The concept of “blasphemy against the Spirit” is mentioned in Mark 3:22–30 and Matthew 12:22–32. Jesus has just performed a miracle. A demon-possessed man was brought to Jesus, and the Lord cast the demon out, healing the man of blindness and muteness. The eyewitnesses to this exorcism began to wonder if Jesus was indeed the Messiah they had been waiting for. A group of Pharisees, hearing the talk of the Messiah, quickly quashed any budding faith in the crowd: “It is only by Beelzebul, the prince of demons, that this fellow drives out demons,” they said (Matthew 12:24).
The word “disciple” refers to a learner or follower. The word “apostle” means “one who is sent out.” While Jesus was on earth, His twelve followers were called disciples. The twelve disciples followed Jesus Christ, learned from Him, and were trained by Him. After His resurrection and ascension, Jesus sent the disciples out to be His witnesses (Matthew 28:18-20; Acts 1:8). They were then referred to as the twelve apostles. However, even when Jesus was still on earth, the terms “disciples” and “apostles” were used somewhat interchangeably.
The Church should spearhead caring for the needy as biblically directed instead of the government7/7/2021 In Christian circles, the topic of welfare is often controversial. As the Church navigates the repercussions of this public policy, political and biblical lines get blurred. While Christians understand the need for a social safety net, the Church should encourage self-responsibility and provide help to the needy.
The term “welfare” often gets tossed around negatively to mean any number of social programs. To solve this vague issue, definitions must be identified. Current welfare programs include the Temporary Assistance for Needy Families (TANF), Supplemental Nutrition Assistance Program (SNAP), Medicaid and housing assistance. These programs are designed to provide economic support and other needs to low-income families and individuals. TANF provides direct cash income to poor families, although the program has been decaying in recent years and less people in poverty receive benefits. SNAP, commonly known as food stamps, provided food vouchers to 39 million destitute people in 2020, an average of around $125 a month per person. Medicaid provides healthcare for more than 70 million low-income people in 2020. Housing assistance provides rent support and opportunities for inexpensive housing. These programs compile what can be considered welfare in the United States government. Social safety nets are intended to lift people out of poverty — a desire Christians should seek under the command to help the poor. Many of those listed programs provide people with needs rather than cash alone. However, welfare should be a helping hand, not a handout. Although welfare can assist in meeting the needs of those who need it, the line between poor and lazy must be made clear and bold. On the one hand, low-income people need economic assistance, but to whom much is given, much is expected. Those on welfare, specifically Christians, have the biblical responsibility to be diligent in their efforts and work toward self-reliance. Having a safety net can be beneficial until dependency becomes a temptation. Christians must be careful to both help the poor and accept help if needed, but not to rely solely on others, because the Bible teaches a diligent spirit. 2 Thessalonians 3:11-12 echoes this principle, “For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.” The issue with welfare that seems to have gone unnoticed is the failure of the church to address the needs of the poor. The Bible directs Christians, not the government (Romans 13:3-4), to care for the poor. Because Christians have failed at this task, the government has had to step in and do the job that the Church should be doing. The Israelites were commanded in Deuteronomy 15:7 to “not harden your heart or shut your hand against your poor brother”. Paul encouraged the church in Acts 20:35, “In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’” The Church has seemingly forgotten these commandments yet often proudly preaches against welfare programs. The government is doing the job of Christians, and we must first look at ourselves before we critique a system that would not be necessary in an ideal situation. The Church, in many cases, has dropped the ball in its commandment to help the needy. For example, a 2017 study by the Lake Institute on Faith and Giving explored the budgets of 1200 churches. They found that churches spend $5 on wages for staff for every $1 that goes to the needy. The church’s focus has shifted away from community outreach in favor of corporate behavior. If we as Christians continue to ignore our calling to help the disadvantaged, then our argument against welfare will continue to lose its validity. The problem lies within ourselves. Welfare should be no more than a lifeline to pull people out of poverty. The Church should spearhead caring for the needy as biblically directed instead of the government, which in the meantime has filled the role as needed. Long term, we must work to keep welfare for those that truly need it but also out of the government’s hands as our biblical responsibility.
Jewish wedding traditions at the time of Christ are a fascinating study topic, and certain parallels can be seen between those customs and Christian theology. In the Bible, the Church is sometimes metaphorically understood to be Jesus’ Bride (Revelation 21:2, 9–10; 19:7; 22:17). The Mishnah Kiddushin (the section of the Talmud dealing with “dedication” or betrothal) specifies that a bride is acquired by a groom in one of three ways; one involves the groom leaving his father’s home and traveling to the bride’s home to “purchase” her for a price. The groom gives a token or a dowry, and its value must be known to the bride. In all cases, the wife can only be acquired with her consent. The marriage contract, or ketubah, is then established, and from that moment on the bride is sanctified, or set apart, exclusively for her bridegroom. It is customary for the groom and bride to drink from a cup of wine over which a betrothal benediction has been said. This prenuptial process can be seen as symbolic of Christ’s work on our behalf. Jesus left the home of His Father (heaven) and traveled to the home of His prospective Bride (earth) to purchase her for a price; that is, His own blood (1 Corinthians 7:23). His Bride has joyously consented to the match. He has given her a priceless token, the indwelling of the Holy Spirit (1 Corinthians 2:6–16). With the establishing of the ketubah (the New Covenant), Jesus’ Bride was sanctified for Him (1 Corinthians 6:11). The communion wine is symbolic of the covenant by which Christ obtained His Bride. The Shulkhan Arukh, an exhaustive presentation of the details of Jewish law, elaborates regarding the two stages of marriage: the betrothal (kiddushin, meaning “sanctified”) and the consummation of the marriage (nisuin, translated “elevation”). Kiddushin is not engagement as we understand it. It is a binding agreement in which the woman is legally considered the wife of the man. It was routine in Jesus’ day for kiddushin and nisuin to be separated by as much as a year. During that time the bridegroom would construct the marital home. This, too, can be viewed as a metaphor for spiritual truth. After sealing the covenant with the Church, Jesus ascended to His Father’s home to prepare a dwelling place. Just prior to His death, Jesus told His disciples, “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2–3). According to Jewish marriage law, when the time came for nisuin, the groom would return for his bride, accompanied by male escorts. The exact time of his arrival was not usually known in advance (see Matthew 25:1–15). The groom’s arrival was announced with a shout. The Church’s Bridegroom has been separated from His Bride now for nearly 2,000 years, and one day He will come for her and snatch her from the earth to meet Him in the air (1 Thessalonians 4:17). We don’t know when exactly this will happen; we must be ready and remain faithful (Mark 13:33). Jesus will be accompanied by an angelic escort, preceded by a shout, when He returns for the Church (1 Thessalonians 4:16). After being whisked from her home, the Jewish bride remained hidden at the groom’s father’s house for seven days. Similarly, the Church will remain “hidden” for a period of seven years, during the prophesied tribulation period. After the seven days, the Jewish bride left the bridal chamber unveiled; likewise, after seven years the Church will return to earth with Christ, in full view of all (Colossians 3:4). Viewed as an analogy, Jewish wedding customs have great significance for both believers and unbelievers. If you are a believer, you must remember your devotion to your Bridegroom so as not to commit spiritual adultery against Him (see James 4:4). The apostle Paul says to the Church, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” He then warns us not to allow our minds to be “led astray from your sincere and pure devotion to Christ” (2 Corinthians 11:2–3). If you are an unbeliever, now is the time to reevaluate your belief system in light of Jesus’ words and the prophecies of Revelation. Don’t be left behind in the rapture. Jesus offers eternal life to all who repent and believe. |
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