par la saine et digne atmosphère de notre communion, soutenue par le rejet de toute passion sauvage, de tout rythme insignifiant et des manifestations non spirituelles de l’esprit. Nous visons à éviter le danger de ne pas plaire à l’Éternel en imitant les partisans des démons ; nous devons faire un choix clair entre le vrai christianisme, basé sur la Bible, et les abus sauvages du paganisme moderne.
« Vous ne pouvez boire la coupe du Seigneur, et la coupe des démons ; vous ne pouvez participer à la table du Seigneur, et à la table des démons »(1 Corinthiens 10.21). -
Les démons
Le croyant a au moins quatre raisons pour refuser de prendre littéralement cette expression de « possédé de démons ».
- Les Grecs utilisaient le terme « démon » (qui n’apparaît pas du tout dans l’Ancien Testament) pour décrire les faux dieux qu’ils vénéraient. Ainsi à Athènes :
« Quelques philosophes épicuriens et stoïciens se mirent à parler avec lui (Paul). Et les uns disaient : Que veut dire ce discoureur ? D’autres l’entendant annoncer Jésus et la résurrection, disaient : il semble qu’il annonce des divinités étrangères » (le mot original est daimonion « démons »)(Actes 17.18).
L’apôtre Paul lui-même employa ce mot pour parler des dieux païens, et condamna ceux qui érigeaient leur existence en principe (voir 1 Corinthiens 10.20 21). Il déclara en effet :
« Il n’y a point d’idole dans le monde »(1 Corinthiens 8.4 ; voir aussi 1 Timothée 4.1).
- Dieu Lui-même accepte la responsabilité en ce qui concerne les sourds, les muets et les aveugles — handicapés qualifiés de démoniaques dans le Nouveau Testament (voir par ex. Luc 11.14, Marc 9.25). Il déclare à Moïse:
« Qui a fait la bouche de l’homme ? Et qui rend muet et sourd, voyant ou aveugle ? N’est-ce pas moi, l’Éternel ? »(Exode 4.11).
Il est difficile de concevoir que Dieu aurait pu dire cela si c’est vraiment les démons qui rendent les gens sourds, muets ou aveugles.
- Au temps du Nouveau Testament, les gens avaient l’habitude de parler des maladies du système nerveux et du cerveau comme si elles étaient causées par la possession des démons. Les recherches permettent de nos jours de mieux connaître ces maladies, et certaines sont bien traitées grâce aux médicaments. Tous les cas de possession de démons dans le Nouveau Testament concernent soit les épileptiques, les fous, les sourds, les muets, les aveugles ou les paralytiques. On ne parle pas dans la Bible de possession démoniaque pour des maladies infectieuses comme la fièvre ou la lèpre.
- On utilise souvent « Béelzébub » pour désigner le supposé roi des démons (Matthieu 12.24). Mais dans l’Ancien Testament Béelzébub désigne plutôt un faux dieu, une idole de pierre ou de bois chez les Cananéens (2 Rois 1.2 16). Toutefois Jésus parle de Béelzébub comme s’il avait existé ! Il ne croyait certainement pas au dieu Béelzébub, seigneur (dieu) des mouches ! Il employait un langage apte aux gens de l’époque.
Si nous considérons attentivement quelques récits des miracles de Jésus, Matthieu 8.16 17 ; 17.14 16 et Marc 5.2 13, nous remarquerons que l’expression « possédé d’un démon » n’était qu’une façon de décrire la maladie. Marc dit que le fou, « Légion », a un esprit impur. Et les esprits impurs (comme s’ils étaient plusieurs) entrent dans les pourceaux, environ deux mille. Le troupeau se précipite des pentes escarpées dans la mer et se noie. Y avait-il un ou plusieurs esprits ?
Si Marc prend littéralement le terme démoniaque, alors il y a confusion ou même contradiction. Mais s’il employait « possédé d’un esprit impur » comme façon de dire « très malade mentalement », il n’y a pas de problème. Dans ce cas « possédé de toute une légion d’esprits » voudrait simplement dire « vraiment très malade mentalement ».
De plus, s’il y avait plusieurs esprits dans le fou, ils devraient tous s’exprimer par sa bouche. Ainsi cette idée de multitude dépendrait entièrement de ses paroles. C’est vraiment une façon de parler bien élaborée que toute l’assistance comprendrait. La confusion proviendra seulement d’une décision de traiter chaque « démon » comme s’il était littéral, indépendant, un être conscient.
Dans un autre exemple :
« Lorsqu’ils furent arrivés près de la foule, un homme vint se jeter à genoux devant Jésus, et dit : Seigneur, aie pitié de mon fils, qui est lunatique, et qui souffre cruellement ; il tombe souvent dans le feu, et souvent dans l’eau. Je l’ai amené à tes disciples, et ils n’ont pas pu le guérir »(Matthieu 17.14 16).Les termes de Matthieu nous donnent une image très claire. Le garçon était épileptique. Son père le disait « lunatique ».Le récit continue :
« Jésus parla sévèrement au démon, qui sortit de lui, et l’enfant fut guéri à l’heure même »(Matthieu 17.18).Nous ne pouvons lever cette confusion apparente que si nous acceptons que, bien que l’opinion publique reconnaisse que ce garçon soit possédé d’un démon, Matthieu et le Seigneur Jésus savaient réellement qu’il avait cette maladie mystérieuse que nous appelons épilepsie. Il était tout naturel chez eux de varier leurs formes de langage.
Mais pourquoi les auteurs des Évangiles disent-ils que Jésus parle sévèrement aux « démons » et que ceux-ci lui répondent ?
De nos jours les hommes de loi attribuent à Dieu les actes tels que les déluges, les cyclones et autres désastres naturels. Mais cela n’implique pas qu’ils croient en Dieu, ni que, s’ils croient en Lui, ils croient en un Dieu qui cause directement ces choses ! Ils utilisent tout simplement un langage populaire, qui ne tromperait personne aujourd’hui.
Plusieurs Juifs parlaient de la possession démoniaque sans même penser si le démon existait. Parler de démons était une figure vivante pour décrire les maladies les plus mauvaises. Cette manière de décrire certaines maladies semblerait plus naturelle pour eux que pour nous autres ; cependant nous comprenons facilement les termes « lunatique » et « aliéné » qui signifiaient à l’origine que les victimes étaient influencées par la pleine lune pendant leur maladie.
Jésus calma la tempête sur la mer en parlant comme à une personne : « Il menaça le vent, et dit à la mer : Silence ! Tais-toi ! » (Marc 4.39). De même, quand il guérit une femme d’une maladie grave, « Il menaça la fièvre, et la fièvre la quitta » (Luc 4.39).
Pourquoi Jésus parla-t-il au vent, à la mer et à la fièvre ? Ils n’étaient évidemment pas vivants et capables de comprendre ce qu’il disait. La raison de cela ne peut trouver son origine que dans le langage de l’époque. Mais, quoi qu’il en soit, on ne peut penser que Jésus prenait le vent, la mer et la fièvre pour des êtres vivants. Et cela n’a rien à voir avec les prétendues réalités des puissances du mal dont parlent les gens aujourd’hui.
Il en est de même avec la possession démoniaque. Jésus et ses disciples parlaient parfois, dans le langage de l’époque, comme si les démons étaient réels. Mais nous pouvons être sûrs, quelque soit la raison, que les démons n’étaient pas des êtres vivants.
Nous pouvons nous demander pourquoi la Bible ne nous donne aucune explication sur la possession démoniaque. Dans la Bible Dieu n’explique en termes modernes aucun aspect du monde spirituel ou surnaturel qui nous entoure ; ce monde-là ne serait pas mieux compris, si Dieu l’avait fait dès le départ. Mais pourquoi Dieu devrait-Il s’expliquer ? Le monde spirituel est Son domaine à Lui, et nous devrions le Lui laisser.
« Les choses cachées sont à l’Éternel, notre Dieu ; les choses révélées sont à nous et à nos enfants, à perpétuité »(Deutéronome 29.29).C’est à notre péril éternel que nous nous mêlons de quelque puissance magique ou occulte. Les choses révélées, la vérité morale et spirituelle révélée dans la Bible, l’Évangile du Royaume et l’enseignement de Jésus-Christ : voilà les choses que nous devrions honnêtement prendre à cœur.
- Les Grecs utilisaient le terme « démon » (qui n’apparaît pas du tout dans l’Ancien Testament) pour décrire les faux dieux qu’ils vénéraient. Ainsi à Athènes :
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La prétendue possession de l’esprit
Dans toutes les religions animistes telles que le vaudou, et aussi dans beaucoup de sectes des grandes religions monothéistes, y compris la vraie foi, le christianisme, la prétendue possession de l’esprit est commune, souvent soutenue par des faits remarquables. Le prêtre ou l’adepte change de comportement, éprouve une réjouissance mentale et une conscience accrue des choses divines. Dans un tel état, la voix change souvent d’accent et semble être celle de quelque dieu ou esprit ayant pris possession de la victime.
Ésaïe nous met en garde quant à la crédibilité de ce que les gens disent dans cet état de transe :
« Si l’on vous dit : consultez ceux qui évoquent les morts et ceux qui prédisent l’avenir, qui poussent des sifflements et des soupirs, répondez : un peuple ne consultera-t-il pas son Dieu ? S’adressera-t-il aux morts en faveur des vivants ? A la loi et au témoignage ! Si l’on ne parle pas ainsi, il n’y aura point d’aurore pour le peuple »(Ésaïe 8.19 20).Paul doit même avertir les chrétiens à Corinthe des dangers des vrais dons de l’esprit dont bénéficiaient certains à l’époque :
« Si donc, dans une assemblée de l’Église entière, tous parlent en langues, et qu’il entre de simples auditeurs ou des non-croyants, ne diront-ils pas que vous êtes fous ? »(1 Corinthiens 14.23).Dans certains cas il est évident que l’adepte est réellement fou, vraiment troublé. Nous lisons dans les évangiles le récit d’un homme qui croyait être possédé par toute une légion de mauvais esprits — trois mille en tout. De nos jours, dans certains pays, il aurait été mis dans une camisole de force et enfermé quelque part où il ne ferait du mal ni à autrui, ni à lui-même. A son époque on disait qu’il était possédé par les démons. On l’isolait au besoin par la force (Marc 5.3 4).
Jésus ne dit pas à ses disciples que ce concept était faux ; il guérit l’homme, et c’est tout. Le pouvoir que son Père céleste lui avait donné était plus grand que toute autre puissance maléfique au monde, et plus qu’adéquat pour guérir cet homme.
God
in Basic Bible Principles - Testimony Series
Posted
BASIC BIBLE PRINCIPLES
GOD
How can we know God?
Although the order and design of the world can encourage belief in a Creator, we can only know God through His revelation of Himself and His ways. This revelation is in the Bible, which clearly claims to have been authored by Him through faithful men (2 Tim. 3:16; 2 Pet. 1:21; Heb. 1:1,2). In it we find His revelation of His nature, His character, His mind and His purpose. The superiority of all His ways and thoughts over those of men is to be expected and is stated: “My thoughts are not your thoughts, neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isa. 55:8,9; see too 1 Cor. 1:25-29).
His nature
God reveals Himself as the Supreme Being, Who has always existed, immortal, of infinite power, wisdom and understanding (1 Tim. 1:17; 6:15; Ps. 90:1-3; 145:3; 147:5; Isa. 45:5,18). He is declared to be the Creator of the heavens and the earth and the giver of life to all that lives (Gen. 1:1; Jer. 10:7,10-12; Acts 14:15; 17:24). Not only does He create life, but He sustains it, and when He deems fit He will take life away (Ps. 104; Deut. 32:39; Acts 17:25,28).
His character
God declared His character particularly to Moses: “The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty . . .” (Ex. 34:6,7). His character is seen in His dealings with mankind, particularly with the nation of Israel.
God’s work with the nation of Israel illustrates His kindness and longsuffering, but also His intolerance of sin and rebellion against His ways (Ps. 103:8-13; Hab. 1:13; Deut. 4:24). Paul describes these two aspects of the Almighty’s character as “the goodness and severity of God” (Rom. 11:22).
God’s character is fully revealed in the birth, life, death, resurrection and ministry of His Son Jesus, the Christ. His longsuffering, His love and His righteousness are displayed in the provision of Jesus as the perfect sacrifice for sin and the example of the kind of life that men and women should lead: “God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them . . .” (2 Cor. 5:19; cf. Jno. 3:16; 1 Jno. 4:7,8,16). However, His righteous judgements will also be carried out on those who reject His ways (2 Thess. 1:6-10; Rev. 11:18; Heb. 10:30,31).