The Gospels and the Mystery
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tell me how David's murder and adultery in the matter of Bathsheba and Uriah were forgiven.
MM should study this matter....
@Magenta too....but more urgently.
2Sa 12:15 - And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.
2Sa 12:18 - And it came to pass on the seventh day, that the child died.
2Sa 12:20 - Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.
2Sa 12:24 - And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him.
there is no sacrifice in the Law for murder or adultery.
but an only begotten son died for David's sake - likened to a lamb in parable by the man of God.
2 Samuel 12:13
So David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die.
This really gets to the heart of the issue. David understood what Paul teaches in Romans. Or I should say, Paul knew and understood what David was saying, after his call by Jesus on the road to damascus.
To be sure, David was pre cross, and could only look forward. But he, like Paul knew who the blessed man was and is. Paul quotes Psalm 32 in his argument that justification is by faith alone.
"What then shall we say was gained by Abraham, our forefather
according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” 4 Now w to the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness,
6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:
7 “Blessed are those whose lawless deeds are forgiven,
and whose sins are covered;
8 blessed is the man against whom the Lord will not count his sin.”
9 Is this blessing then only for a the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to
I love that verse.. The Lord has put away your (my) sin, what a great comfort to us all.
Paul use's David in Psalm 32, in his aegument for Justification by faith apart from works in Romans 4..
As David and Paul say:
Blessed is the one whose transgression is forgiven,
Whose sin is covered. 2 Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit.
...
5 I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin.
David was quite clearly saved by grace, through faith, and the forgiveness of his sin with Bathsheba and Uriah is a profound picture of salvation through the death, burial and resurrection of Christ.
but you have been saying salvation by grace through faith didn't exist until pentecost.
What I am saying is that there is no division of the gospel message within the Bible.
On the contrary, it is demonstrated to be indivisible and infallibly consistent.
I am not saying that this message is portrayed in a higher resolution as time goes by, because it is.
Yes. And this truth trashes most if not all of the Calvinist/Reformed blather about total inability and depravity etc.
His Name first revealed to the angelic host and the world of men......here.
Satan is constantly behind the 8 ball.
Mat 1:21
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
Authorship of 2 Peter: An Examination of Scholarly Perspectives
Introduction
The authorship of 2 Peter has been a topic of significant scholarly debate. Traditionally attributed to the Apostle Peter, various factors have led some scholars to question this attribution. This study explores the arguments for and against Petrine authorship, considering historical, linguistic, and theological perspectives.
Historical Context
2 Peter is believed to have been written in the late first or early second century. While the early church accepted it as canonical, skepticism emerged by the second century, with figures like Origen expressing doubts about its authenticity.
Arguments for Non-Petrine Authorship
Linguistic Evidence
The Greek used in 2 Peter differs markedly from that in 1 Peter, suggesting different authors. Scholars such as William L. Lane argue that the sophisticated vocabulary and rhetorical style in 2 Peter reflect a later stage of Greek than would be expected from a Galilean fisherman (Lane, 1984).
Historical Context
The content of 2 Peter addresses issues such as false teachings and the delay of the Parousia, which may reflect a context emerging after Peter's death. Richard Bauckham notes that the eschatological concerns suggest a community grappling with issues pertinent to a post-apostolic era (Bauckham, 1983).
Theological Differences
Some scholars point to theological discrepancies between 1 Peter and 2 Peter. For instance, 1 Peter emphasizes suffering for faith, while 2 Peter focuses on knowledge and the danger of false teachers. Paul Barnett highlights how these ethical teachings diverge significantly (Barnett, 1999).
Use of "Peter
The reference to the Apostle Peter in the third person (2 Peter 1:1) could indicate that the author is not Peter himself. This perspective aligns with the view that an adherent of Peter may have written the letter in his name, a common practice in antiquity (Horsley, 1999).
Arguments for Petrine Authorship
Early Church Testimony
Early church fathers such as Clement of Alexandria and Irenaeus accepted 2 Peter as genuine. Their testimonies are often cited to support the traditional view of Petrine authorship (Horsley, 1999).
Internal Claims
The text claims apostolic authority (2 Peter 1:1) and discusses the transfiguration event, a direct reference to Peter’s experiences (2 Peter 1:16-18). Proponents argue that such specific knowledge supports Peter’s authorship (Blomberg, 2013).
Cohesive Themes
Some scholars argue that the themes of knowledge, virtue, and prophecy in 2 Peter are consistent with Peter’s role as an apostle, reflecting early Christian concerns about faith and community (Schreiner, 2003).
Pseudepigrapha Context
The practice of pseudepigraphy was common in the ancient world, leading some to suggest that a follower of Peter could have authored the letter to preserve his teachings (Longenecker, 1997).
In conclusion, The authorship of 2 Peter remains a contentious issue within biblical scholarship. While there are compelling arguments for both sides, the weight of linguistic, historical, and theological evidence leans toward a post-Petrine authorship. Continued exploration of this topic is essential for a deeper understanding of early Christian writings and their contexts.
References
- Barnett, Paul. *The Second Epistle of Peter and the Epistle of Jude*. New International Commentary on the New Testament. Eerdmans, 1999.
- Bauckham, Richard. *Jude and 2 Peter*. New Testament Theology. T&T Clark, 1983.
- Blomberg, Craig L. *Interpreting the New Testament Text: Introduction to the New Testament*. B&H Publishing Group, 2013.
- Horsley, Richard A. *Paul and Empire: Religion and Power in Roman Imperial Society*. Trinity Press International, 1999.
- Lane, William L. *Hebrews 1-8*. Word Biblical Commentary. Thomas Nelson, 1984.
- Longenecker, Richard N. *The Epistles to the Philippians and to the Colossians*. Eerdmans, 1997.
- Schreiner, Thomas R. *1, 2 Peter, Jude*. New American Commentary. Broadman & Holman, 2003.
Everything written in the Law is either a picture of Christ, a mnemonic of the gospel plan, or both.
Like everything......every word and letter. Without exception.
Same goes for everything Israel ever experienced. One way or another.
There are so many and varied divine watermarks in the Torah, and so obvious, that no person could fail to come to believe.
Unless of course they choose not to hear, nor to come, nor to receive it.
if you use a basic form of discernment you will see paul's gospel is different from Christ's it is why PAUL BOASTS ABOUT HIS GOSPEL.
Oh. So you are saying that Peter, the Apostles, James, Barnabus, Silas and the elders were ALL DECIEVED BY PAUL?
And confirmed that they were ALL deceived by writing letters of commendation so that Paul would continue to deceive everyone he could?
Because that is.....absurd and impossible.
Act 15:2
When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
Act 15:4
And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.
Act 15:6
And the apostles and elders came together for to consider of this matter.
Act 15:22
Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
Act 15:23
And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
Act 15:35
Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
The NT gospel message first presented at Pentecost is for all those living after Jesus' sacrifice. The detailed conversion accounts provide confirmation: Acts 2:4-41- Jews and proselytes; 8:12-18- Samaritans were a mix of both; 10:43-48 Gentiles. All those living today are either Jew, Gentile, or a mix of both.
As to 1 Corinthians 15, when kept in context it pertains specifically to the resurrection. The account starts out with Paul telling the group that he declared to them the gospel by which they were saved. (Verses 1-2) He goes on to point out what he and they received FIRST; that Jesus died for their sins, was buried and resurrected. (Verses 3-4) Paul's usage of the word "First," indicates there is more to the saving gospel. Paul then delves into the resurrection throughout the remainder of the chapter.