The Pen of Jerry Jacques http://jerryjacques.posterous.com Most recent posts at The Pen of Jerry Jacques posterous.com Wed, 06 Apr 2011 23:43:48 -0700 Untitled http://jerryjacques.posterous.com/48735318 http://jerryjacques.posterous.com/48735318 http://www.bhtsystems.com/friends.php

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Sun, 25 Apr 2010 22:45:43 -0700 How Long? http://jerryjacques.posterous.com/how-long-600 http://jerryjacques.posterous.com/how-long-600

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Tucked away amidst the last books of the old testament is Habakkuk. Habakkuk [חֲבַקּוּק], whose name is believed to mean "to fold one's hands" or "to embrace" by ancient rabbis on one hand, and an Akkadian word for a garden plant by  most modern scholars on the other, was a Judean prophet. He is believed to have been a contemporary of Nahum and Zaphaniah (Smith, 1984 : Nichol, 1978). The book of Habakkuk contains a conversation between the prophet and God, ending with a prayer/song in chapter 3.


I was blessed to begin a series on this book at my local church, but I've been struck down with an infection. I don't know when I will conclude. Since I had some time to sit and reflect concerning my dilemma, I found my thoughts going back to my exposition of the book, particularly the opening question of Habakkuk's first complaint (1:2-4). The prophet says, "How long, O Lord, must I call for help, but you do not listen?" (1:2 NIV). The second question, "or cry out to you, 'Violence!' but you do not save?," parallels the first, in that the prophet expects that when God "listen/hear" He will move to action, but this time he adds the reason for the cry.


Habakkuk is appalled and frustrated by the violence, injustice, and destruction that he sees. The time that he is describing is one of strife and conflict, it's as if the Judean street had become the harbinger of rage and decadence. There is justice and law but they are in the state of inaction (1:4). Perhaps the judges are bribed into upholding wickedness, or the law enforcers are too few to stale the madness of the people, or maybe they are in a grand collusion. Whatever the case, Habakkuk is so overwhelmed by the evil that he sees, he asks, "Why do you make me look at injustice?" (1:3). He desires to have the evil removed from his sight. There are those who he manages to call "righteous/just" but they are boxed-in by the wicked (1:4). It is this chaos, which has spread a raven blanket over the land, that causes him to cry out.


My mediation on the text was not concerning the violence that is being done to others, though I acknowledge that there is a great deal of violence and destruction being allocated to the children of Adam, my complaint is concerning the violence being done to me. After a tumultuous year, of which some of my choices are partly to blame, I was expecting things to be on the up side at least for a little while (I am aware that God does not promise a painless life). No such luck, instead I'm hit with an infection near the end of the semester. This is a result of a malformation while I was in the womb. The typical scenario is to have the whole church call up and express their camaraderie and bible promises. However, when I'm sick I prefer prayer over endless sermonizing, which sometimes sounds like a pre-death eulogy (smile). I found the hope I needed in a simple statement in Habakkuk's book.


At the beginning of Habakkuk's complaint, he questions the Lord concerning the longevity of His silence. Habakkuk had been complaining for a long time and he is wondering "how long" will he go on asking and the Lord will remain inactive. When one presents such a scenario, it leaves us eager for God's response. However, I was content with the fact that Habakkuk kept on voicing his request even though he did not get an answer initially. Should I get tired or discouraged and stop asking? Stop speaking? No, I must keep communicating. Habakkuk showed perseverance in prayer.


For all who have been asking or complaining to God and have not received a response, keep talking. God does say "no," or "not yet," (etc.), but if you haven't gotten that kind of response, then keep asking. If He hasn't dismissed your request, then persevere. An important aspect of Habakkuk's prayer, which might be overlooked sometimes, is that his request of God is based on what he knows of Him. In this case, he is aware that God cannot tolerate wrong (cf. 1:3 and 1:13). One prays with more confidence when he/she knows what is God's view on the matter, especially when you compare your request with scripture.


Persevere in your request, as the prophet did, as I am trying to do. One must practice what one preaches (ironically, a friend visited me on Saturday and told me this, after I've written it).


*I'm always glad to hear from readers, please feel free to leave a comment. Don't forget to sign up for e-mail subscription


Works Cited:


Nichol, Francis D. The Seventh-day Adventist Bible Commentary: The Holy Bible With Exegetical and Expository Comment. Washington: Review and Herald Publishing Association, 1978


Smith, Ralph L. Word Biblical Commentary: Micah-Malachi. Dallas: Word Books, 1984

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Wed, 31 Mar 2010 16:11:27 -0700 The Fundamental Principle for Christian Planning http://jerryjacques.posterous.com/the-fundamental-principle-for-christian-plann http://jerryjacques.posterous.com/the-fundamental-principle-for-christian-plann

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One of the best things a person can do in life is to plan their moves. In my teenage years, I never cared about planning anything. Often times, the idea was presented to me, but I brushed it off, because I was focused with the present (the now). Had I picked up the importance of it earlier, I probably would have been a lot more systematic than I am now. It is never too late to learn (to reform). Though I’ve become a planner, I realize that no matter how hard you plan, certain factors are out of your hands. Should Christians plan? If yes, is there (or should there be) any difference from how the world does it?


Giving you all that the bible says on planning is not my purpose here. I’m limiting my reflections to James’ epistle. In James 4, the apostle begins his march towards a Christian perspective on planning by presenting what is commonly done. He begins by saying, “Come now, you who say, ‘today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit” (Jam. 4:13). This is common in the modern world.


There are a few things to note: the first one is that the planner(s) has a location in mind: “we will go to such and such a city.” Second, the planner(s) calculated the amount of time that they are going to spend in the city: “and spend a year there.” The third move is to decide on actions to be taken during the time spent in that location: “and engage in business.” Finally, the planner(s) are expecting a net income on their business venture: “and make a profit.” Sounds like a great plan!


In verse 14, however, James begins with a word that calls for the fast-paced reader to slow down, he says “Yet.” He then goes on to add a few things. First, he wanted them to reflect on the fact that they might not be alive tomorrow: “Yet you do not know what your life will be like tomorrow.” Second, this statement also means that they don’t know what their existence will be like. Existing does not require a clean bill of health.


Furthermore, we see a description of life in 14b: “You are just a vapor that appears for a little while and then vanishes away” (So much for doctoral plans). If you ever seen a vapor, what will immediately struck you is its’ frailty and the shortness of its existence. In the big picture—the history of a universe locked in a great controversy—individual existence (in terms of time) is only but a vapor. It goes by rapidly. One instant, we are living, and the next we are gone. James is giving these planners, what we may refer to as a spiritual “reality check”.


The problem with the plan was not that it was not good; it was a great plan, well laid out with specific details. However, they were missing the most important thing. I will present this to you as the Fundamental Principle for Christian Planning: what does Jesus thinks about our plans?


Let’s look at verse 15 for more clarification. James gives the prescription for the major error that the planner(s) committed. He says, “Instead, you ought to say, ‘If the Lord wills, we will live and also do this or that.” Though James place the Lord’s will prior to the details of the plan, his purpose is not to advocate a rhetorical formula for prosperous results. Rather, it is to display what should be the planner(s) main (primary) concern.


When a Christian is making plans and has not spoken to Jesus first, he is pacing on dangerous grounds. If the Lord wills, then they will live and He will allow them to be able to do this or that. The emphasis is not on you saying “if the Lord wills” when you are speaking to people about your plans, but being aware of the fact that the Lord must be consulted first!


I’m still in the process of practicing this, what is your experience?

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Mon, 22 Mar 2010 21:39:49 -0700 Same-Sex: The Genesis of the Issue, from an Old Testament Perspective http://jerryjacques.posterous.com/same-sex-the-genesis-of-the-issue-from-an-old http://jerryjacques.posterous.com/same-sex-the-genesis-of-the-issue-from-an-old

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Though there are many that say that the bible does not address same-sex marriages, they cannot circumvent the fact that it addresses same-sex sex. Previously, we assert that one—of Christian belief—cannot knowingly support a union that creates an environment for a lifestyle they consider sinful to take place as if it is sanctioned by God (see part 2 of this series). In this third installation, we turn our attention to the genesis of the same-sex union. Tracking down the origin and root of same-sex unions in human historical records is an extremely difficult, if not impossible, task. Thus, our survey is confine to the Bible. Ultimately, what really matters from a Christian perspective is God’s view, a view to which we should adjust our lenses if we have not done so already.


Genesis 19 contains the bible’s first mention of the desire for same-sex unions. Initially the men of Sodom seek to fulfill this desire with the two angels that came to the city, and then Lot was threaten when he stood in the way (Gen. 19:4-9). The passage suggests that this type of sexual behavior was already taking place in the city and the arrival of the angels presented an opportunity to engage with new men. Prior to the arrival of the angels God told Abraham, “the outcry against Sodom and Gomorrah is so great and their sin so grievous” (Gen. 18:20, cf. Gen 13:12, 13). However, the Lord did not mention a specific sin here.


God told Abraham that the reason He is going to Sodom is to see if it is as bad as He hears (Gen. 18:21). This is followed by Abraham’s questioning of how many righteous people will it take for the Lord not to destroy Sodom and Gomorrah (Gen. 12:23-33). While the angels were in Lot’s home in chapter 19 they were sought after by men who wanted to sleep with them and who had a disregard for hospitality. We must acknowledge that in Genesis, the destruction of Sodom accompanies the reason.


Further evidence in the Tanakh shows that it was not just about same-sex in Sodom. Ezekiel 16:49, 50 lists Sodom’s sin as being “arrogant, overfed and unconcerned, did not help the poor and needy, haughty, and did detestable things.” We Christians often bypass that description of Sodom. We hammer away at homosexuality but ignore our arrogance and the poor that litter our streets.


Some have concluded that since Ezekiel specifically says. “this was the sin [iniquity],” means that any attempts to explain what was wrong in Sodom is limited to the list that follows. This conclusion may have simply been the result of a hasty study. They are ignoring the totality of the biblical revelation on a given subject. Ezekiel and Genesis are not the only ones that speak of Sodom. If you use the NASB or the KJV, you will note that Sodom is mention 48 times in 47 verses, twice in Gen. 19:1 (the NIV mentions it 47 times in 47 verses). To ignore all the mentions and their contextual significance will result in an incomprehensive understanding of what the bible says about Sodom.


The word translated here for sin or iniquity עֲוֹן, is of singular construct. However, Ezekiel gives a list of multiples as the meaning of the word (in this context). The argument can be made that the phrase: “arrogant, overfed and unconcerned, did not help the poor and needy, and haughty,” consist of inter-related terms of thought and action. One who is arrogant and haughty will not be concern about the needs of others unless there is something to gain from lending a hand. Since the poor in those days had nothing to offer—no tax discount for giving to a helping cause—there would have been no incentive to be a humanitarian. Those who had abundance did not help those who lacked.


Such analysis is agreeable, but there is a need to go further and address the תוֹעֵבָה [abomination]. Although  תוֹעֵבָה [abomination] is listed as part of Ezekiel’s explanation of Sodom’s עֲוֹן [iniquity], it is not defined. Ezekiel does not say what he mean by abomination. The reason for this lack of disclosure is found in the answer of an interpretive question: why did Ezekiel mention Sodom?  Ezekiel calls Sodom and Samaria sisters of Jerusalem in the allegory found in chapter 16, which is designed to illustrate how wicked Jerusalem became (Ez. 16:46-47). In fact, Jerusalem was so wicked that it was worst then Sodom. Thus, Ezekiel did not set out to reconstruct a detailed explanation of Sodom’s sin. He used what he needed to make his point. He also acknowledges that the oppression of “the poor and needy” was common to the people of Judah (Ez. 22:29 NIV).


These facts are sufficient to conclude that homosexuality was not only part of Sodom’s (and Gomorrah) lifestyle, but part of the reason why she was destroyed. In our 4th posting, we will look at what the new testament says about homosexuality and whether or not Sodom is mentioned.


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Mon, 15 Feb 2010 16:18:41 -0800 Same-Sex: To Advocate or Not http://jerryjacques.posterous.com/same-sex-to-advocate-or-not http://jerryjacques.posterous.com/same-sex-to-advocate-or-not

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In the first post in this series, we took a panoramic look at the reasons why people are for or against same-sex marriages, and the worldviews that condition those reasons. We noted from a "secular" perspective that it is impossible not to (or eventually) support same-sex unions because the post-modern generation has a laissez-faire (relativistic) attitude towards others when it doesn’t directly affect them. We’ve also concluded that from a "secular" perspective, probably to the astonishment of some, there are really no strong reasons why same-sex unions can’t be legalized.

Some may argue that the definition of marriage limits it to the union of a man and a woman, but the world is actively engaged in the invention of new words and the redefining of old ones, and thus it is only a matter of time before traditional definitions become irrelevant. As of today, Webster’s online dictionary recognizes same-sex unions as part of its definition for the word marriage. We must conclude that it is pointless to argue this from a secular standpoint (if you are of the Christian belief) because we’re dealing with variable arguments.

Should a Christian support the campaign for same sex marriages? Already there are many from the so-called “liberal” side that have taken up the cause for same-sex marriages, not just in terms of civil law, but also in the church. Albert Mohler Ph.D., president and professor of Christian Theology at Southern Seminary, refers to a study from a liberal group called the Religious Institute that concluded that 3,300 churches are welcoming to gays and lesbians and allow for “full inclusion.” This is happening in mainline Protestant churches.

It is impossible for Christians to support same-sex unions, marriages, or relationships. It is impossible because same-sex unions are not supported by scripture and thus a mind that is led by the Spirit will find itself repulsed by the thought of advocating an anti-Christ lifestyle. Unless your exegetical methods are so darkened that you are unable to receive the plainest teaching of scripture, you will be quick to note that Leviticus 18:22 says, “Do not lie with a man as one lies with a woman; that is detestable” (NIV, cf. Lev. 20:13). The word that is used for lie is the Hebrew word shakab meaning "to lie down to rest, sleep; to lie down sexually; or to lie down in death" (notice how it is used in Lev. 15:20; 15:26; Deut. 24:13; 2 Sam. 12:3; Job 11:18). The context (Lev. 18:1-18:30) is aptly titled by some commentators “unlawful sexual relations.” From verses 6 through 23 God gives a list of sexual "don'ts", except for verse 21 where He forbids the offering of children to Molech. Fitting the word lie in this context favors a sexual interpretation of verse 22. The Israelites are warned that these are part of the reason why the Canaanites are going to be driven out of the land (Lev. 18:3, 24-29).

For a Christian to deny the relevancy of this verse today, he or she would have to prove that it was among the laws nailed to the cross or that there are no conditions that merit the existence of such law (meaning that we should focus on the spiritual significance of the law). Christians would agree with (and find relevant) all the laws that are in chapter 18, except for perhaps verse 19—I’m not married, so I really don’t know whether intercourse is had during the menstrual cycle or not. We would not advocate a man sleeping with his father’s sister, his daughter-in-law, or his brother’s wife. If we would not advocate these actions, we also cannot advocate endeavors that acknowledge their right to exist in relationships under law. If we can’t advocate same-sex sexual acts, we as Christians with God’s word in our hands and in our minds can’t advocate a same-sex law, whether it be secular or religious.

Why would we support something that we do not believe in? Why would we let the world think that we who fear God don’t mind approving things which are against our beliefs? Part of the failure of Israel as the people of God was that instead of living and communicating God’s truth to the world, they accepted the beliefs and practices of the cultures around them. Should we? I think not.

I am always glad to hear from readers. Write a response below. Follow regular updates on Twitter at https://twitter.com/JerryJacques

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Fri, 12 Feb 2010 04:46:37 -0800 Looking at the Same the Same Way http://jerryjacques.posterous.com/looking-at-the-same-the-same-way http://jerryjacques.posterous.com/looking-at-the-same-the-same-way

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Is it lawful for two of the same sex to wed? This question has positioned itself along the fault line of division in western society, causing seismic waves whenever it is uttered. The East—which consists of many countries that are not as technologically advanced as the West—is not cumbered with this debate due to its largely traditional (and religious) ways of looking at marriage. The disseverment of the chains of tradition by the West paved the way for the public manifestation of what was always there: same sex relationships. They did not magically appear in the last decades of the 20th century; they have always been around. Once the union is made public then the next logical step is to seek equality.

Before one can address the lawfulness of same-sex marriages, one must acknowledge the court and sets of laws within that court that pertain to the issue. Assuming that we are all referring to the same court with the same rules is a grave misunderstanding. Besides the government’s judicial system, we observe laws from the court of public opinion, ecclesiastical bodies (which may or may not contain the same laws found in those bodies’ scriptures), and many others. If we don’t adhere to the same judicial entity, then what one views as lawful will be disregarded by another.

In the court of public opinion, which ultimately affects the judicial system (as reasoning changes so does the interpretation of laws—slowly but surely), the traditional way of looking at marriage has mutated into a form that would not be recognizable by those born at the beginning of the 20th century. If we all adhere to the decision of the court of public opinion, then we are either for same-sex marriage or soon will be (even though most adherents are not, themselves, homosexuals). It is not that the adherents are emphatically in favor of it (as a matter of fact, some are repulsed by the thought of marriage between two of the same sex); rather there is no argument that will fully convince them that they should deny another the right to express his or her sexual orientation.

In an ecclesiastical body, public opinion is weighed and accepted only if it is in line with that body’s religious convictions as stated in their scriptures and other forms of writings that they deem authoritative (in most cases). Though traditional forms of worship and functions have changed with the times, there has not been much change in beliefs concerning same-sex relationships and marriages in religious circles. Therefore, most adherents of a religious belief would not find it lawful to wed two of the same sex.

The battle for same-sex marriage is not being fought as rigorously in the churches as it is being fought in the judicial courts. Because public opinion has shifted in their favor, many who are of that orientation (who were formerly terrified of being discovered), have become emboldened and have taken a public stand. They are knocking on the doors of the legislative body demanding that their form of union be recognized legally and placed on a pedestal equivalent to that of heterosexual marriages. In reaction to this, many from the religious right (conservatives) have campaigned actively against them.

Is it lawful for two of the same sex to wed? I think most adherents of a religious belief have never actually sat down and thought of the question and its implications. According to the Bible, a Christian church (assembly, entity, congregation, whatever you want to call it) can only acknowledge the union of a man and a woman when it comes to what we have identified as marriage. I will present the biblical points for this in the following post.

However, the courts of the nations are not subject to these beliefs. They can choose to allow same-sex marriages and the argument that would win the day would be based on equal rights. Not what you were expecting to hear, was it? Don’t worry, I don’t believe in same-sex marriages. There is more than meets the eye when it comes to the union of the sexes. This preliminary approach was necessary to emphasize the fact that when we talk about same-sex marriage with those of different beliefs we are not looking at the same the same way.

I am always glad to hear from readers. Write a response below. Follow regular updates on Twitter at https://twitter.com/JerryJacques

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Wed, 20 Jan 2010 22:13:32 -0800 The Earthquake that Shook the World…for now http://jerryjacques.posterous.com/the-earthquake-that-shook-the-worldfor-now http://jerryjacques.posterous.com/the-earthquake-that-shook-the-worldfor-now

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On Tuesday, January 12, 2010, the world met with a catastrophe of major proportions: an earthquake registering 7.0 on the Richter scale hit Haiti 6 miles underground, with its epicenter being located approximately 10 miles southwest of Haiti's capital, Port-au-Prince (U.S. Geological Survey). Though there was a significant loss of life in the initial moments, there is still fear that the number will increase due to lack of medical attention and relief workers’ inability to distribute food and water in a way that guarantees that everyone will receive. It is a devastating event for Haitians who live on the island and to those who have family and friends there. In fact, it is horrific to anyone who cares about human beings. As a Christian and a Haitian, there are important reflections to be made concerning this event, reflections that should also involve action.

Help Them

There is more than one way that you can help. For those that are able to do so financially, I call upon you to open your pockets and give cheerfully, “for God loves a cheerful giver” (2 Cor. 9:7, NIV). The money that you give will go towards fulfilling the words of Jesus, “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink; I was sick and you looked after me” (Matt. 25:35, 37). Those who perform such actions are the sheep that will be on His right side when He comes (Matt. 25:31-34). The actions are depicted as if done to Jesus Himself: “whatever you did for one of the least of these brothers of mine, you did for me” (Matt. 25:40).

If you’re unable to do anything financially, you can still help. God is still in the business of answering prayers (1 Pet. 3:12). Even if you don’t know how to utter a majestic prayer like one of those eloquent speakers in your congregation, there is no need to worry. The Spirit is able to take your prayers, as He does for the eloquent speakers, and intercede (Rom. 8:26-27). So pray that those who have lost loved ones may be comforted; that those who are rescued may find food, medicine and water; and finally, pray that living conditions improve and that the survivors are able to get back on their feet.

Eschatological Significance

A Christian cannot go past this event without noting that it has eschatological significance. Though I may be viewed as a pessimist for even bringing end-time significance into focus during this time (as my friend pointed out clearly in his sermon last Sabbath), it is true that the Bible says that there will be “famines and earthquakes in various places” (Matt. 24:7, Luke 21:11). These are to happen before the second coming of Christ, but they are only the beginning (Matt. 24:8). Nothing guarantees that Haiti will be fixed, only God knows. I pray that it will be fixed and that more people will get the opportunity to choose Jesus Christ as their personal savior before the world get worst (it will). We see the hand of God in the recovery efforts and in the experiences of the survivors. He is active. I dare ask, are we ready for what’s coming? If it’s this bad now, how bad will it get later?

If you learned the lesson of the fig tree, you will recognize that the earthquake in Haiti is a sign of the coming of summer—the eschaton (Matt. 24:32, 33). Jesus is coming and He is right at the door. In all our praying and helping, let us not forget that these things were predicted and that we need to announce to the world that the heavens will open one day to reveal not only a revelation from God, but that God Himself is also that revelation.

Culture of Preparedness

What does this earthquake call for? A lifestyle of preparedness—a lifestyle that keeps you in constant communication with God. If this is not a wake-up call, then I don’t know what else is. If we are alive now and are able to evaluate where our relationship with God has been going, then we should do what is necessary. Join with me as I call on the name of Jesus to save me. Yes, God wants to save us, whether we be Haitians, Americans, Jamaicans, etc, He wants to save. “Today, if you hear his voice, do not harden your hearts,” but join Christ and “hold firmly till the end” (Heb. 3:15, 14).

I am always glad to hear from readers. Write a response below. Follow regular updates on Twitter at https://twitter.com/JerryJacques

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Wed, 06 Jan 2010 17:53:13 -0800 Hope in Uncertainty http://jerryjacques.posterous.com/hope-in-uncertainty http://jerryjacques.posterous.com/hope-in-uncertainty

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The dawn of a new year brings hope and uncertainty. Hope, because deep within we yearn for the arrival of positive changes; and uncertainty, because we are unable to predict what will happen—whether our hopes will materialize into reality. Though some economic intellectuals have predicted the future stability of the economy, the verdict is still out. Unexpected events can cause tectonic shifts in the financial realm resulting in negative cash flow. This will then have major effects on the socio-religio-political status of (especially) those who find themselves in middle class and below.

The truth is our hopes find themselves in the midst of uncertainty. As uncomfortable as we may be bearing them within that environment, they must testify. Hope must stare in the darkness of the unknown and dare to march on while embodying the belief that negatives and positives only serve to emphasize the grandeur of the good that has yet to emerge. Hope must be allowed to assert itself amidst the ravishing winds of these tornado-like episodes.

Some advocate the development of an optimistic worldview in their discourses. Their stirring sermons on positive thinking, preached on social and academic pulpits, serve as catalysts to propel many from depressive stages to a “yes we can” attitude. Positive thinking is a necessary state of mind that affects the overall health of an individual. Thus, one cannot do without it.

Christians are not at odds with positive thinking. The problem that arises is that the world has a different definition of positive than we do, different from the one it had even 30 years ago. As empires rise and crumble like skyscrapers, so do anthropo-centric world-views on positive, right, and good. They are constantly changing and morphing, because in reality, they are defined by those who have espoused the theory of relativism. Relativism justifies the un-changeableness and changeability of one’s judgment within an environment (to which everyone else should take a laissez-faire attitude). The philosophy that the self-help gurus promote encourages the belief in ones’ own ability to bring what is hoped for into existence, according to what they deem appropriate in a given environment.

For the Christian, Jesus Christ is “our hope” (1 Tim. 1:1). It is not only that we place our trust in the fact that Jesus can and will do things to ultimately bring us to a greater end, but that He Himself is our hope. Our hope is not an abstract theory, but a living God, whose second coming will result in the ultimate good for His followers. Therefore, our confidence–as we stare into the unknown–should be greater than that of those who place theirs' in statistics and optimistic rhetoric. The One in whom we hope is our hope, and has a comprehensive view of what is contained in the darkness, for the darkness is not dark to Him (Ps. 139:12).

He does not make vague and incomprehensible promises, but He speaks as one with a proven track-record and the capability of doing something new (Isa. 43:19). If He is indeed our hope, then it cannot change in the midst of turbulent times. Whether we are carried off to sleep by the lullabies of silver-tipped bullets whistling overhead in the Baghdad night; the roar of a child’s belly in a hut on the famine-ridden African plains; the echoes of coins hitting the floor as young children are sold as prostitutes in the ghettos of Asia; the frivolous waltz of atheistic Europe as it urges on moral decadence; or the mingling of flesh and jaws as the capitalistic west chews up the savings of the poor, we must hope.

What have we done with Jesus? Whatever we did last year (if negative) does not need to be duplicated this year. We can start new. Here is an opportunity to refocus our lenses to adjust to the Christo-centric worldview, in which Jesus is our hope. I pray that the new year brings us closer to Jesus. If you haven’t accepted Him as your personal Savior or if you have become lax in your Christianity, there is no day like today. Let’s make Jesus our hope in this uncertain world.

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Fri, 25 Dec 2009 16:35:10 -0800 The War on Terror http://jerryjacques.posterous.com/the-war-on-terror-7 http://jerryjacques.posterous.com/the-war-on-terror-7

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The war on terror (a title set up by the media, the appropriate title is "Global War on Terrorism") seems to be “ill-titled.” For one, terror is primarily defined as “a state of intense fear” (Webster), and “intense, sharp, overmastering fear” (Dictionary.com). If that is the only meaning, then this war would be fought in laboratories where psychologists (alongside others in the mental and/or behavioral analysis fields) would analyze patients under the duress of phobia, in order to develop a cure or a way for them to cope. It would be a psychological war. However, that is not the only meaning of “the war on terror”. The war is on America’s perception of terror personified—Osama Bin Laden’s brand of Islamic Jihadists.

The war’s objective is to rid the American public of terror, and it intends to do so by targeting and exterminating the agents (persons or events) that cause terror. Reflecting further…the “war on terror” is actually a vague title. It can be applied to any effort made to eradicate the cause of extreme fear. As seen in Genesis 3, the personification of supernatural terror—the terrorist known as Satan—manifested and brought extreme fear (not to mention death and destruction). Bible-believing Christians, extracting from two chapters in the Nevi'im (the prophets), trace the war further back to God’s heavenly temple (Ez. 28, Isa. 14, cf. Rev. 12).

The terrorists that Americans are fighting in this war are creatures of their own making. They are products of programs, developed and run by CIA and Special Forces, to stop the Soviets’ attempt to dominate the entire Eurasian landmass in the late 1970s. The Americans trained Islamic fighters—funded by rich Saudi families—and equipped them with intelligence in order to stop the advance of the Soviets in Afghanistan (Paulien, 14-17).

The Americans are attempting to cure the plague by cutting off funds and sending special operative forces to eradicate the evil man across the world in the mountains—Osama Bin Laden. These surgical maneuvers, though seemingly effective, will only cause the plague to lie dormant. Some may believe that if they cut the head of this snake, the body will continue to fight for a while, but eventually die. This, however, is not the case. This mystical snake will grow a new head and fight on. The dead militants will be glorified as martyrs. Their deaths will serve as adrenaline to drive the motor of the terrorist war machine.

It is hard to kick against the pricks (Acts 9:5, KJV). America is fighting a war against an enemy that anchors its sentiments in religious ideology. It is not Islam that calls for such persons; it is because such persons base their agendas on their interpretation of the Qur’an. This is a war that cannot be won because the root of it is inaccessible to American cruise missiles. Ideologies can be defeated but never extinguished; they lie in wait seeking the next charismatic figure to lure into speaking their oracles.

America will never win the war on terror because it cannot destroy the source. The source is the devil who " has come down, having great wrath" (as if “wrath” needed an adjective [Rev. 12:12 NASB]). His roar is heard in the minds and through the voices of those who have given themselves to him; and with the thirst of a Lion, he walks around looking for someone to devour (1 Pet. 5:8). Terror is a result of the activities and influences of the devil and his angles. He is the antitypical terrorist from whom all other terrorists arise.

God has given us the promise that the terrorist will be destroyed. Satan will be thrown "into the lake of fire and brimstone" (Rev. 20:10). Man is in a war that he cannot win. All our attempts are futile and don’t even bandage the wounds; but God will split the heavens and come down to wipe out terror once and for all. There will be a new world in which terror, and the agents of it, will never be seen or felt (Rev. 21).

Works Cited:

Paulien, Jon. Armageddon at the Door. Hagerstown: Autumn House Publishing, a division of Review and Herald Publishing, 2008.

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Thu, 17 Dec 2009 22:55:11 -0800 Ending Soon http://jerryjacques.posterous.com/ending-soon-5 http://jerryjacques.posterous.com/ending-soon-5

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The end of the year is a great time to reflect on endings. No matter how old we are, as long as our abilities to comprehend are not impaired, we have a certain degree of familiarity with endings. This familiarity provides us the necessary background with which to communicate our experiences. Endings can be seen in either positive or negative perspectives based on what led up to them and how they affect future decisions and experiences.

In order for an ending to arrive, a beginning must have taken place. In between the beginning and the end is the journey. Life consists of birth (start), living (journey), and death (ending). Within the journey are many sub-journeys that one undertakes. No matter what journey one takes within the journey, the idea that an ending is coming is never far from the mind. Those who are in the Christian journey should know that the ending of endings is coming.

For over 2000 years, the Christian church has been driven by a fervent conviction that Jesus Christ is coming back soon. The “soonest” was not a concept that developed based on rationalization, but it was revealed through scripture. It was in the first century that Jesus choose to end the apocalypse with the assuring declaration of His soon return (Rev. 22:20, cf. 3:11; 22:7, 12). This “second coming” is supposed to mark the ending of an existence marred by sin.

It does not take a genius to realize that the ending is not yet (check your prophecy charts, there are some events left). It has been not yet for a while, and this has caused many to wonder if He is coming at all. There was a time in history where Christians were certain that Jesus’ second coming would mark the end of life as we know it. This belief was so engrained in the fabric of society that even non-believers planned to convert before their deaths (as if they were able to predict when they were going to die). Today it seems as if the Mayan and Nostradamic predictions of the world ending in 2012 are more convincing. Jesus’ very words concerning man’s inability to predict the exact “day or hour” are widely ignored (Matt. 24:36).

It may be that some have become so comfortable with how things are that the thought of a new world is disturbingly unrealistic, and is looked upon as the inventions of myths and apocalyptic fanatics. The Adventist spirit has been neutered (so it seems). Perhaps the journey has been a bit too long (from their perspective), comfortable, with no threat of a horrific persecution edging over in the horizon. Life seems to go on as it always had. People are “eating and drinking, marrying and giving in marriage” (Matt. 24:38). The rich and the poor are always among us. They have espoused a certain philosophy concerning the repetitiveness of human conduct and world events (and life itself): “What has been will be again, what has been done will be done again; there is nothing new under the sun” (Eccl. 1:9).

No matter how unrealistic it may seem, the ending will come. What matters is how one lives during the journey. Jesus calls the Christian to adopt a culture of preparedness during the journey (Matt. 24:42-44). Because the ending that we refer to as death is only a sleeping time—a state of unconsciousness and inactivity—until the trumpet sounds, Christians live their lives knowing that this life will impact the one they hope to have in the new world (Job 14:10-12; 1 Thess. 4:16). Despite the not yet that may be swirling around in your mind, it is crucial that the Christian lives everyday thinking that Jesus is coming soon. Such thinking will affect thoughts and actions.

Is your conduct in the journey reflective of where you hope to be when the ending comes? If not, there is no need to despair, there is a need to repent (gr. metanoeo, to change one’s mind). This internal repentance will result in an outward manifestation. Prayerfully evaluate your present condition, and with eyes stayed on God, make the necessary changes. Do not wait, pray now. Jesus is coming back again. The world will be ending soon.

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Thu, 10 Dec 2009 03:49:57 -0800 Time for Finals http://jerryjacques.posterous.com/time-for-finals http://jerryjacques.posterous.com/time-for-finals

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December signals not only the end of the year, but also the end of the fall semester. In the blistering cold, scholars scurry about as they attempt to complete term papers or prepare for rigorous exams. Adventists are not exempt from this tenacious ordeal. Rather, they face a heavier load. The average student studies for school all seven days of the week and skips devotion (non-Adventist Christians do take time for devotion). Meanwhile, the Adventists studies for six days and prays to God morning and night.

The American public school system is not organized in a manner that complements Christian beliefs, and neither can it be. Building a public school system around the beliefs of a particular religious group would violate the nation’s belief in one’s right to practice his or her religion freely (someone of a contrary religious perspective will always sound the battle cry). The First Amendment in the Bill of Rights states, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances.” Even though some Americans claim that this is a Christian nation, its own laws conflict with that description. It claims to be a nation which embraces people of various religious expressions. Therefore, all attempts to hedge the schools within the confines of Christian thought will fall on deaf ears.

If America did agree to adhere to Christian values and build schools around them, then the question would be, “Of which denomination?” Would it be Catholic, Baptist, Adventist, or Anglican? The various denominations found in Christendom are at odds with each other theologically, and therefore a recommendation from one will arouse a disagreeable spirit from another. The merging of conflicting perspectives will only serve to enhance problems. Furthermore, one only needs to think of the conservative/liberal camps that are locked in mortal combat within each denomination, and any thought of consensus seems more obscure.

Since laws to accommodate our beliefs are far from the horizon, what can the Adventist do to keep up with the masses and excel in their academic endeavors? The answer to that question is one that we have been hearing for a long time: Pray. Prayer is a necessity that is comparable to breathing. However, one who prays must acknowledge the capabilities of the One prayed to. If we distrust God’s ability to perform what we pray for, then doing so will be meaningless to us. The one who is conscious of a living God who is actively involved in the affairs of the universe must also believe that He deals with the affairs of the mind.

Daniel and his three friends attended a university that differed with their religious convictions and they were able to be successful. It is possible to operate as a Christian student in a non-Christian educational entity. “To these four young men God gave knowledge and understanding of all kinds of literature and learning” (Dan. 1:17 NIV). The same God, who delivered Jerusalem into the hands of Nebuchadnezzar (1:1), is now giving intellectual prowess to the four young Judeans (all in the same chapter). God is involved in global events and in the life of the average person.

As you run “to and fro” searching for the proper citation, invigorating vocabulary, or the best study corner, remember that God is a genius. If you want “knowledge and understanding” in “all kinds of literature and learning,” the God who was there in the time of Daniel is still capable.

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Fri, 04 Dec 2009 13:30:25 -0800 Theological Reflection: On the Degradation of Normality http://jerryjacques.posterous.com/theological-reflection-on-the-degradation-of http://jerryjacques.posterous.com/theological-reflection-on-the-degradation-of

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The end of a cherished ‘normality’ (life as we know it) can be an unpleasant thought that one wishes to vanish from the musings of the mind. However, in this ‘topsy-turvy’ world where Islamic terrorist, African pirates, and the economy have gotten a choke hold of our ‘normality,’ we have learned (unwillingly) to entertain new ones. In other words (if I may borrow the utterance of Judy Garland in the Wizard of Oz), “we’re not in Kansas anymore” and therefore we cannot think or behave as if we are. If one continues to do so it is because they are either self-deceived (perhaps due to their unwillingness to accept the new), deceived by others (due to their inability to perceive truth), or the ‘normality’ that they know of has not been touched.

Whether you agree with my philosophical ramblings or not (and I’m using philosophical loosely), you must admit that things are not like they were in the not too distant past. There is a heaviness in the air that has caused a sense of urgency that cries out, “something is going to happen, and it’s not good.” The world seems to assume that it has unmasked a new villain—‘contra-normality’—and this villain desires to usher us into an age when they say “peace and safety; then sudden destruction” (1 Thess. 5:3 KJV).

A cherished Judean ‘normality’ came to a devastating halt in 605 B.C. (Stefanovic, 43) when “Nebuchadnezzar [II] King of Babylon came to Jerusalem and besieged it” (Dan. 1:1 NIV, emphasis mine). Written in the sixth century B.C., the book of Daniel Daniye'l—“God is my judge”—begins by bringing us up close and personal to the reality that is to be unveiled in great detail through-out the entire book: “there is a war going on outside, no man is safe from.”  The tale of two camps, which is illustrated and typified thought-out all of scripture, manifest itself in the form of two ancient cities—Jerusalem and Babylon.

Eliakim was renamed Jehoiakim by Pharaoh Neco when he dethroned Jehoahaz (2 Kg. 23:31-34). He served as a vassal for Nebuchadnezzar for three years before rebelling (24:1). In response to the evil that he had been doing all along (23:37) and “the sins of Manasseh and all he had done, including the shedding of innocent blood. For he had filled Jerusalem with innocent blood” (24:3, 4), the Lord let the enemy lose! As the word of the prophets had proclaimed, God “sent them [the enemies] to destroy Judah” (24:2, emphasis mine). In Daniel’s account of Jerusalem’s fall, the enemy that shattered the Judean ‘normality,’ was allowed to do so because God “delivered them …into his [Nebuchadnezzar] hand” (Dan. 1:1, emphasis mine). Captivity didn’t occur without the permission of God; He was in control.

The King of Judah (whose name glorifies God—Yehowyaqiym, “God raises up”) was delivered into the hand of the king of Babylon (whose name glorifes his god—Nabû–kudurri–uṣur, “O Nabu, guard the offspring” or “O Nabu, protect the boundary stone”). Concerning the besieging of Jerusalem and the Lord giving it over, Gerhard Pfandl Ph.D. states, “the first statement describes the event in terms of secular history; the second supplies the event’s spiritual dimension” (Pfandl, 14). In fact, this is the structure of the book—historical events with spiritual dimension attached. In Daniel we are on the top of the world and watching the movements of massive empires colliding with each other for power, while God is holding the reins.

I believe that the book of Daniel  shows us two ways of looking at the world, side by side. One is from the historical/literal standpoint—by this, I mean what is real and can be seen by all—and the other is from the spiritual standpoint. It is the seer that declares that the Lord gave them over, not the historian. Everyone saw the towering World Trade Center come crashing down and killing the innocent, everyone sees the economy free falling into the abyss, everyone hear of the pirates terrorizing the African coast, and everyone sees destruction and doom breathing out violent threats. Indeed, sudden destruction has come and will come. But not all are able to see the other side of the coin.

Daniel opens by displaying that this is indeed an ‘open universe’ where God doesn’t just watch but is active in it. In these times where ‘normality’ pushes and shoves and refuse to be define, those who look to God sees a reality that is definite. God is a constant acting being even if it looks like the whole world has gone mad. As Daniel points out in 1:2, let’s look for God in the madness and see what He’s doing.

Works Cited:

Pfandl, Gerhard. Daniel: The Seer of Babylon. Hagerstown: Review and Herald Publishing Association, 2004.

Stefanovic, Zdravko. Daniel: Wisdom to the Wise. Nampa: Pacific Press Publishing Association, 2007.

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Mon, 30 Nov 2009 18:45:06 -0800 Rejoice and Weep http://jerryjacques.posterous.com/rejoice-and-weep http://jerryjacques.posterous.com/rejoice-and-weep

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You may be surprise at the thoughts that flash across the screen of your mind when hard times come along. It’s as if the person that you thought you were melted down and a new persona (which may not be new, but been laying low in your sub-consciousness; or perhaps it is new, and the present problem is the cause of its development) emerges forth. Bringing with it ideas and actions which would of never been thought or acted-out by the one who you ‘thought’ you were. These can range from thoughts that you are not worth anything to those of suicide (in extreme cases). It may feel as if the breath that is circulating through out your body is slowly being squeezed out of you, and no one cares or notice.

Unfortunately, there are many such incidents in our communities, homes, and churches that go un-noticed. Life has become so much about self-preservation that the ‘neighbor’ is treated as a stepping-stone (or a decoration that is placed along the road to your fame) and thus his/her struggles is view as his/her business; in other words, “who cares.” What has emerged from the capitalistic belly of the United States is a Christianity that has become unconcerned about the ‘neighbor.’

One may reason that it is impossible to know (as in acquaintance by experience) intimately every person that they come in contact with. That is understandable, but if “each one, reach one” (the origin of this quote escapes me) then our communities, homes, and churches will be better places. Not because there will be no crisis or difficult situations, but because the love and support from others will help those feel the sense of community and belonging that are expressed in these words, “rejoice with those who rejoice, weep with those who weep” (Rom. 12:15, ESV ).

Simple words often present sophisticated imagery; and we see this in the scripture quoted above. It calls for sensitivity to the emotional health of one other than yourself. It doesn’t say that people should weep and rejoice when you do so, but it places you (us) in the seat of the one who is to do the action; the one who is to feel concerned. This is evident in the voice that the Greek words χαίρειν (rejoice) and κλαίειν (weep) are found. Both are in the ‘active voice,’ meaning that the subject of the verb is doing the action (Black, p. 12). Paul places the addressees in the position of doers.

This verse implies that a relationship must exist. We are not called to be there only when weeping is going on, but when a person is experiencing events that make them joyful. We can’t let people slip under the radar and drown in the complexities of life, we ought to be there (writer and readers). How many times have you and I let it happen?

In a world that calls for you to “get your fame on,” why not answer the higher calling in Jesus Christ and be a good neighbor—a good Samaritan. As “ambassadors for Jesus” (in the melody of the late and great theme song for Adventurers (smile)) let us strive to be the best representatives of His character as we can. We are not guaranteed to get it right all the time, but God sees the efforts that we will make and will bless it.

Christ did not establish a people that is insensitive to the conditions of others, but one that is concerned about the good times and the bad. Maybe for you, Paul’s words to the Romans, is a “hard saying.” Perhaps you need a moment of reflection to contemplate on the solemn duties of a Christian. Pray, then take a person and be the best representative of Jesus that you can be for them. They are out there and they need us to do something.

Works Cited

Black, D. A. (1994). Learn to Read New Testament Greek: Expanded Edition. Nashville, Tenessee: Broadman & Holman Publishers.

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Wed, 18 Nov 2009 19:17:38 -0800 Inauguration Day Meditation http://jerryjacques.posterous.com/inauguration-day-meditation http://jerryjacques.posterous.com/inauguration-day-meditation

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This morning, I watched the inauguration ceremony for the 44th president of the United States. Barack Hussein Obama J.D. is officially the first black president of this nation. Many have taken this as an opportunity to reflect on the struggles of African Americans, in a primary sense, and minorities as a whole. Even if you’re not one of those that care, you can’t deny that it has been a long journey for minorities.

The journey from the disease infested dungeons of the slave ships to the highest office in the land did not pass quietly. Under blood and sweat, the people who were viewed as “lower” did not fail to produce heroes and heroines that argued, whether with words or with bullets, that the Negroes were as equal as the white men. So today, many are reflecting and some are probably wondering if they are dreaming. Years of determination has produce what some are viewing as the “Great Black Hope,” a title that I’m attributing to President Obama because of the expectations that are riding on him. Today, Barack Obama has become the most powerful man in the world.

His speech was not one of a man that is afraid, but of a mighty king who is facing the dangers ahead with an unshakable conviction that he will overcome. Powerful words sprinkled with the aroma of a firm resolution flowed from the lips of he who must be looked at as one of the most gifted orators in recent political history (certainly from the view of this writer). Accompanied with the pomp, elegance, and prestige that the United States can offer, many hearts have melted and have viewed this as a new start. Indeed it is! Others have paved the way and now it seems to some that the cry of the black people to the lord, which echoes the words of Israel to Samuel the Prophet in 1 Sam. 1:5 “Give us a King,” has been answered. Can we trust Barack? Some will shout “Yes we can!” But the scripture says no! Ps. 146:3 says, “Do not trust in Princes, in mortal man, in whom there is no salvation.” No salvation can be found in the rulers of the world, or any man. No salvation can be found in this brilliant minded knight clothed in a shining armor. The blessed is “he whose help is the God of Jacob, whose hope is in the Lord His God” (Ps. 146:5). Is there anything wrong with rejoicing over a leader? Certainly not, but don’t place your trust or your salvation in a person, but rather in the One, Jesus Christ. There is something that we can do for the new president. We as Christians do have a sacred responsibility. Many have failed in practicing the words of the verse found in 1Tim. 2:1-3 when George Bush was in power, maybe we will do better this time (smile). The verses says, “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquill and quiet life in all godliness and dignity. This is good and acceptable in the sight of God our Saviour.” If these things are good and acceptable from God’s point of view; it should certainly be things that those who are interested in what is pleasing to Him do. Ultimately, God desires for us to live the best life as possible, and the very fact that He tells us to pray for these leaders is a confirmation that He will certainly heed our prayers, according to His will (for we know that the end is near). This is the start of something new, and if you have never prayed for a president before, you should pray for this one. This one has all the forces of racism gearing up to go after him, so pray for him and his family. Pray that he may surrender himself to Jesus Christ so that he may be one of those who rejoice when the King of Kings appear!

 

 

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Wed, 28 Oct 2009 20:57:04 -0700 On the Making of Many Translations… http://jerryjacques.posterous.com/on-the-making-of-many-translationsandhellip http://jerryjacques.posterous.com/on-the-making-of-many-translationsandhellip

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Preliminary Remarks

It was the Scottish writer Thomas Carlyle, translating the phrase from German, that wrote: “Silence is golden,” in his book, Sartor Resartus (1831/32.) This phrase should hold considerable weight in the minds of all who find themselves in exchanges concerning issues of which they are uninformed or deficient in. Thus, I am often quiet (though, I sometimes break that trend due to my personality) in dialogues concerning Finance, Math, etc., because my knowledge of these disciplines is limited. My statements can only go so far (smile.) Thus, I admit that it is hard to follow certain principles even when we know them to be true.

Having said that, allow me to present a disclaimer. People tend to read more into statements than authors intend. The principle stated in the paragraph above should not be seen as a platform constructed to elevate some to the position of the ‘elite’. Rather, it is presented in hope that contemplation occurs before articulation. Knowing when to speak (or write) is just as important as knowing when not to at all.

Introduction

One of the topics that have caught the attention of many young people in the church is the one on Bible translations. They are so deeply involved that many have gone as far as to debate (arguing really) about which versions to use. Before I comment further, a little compassion is needed. These young people are speaking passionately concerning what they believe and/or been taught. Patience is required as we speak to them concerning these issues. All things must be done in love.

The KJV

The so-called ‘authorized’ version, known as the KJV, is the one that is being presented as the only true translation. Their claims do not arise from a prophetic announcement in scripture or conclusions from research of the biblical manuscripts and languages (Greek, Hebrew, and Aramaic). They are based on tradition and the video presentations of one man (among many)—Walter Veith, professor of Zoology. The fact that he is not a theologian does not disqualify him from speaking concerning what he has researched. A degree in Theology is not necessary for one to rightly divide the word (2 Tim. 2:15), for “Spiritual things…are spiritually discerned” (1 Cor. 2:13, 14.)

The KJV is a good translation. [1]Written in the language of “seventeenth-century England” by scholars under the command of King James VI (of Scotts, also known as James I of England and Ireland), the version replaced the Latin Vulgate. The word ‘authorize’ has no spiritual implications and should not be presented as such. Since its arrival in 1611, it has gone through its own revisions, to the point where it does not read like the original.[2] The NKJV came about because a need was felt for a more thorough revision.

[3]The manuscripts that were used in the translation of the KJV came from what is referred to as the ‘Byzantine family.’ These manuscripts came from a similar location, namely Istanbul of modern day Turkey (formerly known as Constantinople; Byzantium prior to that.)  The manuscripts that belong to this family are extensive and read similarly. It has been argued that the Byzantine Empire, which is really the Roman Empire (eastern Roman Empire), had all the capabilities necessary to facilitate the extensive copying of their manuscripts and to preserve them.

Arrival of the Modern Bibles

[4]Since 1611, researchers have discovered manuscripts that pre-date the Byzantine era. These discoveries have brought about new translations such as “the British Revised Version” (1885) and the “American Standard Version” (1901), which are (really) attempts to revise the KJV so that it may line up with the “new textual discoveries.” Some may argue against these attempts, but on what real basis. Taking a dogmatic stance is appropriate when one can identify the dogma.

[5]In 1952, the RSV version arrived on the scene. Though some were not happy with some aspects of it, it was “far superior in fluency and accuracy to any other English version available.” It was updated in 1971 and the NRSV came out in 1990. The NASB (1971), a revision of the ASV, and the NIV (1978, Evangelical translation) came soon after. Though philosophies of translation (by this I mean, ‘systems of principles for guidance’ concerning translations) vary, the goal was the same; giving the public something to read and study in a language that is understandable.

Ellen White and Translations

[6]In an article by Arthur L. White, The E. G. White Counsel on Versions of the Bible (Biblical Research Institute), he discusses E.G’s views on; inspiration, God’s preservation of the Bible, and the versions that were coming out. Concerning the latter, he quotes W. C. White’s (her son, “who was closely associated with her in her public ministry and in the preparation and publication of her books”) report that Mrs. White spoke approvingly of the revised version and led him to believe that it would be “a matter of great service.”[7] In the section that deals with Mrs. White’s use of the newer versions in her writing, he lists; The Great Controversy, Ministry of Healing, Steps to Christ, Desire of Ages, etc.

Finally, when it came to the revision of her books, Mrs. White was call to discuss the use of the revise version. She would study each text carefully and then make a decision. In some cases, she wanted a revised version use and in others, she wanted the KJV. W. C. White also states that she never condemned the American Revised Version and the reason she did not use it on the pulpit is because the church was familiar with the KJV rendering of the texts and that use of new words may cause ‘confusion.’[8]

Conclusion…for now

Solomon, the wise man, writes: “Of making many books there is no end” (Eccl. 12:12 NIV.)  This is a wise saying and has shown itself to be true since this translation debate has started; there has been many books written about translations, and more will be. This discussion will go on as long as there are people with opinions. I hope that this attempt to help stir some from becoming ‘translation critics’ will result in reflection.

This was not an attempt to attack the KJV, as I said above: “The KJV is a good translation.” Rather, it is an attempt to set the foundation for the real issue; what is the translation philosophy of the version(s) under discussion. If you do not know the difference between ‘literal,’ ‘Formal equivalent,’ ‘dynamic/function equivalent,’ and ‘paraphrase’ translations, perhaps it is best for you to just declare your preference for a version instead of presenting against others.


[1]William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Jr., Introduction to Biblical Interpretation (Nashville: Thomas Nelson Publisher, 1993), 127.
[2]For example, words like ado, ague, anon, apothecary, bray, etc., are not part of our common vernacular.
[3]Klein, Blomberg, and Hubbard, 127.
[4]Klein, Blomberg, and Hubbard, 128.
[5] Klein, Blomberg, and Hubbard, 128.
[7] W. C. White, DF 579 (1931); Ministry, April, 1947, p. 17.
[8] White Estate DF 579; Ministry, April, 1947, pp. 17, 18.

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Wed, 21 Oct 2009 06:47:55 -0700 John the Baptist – Part 1 http://jerryjacques.posterous.com/john-the-baptist-andndash-part-1 http://jerryjacques.posterous.com/john-the-baptist-andndash-part-1

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At Bethany on the other side of the Jordan,” (John 1:28 NIV) John the Baptist faced off in a questioning session(s) against “priests,” “Levites,” and “Pharisees” (1:19, 24). They wanted to know who he was. They came to questioned him concerning his identity. Questioning of one’s identity is the typical human response to a newcomer, especially one who is speaking out publically. John’s message must have drawn a lot of attention, or else it would not have caused the leaders in Jerusalem to send out representatives. The Jews wanted to know if John was “the Christ,” “Elijah,” or “the Prophet” (John 1:20, 21). In those days, you didn’t ask those type of questions to small timers. These titles were of great religious significance. They were only mention in connection to people who were shaking the nation. John, who’s “clothes were made of Camel’s hair” and a belt of leather (Matt. 3:4), was so popular that it could be said that “the whole Judean countryside and all the people of Jerusalem” (Mark 1:5) came to hear him. Included in the crowds were the hated “tax collectors” and “soldiers” who were looking to be right with God (Luke 3:10, 12, 14). Yet, in the midst of all this popularity, John did not take the glory for himself. Instead when asked concerning whether he was the Christ, Elijah, or the Prophet, John answered no. Knowing that they needed to report something worth hearing, the priests and Levites told John to give them an answer (1:22). In response to their demands, John identifies himself as the voice in Isaiah 40:3. Since John did not claim to be any of the big three, those who were of the Pharisaic sect questioned him about his authority to baptize (John 1:24). Instead of answering the question, he changes the focus to the one who is coming after him (1:27). John was mission-minded. He was “a man who was sent from God,” for the purpose of, testifying about the light that came into the world (John 1:6, 7). As we read the Bible there are many things that we can over-look, simply because we think them insignificant. Today I challenge you to take another look at John the Baptist. He was humble at a time when it was being said “the whole world has gone after him.” He remained a servant, announcing the coming of his Lord. That is a timeless example.

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Fri, 09 Oct 2009 01:01:05 -0700 A Few Good Counselees http://jerryjacques.posterous.com/a-few-good-counselees http://jerryjacques.posterous.com/a-few-good-counselees

Parents play pivotal roles in the lives of their children. However, one role that never cease no matter how old the child becomes is that of a counselor. Parents are not the only ones that can give counsel. There are those who may be qualified in specific areas that can contribute significantly to our lives. Whether one agrees with the counsel or not, they can’t deny the counselor’s experience. In these times of moral and economic upheaval, the counselors may be looking for “a few good counselees,” are you available?

The “I know all” stance that has become too prominent in the post-modern mind is lethal. It is an intellectual self-sufficiency that rejects theoretical and practical contemplations other than its’ own. Whether one posses mental prowess or not, that is beside the point. Whether one is considered a fool or an intellectual, both can proclaim to know all, yet both are susceptible to erroneous ideologies and or actions. Since infallibility is a common denominator among mankind, there is a dire need of counsel.

The words of the wise man simmer like ice cold water on the desert floor when he writes: “Plans fail for lack of counsel, but with many advisers they succeed” (Prov. 15:22 NIV). No matter what version one reads this in—I for one read nine of them—it is impossible to miss-understand the verse. It is a formula for success that is vital for any endeavor; “if you don’t get advice, you will fail. “

A juxtaposition of the two sections of the verse ([a] “plans fail for lack of counsel” and [b] “but with many advisers they succeed”) shows two things[1]. In order for one to be successful there must be יוֹעֲצִ [ya`ats counselors]. The wise man is declaring the need for many advisers and thus giving the advisee multiple perspectives. The many, is not defined and so it leaves the amount of perspectives limitless. The verse does not say what one is to do with the counsels, just that a large amount is beneficial if success is the goal.

On the other hand, the analysis shows that one who does not have counsel will reap a harvest of הָפֵר [parar]. Parar is the Hebrew word use here to describe the result of plans with no counselors. It means, “Break, destroy, frustrate, invalidate[2].

Not all counsel is worthy of application, but they all deserve a hearing. Our finiteness limits us in all categories, but if we work together, things can turn out for the best. Ultimately, the counselor that will not fail is Jesus Christ. He should be the One that is above all else. He is never too busy for an appointment. Are you in need of counsel? Choose wisely.


[1] One should also note that the negative action and its result are shown prior to the positive.
[2]TWOT Hebrew Wordbook entry.

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Wed, 16 Sep 2009 19:25:22 -0700 Reflection on the Presentation of the Sanctuary Message and its Impact on Believers http://jerryjacques.posterous.com/reflection-on-the-presentation-of-the-sanctua http://jerryjacques.posterous.com/reflection-on-the-presentation-of-the-sanctua

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Ellen G. White, in page 221-222 of the book Evangelism writes, “the subject of the sanctuary and the investigative judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest.” It is being quoted from page 488 of The Great Controversy where she is speaking of the importance of personal study of the Sanctuary and the Investigative Judgment (and the truth in general).

When this is presented to members of the church who have not spent time studying these particular subjects, there is an excitement that arises among some. I do not say this in a negative sense. Some begin to feel, rightly, that they must study. For some reason others go further—the excitement tends to build up into a desire to want to know everything at once. Then this desire is acted upon by the rapid overloading of the mind with information. This is dangerous. Why? Because when speed is used in the acquirement of any knowledge, the simple foundations are not laid out with care. Simply put, the foundation counts (Matt. 7:24-27. I’m using the principle found in this context concerning what type of foundation one builds upon—rock or sand).

Sometimes, those that present messages on the sanctuary do so without knowing whether the listeners already know what the sanctuary is. This is not necessarily their fault because they came, or were invited, to present a subject in the confinement of a specific time and they will never get to the point that they need to make if they have to explain every single detail. However, this results in the listeners saying, for example, “Jesus is the shewbread (or showbread)!!” Without knowing: what is the shewbread, How was it used, and how do we know it represents Christ?

The knowledge of the presenter is so impressive that many seek to attain the same heights almost overnight. This, as they soon find out, is impossible. They learn the what without the how, the conclusion without the beginning, the symbolism without the sanctuary. They can’t seem to fight the feeling that if they don’t know every single thing quickly then they are somehow unfit to be followers of Christ. Knowledge can easily become the means of salvation for them without their notice. Biblical knowledge can easily become an idol by which one is made proud.

They learn subconsciously to be disciples of individuals instead of disciples of Christ to whom all of these individuals belong. How does this happen? They didn’t learn everything and therefore they always have to go back to the source—the person, book, or video that they learned it from—in order to explain to others what they are saying. So the person, book, or video becomes the authority for them. A college class test, unless it is an open-book test, is to check your knowledge on materials that you were supposed to have stored in your mind. If you have to go back to the textbook in order to get the answer, then you probably haven’t learned it yet.

If you want to learn about the sanctuary, start where it begins—the Bible. Work your way through learning all the details about the building, the services, etc. After you have built upon this foundation, then look for where these things are mentioned in the other parts of the Bible. Flee the desire to spend more time reading books (listening to sermons or watching videos) about the Bible then the Bible. I’m not saying don’t use those other things at all, but that they shouldn’t be what is used primarily.

As a 29 year old member of the Adventist church, I’ve had my experiences with trying to understand everything rapidly. I’ve learned, by the grace of God, how to put the lessons of my experiences into practice. Therefore, I choose not to do studies without concise explanations of how I arrive at certain conclusions. This way, anyone can trace my reasoning with the Biblical text in hand and see whether it makes sense or not.

We will hear many preachers/teachers say amazing and extraordinary things, and they should because the Bible is deep and the Spirit of God knows how to drop knowledge. The only way you will know whether these things are true or not, if you don’t know already, is by starting your own Bible study (with the Holy Spirit) on the subject. Take your time, don’t rush.

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Fri, 11 Sep 2009 13:28:32 -0700 Keep Thy Heart—Proverbs 4:23 http://jerryjacques.posterous.com/keep-thy-heartandmdashproverbs-423 http://jerryjacques.posterous.com/keep-thy-heartandmdashproverbs-423

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Evaluating what is put in the mouth is a practice that is done by many. No one—I hope—goes to a restaurant and tells the waiter “I’ll have whatever you have.” Instead, we sit and analyze the menu in search of something that is familiar to us. At other times we choose based on our ability to identify a meal by the wording on the menu. We are careful with our taste buds and our tummies, but what about our hearts?

The book of proverbs is full of practical wisdom concerning this issue; one verse will do. The KJV rendering of Prov. 4:23 says “Keep thy heart with all diligence; for out of it are the issues of life.” God placed this verse in the scriptures, therefore we would do well if we heed the counsel.

The focus is on the heart, how we should be concerning it, and why. The heart that is spoken of here is not the blood pumping muscle in the human body. It is leb לִבֶּ  meaning “inner man, mind, will, heart, understanding.” Thus, the meaning and the context provide ample evidence showing why the word can’t be understood as referring to the physical heart.

However, the metaphoric value is retain in the reason—“for out of it are the issues of life.” The NASB captures the feel when it says “For from it flow the springs of life.” Just like the heart pumps out life giving blood to the body (cf. Lev. 17:11, 14), the mind pumps out what is within it. What is coming out of you?

Since this is the case, one needs to be careful about what influences and what goes in the mind. We are told to “keep” it—the mind—“with all diligence.” This is a command that places the owner of the mind in the position of the doer of the action. The command is stating that preventive measures need to be taken.

The Hebrew words natsar נְצֹר (meaning “to watch, guard, keep”) and mishmar מִשְׁמָר  (translated “diligence” in the KJV, means “place of confinement, jail, prison, guard, watch, observance”) gives the preventive measures. The mind needs to be guarded as if it is the most important possession you own.

Think about it. What are some of the things that we should be concerned about? Maybe it is the books that we read, or the movies and T.V. shows that we watch, the music we listen to, or the type of conversations we get into. It is better to be safe than sorry, so “keep thy heart.”

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Tue, 08 Sep 2009 00:12:44 -0700 Paul the Bond-Servant in Romans 1:1 http://jerryjacques.posterous.com/paul-the-bond-servant-in-romans-11 http://jerryjacques.posterous.com/paul-the-bond-servant-in-romans-11

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Paul’s letter to the Romans is one of the epistles of the Bible that is not read often. Most laymen are scared of it and most preachers refuse to preach from it. Some consider the book too difficult to understand. However, they have forgotten that there is a “Spirit of Truth” which guides “into all truth” (John 16:13 KJV). The Holy Spirit is willing to guide us as we wrestle with trying to understand scripture. I pray that you welcome Him in your study hour.

It is suggested that Paul wrote the epistle to the Romans around A.D. 57-58 when he was in Corinth (Brown, 560). There are two major clues in Romans that support this position. Paul names two people who are from the Corinth area in the last chapter.

The first is found in Rom. 16:1 where Paul “commends,” to the Roman church, a lady name “Pheobe, who is a servant of the Church which is at Cenchrea.” Cenchrea was a seaport that was located about 6 or 7 miles east of Corinth on the Saronic Gulf (Nichols). Paul’s depiction of her in verse 2 have led some scholars to believe that she was the one that delivered the epistle to the recipients (Brown, 574).

The Second is a man named Gaius (16:23), who is described as providing a meeting place for the Christian community where Paul is writing from. The verse also suggests that Paul is staying in his house. The Gaius mention here may be the same one “whom Paul baptized in Corinth” according to 1 Cor. 1:14 (Carson and Moo, 394).

In the beginning of the Epistle, Paul writes that he is “a bond-servant of Christ Jesus.” Upon seeing that word, the first thought that comes to the mind of the modern reader is that Paul sees himself as one who is in the employment of another. However, the word that is often translated as “Servant” or “Bond-servant” in the English Bibles, can be best translated as “Slave” [gr. doulos δου̂λος]. A slave is “one who serves in obedience to another’s will” (Friberg Lexicon).

After Paul’s name, the first thing that the Romans read about him was that he was a slave. He was a person who was devoted to the will of another. He did not hide it; he declared it unapologetically. It shows that to Paul, Christ was worthy enough to dominate over all aspects of his being. His view of Christ was so high that he found the lowest position in society as fitting for him to identify with.

Would you take that title, slave of Jesus Christ, upon yourself? Many would rush to say yes, but give it some thought. Putting Jesus’ will above yours is not easy. However, it is absolutely necessary. It is the best decision we can make, and He is waiting for me and you today.

Works Cited

Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997.

Carson, D. A. and Douglas J. Moo. An Introduction to the New Testament. 2nd Edition. Grand Rapids: Zondervan, 2005.

Nichols, Francis D. The Seventh-day Adventist Bible Commentary: The Holy Bible with Exegetical and Expository Comment. Washington, D.C.: Review and Herald Publishing Association, 1978.

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