Gnomon: The Demon Who Abides In Man

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How could he ever forget that occasion when, only a few days before His death, the Lord Jesus had applied that very metaphor to Himself see Mk. When Peter describes the Lord Jesus as a living stone, the combination of words immediately alert the reader to the fact that the apostle was speaking figuratively; for nothing is more devoid of life than a natural, physical stone.

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But, paradoxically, the stone of which Peter writes is living! Our Lord Jesus can be termed a living stone for at least three reasons:. He has been raised from the dead, now to live forevermore Rom. He is the source and communicator of all life, whether natural life to all His creatures, or spiritual and eternal life to all His people Jn. But I cannot help observing that, before He ever gave my life to me in either sense , He first gave His life for me!


Praise Him! There can be no doubt that when we first came to Christ we were, as living stones, built into that spiritual house which is the church as a whole. That is, when we came to the living stone, we became living stones. But the tense which Peter uses points to something different. It is not that we are built into that spiritual house, but, as living stones already forming part of that spiritual house, we are built up. So, in coming to Him, we not only find rest Mt.

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It is this direct approach to the living Lord which, in part, distinguishes Christianity from all other so-called faiths; for no other so-called faith can boast a founder who, having died, has risen triumphantly and who is ever available for fellowship with each one of His followers. In speaking of our Lord as a living stone, it is possible that Peter intends to strike a contrast, not only between Christ and the Gentile gods of stone Acts , but also between Him and the imposing yet inanimate stones of the temple at Jerusalem. But now the apostle can speak of one stone which shall never be thrown down!

But concerning the living stone to whom we come repeatedly, His years will have no end see Ps. The weight of manuscript evidence for Jn. The idea that everything takes place according to God's plan is central to the apocalyptic outlook I En. The whole creation exists in the mind of God before it takes place 1 Q,.

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This idea is similar to Philo's concept of the noetic world, which we shall consider shortly, and provides an important point of contact between apocalypticism and Jewish platonism. We have called this idea 'ideal' pre-existence, as Harnack suggested. The contents of God's plan is called 'the mystery' or 'mysteries' 1 Q. The idea of the plan of God written on heavenly tablets, could have contributed to the development of the later rabbinic idea of the written Torah as the pre-existent M.

Bornkamm, T. In the apocalyptic texts, therefore, actual and ideal preexistence are present. There is also a twofold relation between the pre-existent entities and the creation.

Some exist before the creation the Son of Man , some subsequent to creation the heavenly Jerusalem. The Son of Man pre-exists both creation and his eschatological manifestation; the heavenly Jerusalem only pre-exists its manifestation. We must decide, in due course, how these types of pre-existence should be classified; but only after we have considered all the evidence.

It is well known that the figure of Wisdom was a pre-existent before the creation , personified being in early Judaism. Wisdom is not a person; it is fully subordinated to God's will. The four verbs in verse 27 describe God's appropriation of Wisdom for his purpose of creation: He c saw it', 'declared' or 'probed' it, 'established' it and 'searched it out'. Wisdom, therefore, was something independent which God confronted when he began to create. In Prov. Verses probably reflect the influence of the myth of the creation of the first man, and suggest that in the process of Wisdom's personification that myth played a part.

Ashtarte3 and Isis have both been suggested, and most recent scholarship seems to favor the latter. Ringgren, Word and Wisdom Lund, Gemser, Spruche Salomos Tubingen, , pp. Bostrom, Proverbiastudien Lund, ; O. Rankin, Israel's Wisdom Literature Edinburgh, , pp. Ringgren, Word and Wisdom, pp. Kayatz, Studien zu Proverbien i-g, W.

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Mack, Logos und Sophia, unpublished dissertation, Gottingen, ; H. Dinkier and H. Thyen Tubingen, , pp. She is then identified as the Torah verse Another version of this form of the myth occurs in I Enoch 42, where, unable to find any dwelling among men, Wisdom returns rejected to heaven. In the Palestinian Wisdom traditions,1 therefore, Wisdom pre-existed, actually, before the creation.

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This Wisdom tradition was developed further by the rabbis and the hellenistic Jews respectively. Amongst the rabbis Wisdom was identified with the Torah. That this identification was made by the Tannaim can be seen from Aboth 3: 14, which is attributed to R. Akiba d. This is evident to us in the writings of Philo Leg. I, 65; II, 86; Quod Det. IV, The proper understanding of the relationship between the noetic and the sense-perceptible worlds is as model to copy Op.

Blackman, Misnayoth 6 vols. Wolfson, Philo 2 vols.

There were, however, other more 'literal 5 interpretations of the world beyond sense-perception prevalent in the Hellenistic synagogues, and some of them are present in Philo's works. Goodenough1 and J. Pascher2 believe that they can detect a 'light mysticism' in Philo, in texts like Quaes. II, , which included the notion of a pleroma of seven heavenly beings.

Pascher is more inclined to understand these mythologically, as actual heavenly entities, than Goodenough. If, as is likely, one or another of the traditions in Philo's synagogue understood these entities to be actual, the same alternative ideas of pre-existence as are present in the apocalyptic tradition would be present in the Hellenistic synagogues - actual and ideal preexistence.

In any case, however, the dominant type of preexistence in Philo is 'ideal'. There are, therefore, four distinctions that have to be made in the idea of pre-existence, on the basis of the evidence from early Judaism: 'ideal' and 'actual', 'before creation' and 'before manifestation'. We suggest that 'protological' and 'eschatological' be used respectively of entities which pre-exist creation on the one hand, and their own manifestation, on the other.

The two elements in the tradition which seem to imply pre-existence most clearly are the themes of Wisdom and the Son of Man. We shall therefore concentrate our attention on these themes as they occur in the different layers of the tradition. Davies has shown, by careful argument, that Q is dominated by a sense of eschatological crisis. To put it yet more forcibly, this teaching itself helped to constitute that crisis. There is a good review of the opinions about Q in modern scholarship in H.

The crisis of the old order and the inauguration of the new are achieved by the coming ofJesus and so are focused in the figure ofJesus himself. The community which produced Q, was one in which eschatological hope and moral enthusiasm ran high. Bultmann, on the other hand, draws attention to the similarity in form between many of the sayings of the Lord in Q and the Meshalim of the Wisdom-tradition.

Gnomon: The Demon Who Abides In Man Gnomon: The Demon Who Abides In Man
Gnomon: The Demon Who Abides In Man Gnomon: The Demon Who Abides In Man
Gnomon: The Demon Who Abides In Man Gnomon: The Demon Who Abides In Man
Gnomon: The Demon Who Abides In Man Gnomon: The Demon Who Abides In Man
Gnomon: The Demon Who Abides In Man Gnomon: The Demon Who Abides In Man

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