|
CAN WE HAVE A TALK WITH JESUS? Part III C Many artists have recorded the song, “Just a Little Talk With Jesus” written by Cleavant Derricks. Hence, the question is, Can I Scripturally have this talk? In review, we are working with the principle that there are three ways to establish the Lord’s authority: (A) direct command, (B) inspired approved example and in this lesson (C) necessary inference from the apostles’ approved actions.i For our Biblical question we must investigate the Holy Spirit’s writings:ii The closest we can come to a command to “pray” to Jesus is the command to include praise to Jesus as Deity (Ephesians 5:19). We worship Jesus because He is God (John 1:1-3). NT examples show that we can direct our prayers to the “Lord Jesus Christ himself, and God our Father” (e.g., 2 Thessalonians 2:16-17) or “to the Lord Jesus (alone)” (Revelation 22:20) conscious at all times of the singular unity of the Father and the Son. If we imitate these examples our praying will be “in the Holy Spirit” (commanded in Jude 20), the author of authority from Heaven (2 Timothy 3:16). What about “necessary inferences” from the epistles? Can we thereby conclude that we can speak directly to Jesus? III. C. Is There A Passage That Infers Approval To Pray To Jesus?
Jesus quotes the Old Testament Law: Matthew 4:10, "Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." Again, the Spirit's writer quotes also from the Old Testament in Hebrews 1:6, "And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him." Later in Revelation an angel refused worship from John.
Revelation 22:8,9, "And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Then saith he [the angel] unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God." We are only to worship God. But if the angels worshipped
Jesus, then He must be God, the Son. We can and should worship Jesus. And so says the prophet Daniel 7:13, 14, "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."
Observe that the word "serve" here is the worship "serve" word latreuo as is in Romans 12:1 for Christians and Matthew 4:10. So the "son of man" (Jesus, Matthew 25:31; 26:64) was prophesied to be worshipped. Can I pray to Jesus? The question includes, "Shall I worship and serve Him?"
INFERENCE:
A
NEW
RELATIONSHIP
WITH
GOD!
A
DIFFERENT PERSPECTIVE THAN THAT
OF
THE
LORD’S PRAYER.
At
the resurrection, Jesus differentiates
His unique
Sonship
relationship
to
God from
that of the disciples. It
is not just “our”
Father.
Jesus
said The implication of this revelation is that Jesus does not put Himself beyond us but is empathetic “with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). Hence, Jesus is our Brother to whom we can go to comfortably and confidently in prayer. INFERENCE FROM SALUTATIONS.iv Paul’s salutations are greetings that are solicited requests from both God the Father and the Lord Jesus Christ on the behalf of others. A sense of prayer for others is indicated since the Bible “prayer” is a “wish, supplication (G4336).” The salutation, “Grace to you and peace”v, is an “adaptation and blending of the ordinary Greek [grace] and Hebrew [peace] salutations.vi vii Paul’s epistlesviii, generally begin with “Grace to you [and mercy] and peace from God our Father and the Lord Jesus Christ.” 1 John 1:3 has “Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.”ix The Holy Spirit then approves through these apostles a prayer request directed to Jesus as well as the Father. INFERENCE FROM BENEDICTIONS. The benedictions of the epistles often request grace (favor) of the Lord Jesus for others.x However, 2 Corinthians 13:14 offers blessings from the Trinity. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” The implication then is that we can request grace from our Lord Jesus. BENEDICTIONS TO BOTH THE FATHER AND THE SON. “Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you” (1 Thessalonians 3:11). Wayne Jackson concludes that in this passage “Christ is conjoined with God as the object of prayer and as the disposer of persons and events.” He quotes from W. E. Vine’s 1 and 2 Thessalonians, 1997 (78) that says this is a prayer “addressed to the Lord Jesus conjointly with the Father.” xi Barnes Notes On The Bible agrees, “This also is a prayer, ...If this be so, it is right to pray to the Lord Jesus, or to worship him.”xii In this passage, the Greek verb of the prayer is singular, though following a double subject. This confirms to us that Jesus is one with the Father in regard to prayer.xiii Of 2 Thessalonians 2:16–17 , the commentator Albert Barnes says, ‘“Now our Lord Jesus Christ himself”—This expression is equivalent to this: “I pray our Lord Jesus, and our Father, to comfort you.” It is really a prayer offered to the Savior first along with the Father. Jesus is a source of our consolation.’ BENEDICTIONS JUST TO THE LORD. 2 Thessalonians 3:16, “Now the Lord of peace himself give you peace always by all means. The Lord be with you all.” 2 Thessalonians 3:5, “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.” The verb “direct” is the same “optative of wish” for the future (in the original Greek) as in the prayers mentioned above of 2 Thessalonians 2:16-17 and 1 Thessalonians 3:11 where both Jesus and the Father are so addressed. INFERENCE FROM THE STATUS OF JESUS. Jesus is now our high priest (Hebrews 3:1). He is over “the house of God” of which I am a part (Hebrews 10:21; 1 Timothy 3:15). He is our mediator to the Father (1 Timothy 2:5). He is our advocate (G3875); i.e., a medium of communication that’s “called to one’s aid; one to plead for defense; an intercessor; a helper; succourer.” These roles imply that He is one that we can confide in and speak to. Would it not be strange if I cannot talk to Christ who God has made my head, my vine, my king, my Lord, my brother, my high priest, my physician, the bishop of my soul, my husband, my counselor, my friend?xiv We are to have fellowship with the Son (1 John 1:3). How can we have fellowship with Jesus, which clearly indicates being in a relationship with him, but not ask him for anything? By inference then, we can talk to Jesus, who is able to help in a time of need, who hears us when we cry out to Him for help and makes intercession to God on behalf of us. INFERENCE FROM THE “ASK ME” OF JOHN 14:13, 14. On the night of Jesus’ betrayal Jesus makes two different statements on prayer. Two passages. Two Truths. 1. John 16:23b. The King James Version reads, “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, He will give it you.” Ask in prayer to Father and the Father grants it. 2. On the other hand, John 14:13, 14. “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.” Ask in prayer and Jesus will do it. It seems apparent that whatever we ask in Jesus’ name, it will be done by either the Father or Jesus as long as it’s according to what Jesus has authorized. But there’s more to the second verse (verse 14) cited than the King James reveals. The Revised Version has “If ye shall ask me anything in my name, that will I do.” Most translationsxv do have “me” in John 14:14; “ask me (i.e., Jesus)” in Jesus’ name and Jesus will do it.xvi Burton Coffmanxvii writes in his commentaryxviii on this verse, “The insertion of ‘me’ in this verse, as in many manuscripts, suggests that prayers might be offered directly to Jesus, as well as addressed to the Father [but] in Jesus' name.” The additional word “ME” comes from the Sinaitic, Vaticanus and P66 manuscripts.xix It is historically supported in widely separated geographical areas.xx As has been pointed out in an earlier lesson on John 14, the inclusion of “me” does not make this passage contradict John 16:23’s “not asking Jesus anything.” The context and original language in the latter is not talking about praying. This passage with “me” actually is supported by the rest of the New Testament. The verb used is interesting. It’s aorist subjunctive which means that IF one does ask, it will definitely be done. By inference then we are permitted to ask Jesus anything authorized by Him. An objection to accepting the authenticcity of Jesus actually saying “Ask me” has Jesus repeating Himself when He adds, “in my name.” However, “in my name” means “according to His will, His authority.” As proof, please notice that the Jews wanted to know what power, or in what name, certain things were done in Acts 4:7. And this passage just confirms it. We are to pray of things within His authority. For example, we would not pray to Jesus to “destroy our enemies” because He has commanded to do the contrary (Matthew 5:44). "That God may be all in all" (1 Corinthians 15:28): Here, Paul refers to God the Son's desire to glorify God the Father through all eternity. Importantly, each person of the Trinity desires to glorify another person of the Trinity. The Son glorifies the Father (John 17:4), the Father glorifies the Son (John 17:5), and the Holy Spirit glorifies the Son (John 16:14). This aspect of the nature of God is something God wants us to walk in, having a concern for the glory of others, and not our own (Philippians 2:3-4). "The son of a king may be the equal of his father in every attribute of his nature, though officially inferior. So the eternal Son of God may be coequal with the Father, though officially subordinate."(Hodge) While it is important that Jesus called Himself "the Son of God", it is even more so that He confessed in all the gospels to being the “Son of Man” of prophecy. Jesus was crucified for blasphemy because He applied the Daniel prophecy to Himself to the high priest (Matthew 26:24; Mark 14:64; Luke 22:69). The prophecies of Daniel foretold the “one like the Son of man came with the clouds of heaven, and came to the Ancient of days, ... and all people shall worship him”(Daniel 7:14). No one is to be worshipped except God (Luke 4:8; Deuteronomy 6:13). John sought to worship the angel in Revelation 22:8,9 but the angel forbad him, saying, “Woship God.” As "son of man" Jesus is to be worshipped and served as God is. This includes praying to Him. Conclusion. Jesus is everything to a Christian. Brother. His friend. He accepts petitions on behalf of others. According to the salutations He can be addressed jointly with the Father. According to the benedictions He can be addressed along with the Father or singularly. There is great evidence in reliable manuscripts that Jesus verbally promised the apostles that He would do anything authorized that He was asked to do. Next: “Through Jesus.”
- Gaylon West THROW OUT THE LIFELINE iWhen the apostle Paul makes vows associated with the Levitical system, he makes it clear in his writings that he has freedom to practice circumcision, etc., to not offend but in order to win the Jews. “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. … To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some” (1 Corinthians 9:19, 22). At the same time Paul emphasizes circumcision is not binding today. ii “COMMANDS or statements to establish the fact in the matter. In verse 12 Paul and Barnabas showed that the miracles and wonders God done among the Gentiles evidenced that God approved of the Gentiles. Therefore, we have given APPROVED EXAMPLES by which divine authority was established to decide the matter. In verse 7-11, Peter tells of the conversion of Cornelius, a Gentile, and thus reaches the NECESSARY CONCLUSION that God had "put no difference between us and them" (verse 9) and therefore it would not be right "to put a yoke upon the neck of the disciples"(verse 10). "We shall be saved, even as they". (verse 11). - Articles: http://www.wisechurch.com/topic9.html; https://allanturner.com/authority.html; http://www.insearchoftruth.org/articles/authority.html; http://www.bible.ca/d-authority-acts-15-silence.htm; http://www.fryroad.org/_fryroad/BibleStudy/Authority/EstablishingAuthority/tabid/134/Default.aspx. iii http://biblehub.com/john/20-17.htm iv Salutations: Romans 1:7 “Grace and peace to you from God our Father and from the Lord Jesus Christ”; 1 Cor 1:3 = Rom 1:7 2; Cor 1:2 = Rom 1:7; Galatians 1:3 = Rom 1:7; Ephesians 1:2 = Rom 1:7; Philippians 1:2 = Rom 1:7; Colossians 1:2 = Rom 1:7 – “ and our Lord Jesus Christ”; 1 Thess 1:1 “Grace and peace to you”; 2 Thess 1:2 = Rom 1:7 – “our”; 1 Tim 1:2 “ Grace, mercy and peace from God the Father and Christ Jesus our Lord”; 2 Tim 1:2 = 1 Tim 1:2; Titus 1:4 “Grace and peace from God the Father and Christ Jesus our Savior” Philemon = Rom 1:7. http://media.ccvonline.com.s3.amazonaws.com/docs/IdentityTheftiBook/4.Salutations%20and`` %20Benedictions%20o v (χάρις ὑμῖν καὶ εἰρήνη) vi 1 Thessalonians 3:11. A Popular Commentary On The New Testament. vii https://www.avemariapress.com/engagingfaith/2009/01/st-pauls-writing-style/ viii Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Philippians, 1 Thessalonians, 2 Thessalonians 1:2, 2 Timothy 1:2, Titus 1:4, and Philemon 3 the salutations are similar to Romans 1:7; i.e. ix Jackson, Wayne. “May a Chrisitian Address Christ in Praise or Prayer?” ChristianCourier.com. Access date: April 14, 2018. x E.g., Romans 16:20, 1 Corinthians 16:23; Galatians 6:18, Philippians 4:23, 1 Thessalonians 5:28, 2 Thessalonians 3:18, Philemon 25. However, 1 Timothy 6:21, 2 Timothy 4:22, Titus 3:15, and Colossians 4:18 only reads as “ Grace be unto you.” xi Ibid. xii Barnes. http://biblehub.com/commentaries/1_thessalonians/3-11.htm xiii 1 Thessaloninas 3:11. Cambridge Bible for Schools and Colleges xiv http://www.bible.ca/ntx-praying-to-jesus.htm xv I checked these versions which have “ask me”: BBE, CEV, DRB (CATHOLIC), ERV, ESV, GNB, GW, ISV, GREEK NT INT+, GREEK NT BYZ+, LEB, MURDOCK, RV, TLV, VULGATE, WNT. xvi The difference between the Majority Text source and the Received Text source explained: http://thebookshelf2015.blogspot.com/2015/11/the-majority-textbyzantine-text-vs.html xvii James Burton Coffman, was a prolific author, preacher, teacher and leader among churches of Christ in the 20th century. I sat at Brother Burton’s feet in the fifties in Manhattan, New York City. xviii Coffman’s Commentary on the Bible xix In John 14:14 the word ME is NOT found in the Majority text or in A, D, K, L, Pi, Psi, the Old Latin a, air, d, e, q, r1 or the Coptic Boharic, Sahidic, Ethiopian and Slavonic ancient versions and the Diatessaron 160-175 A.D. However, it is supported by other manuscripts. http://brandplucked.webs.com/jameswhitejohn1414.htm xx http://www.forananswer.org/John/Jn14_14.htm |
|