Does your faith need strengthening? Are you confused and wondering if Jesus Christ is really "The Way, the Truth, and the Life?" "Fight for Your Faith" is a blog filled with interesting and thought provoking articles to help you find the answers you are seeking. Jesus said, "Seek and ye shall find." In Jeremiah we read, "Ye shall seek Me, and find Me, when ye shall seek for Me with all your heart." These articles and videos will help you in your search for the Truth.

Tuesday, October 13, 2015

Behind one Supreme Court case, tale of forgiveness for sister's killer

Viver sem Preocupação

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Uma compilação

Podem todas as preocupações acrescentar um momento que seja à sua vida? —Mateus 6:27[1]

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Será que atravessamos o rio antes de chegarmos à margem, tememos problemas que nunca chegam, ou esperamos que o Senhor nos traga o mal em vez do bem? Em outras palavras, devemos ver se nossa alma não está cheia de cuidados. Cuidados, nesse caso, significa incomodar-se e se preocupar sem necessidade.

“Não se preocupe” é um mandamento simples, mas muito difícil de obedecer. M. D. Babcock oferece algumas sugestões para quem se sente derrotado por conta de preocupações, um problema que acomete a muitos. “O cristão ansioso prejudica mais os outros do que a si mesmo. Fere a fé dos que o conhecem e prejudica a reputação do Senhor que prometeu suprir todas as suas necessidades”. Podemos orar sobre e por qualquer coisa. Vamos nos aprofundar na afirmação: “Em tudo dai graças e com súplicas faça as suas petições diante de Deus”. O que podemos levar diante de Deus podemos confiar a Deus. Aquilo em que depositamos nossa confiança, Ele aperfeiçoará por meio da Sua fidelidade. Contanto que nos esforcemos para alcançar o melhor, Ele realizará o que sabe ser melhor para nós. Podemos não alcançar o sucesso esperado, talvez tenhamos que nos disciplinar de maneira que não esperávamos, mas o Pai conhece as necessidades dos Seus filhos. Somos capazes de fazer o que Deus espera de nós, ou de suportar o que devemos suportar. Será que não existe água suficiente no oceano por Ele criado para encher o nosso jarro? Com as necessidades de cada dia virá também o cumprimento da promessa: “Minha graça te basta”.

Não devemos nos esquecer da continuação do versículo “dando graças”. Esteja atento às misericórdias. As bênçãos ganham novo brilho quando as contamos. O olho vê o que coração escolhe. Se quiser ser uma pessoa sombria, existem suficientes coisas ruins para deixá-lo assim; se escolher a alegria e a felicidade, não faltam belezas para torná-lo feliz. Melhor é perder as contas das bênçãos do que deixá-las escapar por ficar contando problemas.

Divida o versículo em três cordas — confiança, oração e gratidão — e prenda-se a Deus com elas, vivendo ansiosos por nada, orando por tudo e agradecendo por qualquer coisa. “E a paz de Deus que sobrepassa todo o entendimento guardará seus corações e mentes em Cristo Jesus”. —Thoughts for Every-Day Living[2]

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Deus não abre caminho para nós antes da hora. Não promete enviar ajuda antes da necessidade. Não remove obstáculos antes de os encontrarmos. No entanto, na hora da necessidade, a mão de Deus sempre se estende em nossa direção. Muitos se esquecem disso e passam a vida se preocupando com possíveis dificuldades futuras. Esperam que Deus aplaine o terreno e abra suas veredas com quilômetros de antecedência. Mas Ele prometeu abrir o caminho passo a passo, conforme surgir a necessidade. Devemos clamar a promessa ao chegarmos à beirada da água, quando estivermos em meio à inundação.

Muitas pessoas têm tanto medo de morrer que lamentam não terem “graça para a hora da morte”. É claro que não vão ter graça para morrer se estiverem bem e com boa saúde, pois estão ocupadas cumprindo seus deveres e a morte está longe! Por que haveriam de ter graça para morrer nessas circunstâncias? O que precisam é graça para cumprir seu dever, graça para viver. A graça para morrer virá na hora da morte. —J. R. Miller

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Não andeis ansiosos.[3]

Não são poucos os cristãos que vivem ansiosos, temendo e tremendo. Ter perfeita paz em meio às tribulações do dia a dia é algo que precisamos aprender. De que adianta se preocupar? Esse sentimento nunca fortaleceu ninguém, nunca ajudou ninguém a cumprir a vontade de Deus, nem abriu um caminho de escape. A preocupação estraga vidas que poderiam ser úteis e lindas; ansiedade, inquietação e cuidados são expressamente proibidos pelo Senhor. “Não andeis ansiosos”, ou seja, não ande preocupado, “com o que haveis de comer, ou com o que haveis de beber ou vestir”. Ele não está dizendo que não devemos tomar medidas de prevenção ou planejar. Mas diz que não devemos nos preocupar com essas coisas. É possível identificar quem vive em um mundo de angústias e apreensões pelas linhas de expressão no rosto, pelo tom de voz, pela tristeza na sua vida e pela falta de alegria no seu espírito. Entregue sua vida a Deus e se verá nas alturas, contemplando as nuvens aos seus pés. —Rev. Darlow Sargeant[4]

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O histórico da fidelidade de Deus no passado se combina com a esperança em um futuro melhor contribui para um fim: preparar-nos para o presente. Como disse Tolstoy, este é o único tempo sobre o qual temos controle. Não é possível mudar o passado e o futuro é imprevisível. Posso apenas viver o momento. Cristãos fiéis oram: “Seja feita a Tua vontade, aqui na terra como no céu” e passam a realizar a vontade de Deus — amando, praticando a justiça, vivendo em paz, tendo misericórdia e perdoando — hoje, enquanto vivem na terra.

Quando refletir no total da minha peregrinação espiritual, tenho a tendência de me sentir normalmente fico nostálgico por aquelas ocasiões quando Deus parecia estar muito mais próximo. Descobri que a fé não é uma condição na qual devo me acomodar ou aprender a dominar. É um dom de Deus e preciso orar por isso diariamente, como oro pelo pão de cada dia. Uma amiga que ficou paralítica depois de um acidente diz que o ponto decisivo na sua fé foi justamente esse princípio. Não conseguia pensar em passar o resto da vida paralítica, mas podia se imaginar vivendo um dia de cada vez com a ajuda de Deus. Na Bíblia, encontramos 365 versículos que nos dizem para “não temer”, a instrução mais repetida na Bíblia, como se Deus quisesse nos lembrar que todos os dias enfrentaremos dificuldades que podem nos fazer temer.

“No amor não há medo,” diz o apóstolo João. “O amor perfeito lança fora o medo…” E ele aponta a fonte do perfeito amor: “Nós o amamos porque Ele nos amou primeiro”. Em outras palavras, a cura para o temor não é mudar as circunstâncias, mas ter um firme alicerce no amor de Deus. Peço a Deus para me revelar o Seu amor diretamente, ou por meio da minha relação com pessoas que também O conhecem. Acho que Deus gosta de atender esse tipo de oração. —Philip Yancey[5]

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O guia acompanha a pessoa por um caminho novo, mas não lhe diz o que vai precisar fazer antes de chegar à encruzilhada. Espera até o momento em que precisará lhe dizer o que fazer ou que direção deve tomar. O Senhor faz o mesmo. Na maioria dos casos, não precisamos saber em detalhes o que faremos amanhã. Jesus disse para não nos preocuparmos com o amanhã. Geralmente, devemos planejar, mas não nos preocuparmos. Fazer o que Deus sabe que podemos fazer, o que nos pede para fazermos hoje e estarmos preparados para o mesmo amanhã. —David Brandt Berg[6]

Publicado no Âncora em março 2014. Tradução Hebe Rondon Flandoli.


[1] NTLH.
[2] Streams in the Desert, Volume 2 (Zondervan, 1977).
[3] Filipenses 4:6 NTLH.
[4] Streams in the Desert, Volume 1 (Zondervan, 1965).
[5] Reaching for the Invisible God (Zondervan, 2000).
[6] Mais que Vencedores. Livro da série Mananciais (Aurora Production, 2002).

Jesus—His Life and Message: The Sermon on the Mount The Law and the Prophets (Part 1)


P. Amsterdam
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In the course of the Sermon on the Mount, Jesus devoted a significant portion of the sermon to addressing the Law and the Prophets, meaning the Hebrew Scriptures—what Christians refer to as the Old Testament.

The Hebrew Scriptures, also referred to as the Jewish Bible, and commonly known to the Jewish people as Tanakh, contain all of the same books as the Christian Old Testament, though they are divided somewhat differently and placed in a different order. The word Tanakh is an acronym (TN’K) formed by the three primary divisions of the Hebrew Scriptures:

Torah (Law): The first five books: Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
Nevi’im (Prophets): The Nevi’im is divided into three sections: The Former Prophets, which contain Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings; the Latter Prophets, containing Isaiah, Jeremiah, and Ezekiel; and the Book of the Twelve, containing Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

Ketuvim (Writings): Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, 1 & 2 Chronicles.

When Jesus speaks of “the Law and (or) the Prophets,”1 it is generally understood that this is a shorthand way of referring to the full Tanakh, all of the Hebrew Scriptures (The Old Testament).
In this section of the Sermon (verses 17–48), Jesus gives a new outlook and understanding of Scripture, as well as shows His relationship to it. In verses 21–48 He provides six examples which illustrate the difference between the common understanding of the day and His teaching. In the next article, we’ll move on to those six examples. In this post, I’ll focus on verses 17–20, which say:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.

Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.


For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.2

The fact that Jesus opens by saying that His listeners should not think He came to abolish (destroy in some translations) the Law or the Prophets is an indication that some people thought, or said, that this was in fact what He was doing, seeing as His approach to the Law was different from traditional thinking.3 However, He unequivocally states He has not come to abolish or destroy them, but rather to fulfill them.

Jesus goes on, using His authoritative saying of “truly I say to you”4 to state that until heaven and earth pass away, not one iota, not one dot of the Law will be invalidated. When hearing Jesus refer to heaven and earth (all of creation) passing away before the Law, His listeners would have understood Him to be saying that God’s Word will never go unfulfilled. All of it will be accomplished. The iota was the smallest letter in the Greek alphabet; but in this context, it is usually understood to be referring to the yodh, the smallest letter of the Hebrew alphabet. There are 66,420 yodhs within the complete Hebrew Scriptures. The dot (tittle in KJV) is a tiny mark or projection on some Hebrew letters which helps to distinguish letters which are similar. Saying that the smallest letter or stroke of Scripture would not pass before Scripture was accomplished was a very strong affirmation by Jesus of the role of Old Testament Scripture.

What does it mean that He came to fulfill the Law and the Prophets—the full range of Scripture? The answer can be found throughout Matthew’s Gospel, where multiple times he speaks of Jesus fulfilling Old Testament scriptures.5 A few examples are:

This was to fulfill what was spoken by the prophet Isaiah: “Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim justice to the Gentiles.”6

This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.”7

This took place to fulfill what was spoken by the prophet, saying, “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a beast of burden.’’"8

“Fulfill” in the context of Matthew’s Gospel denotes the coming into being of that which Scripture pointed to—whether by direct prediction or understood typologically, as in the case of Jesus being the sacrificial lamb.9 Jesus was saying that what was written within the Law and the Prophets was being fulfilled in His ministry. Elsewhere in Matthew, Jesus said: All the Prophets and the Law prophesied until John (the Baptist).10

Author R. T. France wrote:

Here the Law is linked with the Prophets as looking forward to a time of fulfillment which has now arrived. The Torah [Law] is not God’s last word to his people, but is in a sense provisional, looking forward to a time of fulfillment through the Messiah. In light of that concept, and of the general sense of “fulfill” in Matthew, we might then paraphrase Jesus’ words here as follows: “Far from wanting to set aside the law and the prophets, it is my role to bring into being that to which they have pointed forward, to carry them into a new era of fulfillment.”11

According to Jesus, the role of Old Testament Scripture wasn’t abolished, but it changed. Since what they had pointed to—the Messiah, Jesus—had come, the Scripture now was to be understood and practiced in light of Jesus’ teachings. As we’ll see in Matthew 5:21–48 (covered in the next articles), Jesus gives examples of the deeper understanding of the teachings of Torah (Law) when He says: You have heard that it was said … but I say to you12 … From that point forward, the authoritative teaching of Jesus is what governs His disciples’ understanding and practical application of the Law. It is no longer a literal observance of rules, but a deeper understanding of the moral principles that underpin those rules. As Darrell Bock says, He seeks a standard that looks at the law from an internal, not an external perspective.13 The Law isn’t abolished, but in this era of fulfillment it is Jesus, the fulfiller of the Law, who is the ultimate authority.14

As will be seen in Matthew 5:21–48, Jesus lays out a standard which moves beyond the outward application of the Law and focuses not on a set of rules but on a response from within the heart.15 He shows that literally obeying the Law is inadequate. That was the kind of obedience the scribes and Pharisees had, yet He stated:

For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.16

In fulfilling the Law and Prophets, Jesus was ushering in a new era for humankind which went beyond keeping the letter of the Law to discerning and applying the underlying principles of the Law. This new way of applying the Law so that it no longer acts as a rule of conduct but as a pointer to a “greater righteousness” is what Jesus brought into being, and it supersedes the old type of Law-keeping.17

Warren Wiersbe wrote:

The religious leaders had an artificial, external righteousness based on Law. But the righteousness Jesus described is a true and vital righteousness that begins internally, in the heart.18

Jesus goes on to say:

Whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.19

It’s helpful to remember that when referring to the kingdom of heaven He is speaking of the basileia, God’s reign in our lives, and not heaven in the afterlife.20 Having explained that He is the fulfillment of the Law, as well as showing His new way to relate to the Law (He gives examples of this new way in verses 21–48 that follow), He then explains that those who relax His teaching of the Law will be least in the kingdom, whereas whoever applies His teachings in their life and teaches them to others will be called great in the kingdom. Being great or small in the kingdom isn’t speaking of one’s standing in the afterlife, but rather of whether one is a poor or good representative of those who live their life with God as king.

For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.21

In Jesus’ time, the scribes were people who professionally taught, expounded on, and interpreted the Laws of Moses. These laws weren’t just religious laws, but were also the legal laws of the land. When someone broke them, they were judged and punished. While any Jew could be asked to judge a legal case by a community, when a scribe was present he would usually be chosen, because of his knowledge of Scripture. Some scribes focused on studying the doctrine in Scripture and were qualified to speak in the synagogues. They also copied Scripture by hand, so that when scrolls used in the temple or in synagogues wore out, replacements were available. They would carefully copy it from one scroll onto a new scroll. Some scribes were teachers who had disciples (students), and were called “master” (rabbi). In Luke’s Gospel, the scribes are referred to as “lawyers”22 and “teachers of the Law,”23 and are seen as being antagonistic toward Jesus and trying to destroy His ministry.24 The scribes, along with the Pharisees, chief priests, and elders, were part of the opposition to Jesus. (For information about the Pharisees, see Jesus—His Life and Message: Rulers and Religion.)

The scribes and Pharisees were meticulous about obeying the Torah (Law). If righteousness was understood as literal obedience to the Law, then there was no one more righteous than the scribes and Pharisees. For anyone to exceed their keeping of the Law was virtually impossible. However, the righteousness Jesus was speaking about wasn’t literal Law-keeping.

R. T. France wrote:

Jesus is not talking about beating the scribes and Pharisees at their own game, but about a different level or concept of righteousness altogether… Within that new regime [the kingdom of heaven], different standards apply. Those who are to belong to God’s new realm must move beyond literal observance of rules, however good and scriptural, to a new consciousness of what it means to please God, one which penetrates beneath the surface level of rules to be obeyed to a more radical openness to knowing and doing the underlying will of “your Father in heaven.”25

Jesus didn’t abolish the Old Testament. How could He, since it pointed to Him, and He fulfilled it? As we will see in the next verses of Matthew chapter 5, He moves beyond the concept that strict obedience to the Law brings righteousness, as He introduces a deeper understanding and application of the principles which stand behind the Law. In doing so, He reveals the inner attitude of spirit, which coincides with the Beatitudes, that brings forth the righteousness that surpasses that of the scribes and Pharisees.

(Continued in part two)

Note

Unless otherwise indicated, all scriptures are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

General Bibliography

Bailey, Kenneth E. Jesus Through Middle Eastern Eyes. Downers Grove: InterVarsity Press, 2008.

Biven, David. New Light on the Difficult Words of Jesus. Holland: En-Gedi Resource Center, 2007.

Bock, Darrell L. Jesus According to Scripture. Grand Rapids: Baker Academic, 2002.

Bock, Darrell L. Luke Volume 1: 1:1–9:50. Grand Rapids: Baker Academic, 1994.

Bock, Darrell L. Luke Volume 2: 9:51–24:53. Grand Rapids: Baker Academic, 1996.

Brown, Raymond E. The Birth of the Messiah. New York: Doubleday, 1993.

Brown, Raymond E. The Death of the Messiah. 2 vols. New York: Doubleday, 1994.

Carson, D. A. Jesus’ Sermon on the Mount and His Confrontation with the Word.Grand Rapids: Baker Books, 1987.

Charlesworth, James H., ed. Jesus’ Jewishness, Exploring the Place of Jesus Within Early Judaism. New York: The Crossroad Publishing Company, 1997.

Chilton, Bruce, and Craig A. Evans, eds. Authenticating the Activities of Jesus.Boston: Koninklijke Brill, 1999.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Updated Edition. Hendrickson Publishers, 1993.

Elwell, Walter A., ed. Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.

Elwell, Walter A., and Robert W. Yarbrough. Encountering the New Testament.Grand Rapids: Baker Academic, 2005.

Evans, Craig A. World Biblical Commentary: Mark 8:27–16:20. Nashville: Thomas Nelson, 2000.

Evans, Craig A., and N. T. Wright. Jesus, the Final Days: What Really Happened.Louisville: Westminster John Knox Press, 2009.

Flusser, David. Jesus. Jerusalem: The Magnes Press, 1998.

Flusser, David, and R. Steven Notely. The Sage from Galilee: Rediscovering Jesus’Genius. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

France, R. T. The Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

Gnilka, Joachim. Jesus of Nazareth: Message and History. Peabody: Hendrickson Publishers, 1997.

Green, Joel B. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels.Downers Grove: InterVarsity Press, 1992.

Grudem, Wayne. Systematic Theology, An Introduction to Biblical Doctrine. Grand Rapids: InterVarsity Press, 2000.

Guelich, Robert A. World Biblical Commentary: Mark 1–8:26. Nashville: Thomas Nelson, 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. Philadelphia: Trinity Press International, 1990.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Philadelphia: Fortress Press, 1996.

Jeremias, Joachim. Jesus and the Message of the New Testament. Minneapolis: Fortress Press, 2002.

Jeremias, Joachim. New Testament Theology. New York: Charles Scribner’s Sons, 1971.

Keener, Craig S. The Gospel of John: A Commentary, Volume 1. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of John: A Commentary, Volume 2. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2009.

Lewis, Gordon R., and Bruce A. Demarest. Integrative Theology. Grand Rapids: Zondervan, 1996.

Lloyd-Jones, D. Martyn. Studies in the Sermon on the Mount. Grand Rapids: William B. Eerdmans Publishing Company, 1976.

Manson, T. W. The Sayings of Jesus. Grand Rapids: William B. Eerdmans Publishing Company, 1957.

Manson, T. W. The Teaching of Jesus. Cambridge: University Press, 1967.

McKnight, Scot. Sermon on the Mount. Grand Rapids: Zondervan, 2013.

Michaels, J. Ramsey. The Gospel of John. Grand Rapids: William B. Eerdmans Publishing Company, 2010.

Milne, Bruce. The Message of John. Downers Grove: InterVarsity Press, 1993.

Morris, Leon. The Gospel According to Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 1992.

Ott, Ludwig. Fundamentals of Catholic Dogma. Rockford: Tan Books and Publishers, Inc., 1960.

Pentecost, J. Dwight. The Words & Works of Jesus Christ. Grand Rapids: Zondervan, 1981.

Sanders, E. P. Jesus and Judaism. Philadelphia: Fortress Press, 1985.

Sheen, Fulton J. Life of Christ. New York: Doubleday, 1958.

Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus. Grand Rapids: Zondervan, 2009.

Stein, Robert H. Jesus the Messiah. Downers Grove: InterVarsity Press, 1996.

Stein, Robert H. The Method and Message of Jesus’ Teachings, Revised Edition.Louisville: Westminster John Knox Press, 1994.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove: InterVarsity Press, 1978.

Williams, J. Rodman. Renewal Theology: Systematic Theology from a Charismatic Perspective. Grand Rapids: Zondervan, 1996.

Witherington III, Ben. The Christology of Jesus. Minneapolis: Fortress Press, 1990.

Witherington III, Ben. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2001.

Wood, D. R. W., I. H. Marshall, A. R. Millard, J. I. Packer, and D. J. Wiseman, eds.New Bible Dictionary. Downers Grove: InterVarsity Press, 1996.

Wright, N. T. After You Believe. New York: Harper Collins Publishers, 2010.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

Wright, N. T. Matthew for Everyone, Part 1. Louisville: Westminster John Knox Press, 2004.

Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.

Yancey, Philip. The Jesus I Never Knew. Grand Rapids: Zondervan, 1995.

Young, Brad H. Jesus the Jewish Theologian. Grand Rapids: Baker Academic, 1995.

Footnotes:

1 Matthew 5:17; 11:13; 22:40; Luke 16:16; 24:44; John 1:45.
2 Matthew 5:17–20.
3 Stott, The Message of the Sermon on the Mount, 70. Bock, Jesus According to Scripture, 131.
4 For more on this saying, see Jesus—His Life and Message:Authority.
5 Matthew 1:22–23; 2:14–15, 17–18, 23; 4:13–16; 8:17; 12:17–21; 13:35; 21:4–5; 27:9–10.
6 Matthew 12:17–18. Quoted from Isaiah 41:1–4.
7 Matthew 8:17. Quoted from Isaiah 53:4–5.
8 Matthew 21:4–5. Quoted from Zechariah 9:9.
9 France, The Gospel of Matthew, 182.
10 Matthew 11:13.
11 France, The Gospel of Matthew, 183.
12 Many times Jesus uses the phrase “You have heard it said.” It is helpful to know that Jesus was using a rabbinic idiom in that phrase—the word “say” (amar) was used by the rabbis to mean “interpret” in terms of giving the proper interpretation of the scriptures as to how to apply its laws. Jesus often preceded his legal rulings with “You have heard it said” (meaning, others have interpreted God's word to mean one thing) and “but I say unto you” (meaning, I interpret it differently, in the following way).—Lois A. Tverberg, "Amar - You Have Heard It Said."
13 Bock, Jesus According to Scripture, 131.
14 France, The Gospel of Matthew, 183.
15 Bock, Jesus According to Scripture, 132.
16 Matthew 5:20.
17 France, The Gospel of Matthew, 186.
18 Warren W. Wiersbe, The Bible Exposition Commentary, Vol. 1 (Wheaton: Victor Books, 1989), 21.
19 Matthew 5:19.
20 For background on the meaning of basileia, see Jesus—His Life and Message: The Kingdom of God, Part 1.
21 Matthew 5:20.
22 Luke 7:30; 10:25; 11:45–46; 14:3.
23 Luke 5:17. Also Acts 5:34.
24 Luke 5:21; 14:1–6; 19:47; 22:66.
G. H. Twelftree, Scribes, in J. B. Green & S. McKnight, eds., Dictionary of Jesus and the Gospels (Downers Grove, IL: InterVarsity Press, 1992), 734–35.
25 France, The Gospel of Matthew, 190.

Praising God in Tough Times

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Each of us will experience loss or pain at some point in our lives. During those times, it is normal to experience sadness and even depression. Praising God builds a shield around our hearts and minds so that we don’t sink into despair.

Several years ago I experienced many losses and felt overwhelmed and discouraged. During those months I made a commitment to continue my habit of praising God every morning. Some mornings while I listened to worship music, I knelt and cried. As I offered God my tears and my trust, some of my sadness was released and my faith was rekindled. Like Job, I was able to say, “The LORD gave and the LORD has taken away; may the name of the LORD be praised.”1 As I knelt in worship each morning, God’s presence came close and I felt comforted in my sorrow.

Here are some tips for praising God during times of grieving, sadness, or discouragement:

Look back. Praising God for how He’s been faithful in the past can give you hope that He will continue to be faithful in the present and in the future.

Let your tears flow. Praising God doesn’t always come from a happy heart. It’s okay and even good to allow yourself to cry during times of grief. Sometimes weeping is our worship.

Develop a set of “emergency verses.” During times of grief, it is comforting to praise God using Scripture that is familiar and special to you personally. Some of my favorites are Psalms 34, 46, 91, and John 15.

Take a worship walk. Walking releases endorphins, and worship strengthens your faith. Combined, you’ll find your spirits lifted.

Keep a Thankful List. I learned this during a particularly rough season in my life. Each night before I went to bed, I recorded 3–5 things that had happened that day for which I felt thankful. After praising God for each one, I was able to fall asleep feeling encouraged.—Becky Harling2

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When the Apostle Paul says, “Always be full of joy in the Lord,” he doesn’t say to only be joyful in good times. Even when times are tough, the Bible teaches we can be joyful if we follow this simple strategy:

Don’t worry about anything. Worrying doesn’t change anything. It’s stewing without doing. There are no such things as born-worriers. Worry is a learned response. You learned it from your parents. You learned it from your peers. You learned it from experience. That’s good news: The fact that worry is learned means it can also be unlearned.

How do you unlearn it? Jesus says in Matthew 6:34, “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.”3He’s saying don’t open your umbrella until it starts raining. Live one day at a time.

Pray about everything. Instead of worrying, use your time for praying. If you prayed as much as you worried, you’d have a lot less to worry about. Is God interested in car payments? Yes. He’s interested in every detail of your life. That means you can take any problem you face to God.

Thank God in all things. When you pray, pray with thanksgiving. The healthiest human emotion is not love but gratitude. It actually increases your immunities. It makes you more resistant to stress and less susceptible to illness. People who are grateful are happy. But people who are ungrateful are miserable, because nothing makes them happy. They’re never satisfied. It’s never good enough. So if you cultivate the attitude of gratitude, of being thankful in everything, it reduces stress in your life.

Think about the right things. If you want to reduce the level of stress in your life, you must change the way you think, because the way you think determines how you feel. And the way you feel determines how you act. The Bible teaches that, if you want to change your life, you need to change what you’re thinking about.

This involves a deliberate, conscious choice where you choose to think about the right things. We need to choose to think on the positive and on God’s Word.

What is the result of not worrying, praying about everything, giving thanks, and focusing on the right things? Paul says we will then “experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus.”4—Rick Warren5

*

We all go through times of stress and need someone we can look up to for relief. It can be a best friend’s inspirational words, music, or most importantly, God. No matter what the circumstance we can always rest in the fact that God will always be faithful.

God will shine his light on us, and when we ask, He will help us get through the hard times. If you happen to be struggling today, or if you know someone who may be struggling, then you have come to the right place for healing.

Below are [several] uplifting Bible verses that are a blessing when going through hard times:

Psalms 119:67–68—Before I was afflicted I went astray, but now I keep your word. You are good and do good; teach me your statutes.

Isaiah 55:6—Seek the LORD while he may be found; call upon him while he is near.

Psalm 34:17—When the righteous cry for help, the LORD hears and delivers them out of all their troubles.

2 Corinthians 9:8—And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.

Colossians 1:13—He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son.

Proverbs 3:5–6—Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.—John Callahan6

Published on Anchor October 2015. Read by Jason Lawrence.



1 Job 1:21.
2 Becky Harling, The 30-Day Praise Challenge (Colorado Springs: David C. Cook, 2013).
3 NIV.
4 Philippians 4:7 NLT.
5 http://pastors.com/thankful-tough-times.
6 http://www.christianpost.com/buzzvine/7-uplifting-bible-verses-when-youre-going-through-hard-times-125180

Monday, October 12, 2015

Providing a Relevant Witness

By P. Amsterdam
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Certain principles or concepts that have been accepted as bedrock in the West for the past half century are no longer as solid as was supposed. Principles such as “If you have a good education and work hard, you will get ahead” don’t apply in the same manner they did years ago. Many people feel insecure about their future. They have much less trust in governmental, religious, and educational institutions, or in the veracity of what they read and hear in the news and media. Even saving money has increased risk, as many financial institutions have failed, and whole countries are teetering on the brink of economic collapse.

Today’s cultural, societal, intellectual, secular, and moral environment, fused with widespread questioning, skepticism, and rejection of what have been accepted standards and values for years, has brought about a fundamental shift in many people’s values, ethics, worldview, relationship to authority, and their interactions with other people. For many it’s much more difficult to know what one can place trust in. While for some, conditions of the world and society may draw them to the message of the gospel, for others the environment of today’s world makes it much more difficult for them to relate to it, much less believe it or receive it.

This presents those of us who are committed to sharing the gospel with numerous challenges, not least of which is that we are called to bring a message about a man who lived and died and was resurrected 2,000 years ago—with the claim that this is the most important message they will ever encounter. No doubt Christians of the past have had challenges in their time periods as well, but today’s world is our challenge.

We are faced with the challenge of how we present Jesus in a manner that resonates with those we interact with, especially when in many countries non-Christians may hold values which cause Christianity to be seen as irrelevant to their lives and worldview. It can sometimes be difficult to bring up the topic of God, let alone Jesus, because widespread secularism, materialism, and intellectualism have supplanted belief in God and made Him irrelevant to their belief system.

Each person in every country or culture deserves and needs to hear the gospel. As Christians, we are commissioned to bring it to those in the country, culture, and community in which we live, in a manner that resonates with them. The message needs to be explained to those it is shared with in a manner that they can most easily understand and accept. This means that the delivery of the message, the tone, which aspects are presented, how it’s packaged, and the speed at which it is delivered will be different depending on the country and culture you live in, as well as, of course, the individual you are speaking with.

While the underlying fundamental message of the gospel is the same, the means by which it’s given—the way the story of Jesus is told, the aspects of the message that are highlighted, or in some cases minimized—is important to giving a relatable and understandable delivery of the gospel.

Part of the challenge is to find the delivery method that fits those you witness to. Many people today are wary of the messages they hear, and why wouldn’t they be? Every day on the Internet, on television, in the news, in advertisements, they are bombarded with messages that they need this, that, and the other, that this is the right way to think, the right position to take. To them the message of the gospel might seem like another advertisement telling them what they need, how to live, what will make them happy. People are often not inclined to trust such messages, because their experience is that many messages contain little or no validity. People are searching for answers, but many are cautious regarding where they place their trust.

Of course, what will attract some people to the gospel message in some places may put people off in a different place or situation. This is where the principle of becoming onethat the apostle Paul spoke of in 1 Corinthians 9 comes into play:

To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.1

This is an important principle which applies to cultures as well as to individuals. Paul was saying that it’s necessary to be relatable, to understand that people as well as cultures are different, and that to win them it’s important to recognize what relates to them, what’s important to them, and to meet them in that sphere of their interest or culture. Before they will show interest in what makes you different, they need to recognize those things that you have in common with them, to see that you are relatable and not disconnected from the issues they care about.

To reach the people in your city or your country, or those you work with in your job, or your neighbors and acquaintances, it starts with understanding them, their culture, and what they value. It’s important to relate to them, so that they can come to trust you as an individual, and in trusting you they can be open to hearing what you tell them about God, about His love, about His Son.

The world has changed, is changing, and will continue to change. To be effective in reaching others with the gospel, it’s necessary to adapt to these changes, and to deliver the message to others in a way they can understand.

It pays to learn to understand people’s culture and relate to them within their culture. What are the people where you live or work talking about? What are their passions, worries, and concerns? What motivates them; what makes them tick? What principles do they hold? What are their value systems? What is their personal world like?

Seek the Lord about how you can both show and tell the story of His love for those around you in a manner they will understand. It’s helpful to periodically pray about whether your current delivery methods are relevant and effective in reaching people. Ask Him to show you what actions, what symbols, what words you can use that will make it possible for them to comprehend the love God has for them.

Similar to Paul, certainly one of Christianity’s greatest witnesses, let’s be able to say, “I have become as one of the people of the country I live in, in order to win them. I have learned to understand them, to sympathize with them, to live like them to the point where I can say I am one of them, that I may win them. I have become one with the people in my workplace, my school, my neighborhood, my club, in order that they may get to know me; and in knowing me and feeling the Holy Spirit within me, they can get to know Him who gave His life so that they may have life eternal.”

Originally published January 2012. Adapted and republished October 2015.
Read by Gabriel Garcia Valdivieso.



1 1 Corinthians 9:20–22.

Tornar-se um Defensor da Causa Cristã

Link
Compilação

O que era desde o princípio, o que ouvimos, o que vimos com os nossos olhos, o que contemplamos e as nossas mãos apalparam — isto proclamamos a respeito da Palavra da vida. A vida se manifestou; nós a vimos e dela testemunhamos, e proclamamos a vocês a vida eterna, que estava com o Pai e nos foi manifestada. Nós lhes proclamamos o que vimos e ouvimos para que vocês também tenham comunhão conosco. — João, apóstolo, 1 João 1:1–3[1]


Seguindo a evidência

Se cristãos pudessem ser treinados para oferecer evidência da sua fé e responder de forma plausível às perguntas e objeções dos incrédulos, aos poucos mudaria a percepção que se tem dos seguidores de Cristo. Seriam considerados pessoas que pensam nos outros e que devem ser levadas a sério, em vez de fanáticos ou malucos conduzidos por suas emoções. O Evangelho seria uma alternativa real, digna de ser abraçada pelas pessoas. —William Lane Craig

*

Se você deseja ser um bom defensor da causa cristã (ou apenas examinar o caso do cristianismo pela primeira vez), precisará entender a confiabilidade das testemunhas oculares dos relatos nos Evangelhos, e determinar a necessidade do poder cumulativo dos casos. A visão mundial do cristão se estabelece de maneira coletiva. Na verdade, testemunhas oculares são distribuídas em quatro categorias de evidência, por meio quatro importantes perguntas: As testemunhas oculares realmente estavam presentes e viram o que dizem ter visto? Suas declarações podem ser corroboradas ou verificadas? As testemunhas oculares foram sinceras e exatas nos seus depoimentos? As testemunhas oculares são tendenciosas ou possuem outros motivos que possam desqualificá-las?

Esse questionamento deve ser feito coletivamente. Além disso, para cada categoria existe o fator cumulativo. A questão da corroboração, por exemplo, se baseia no fato de diversas linhas de evidências, inclusive arqueologia, antigos escritos judaicos, gregos e cristãos, evidências geográficas, evidências linguísticas, o uso correto de nomes próprios e o apoio não intencional da testemunha ocular. A visão de mundo do cristão também se estabelece cumulativamente.

Se aprendermos a comunicar a força dos casos coletivos como estes, seremos melhores defensores da fé cristã. Se estiver examinando a causa do cristianismo pela primeira vez, não pare logo no início da visão. Aprofunde-se. Estude. Analise a situação e todos os fatores a ele relacionados. — J. Warner Wallace

*

Pois o que primeiramente lhes transmiti foi o que recebi: que Cristo morreu pelos nossos pecados, segundo as Escrituras, foi sepultado e ressuscitou ao terceiro dia, segundo as Escrituras, e apareceu a Pedro e depois aos Doze. Depois disso apareceu a mais de quinhentos irmãos de uma só vez, a maioria dos quais ainda vive, embora alguns já tenham adormecido. Depois apareceu a Tiago e, então, a todos os apóstolos; depois destes apareceu também a mim, como a um que nasceu fora de tempo. — 1 Coríntios 15:3–8[2]


Quem é Jesus?

Para o historiador sem preconceitos, os fatos históricos referentes a Jesus são tão exatos e evidentes como aqueles sobre Júlio César. Nós não só O encontramos retratado com exatidão nos documentos do Novo Testamento, mas em dezenas de manuscritos não bíblicos antigos confirmando que Jesus foi um personagem histórico real que viveu na Palestina durante a primeira parte do primeiro século.

Segundo o testemunho de muitos relatos antigos e seculares sobre Jesus, a Enciclopédia Britânica afirma:

“Estes relatos independentes provam que, na Antiguidade, mesmo os oponentes do cristianismo nunca duvidaram da historicidade de Jesus, colocada em dúvida pela primeira vez — e com premissas inadequadas — por vários autores durante o século 19 e princípios do século 20.”

Um aspecto incontestavelmente inigualável e notável da vida de Jesus são as centenas de predições e profecias detalhadas por profetas e videntes da Antiguidade muitos séculos antes de Ele vir ao mundo. — Inclusive detalhes específicos sobre o Seu nascimento, vida e morte.

No Antigo Testamento encontramos mais de 300 predições sobre o “Messias” ou “Salvador”. A descoberta de centenas de manuscritos do Antigo Testamento por arqueólogos durante este século não deixa dúvidas de que estas profecias foram realmente escritas séculos antes do nascimento desse homem chamado Jesus.

Em 750 a.C., por exemplo, o profeta Isaías fez esta impressionante predição:

“O mesmo Senhor vos dará um sinal: A virgem conceberá, e dará à luz um filho, e será o seu nome Emanuel.”[3]

Sete séculos e meio depois, uma jovem virgem em Israel chamada Maria, foi visitada pelo anjo Gabriel que lhe anunciou que ela daria à luz um filho que seria chamado Emanuel, o que significa “Deus conosco”. Os livros da Bíblia que foram escritos depois de Jesus vir à Terra, o “Novo Testamento”, contam-nos que “Maria disse ao anjo: ‘Como se fará isso, visto que não me deitei com homem algum?’ E o anjo respondeu: ‘O Espírito de Deus descerá sobre ti e o poder do Todo-poderoso te cobrirá com a Sua sombra! Pelo que também o Santo que de ti há de nascer será chamado o Filho de Deus.’”[4]

Então, até mesmo o começo da Sua vida na Terra — a Sua concepção e o Seu nascimento — não só foi inigualável, mas milagroso! Na verdade, a Bíblia nos conta que as notícias da sua gravidez foram tão chocantes para José, o jovem de quem ela estava noiva e com quem ia se casar, que quando ele soube disso decidiu imediatamente romper o noivado e cancelar o casamento. — Até que um anjo do Senhor lhe apareceu e o instruiu a ficar com ela e criar e proteger essa criança muito especial que ela carregava no ventre.

Oitocentos anos antes de Jesus nascer, o profeta Miquéias predisse exatamente qual seria a cidade onde o Messias nasceria:

“Tu, Belém, embora sejas pequena entre os clãs de Judá, de ti Me sairá o que será Senhor em Israel, cujas saídas são desde os tempos antigos, desde os dias da eternidade.”[5]

Embora os Seus pais terrenos vivessem na cidadezinha de Nazaré, 160 quilômetros ao norte de Belém, um decreto de Roma ordenou que todas as famílias regressassem à terra dos seus ancestrais para um recenseamento mundial. O decreto saiu exatamente quando estava próximo o tempo de Maria dar à luz. Assim, Deus usou um imperador romano, César Augusto, para ajudar a cumprir a profecia de Miquéias. José e Maria foram para Belém e quando chegaram lá, Maria entrou em trabalho de parto; e, como os Evangelhos nos informam, “Jesus nasceu em Belém da Judeia”,[6] cumprindo a predição do profeta Miqueias.

Outra profecia admirável sobre o Messias foi feita por Davi, o rei de Israel que viveu por volta do ano 1.000 a.C., mais de 10 séculos antes de Jesus nascer. Na sua profecia, Davi deu detalhes de uma morte cruel e agonizante que ele próprio nunca sofreu:

“Como água me derramei e todos os meus ossos se desconjuntaram. O meu coração é como cera, derreteu-se dentro de mim... Pois me rodearam como uma matilha de cães; cerca-me um bando de malfeitores. Traspassaram minhas mãos e meus pés. Repartem entre si a minha roupa e lançam sortes sobre a minha túnica.”[7]

O cumprimento de mais de 300 profecias do Antigo Testamento, dadas muitos séculos antes do nascimento de Jesus, descrevendo em detalhe o Seu nascimento, Sua vida, Sua obra, Sua morte e Sua ressurreição é evidência de quem Jesus é na realidade.

E não existe razão para duvidar que, depois da Sua morte, algo inacreditável aconteceu que transformou o Seu pequeno grupinho de seguidores desanimados numa companhia de testemunhas, a qual toda a perseguição da Roma Imperial não pôde parar. Desanimados e desencorajados depois que o seu Senhor fora cruelmente crucificado pelos Seus inimigos, parecia àqueles discípulos que as suas esperanças tinham morrido e os seus sonhos sido despedaçados.

Mas três dias depois da morte de Jesus, a fé deles foi reacesa de uma maneira tão dramática que nenhuma força terrena jamais foi capaz de apagar! E aqueles poucos simples primeiros seguidores de Jesus foram contar a todos as Boas Novas: que Deus não só enviara Seu Filho ao mundo para nos ensinar a Sua Verdade e nos mostrar o Seu Amor, mas que Jesus também sofrera a morte por nossa causa e que fora ressuscitado. O Novo Testamento relata que Jesus apareceu pessoalmente e foi visto por 500 testemunhas oculares após a Sua ressurreição.[8] Essa foi a mensagem ressonante que os Seus primeiros discípulos proclamaram com ousadia pelo mundo inteiro: “Deus O ressuscitou dos mortos!”[9] — Trechos de “Quem É Jesus”, publicado por AFI


Obra de Deus

Para aqueles que são tentados a pensar que apresentar argumentos e provas não é espiritual, porque só Deus pode mudar um coração rebelde, faço duas observações. Em primeiro lugar, se não for pela intervenção de Deus, nada vai adiantar, quer argumentos, quer amor, ou o simples Evangelho.

Segundo, com a ajuda do Espírito Santo, Deus gosta de usar diferentes meios. Amor e razão em especial, porque ambos estão de acordo com Sua natureza. O fato é que, com a ajuda de Deus, os argumentos sempre funcionam. Jesus usou esse método, assim como Pedro e Paulo — e com ótimos resultados.

Compreender o papel central de Deus no processo tira um peso enorme das nossas costas. Podemos nos concentrar em nosso trabalho, sermos claros, simpáticos e persuasivos e, deixar os resultados por conta de Deus. Procuramos aqueles que estão nos procurando, num certo sentido — pessoas cujos corações já estão sendo tocados pelo Espírito. Podemos estar alertas para essas ovelhas que ouvem “voz” de Jesus e começam a procurar, sem incomodarmos aqueles que ainda não estão prontos ...

Em vez de tentar falar da cruz em cada encontro, apenas provoque a pessoa a pensar. Tente dar a ela algo em que refletir. Contente-se em plantar uma semente que pode germinar e posteriormente florescer sob os cuidados do Deus soberano. — Greg Koukl

Publicado no Âncora em outubro de 2015.


[1] NVI.

[2] NVI.

[3] Isaías 7:14.

[4] Lucas 1:26–35.

[5] Miqueias 5:2.

[6] Mateus 2:1.

[7] Salmo 22:14–18.

[8] 1 Coríntios 15:6.

[9] Atos 13:30.

Israeli Soldiers Kill 6 Palestinians in Gaza as West Bank Unrest Grows

By Jodi Rudoren, NY Times, Oct. 9, 2015

JERUSALEM–Israeli soldiers killed six young Palestinians on Friday in the Gaza Strip, including a 15-year-old boy, as they opened fire to quell crowds that hurled rocks and rolled burning tires close to the fence separating Gaza from Israel, Israeli military and Gaza health officials said.

The deadly clash came as the roiling violence and unrest of the past week continued across Israel and the occupied West Bank; there were four more stabbing attacks, including the first by a Jewish Israeli against Arabs, and unruly demonstrations that raged into the night.

The deteriorating landscape presented intense political challenges for both Prime Minister Benjamin Netanyahu of Israel and President Mahmoud Abbas of the Palestinian Authority. Neither is ready to make a dramatic diplomatic move that could ease the conflict, yet the spiraling situation tests their ability to maintain control of restive constituencies.

For Mr. Abbas, who has preached nonviolence for his entire tenure, the escalating unrest undermines his credibility with international supporters and benefits his more militant rivals, like the Hamas Islamists, who have egged on the attackers.

For Mr. Netanyahu, who has made fighting terrorism the centerpiece of his political life and is still reeling from his failure to stop the Iran nuclear deal, the crisis has exacerbated tensions in his narrow, conservative coalition and left many Israelis asking why he cannot keep their streets safe.

“This upsurge represents a rejection of Abbas’s entire strategy that he’s been working on for most of his adult life,” observed Nathan Thrall, an analyst for the International Crisis Group in Jerusalem. He also said the escalation “looks bad for Israel’s image in the world–you see Palestinian protesters against an occupying army,” especially as Mr. Netanyahu prepares to meet with President Obama in a few weeks to repair their tattered relations.

“You are essentially creating new pressure on moving on the Palestinian issue at a time when he is hoping to have a nice, quiet meeting in Washington where they’re compensating him for the Iran deal,” he explained, “and instead he’s going to also have to talk about what he’s going to do to lower the flames.”

Friday was the first time since the latest outbreak began that it spread to the Gaza Strip, after a Facebook page called “Third Intifada” called for people to “prepare your stones, knives and Molotovs” and “head towards” the Israeli military site outside the kibbutz Nahal Oz.

“We will not be silent in front of all what’s happening in the other half of our homeland,” said Fouad Safwat, 26, one of the demonstrators. As the Palestinians rushed toward the barrier separating Gaza from Israel, he said, “the whole area suddenly turned into a real confrontation.” He added, “It was a real intifada.”

Lt. Col. Peter Lerner of the Israeli military said there were more than 1,000 men “attempting multiple times and at multiple locations to storm the border fence throughout the day,” hurling projectiles including a grenade.

“Only after firing warning shots in the air did we fire at the main instigators, to get them to stop,” he said.

Four Palestinians were killed there and two others were shot to death farther south, near Khan Younis, according to Ashraf al-Qedra, spokesman for the Health Ministry in Gaza. He said 80 people had been injured, at least 11 of them minors, and many shot in the head, neck and chest.

In Israel, after there were seven separate stabbings by Palestinians on Wednesday and Thursday, Friday morning began with a familiar burst of staccato bulletins on a police WhatsApp message group for reporters: A man in the southern city of Dimona attacked a municipal worker. Then three others. With a knife and a screwdriver. And was arrested.

But this time, the accused assailant was a Jewish resident of the city known to the police, and his victims a Bedouin citizen of Israel and three Palestinians from the West Bank.

Mr. Netanyahu issued a statement saying he “strongly condemns the attack against innocent Arabs,” as did other Jewish leaders, who have criticized their Palestinian counterparts for not denouncing–and sometimes publicly celebrating–stabbings by their people.

Unlike the Palestinian attackers, many of whom were killed or severely injured by security forces–or in one case on Wednesday, a victim who pulled out his personal weapon–the Dimona man was subdued without injury. Later, at the central bus station in the northern town of Afula, an Arab-Israeli woman who tried to stab a security guard was surrounded by police officers who shot and wounded her, prompting outrage from Arab members of Parliament.

Mr. Netanyahu has faced criticism from all corners of the political map. His appeal, during a nationally televised news conference Thursday night, for a national-unity government was roundly rebuffed by Parliament’s opposition leader, Isaac Herzog, who said the prime minister had “lost control over the security of Israel’s citizens.”

At the same time, leaders of West Bank settlements have been camped out at a protest tent outside Mr. Netanyahu’s residence demanding new construction in their communities to punish the Palestinians, something many Israeli security officials say would only further inflame things.

The Jerusalem Post, which leans conservative like Mr. Netanyahu, had on its front page Friday his photo, labeled “Mr. Security” over the query “Is the spate of terrorists attacks denting Netanyahu’s image?” Yossi Verter, the political columnist for the leftist daily Haaretz, said that the prime minister’s “loss of control is evident on both the security and political levels,” and that “what is undoubtedly driving him up the wall is that he has no one on whom to pin the blame.”

Earlier in the week, Sima Kadmon of Yediot Aharonot dismissed Mr. Netanyahu’s reign as “six years of talk; six years of zero action.”

“It truly is a baffling mystery how Netanyahu managed to sell himself as the only person who is capable of delivering security to us,” she wrote, “whereas the reality is that we keep moving from one security failure to the next, from war to uprising, from one threat to the next.”

But Mr. Thrall of the Crisis Group said Mr. Netanyahu’s predicament was preferable to Mr. Abbas’s, because there remains no credible candidate on the Israeli left to challenge him, particularly on security. Mr. Abbas, in contrast, is under pressure from the public and many in his own party, as well as the hard-line factions, to take a stronger stand.

“By definition any upsurge in violence means more power for those who have been quite thoroughly suppressed by Abbas,” Mr. Thrall said. “Most of the fighting against Israel has been driven by Palestinians basically feeling like they’ve given up on their leaders and have to take matters into their own hands.”

How the rivalry between Russians and Turks shaped the world

By Ishaan Tharoor, Washington Post, October 9, 2015

It’s a tense moment for relations between Russia and Turkey. Moscow’s intervention into the conflict in Syria, almost explicitly on behalf of the embattled regime of President Bashar al-Assad, has infuriated Ankara, which for years has led international calls for Assad’s departure.

The situation grew darker following reports of Russian fighter jets violating Turkish airspace earlier this week. “An attack on Turkey means an attack on NATO,” said Turkish President Recep Tayyip Erdogan, whose country possesses the second largest army in the NATO military alliance.

Erdogan warned the Kremlin that its relationship with Turkey was in peril.

“Our positive relationship with Russia is known,” he said. “But if Russia loses a friend like Turkey, with whom it has been cooperating on many issues, it will lose a lot, and it should know that.”

The thinly veiled warning is a glimpse of the scale of the current crisis. In recent years, the two countries have shared reasonably close ties, anchored in energy interests. Erdogan’s political style, meanwhile, has a great deal in common with that of Russian President Vladimir Putin.

But there is a long, profound history of unease between Russian and Turkish rulers. During the Cold War, Turkey was a heavily armed NATO bulwark in the shadow of the Soviet empire. And well before the advent of the U.S.S.R. and the modern Turkish republic, the jockeying between Russians and Turks had a huge impact on the political fate of a vast sweep of Europe and the Middle East.

In the 18th and 19th centuries, the expansionist Russian empire and the Ottomans fought myriad wars. They largely resulted in Ottoman setbacks, with the Russians wresting control of the northern rim of the Black Sea and chipping away at Ottoman domains in Eastern Europe and the Balkans. The Crimean War, a bloody, brutal conflict in the 1850s, brought in an alliance of European powers in defense of the Ottomans and saw the continent’s first chilling encounter with the horrors of large-scale trench warfare.

The rulers of both empires saw themselves as standard bearers of civilizations–the Ottomans as the seat of Islam, the Russians as the champions of the Orthodox Church and the redeemers, even, of the legacy of the ancient Byzantines. The czars in Moscow coveted Istanbul, and saw in its conquest a pathway to the warm waters of the Mediterranean and suzerainty over the Holy Lands.

That never came to pass, but a lot else did. Russian campaigns in the Caucasus and lands around the Black Sea saw the massacre and mass deportations of populations of Turkic Muslims. In 1864, for example, Russian forces carried out what some have deemed “the first modern genocide on European soil” after they seized the lands of the Circassians–which include the area around Sochi where Russia staged last year’s Winter Olympics.

Tens of thousands of Circassians were systematically butchered; countless others died of starvation or cold as they trekked into exile. Some accounts suggest as many as a million–half of the ethnic group’s total population–died at the time. Now, up to 5 million Turks claim some form of Circassian or other Caucasian heritage.

It worked in the other direction, as well. Most infamously, as World War I raged, the Ottomans carried out mass deportations and killings of the empire’s Armenians, the vast majority of whom lived in what is now central and eastern Turkey. Fearing this community of Christians to be a potential Russian fifth column, Ottoman leaders gave orders for their removal from their homelands.

The tragedy that took place beginning in 1915 saw countless Armenians executed, raped and forced into grim death marches into the desert. Scholars, international organizations and a host of Western governments all believe the atrocities amount to genocide. An estimated 5 million Ottoman civilians perished between 1914 and 1922, casualties of the upheavals that surrounded the empire’s implosion.

Hundreds of thousands of Armenians eventually escaped to Russian lands, some settling in what is now modern-day Armenia–once a part of the Ottoman Empire that, until the 19th century, was largely Muslim.

In the 19th century, Russia played a prominent role in fomenting nationalism in parts of Eastern Europe and the Balkans once lorded over by the Muslim Ottomans. Russia had a hand in a number of prominent 19th century liberation movements–from Greece to Serbia to Bulgaria. That was a role that led it into a geopolitical competition with the Austro-Hungarian empire, tensions that would eventually flare into World War I.

The wars that flared in the late 19th century, including the seismic Russo-Turkish war of 1877-1878 and the later Balkan wars that preceded World War I, made clearer the borders of Eastern Europe’s future nation-states. It also saw massive population displacements, the exodus of Christian, Jewish, and Muslim refugees in various directions, and the collapse of the fragile cosmopolitanism that once characterized parts of the Ottoman Empire, especially its port cities.

The political map of the modern Middle East is considered to be the product of French and British scheming in the aftermath of World War I and the collapse of the Ottoman Empire. But Russia played its part as well, assenting to the 1916 Sykes-Picot agreement upon whose lines the boundaries of the region are partially (but not entirely) drawn.

The Bolshevik revolution voided some of the commitments made to Moscow–which included control over Istanbul as well as a mandate for eastern Anatolia. But British and French strategists at the time were fully aware of the shadow of Russia, and arrayed their spheres of influence accordingly.

The Arab states that eventually emerged have all grappled with their own dysfunctions–challenges of governance, identity and ethnicity that still carry the seeds of far older conflicts.

Is Your Conscience in Good State?

By Dennis Edwards:

Paul admonishes Timothy: 

"that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron."[1]

The television and movies have seared our minds with violence, sex without commitment or love, vulgar language, same-sex marriages, evolution and millions of years, and any anti-God opinions so that we cannot even think properly any more.

We are afraid to take a stand for God and the truth. There is no truth they teach us. It's all relative. Well, it's not relative when you’re going down a busy street and the light is green or red. It could be a life and death call, if you think it's only relative. There are absolutes. If there weren't the universe and life could not function. Society could not function. Our rejection of the absolutes leads to spiritual darkness. Like Nietzsche said in his famous story "The Madman."

"Whither is God?" he cried; "I will tell you. We have killed him- you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there still any up or down? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us?"

Nietzsche seems to have known that the rejection of God would plummet mankind into an endless abyss of hopelessness. Jesus said the love of many would wax cold as a result of the increase in iniquity in the last days.[2]

"Has it not become colder?"

It certainly seems like in our lifetime that it’s become a bit colder even with all the talk of global warming!

"Is not night continually closing in on us?"

We have chosen darkness rather than light, because our deeds are evil.[3] We have rejected the love and light of God. We have killed Him and have embraced the darkness. That darkness that promised us liberty, the agenda of television and in the movies, was itself the servant of corruption and now we are in bondage to it.[4] We cannot escape.

But there is an escape. God has made a way of escape. Turn around and call out to the Father in Jesus' name and He will hear you. He that confesses and forsakes the way of darkness shall have mercy[5]. Jesus said,

"I am the light of the world: he that follows me shall not walk in darkness, but shall have the light of life."[6]

Are you seeking the truth? Then come to the light, the light of Christ, the true light and He will set you free![7] As Jesus said,

“If ye continue in my words, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.”[8]

Pope Francis, coming from his Jesuit roots, does well in talking about the conscience and the battle that takes place there. The battle is in our minds. Ignatius of Loyola the founder of the Jesuits had made his mental/spiritual disciplines mandatory for all new coming Jesuit disciples. Each one needed to learn to analyze his thoughts in relation to the Word of God, so that he could learn to be totally submitted to God in both thought and action.

Jesus said the first and great commandment was,

"Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."[9]

In Ignatius’ point of view, the Biblical point of view, mankind was living in a spiritual battlefield between the good forces of God and the evil forces of the Devil. These forces were fighting for the heart, soul and mind of mankind. That’s why Paul admonishes us,

“To cast down imaginations and every high thing that exalts itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ.”[10]

Jude warns us to,

“earnestly contend for the faith which was once delivered unto the saints.”[11]

Peter similarly says the same thing,

“But sanctify the Lord in your hearts:” in other words, love the Lord with all your heart, soul and mind; “and be ready always to give and answer to every man that asks you a reason of the hope that is in you with meekness and fear.”[12]

How can we give an answer if we do not even know, nor study God’s Word?

I am happy to hear the Pope talk on the subject of conscience. But let us please reinforce our conscience by reading and studying God’s Word and not just stuffing our heads with the philosophy of

“vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”[13]

Footnotes

[1] 1 Timothy 4:2
[2] Matthew 24:12
[3] John 3:19
[4] 2 Peter 2:19
[5] Proverbs 28:13
[6] John 8:12
[7] John 1:9
[8] John 8:31-32
[9] Matthew 22:37
[10] 2 Corinthians 10:5
[11] Jude 1:3
[12] 1 Peter 3:15.
[13] Colossians 2:8

Pope Francis: ‘When the devil numbs your conscience, he has won’

By Thomas D. Williams, Breitbart, 9 Oct 2015

Pope Francis returned to one of his favorite topics Friday morning, telling his hearers that the devil seeks above all to become master of their consciences, so they no longer can tell right from wrong.

The Gospel reading at Mass spoke of Jesus casting out devils, and the Pharisees accusing him of driving out demons by the power of the Beelzebul, the prince of demons. It also spoke of a devil returning after being cast out, bringing other demons with it and setting up shop in the house where it had been before.

In his homily in the chapel at the Saint Martha residence, the Pope said that in the spiritual life “temptations always return, the evil spirit never gets tired.” If he has been kicked out once, he is patient, waiting to return, and “If you let him in, you fall into a worse situation.”

In fact, Francis said, in the gospel story, at first it was clear that it was the devil who was causing problems. But afterward, “The evil one conceals himself, and comes with his very polite friends, knocking at the door, asking permission, but then moves in and spends time with the man and, little by little, starts giving the orders.”

With his “good manners,” Francis said, the devil makes the man fall into moral relativism, calming his conscience.

We start saying things like “This happens everywhere” and “We are all sinners,” Francis said. Yet “When we say everybody, we mean nobody,” he said. “And so we live this worldliness that is the child of the evil spirit.”

“Calming the conscience, numbing the conscience, this is a great evil,” he said.

“When the devil manages to numb your conscience he has won a real victory,” Francis said, because “he has become the master of your conscience.”

The Pope said that the key to combatting the devil is discernment and vigilance. We need to be able to discern situations, he said, to see what comes from God and what comes from the devil who “always tries to deceive” and to “make us choose the wrong path.”

The Christian cannot just accept anything, but must “discern and look well to see where things come from, and what their root is,” he said.

Francis said that the Church “always encourages us to examine our conscience: What happened in my heart today, why? Did this well-mannered devil visit me today with his friends?”

“Where do these comments, these words, these teachings come from, who says this? Discern and keep watch, so as not to let in the one who deceives, seduces and fascinates,” he said.

“We ask the Lord for this grace,” he said.

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