Jubei's assesments of the Gospel

Foundations of consistent Gospel

 

This writing has it’s origin in a purpose I originally began towards clarifying positions taken on baptism. In my research I ran upon a site that provided a popular clarification of baptismal practices that outlined the separated churches. In continuing the ogling of the site I found some popular “untruths” elegantly worded, yet not entirely taking into account the full extent of the position of the Apostles words in the letters by Paul. So I figured I’d begin a study, based upon what I have already been made aware through the Holy Ghost then validate that information by both the bible, dissertations of 1^st century church elders and letters written by St Augustine, Eusubius, Origines and Judean historical literature the Tanakuh, and the Aramaic Bible in accompany to the KJV bible. I must state that every biblical passage I use has been validated by both original greek bibles, Aramaic bibles or latin vulgate if required to validate the authenticity of the KJV scriptures even when I don’t write the counterpart scripture in reference, normally if they were too similar in writing I let the KJV stand, but if there is a difference I tended to mark it when it made a significant difference.

*I will not in anyway shape or form present my own perception on any of the following areas that I will be covering, If I can’t find a resource validating the position found on the matter of subject by more than two resources I will only then outline popular opinion.

The Areas I will be covering are only in relation to the “Gospel” not in sober living, or perceptions of mans praises unto God, but they will only be rooted in truths as they pertained to Jews who had converted to Christianity and Gentiles who had converted to Christianity and their churches as Paul wrote of it in the Pauline letters and Activities of the apostles.

What will I be covering?

1.       Repentence

2.       Baptism

3.       Reception of the holy ghost “shekinah”

I am covering those things the apostles taught the churches they established regarding sound doctrine to both Jews and Gentiles as the above targets corresponds to the Jewish law of reconciliation Recognition and change, cleansing and dedication, reconciliation and acceptance. I will cover historical data referencing both Old and New Testaments using the KJV bible only, with both Greek and Judean perspectives lending assistance when needed. I will try not to insert my own perception on the matters and if I do I will clarify them as my own and not as discovered data.

The purpose is to identify certain areas of established perceptions of Gospel as outright miscues or subtle lies to suggest that certain functions of gospel are required or not. Thus presenting a package of complete understanding of the gospel and it’s practices in relation to denominational practices.

The sequence of events in regards to the gospel all flow around the life work and death of Jesus Christ. It is the adherence of the work of Jesus Christ that provides mankind the ability to “reconcile” itself to the word, law and intention of God himself.  It is for the cause of that “reconciliation” that the end product called “redemption” we find the work of God being implemented throughout the Old and New testaments. In order for us to begin we need to understand the roots of the church.

Not the romanticized version but the actual intention of God in providing mankind a way out of his troubled situation and judgment of death.

We all know the story of the “fall of man” or at least have some inkling of Robert Miltons “Paradise lost”, which details a perspective of what must have occurred with regards to man’s interaction with satan and God in the garden of Eden. The result of this was that mankind as a whole lost his place in life, by achieving the judgment of death through disobedience. This story we all know or should know well. So as mankind generationally obtained death through his actions, it would take the death of mankind to satisfy the sentence of death upon mankind.  Each man requiring reconciliation must die in some way shape or form, in order to satisfy the law God established in the garden upon man.

The biblical references to my statements are as follows:

Genesis  (The law)

Genesis (The expulsion)

So as we look at the reason we need reconciliation, although this is general it is not quite as specific in terms of individual salvation. Since not every man is specifically condemned in the same manner as Adam, so when are individual salavific forces come into play?

After the flood God presents the Noahdic laws. Now we are treading into not that often spoken of areas of Gospel. Since most people equate Noah with Judean belief..as we have Gilgamesh’s story to contradict the similar event somewhat, People rarely take time to tell people about the noahdic laws that apply to everyone, which are the general human yet the first laws given that judge mankind specifically as each person performs good or evil. You see before the flood God Judged mankind evenly, across the board be they all good or evil. He marked them all the same. So the judgment of man cut across the land as well.  Example of when God discontinued that law was here:

Genesis

 Repentance

What is repentance, and what does it really mean to “repent” is there something missing in the teaching of the church in regards to what the apostles intended repentance to mean? Let’s look at the definitions of repentance from both the gentile and Judean perspectives.

Gentile/Repentance a.       Summarized that "repentance entails a change in thinking and behavior by people who realize that their present way of think [sic] and behaving is displeasing to God".b.      Repentance functions "to help fulfill God's plan of universal salvation and to help establish a community embracing all people"c.       Repentance is available to all people-Jew and Gentile-and that repentance requires formerly adversarial persons to live in harmonious community with God's people. Judean/Teshuva (is the key concept in the rabbinic view of sin, repentance, and forgiveness)

a.       Repentance requires five elements:

1)      recognition of one's sins as sins (hakarát ha-chét')- It involves knowing that certain actions are sinful, recognizing such actions in oneself as more than just lapses of praxis, and analyzing one's motives for sin as deeply as one can.

2)      remorse (charatá) - It is composed of feelings of regret, of failure to maintain one's moral standards. It may also encompass feelings of being lost or trapped, of anguish, and perhaps of despair at our own sinfulness, as well as a feeling of being alienated from God and from our own deepest spiritual roots, of having abandoned our own inner selves.

3)      desisting from sin (azivát ha-chét') - is neither a moral-intellectual analysis nor a feeling; it is an action. It is a ceasing from sin, a desisting from the patterns of sinful action to which we have become addicted. Desisting from sin involves actually stopping the sinful action, consciously repressing thoughts and fantasies about the sinful activity, and making a firm commitment never to commit the sinful act again. 

 4)      restitution (peira'ón) - the act of making good, as best one can, for any damage done. If one has stolen, one must return the object or pay compensation. If one has damaged another's reputation, one must attempt to correct the injury to the offended party.

5)      confession (vidúi)- two forms: ritual and personal. Ritual confession requires recitation of the liturgies of confession at their proper moments in the prayer life of the community. Personal confession requires individual confession before God as needed or inserting one's personal confession into the liturgy at designated moments. The more specific the personal confession, the better

As you can see the difference between the two are similar yet distinct.  The apostles taught that before everything else, repentance was a required component, evidenced in the heart of mankind and seen and heard through the mouth of the repented being. There are different kinds of repentance however.

One where the intellectual mind of a man is “provided” the understanding that God himself has called him and that he is “in his present state” unworthy of such a calling and recognizes his existence as being outside of the will of God and as such finds a compelling need to reconcile that difference. The other is rooted in fear, the fear of the judgment of God which is rooted in understanding that God rules all things and that without reconciliation we are lost. Still another is rooted in Love, and that is that the perception of God is such that there is an overwhelming need to please the lord for his approval to be rendered.

The problem with the last two of these is that:

First, Repentance that is established through the fear of judgment is fleeting most often and is hard to maintain through moments of great comfort. It is the core reason for the change of heart but should not be the main reason.

Second, Repentance established through love occurs without cessation of current sins, it is rooted in the thought that God will forgive the prior sins because the individual loves god and is therefore self establishing the relationship with God.

In Judaism these two repentances are called” teshuvá mi-yir'á” repentance rooted in fear and “teshuvá mei-ahavá” repentance rooted in love. The apostles show evidence of believing that true repentance is provided not only through the individual choice to accept God but that choice is prompted or made available by Gods selection that while reconciliatory methods are available to all as a free gift, not costing us anything, yet that gift is meted out by God himself based upon certain established criteria he has already set forward. The book “The Sheppard” outlines this belief very distinctly in the vision given multiple times to Hermas regarding the mannerism of building the church, unfortunately people are not taught the Shepard so they lose very sound doctrinal points.If we were to look at an Old Testament example of the incorporated expectancies of God in repentance we could mark King David after Nathan confronted him with the truth of his works in acquiring Bath-she-ba from her husband Uriah. David was contrite and prayed earnestly for god to undo his judgment upon his child. Yet the baby was taken in death, and when the child was gone David got up anointed his own head, cleaned himself off, buried his son and went on with his life. In the passages of Psalm 51 David requests the removal of his transgressions and the restoration of his place in gods kingdom.

 It covers the position of expected repentance by Judean standards.

Psalm 51:1-4 Recognition of sin

Psalm 51:5-8 Desisting from sin

Psalm 51:11-15 Restitution of sin

Psalm 51: Confession of sin

a.       Ritual Psalm 51:4b.      Personal Psalm 51:10-11

This is just one example of a repentance prayer (core) yet nowadays we don’t advocate people actually repenting in this manner just admitting they are wrong and Christianity is right. Many churches of the ecumenical persuasion present repentance as a choice by man based upon communal awareness of the need to change, too often many of them are a watered down perspective of true repentance which provides a sense of repentance that is not on par with apostolic teaching nor the true worship as it reflects back to Judean principles. S

ome will say that we are not Jews, so why should we attempt to measure up to those standards of expectation in our presentation of repentance.

To this I offer that We serve a God that is the same yesterday as today and tomorrow, his laws do not change, they remain the same, therefore the expectations established of those who are to follow these laws are the same, even though the implementation is “refined” through his means. This “refining” does not remove the core ideals and reasons for which things are done, just in how they are performed. We don’t need to build an altar and then start butchering animals to reconcile sins. Yet we do need to have something die. Since Jesus is our sacrifice presented to God as the one that we shall kill and the blood we shall sprinkle upon the mercy seat. We’re not trying to find and dig up those bones or trying to preserve that blood. We are required to present that sacrificial representation in the manner he established as being acceptable.

What we are doing is “invoking” that blood through his name and everything that comes along with it. This invoking plays a serious part in baptism as we continue.  It is still an earnest and contrite heart of MAN, for MAN’s sake that must be presented but we need to be aware of what attributes are associated with a contrite heart to determine in ourselves and to be decent witnesses of the progression of the holy ghost which is to determine If we are truly repentant or just scared. It is not god that needs to see the contrite heart, nor the attributes of repentance which are outlined in Judean understanding, but it is “US” that needs to be at a place in which our prayers show these qualities.

Should we then take account for our prayers even?

Should we stop in our times of hurt and take account of the attributes of prayer?

Yes, the churches should be teaching the ideals of repentance as a whole, and not telling people that a prayer if repeated or agreed upon or believed upon that is written by another for the general public is good enough to bring them into communion with God on the matter of repentence unto salvation.The drawn up prayers by some of these churches who tell others that repentance can be obtained by repeating pre-scribed prayers does more to hurt individuals by creating false understanding of repentance. They become knocked out of the promise at the door.

I even heard a “calvary chapel” church on the radio, tell a person to repeat a simple prayer of forgiveness and recognition that Jesus is God and then quantify that individual as saved and received salvation thereafter. The woman on the radio sounding stupefied asking “is that it?” and was replied to “yes” that’s it, your saved. She said I don’t need to be baptized? Not if you don’t want to he replied, that’s just a formality. I don’t need the holy ghost? He replied, the holy ghost was already with you before you prayed, what more is there for him to do?

I said to myself, that this is the stuff that will send so many people to hell in self righteousness. That person received nothing more than what any false prophet would present, even the devil and his parties know who Jesus is. It’s not just about accepting who Jesus was but also who he is to be, who you are, and what you are going to be. Repentance begins in the heart, change must be in the heart, the mind will follow the heart. If the mind changes once by words it will change back by words, but the hearts change by words is only changed by the heart.  The heart the mind and the soul must be captured by Christ.

Called and chosen

Matthew 22:14 For many are called, but few [are] chosen.

Lots of people don’t cover this correctly, and while many pastors of churches know this verse very well, in dealing with unruly congregations, they apply it incorrectly in regards to salvific properties. The parable that preceded this passage outlined Gods position on those who are come to fellowship and those chosen by god to fellowship.

 Most presume that the passage is in regards to the Jews blatant rejection of the message and work of Jesus Christ. But it isn’t completely true. He said the “kingdom of God is like unto….” This means that the everlasting kingdom that God is establishing has a similarity to the following parable of Matthew 22:1-14 meaning that When God established the church, as it is the kingdom of God, people will be called, and will reject it outright, while others will come in and won’t be dressed correctly for the wedding. They will be discarded. For even those who were called by the servants in the highways and by-ways , were inspected by the king and as it shows anyone not dressed in the appropriate attire acceptable by the king will be removed. 

Think of the expected wedding garb as the message preached by Peter on the day of Pentecost, Repentance, not in the manner of Gentiles but in the manner expected under the law, Judean Teshuva.

Now that I’ve covered the very first provision, the next one is just as Crucial. Baptism