I’m not here to change lives, only to educate. I speak only the truth, but I’m sure if you knew who I was before I met God you would question that.
I candy coat nothing – Jesus Christ is fantastic and has more love than the entire world has all together because that is what He is (1 Jn 4:8). Yet, go against Him and He’ll destroy you.
Of course, if anyone disagrees with anything I say about Jesus and choose not to walk the way I walk, have at it, it’s your life, not mine.
Yet, if anyone wants to prove me wrong in what I say, bring it on because everything I say comes from the Bible and Him.
I listed the below bogus books so “true” Christians will not read them and become confused, and for the morons of the world (non-believers) that want to insure their fate in hell.
Also, for those that don’t know, or for those that are very confused, especially the Catholics, there is no such thing as Purgatory.
The Cretans, like many others, were not only lost and confused but they preached or created evilness among others. So tomorrow we’re going to going to look at some of the…
Titus 2
Christian Doctrine and Conduct
1 But speak thou the things which become sound doctrine:
2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
2:2-10 – sound doctrine demands right conduct or all believers, regardless of age, gender or position.
If there was a law against preaching nonsense, half of our country would be in prison.
“Temperate” – instead of being “slow bellies’ (lazy gluttons), as were Cretans in general, these older believers were to be responsible and sensible.
3 The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;
“Not false accusers” – slanderous talk apparently was a common vice among Cretan women.
4 That they may teach the young women to be sober, to love their husbands, to love their children,
“Love their husbands” – just as husbands are exhorted (Eph 5:25) to love their wives (though different Greek words for “love” are used in the two passages).
5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
“That the word of God be not blasphemed” – indicates Paul’s deep spiritual concern behind these ethical instructions. Dealing with his concern that Christian living should help[ rather than hinder the spread of the gospel.
6 Young men likewise exhort to be sober minded.
7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
“Masters” – the Greek for this word, from which our English term “despot” is derived, indicates the owner’s absolute authority over his slave. Roman slaves had no legal rights, their fates being entirely in their masters hands.
10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Savior in all things.
“Adorn the doctrine” – Christian slaves could give a unique and powerful testimony to the gospel by their willing faithfulness and obedience to their masters.
“Slaves” – the above scripture pertains to today as well. Slaves do not have to be slaves of the past, but slavery of anything, including drug addicts, alcoholics, the poor, etc. It does not matter what situation we are in, always stand up for Jesus.
11 For the grace of God that bringeth salvation hath appeared to all men,
2:11-14 – briefly describes the effect grace should have on believers. It encourages rejection of ungodliness and leads to holier living – in keeping with Paul’s repeated insistence that profession of Christ be accompanied by godly living (vv. 1-2, 4-5, 10, 3:8).
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
13 Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;
14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Salvation involves the double work of redeeming us from guilt and judgment and of producing moral purity and helpful service to others.
15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
The Apocrypha
As the early church developed, Gentile believers needed to be taught “sound doctrine” (Tit 2:1).
Although Paul and the apostles exclusively used the Old Testament as their canonical Bible, Gentiles also encountered many other Jewish religious texts among the Greek scrolls of the Scriptures.
Many Gentile believers no doubt embraced these books as authoritative, and debate over their place in the churches has raged ever since.
The term “Apocrypha”(means “hidden away”) refers broadly to a grouping of non-canonical books.
However, the collection commonly called the Apocrypha is limited to 14 or 15 documents that were for the most part written during the last two centuries B.C., and the 1st century A.D.
The Apocrypha actually represents only a small portion of the extant non-canonical Jewish literature from this period. Second Esdras 14:45-46 explicitly refers to the large amount of such material known at that time.
In this passage a distinction is made between the canonical books of the Old Testament—to be published for everyone—and “the seventy books which were written later”—to be reserved for the wise among the people.
The early manuscripts of the Greek Bible (the Septuagint) included the books now known as the Apocrypha. During the early Christian centuries Apocryphal texts were widely read and came to be regarded by some as canonical (cf. Augustine, The City of God, 18:36).
Christian scholars, however, were aware of the discrepancies between the Greek and the Hebrew (the Old Testament) Bible.
When Jerome published his Latin translation of the Bible (the Vulgate), he worked directly from the Hebrew Bible and carefully distinguished between what he considered canonical writings and the grouping of writings that he first designated as “the Apocrypha.”
Martin Luther (16th century A.D.) opposed certain Apocryphal passages, such as 2 Maccabees 12:45-46, which had been used by the Roman Catholic Church to support the doctrine of purgatory and the selling of indulgences.
In his 1534 German translation, Luther printed the books of the Apocrypha together in a separate appendix, rather than interspersing them among the canonical books.
The Roman Catholic Council of Trent, in 1546 rejected Luther’s distinction by decreeing that the books of the Apocrypha are “Deuterocanonical” (belonging to the “second canon”).
The Roman Catholic Deuterocanonical books, which remain a part of the Catholic Old Testament canon, are roughly equivalent to the Protestant Apocrypha.
Several books of the Apocrypha are pseudonymous, meaning that they purport to have been authored by a famous character of the Old Testament, such as Jeremiah, but were in fact written much later than the time of the alleged author.
The Books of the Apocrypha
are as Follows:
Tobit: Set during the Assyrian exile Tobit is an implausible narrative about a pious Jew.
Tobit, taken into exile in Nineveh, goes blind as a result of sparrow droppings falling into his eyes. He dispatches his son Tobias to Media to retrieve a stash of money, providing a guide, Azariah, who turns out to be the angel Raphael.
Raphael instructs Tobias to catch a large fish and to preserve its liver, heart and gall because of their magical powers.
The two encounter a lovely Jewess, Sarah, whose seven grooms have died on their respective wedding nights because of the demon Asmodeus.
Raphael instructs Tobias in how to thwart Asmodeus through ritual magic. Tobias then marries Sarah, retrieves the money, returns to Nineveh and heals Tobit with the fish gall.
Judith: This non-historical tale describes how a pious Jewish woman affects deliverance for her people. Written during the latter part of the 2nd century B.C., it was unaccountably set in the days of “Nebuchadnezzar, king of the Assyrians” (Nebuchadnezzar was king of Babylon).
Ecclesiasticus/Sirach: This book is fundamentally a collection of hymns, prayers and instructions upholding traditional Jewish piety and wisdom. Written in approximately 180 B.C., it includes some justly celebrated passages, such as its catalogue of heroes of the faith (Eccus/Sir 44:1—49:16).
Wisdom of Solomon: Written at the earliest during the 1st century B.C., this work exhorts the reader to pursue wisdom and right behavior.
Baruch: Although purported to have been authored by Baruch, Jeremiah’s scribe, the book was probably written long after Baruch’s day. Drawing upon diverse parts of the Old Testament, it contains prayers, hymns and a passage that praises wisdom and claims it to be the special possession of Israel (Bar 3:9-4:4).
First and Second Maccabees: These historical texts recount the persecution inflicted upon the Jews by Antiochus IV and the desecration of the temple that ignited the Maccabean revolt. First Maccabees was probably written around 100 B.C., while its counterpart may actually have come from a somewhat earlier date.
Although the books are propagandistic in nature, they are a vital source for the history and religion of this period.
First Esdras: Written around 100 B.C., this is a loose retelling of Biblical history from Josiah’s celebration of the Passover to Ezra’s reforms.
One part not copied from canonical Scripture is 1 Esdras 3:1-5:6, which records how a young Jewish man at the court of Darius solves a riddle about the strongest thing in the world (women are strongest, but truth conquers all).This Jewish man turns out to be Zerubbabel (Ezr2:2).
Second Esdras: This book is a composite of three writings, the latest of which may have been penned as recently as the 3rd century A.D.
Apocalyptic in nature, it includes a reaction to the 70 A.D. destruction of Jerusalem temple by the Romans. The central portion of the book (2 Es 3:1-14:48), dated to about 100 A.D., is a fictitious series of visions supposedly given by the angel Uriel to Ezra and dealing with such issues as the justice of God.
A Christian appendix (2 Es 15:1-16:78) was added during the 3rd century A.D.
Epistle of Jeremiah: Loosely based on Jeremiah 29, this short, pseudonymous essay denounces the folly of idolatry. The writing most likely came from the 3rd century B.C. or later.
Prayer of Manasseh: A pseudonymous, penitential prayer beseeching God to cancel Israel’s exile, this book claims to be the prayer of Manasseh mentioned in 2 Chronicles 33:12-13; it comes in fact from the 2nd or 1st century B.C.
The writing draws upon a number of Biblical texts, especially Psalm 51.6.
Additions to Esther: This includes six supplements to Esther, adding and pious language motifs in an evident attempt to make up for the fact that the canonical book never mentions God.
Additions to Daniel: These supplements to Daniel include the Prayer of Azariah, the Song of the Three Young Men, Susanna, and Bel and the Dragon (or Serpent). The dates of composition are unknown.
…inventors of evil things.