LA AUTORIA DE DEUTERONOMIO

LA AUTORIA DE DEUTERONOMIO

Este libro ha sido el objetivo numero uno de los críticos de la Biblia para desacreditar a la misma. ¿Como es posible que quien ha muerto pueda narrar su propia muerte?¿Acaso el estaba vivo al momento de describir en detalle la culminación de su vida en capitulo 34? Estas y otras interrogantes más rodean a lo que es considerado por otros como la pieza maestra de Moisés, Deuteronomio. 

Moisés ha sido tradicionalmente reconocido como el autor de Deuteronomio.

Moisés ha sido tradicionalmente reconocido como el autor de Deuteronomio.

EVIDENCIA INTERNA. Moisés ha sido tradicionalmente reconocido como el autor de Deuteronomio, debido a que el libro mismo testifica que Moisés lo escribió (1.1, 5; 31.9, 22, 24). Tanto el AT (1 R 2.3; 8.53; 2 R 14.6; 18.12)  esto es de importante relevancia ya que los libros semejantes a este que reclaman inspiración han podido ser puestos a prueba comprobando la inspiración verbal de Dios. Las profecías se han cumplido al pie de la letra a travez de la historia y esa es una de las evidencias mas fuertes y más tangibles para nosotros hoy. De igual relevancia es el hecho de que el Nuevo Testamento afirma la autoría de Moises en pasajes tales como (Hch 3.22, 23; Ro 10.19) apoyan la afirmación de que Moisés lo escribió. Mientras que Deuteronomio 32.48— 34.12 fue añadido después de la muerte de Moisés (probablemente por Josué), el resto del libro vino de la mano de Moisés poco antes de su muerte en el 1405 A.C. La mayoría del libro está constituido por discursos de despedida que Moisés, quien tenía ciento veinte años de edad, quien les dio a Israel comenzando en el primer día del mes once del año 40 después del éxodo de Egipto (1.3). Estos discursos pueden ser fechados entre enero y febrero de 1405 A.C. En las últimas semanas de la vida de Moisés, él escribió estos discursos y se los dio a los sacerdotes y ancianos para las generaciones venideras de Israel (31.9, 24– 26).
La evidencia geográfica que contiene este libro al ser analizada en detalle es imperativo concluir que las menciones a todos los lugares y zonas señaladas son absolutamente precisas como para que hayan surgido al lazar por medio de la tradición humana. El relato de los viajes en los primeros 3 capítulos es totalmente realista y, dudosamente seria añadida a una colección de leyes viejas. 
Para el crítico Radical Normal Habel Deuteronomio no fue escrito por Moisés ya que el estilo del mismo es diferente al del resto del Pentateuco y por lo tanto el autor debe de ser diferente. Sin embargo las diferencias entre los libros del Pentateuco son obra de las varias perspectivas en las que se desarrolla cada uno. El estilo  de Moisés es diferente en cada uno de los libros y este estilo narrativo del quinto libro del pentateuco ya lo habíamos visto en los primeros capítulos  de Génesis por lo tanto tales criticas quedan infundadas.
EVIDENCIA EXTERNA.  Hay mucho material en Génesis, Exodo y Deuteronomio que tienen un trasfondo Egipcio Obvio. Lo cual sería completamente natural si Moisés fuera el autor de los mismos ya que él fue criado en la sabiduría de los egipcios. Pero sería difícil de explicar, si la afirmación de los que sostienen la hipótesis documentaría de que este libro haya sido escrito 400 años después del Exodo fue real. Esta influencia externa Egipcia se manifiesta en al menos 3 áreas diferentes; 1) Geografía, 2) Dicción, 3) Nombres de los reyes Egipcios. Existen también otras evidencias arqueológicas para probar la autoría de Moisés tales como: La literatura Hebrea temprana, Paralelos tempranos en leyes del pentateuco  entre otras. 
En Conclusión la evidencia interna como externa es basta y amplia para entender que el dador de la ley por excelencia; Moisés es quien escribe este bello libro de Deuteronomio al igual que el resto del Pentateuco. Es trascendental que Moisés sea el autor ya que el tipifica a la figura de Cristo. DEUTERONOMIO HABLA DIRECTAMENTE acerca de la venida de un nuevo profeta similar a Moisés: «Profeta de en medio de ti, de tus hermanos, como yo, te levantará Jehová tu Dios; a él oiréis» (18.15). Se interpreta a este profeta como el Mesías o Cristo tanto en el AT como en el NT (34.10; Hch 3.22, 23; 7.37). Moisés ilustra a un tipo de Cristo en diversos aspectos: (1) ambos salvaron sus vidas siendo bebés (Éx 2; Mt 2.13– 23); (2) ambos actuaron como sacerdote, profeta y líder de Israel (Éx 32.31– 35; He 2.17; 34.10– 12; Hch 7.52; Mt 27.11), entre otras. ¡Moisés es el autor de Deuteronomio, de eso no hay dudas!
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Who Is At Our Banquet?

Who Is At Our Banquet?

Have you ever been to a banquet?  The banquets that Jesus describes in His parables is not like that of the world.  The upper status guests to these banquets refuse to come (Matthew 22:5-6, Luke 14:18-20).  This was a serious cultural offense and merited the harsh response indicated by Jesus in these parables (Matthew 22:7, Luke 14:24).  The master of the feast invites “the poor, the maimed, the lame, the blind” (Luke 14:13).  The servants are instructed to “Go out into the highways and hedges, and compel them to come in, that my house may be filled,” (Luke 14:23) and “Go ye therefore into the highways, and as many as ye shall find, bid…” (Matthew 22:9).  This banquet is a place where all are considered of equal value.

The faithful of no rank other than Child of God will be there.

The faithful of no rank other than Child of God will be there.

Peter declared, “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35).  James wrote, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” and “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors” (James 2:1,9).  In the banquet hall of heaven, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28).  The banquet hall of heaven is a place of equality where everyone respects one another mutually, not for their status, class, or accomplishments, but simply for being people created in the image of God and redeemed by His Son.  Do we have that respect for the people living around us today?  Do we trust God to change our friends and family?  God bless you and I love you.

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The Same Gift of the Holy Spirit?

The Same Gift?

The phrase “gift of the Holy Spirit” appears only twice in most English Bibles. I know of no better example to highlight the “secret decoder ring” style of exposition currently in use regarding the Holy Spirit.

Is the "gift of the holy spirit" used the same in scripture?

Is the “gift of the holy spirit” used the same in scripture?

The first time the phrase appears in Acts 2:38.  The promise extended to those would “repent and be baptized” was that they would receive the “gift of the Holy Spirit.”  Current teaching about this gift highlights at least four of its characteristics:

  1. The Gift is received only At/after baptism – “be baptized . . . you shall receive.”
  2. The Gift is Universal – Per v. 39 it belongs to “as many as the Lord shall call.”
  3. The Gift is Forever (at least until the end of the world) – Per v. 39 – “to all that are far off.”
  4. The Gift is Non-miraculous/Prophetic – Given the three qualities above, we can know the miraculous is excluded.

The second appearance of the phrase is found in Acts 10:45 in the house of Cornelius: “While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles” (Acts 10:44-45).

In this second appearance of the phrase, we are also told this gift has at least four characteristics:

  1. The Gift is received Before baptism – Cornelius receives this gift in v.45 and is not baptized until v. 48.
  2. The Gift is Limited – Tongue-speaking and other gifts were only given to a few people.
  3. The Gift is Temporary – As this gift is seen by tongue-speaking (v. 46), it must be temporary.
  4. The Gift is Miraculous – Peter knew the gift was given because he witnessed tongue-speaking.

To review:

  1. One gift is given At/After baptism; one is given Before.
  2. One gift is Universal; one is Limited.
  3. One gift is Forever; one is Temporary.
  4. One gift is Non-Prophetic; one is Prophetic.

Keep in mind, these are the only two times this phrase appears in the text of scripture. The exact same, we are told, describes two gifts that have not one point of commonality between them except that they are both from God.  I understand why people are confused when they hear teaching about the Holy Spirit.  Is there another doctrine where God’s use of language is so unpredictable?

But the situation is worse than that.  In Acts 11, Peter addresses a Jewish audience about his work with Cornelius, a Gentile.  In Acts 11:17, he describes his response to seeing the gift of the Holy Spirit poured out to Cornelius: “If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ . . .”  The same gift?  Which of those four characteristics above is the same?  In fact, as they are often currently described, the gifts are mutually exclusive.There is nothing the same about them.

But it is even worse still.  Peter states that the same gift was given to Cornelius as was given to “us when we believed.”  The gift in question cannot be the “gift” given to Peter and the apostles in Acts 2:4 (as some might suggest).  The gift in question was given at the point when the recipients believed. The apostles were believers in Jesus Christ the Lord well before Acts 2. Their reception of the power in Acts 2:4 was not in any fashion connected to the point of their belief.

Yet the reception the “same gift” in Acts 11 is directly connected to the point in time when the “us/we” developed faith in Jesus.  The “us/we” of Acts 11 must refer to his Jewish audience in Jerusalem (Acts 11:2). For the record, the initial point of faith for Jewish converts in Jerusalem is expressed in Acts 2:37: “Now when they heard this they were cut to the heart. . .” This group of people received the gift of the Holy Spirit “when we believed” because they gladly received the words of Peter and were baptized (Acts 2:41). It is the gift that they received “when they believed” that is the same gift that Peter saw given to the household of Cornelius.

Peter words directly and necessarily tie the gift of the Holy Spirit in Acts 2:38 to the gift of the Holy Spirit in Acts 10:45. They were, in fact, the exact same gift and God uses the exact same phrase to describe them. There is nothing unpredictable or unreliable at all in God’s word of words. It is those seeking to define this phrase in two separate manners that have some explaining to do.

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Do Not Lower the Sail

Do Not Lower the Sail

I am a long way from being an accomplished sailor, but the apostle Paul spent many days aboard ships throughout his life. He understood nautical terms and used one of them three times in the Bible. The Greek word is hupostello and refers to what happened whenever the captain of the ship sensed troubled waters ahead. It was used to describe what happened when he ordered his sailor to lower the sails to avoid what lay ahead.

Do you lower your sails when you sense troubled water?

Do you lower your sails when you sense troubled water?

Paul used the term “lowering the sail” twice in his meeting with the Ephesian elders. He described the teaching he had done in the three years he was located in Ephesus. He specifically mentioned that he taught the same both publicly and from house to house. Those years were filled with adversity—remember the riot his preaching had caused with the silversmiths in Ephesus who made images of Diana—yet Paul stayed the course. He said, “I did not shrink from declaring to you anything that was profitable to you” (Acts 20:20). The expression “I did not shrink” is that Greek word. When troubled water lay ahead, he did not “lower the sails” even once.

Paul’s second use of the word described the heart of this great apostle and preceded his admonition to the Ephesian elders to shepherd the Lord’s sheep and protect them from false teachers, even if the false teachers were part of the eldership. Paul said, “I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock…” (Acts 20:27). When false teachers threatened the church, Paul did not shrink—he did not “lower the sails!” Imagine the impact there would be on congregations if all elders refused to “lower the sails” even though such actions mean they would have to sail through trouble waters.

In Galatians 2:12, Paul used the term to describe what Peter did because of racial prejudice in the church. On one occasion Peter associated freely with Gentile Christians, but when Jewish brethren arrived, “He withdrew himself…fearing them who were of the circumcision.” The words “withdrew himself” are from this same Greek word. He “lowered the sails” rather than navigating and conquering the troubled waters ahead.

The church needs leaders who will never “lower the sails” rather than doing what was right. Our homes need mothers and fathers who refuse to “lower the sails” instead of creating needed conflict with their children. Our homes need husbands who courageously lead their wives and children, even though it means dealing with trouble waters.

Do not ever “lower the sails.” Remember that “it is always right to do right…”

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Head of the Body, the Church

Head of the Body, the Church

And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

Colossians 1:18

Some have the wrong idea about the ownership of the church.

Christians serve Christ who is their Savior and Head.

Christians serve Christ who is their Savior and Head.

Before going further, let me clarify that I’m not one of those radicals who will strain at the gnat of condemning those who refer to their local congregation as “my church” (as in, the church of which they are a member) by shouting at them, “It’s not YOUR church!  It’s Jesus’ church!”  After all, if we want to be consistent, let’s remember that Paul did call the gospel both “the gospel of God” (Rom. 1:1) AND “my gospel” (Rom. 2:16).  What’s good for the goose is good for the gander.  In other words, if it’s inherently wrong to refer to something that the Bible cites as belonging to God as also belonging to oneself, then God should not have inspired Paul to refer to God’s gospel as his own.  Let’s also remember that Paul was inspired to warn about those who have “an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth…” (1 Tim. 6:4-5).  Think about that for a minute…

That said, we must not forget that Jesus is in fact the head of his body, the church.  He purchased the church with his own blood (Acts 20:28).  The church is made up of those who have been spiritually resurrected via baptism into the body of Christ (Rom. 6:3-5; 1 Cor. 12:13), but Christ is “the firstborn from the dead” (cf. 1 Cor. 15:20-23).  Through his death and resurrection he laid the groundwork for our own spiritual death to sin and resurrection to a new life.  Thus, it is fitting and proper that in everything in the church he “be preeminent.”

This is why we are commanded to do everything in his name (Col. 3:17), which is more than just something we say (as in, “In Jesus’ name, Amen.”)  Christ foretold of those who would be condemned who sincerely thought they were doing things in his name but in reality weren’t…because they weren’t obeying the will of his Father (Matt. 7:21-27).  The only true revelation of the will of Christ is found in the New Testament (Heb. 8:7-13).  It is therefore to the New Testament where we must go to find the will of our Leader, the Head of his Body of which we are blessed and privileged to be a part by his grace.

How are we saved?  Go to the New Testament to reveal what the Head says about it (Mark 16:16).

How are we to worship?  The Head says to worship “in spirit and truth” (John 4:24), which refers to spiritual worship based on the commands of the truth found in his Word (John 17:17).  What we read of in the New Testament is what we are to do concerning worship (Acts 2:42; 1 Cor. 11:23ff; 1 Cor. 16:1-2; Eph. 5:19; Col. 3:16).

How is the church to be organized?  What does the Head say in his Word?  (Phil. 1:1; Acts 20:28-32; Eph. 4:11-12; 1 Thess. 5:11-13; 1 Tim. 3:1-13; Tit. 1:5-9; Heb. 13:17; 1 Pet. 5:1-4)

Are we to go beyond what the Head says?  No (Gal. 1:6-9; Rev. 22:18-19).  What if we decide to do so anyway?  Then despite what we might say or even sincerely think, Jesus is not truly the Head of the church of which we are a part.  He is not truly our Lord (Luke 6:46), and we are not truly a part of his church.

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