Author: revzackcom

How to Lead a Pre-School Bible Program

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It is unfortunate that young children, especially ages 3-5, are taught in a way that needs to be untaught as they mature.

  • There is not a tiny person named Jesus that wants to live inside of a blood-pumping muscle in your chest.
  • There is not a holey ghost in the Bible.
  • There are no talking vegetables in the Bible.
  • When a person dies, they do not move to a floating golden castle in the clouds.
  • Prayer is not primarily asking God to give us stuff that we want.

Tips

Here are some tips on working with younger students.

  1. Communicate with language that is concrete and literal rather than metaphors and symbolism. Use stories that are easily understood and relatable to the students’ experiences in life. For example, when talking about transformation, tell a story about a boy who changed his attitude and behavior rather than telling a story about a caterpillar and a butterfly.
  2. Stay age-appropriate. Think like a child would think. Stay simple and concise. Repeat and reinforce ideas in creative ways. Young children should be learning primarily that God made them and that God loves them. They should not be learning stuff that is inappropriate for children. Think from the children’s perspective. Use objects and events that are familiar to children in order to help them grasp concepts. Tell stories about sharing toys or putting toys away in order to help them understand friendship, kindness, cooperation, responsibility, etc.
  3. Use visual aids. Hold up an interesting object. Show a poster or banner. Draw a shape. Display an image. However, don’t go into a complex explanation of how the object is a metaphor for an intangible concept. For example, hold up an apple and tell a story about the boy who loved the taste of apples. Don’t hold up an apple and teach that the apple is symbolic for Eve’s disobedience to God.
  4. Play. Reinforce the lesson with activities and experiences that reinforce the concept of the lesson. Allow children to explore and engage with the concept in a tangible and meaningful method.
  5. Be aware of learning styles. Remember that your group is composed of individuals. Some students may grasp the lesson concept easily, some will not. Some may learn through listening, others through images, others through activity and play. Adapt to individual learning styles while keeping the entire group in focus.

Overall, metaphors and symbolism should be used sparingly and thoughtfully with preschoolers to introduce or reinforce certain concepts. Ensure that the metaphors are age-appropriate, relatable, and supported with visuals and concrete examples. Keep in mind that young children primarily learn through direct experiences, play, and hands-on activities, so metaphors and symbolism should complement and enhance their learning in a meaningful way.

Methods

Here are suggestions for techniques and methods.

  1. Play-based learning: Use play as a central component of your teaching approach. Incorporate games, pretend play, and hands-on activities that allow children to explore, experiment, and learn through their natural curiosity. Play-based learning promotes engagement, creativity, and problem-solving skills.
  2. Multi-sensory experiences: Engage multiple senses during lessons to enhance learning and retention. Use sensory materials like sand, water, clay, or textured objects for tactile exploration. Incorporate music, rhythm, and movement to stimulate auditory and kinesthetic learning. Combine visuals, such as colorful images or charts, to support visual learning.
  3. Storytelling and rhymes: Preschoolers love stories and rhymes. Utilize storytelling to introduce new concepts, morals, and values. Incorporate rhymes, songs, and fingerplays to make learning fun and memorable. Encourage children to retell stories or create their own, fostering language development and creativity.
  4. Hands-on manipulatives: Provide a variety of manipulatives, such as blocks, puzzles, counting cubes, and shape sorters. These hands-on materials promote fine motor skills, problem-solving, and mathematical concepts. Encourage children to explore and manipulate these objects during playtime or structured activities.
  5. Guided discovery: Instead of providing all the answers, guide children to discover solutions on their own. Present open-ended questions, encourage critical thinking, and support their problem-solving skills. This approach cultivates independence, confidence, and a love for learning.
  6. Cooperative learning: Encourage collaboration and teamwork by organizing group activities. Group projects, shared responsibilities, and partner activities foster social skills, communication, and cooperation. Children learn from and support each other, fostering a sense of community and belonging.
  7. Use visual supports: Visual aids play a vital role in preschool education. Utilize charts, posters, diagrams, and labeled pictures to reinforce concepts. Visual supports can enhance comprehension, vocabulary development, and memory recall.
  8. Learning centers: Set up learning centers in the classroom where children can engage in different activities independently or in small groups. Establish centers for reading, writing, art, science, dramatic play, and sensory exploration. Learning centers provide opportunities for self-directed learning and develop various skills.
  9. Outdoor education: Incorporate outdoor activities to enhance learning. Take children on nature walks, observe plants and animals, and explore the environment. Engage in physical activities like running, jumping, and playing games that develop gross motor skills and promote a healthy lifestyle.
  10. Individualized instruction: Recognize and address each child’s unique learning style and pace. Differentiate your instruction by offering various approaches, materials, and challenges to accommodate different abilities and interests. Provide additional support for those who need it and extension activities for those ready for more advanced learning.

Remember, flexibility and adaptability are crucial when teaching preschoolers. Observe and assess their interests, strengths, and areas for growth, adjusting your teaching techniques accordingly. Above all, make learning enjoyable, nurturing a love for learning that will last a lifetime.

Focus

Regaining the attention of a group of preschool children can sometimes be challenging, as their attention spans can be short. Here are some techniques to help you recapture their focus:

  1. Use a signal: Develop a consistent attention signal, such as clapping your hands, ringing a bell, or using a special phrase. Teach the children that when they hear the signal, they need to stop what they’re doing and give you their attention.
  2. Transition activities: If you notice that the children are becoming restless or distracted, incorporate transition activities to refocus their attention. These can be simple movements, songs, or chants that help them shift their energy and focus back to the task at hand.
  3. Movement breaks: Incorporate short movement breaks into your lessons. When you see their attention waning, engage them in physical activities like stretching, dancing, or playing a quick game. This can help release excess energy and re-engage their focus.
  4. Call and response: Use call and response techniques to regain attention. For example, you can say a phrase or make a sound, and the children respond by repeating it back to you. This interactive technique helps redirect their attention back to you and the lesson.
  5. Visual cues: Incorporate visual cues to capture their attention. Hold up a picture, use a prop, or display a sign that signals it’s time to pay attention. Bright and colorful visuals can quickly draw their eyes and redirect their focus.
  6. Use engaging props: Utilize props or objects related to the lesson or topic to pique their interest. For example, if you’re teaching about animals, use stuffed animals or pictures of animals to capture their attention and generate excitement.
  7. Vary your voice: Adjust the tone, volume, or speed of your voice to regain attention. If you were speaking softly, try speaking loudly, or vice versa. Changing your voice can capture their attention and re-engage their focus.
  8. Incorporate music and songs: Music has a way of capturing attention and engaging children. Integrate songs, chants, or musical cues into your lessons to refocus their attention. Singing together can help create a sense of unity and re-engage their participation.
  9. Use interactive questions: Pose questions that require a response or action from the children. For example, ask them to raise their hand, stand up, or give a thumbs-up. This active participation helps regain their attention and involvement in the lesson.
  10. Adjust the environment: Make simple adjustments to the environment to reduce distractions. Close windows or doors, dim lights, or rearrange seating if necessary. A quieter and more organized space can help children refocus on the lesson.

Remember, it’s important to be patient and understanding with preschoolers. Their attention spans naturally fluctuate, so incorporating these techniques consistently and with enthusiasm can help bring their focus back and create an engaging and positive learning environment.

Time Fillers

Here are some fun and engaging games suitable for a small group of preschool-age children:

  1. Duck, Duck, Goose: Have the children sit in a circle, and one child walks around tapping others on the head, saying “duck.” When they choose a child to be the “goose,” that child chases them around the circle. If the goose catches the tapper before they reach the empty spot, the tapper continues. If not, the goose becomes the new tapper.
  2. Simon Says: Select one child to be “Simon” who gives commands, such as “Simon says touch your nose” or “Simon says hop on one foot.” The other children must only follow the command if it starts with “Simon says.” If they do something without the phrase, they are out. The last child standing becomes the new Simon.
  3. Musical Chairs: Arrange chairs in a circle, with one less chair than the number of children. Play music and have the children walk around the chairs. When the music stops, they must quickly find a seat. Remove one chair after each round. The child left without a seat is out. Continue until only one child remains.
  4. Freeze Dance: Play upbeat music and have the children dance freely. When the music pauses, they must freeze in their current position. Anyone caught moving is out. Resume dancing until there’s one child left, or play for fun without elimination.
  5. Balloon Volleyball: Inflate a balloon and have the children stand on opposite sides of a designated space. They must hit the balloon back and forth, trying to keep it from touching the ground. Modify the rules as needed to ensure everyone can participate and enjoy the game.
  6. Scavenger Hunt: Create a simple scavenger hunt by hiding objects or pictures around a specific area. Provide the children with clues or descriptions to find each item. You can customize the hunt based on a theme, colors, or shapes to make it more engaging.
  7. Hot Potato: Sit the children in a circle and play music as they pass around a soft ball or a stuffed animal. When the music stops, the child holding the item is “out.” Continue until one child remains.
  8. Follow the Leader: Choose a child to be the leader and have them perform various actions like jumping, hopping, or twirling. The other children must imitate the leader’s actions as closely as possible. Rotate the leader to give everyone a chance.
  9. Animal Charades: Write or print out pictures of different animals and put them in a bag or box. Each child takes turns picking a picture and acting like the animal without speaking. The other children guess the animal being portrayed.
  10. Bubble Pop: Provide the children with bubble wands and a bottle of bubbles. They can take turns blowing bubbles and seeing who can pop the most bubbles in a given time or distance.

Consider the children’s age, abilities, and any safety considerations when selecting games. Adapt the rules or instructions as needed to ensure everyone can participate and have a great time playing together.

Some of this content was created with the help of ai.

 

AI Confirms That The New Testament has Remained Faithful to the Original Manuscripts

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User

How many ancient manuscripts of the New Testament books exist today?

ChatGPT

There are thousands of ancient manuscripts of the New Testament in existence today. The exact number is difficult to determine, as many of these manuscripts are fragmentary or incomplete, and some have not yet been catalogued or discovered.

The manuscripts of the New Testament vary in age, with some dating back to the early centuries of Christianity, and others dating to later periods. Some of the most significant and well-known manuscripts include the Codex Sinaiticus, which dates to the 4th century and contains the entire New Testament, and the Codex Vaticanus, which also dates to the 4th century and contains most of the New Testament.

In addition to these major codices, there are numerous other ancient manuscripts of the New Testament, including papyri, uncials, and minuscules. These manuscripts have been studied and analyzed by scholars in order to reconstruct the original text of the New Testament and to better understand its history and development.

User

Does the modern New Testament differ greatly from the ancient versions?

ChatGPT

In terms of the basic content and teachings of the New Testament, the modern versions do not differ greatly from the ancient versions. The core message of the New Testament, which includes the life, teachings, death, and resurrection of Jesus Christ, has remained consistent over time.

However, there are some differences between modern versions of the New Testament and the ancient versions, primarily in terms of language and textual variants. The original New Testament was written in Greek, and as the texts were copied and translated over time, variations and errors were introduced into the manuscripts.

Scholars have worked to reconstruct the original text of the New Testament by comparing the available manuscripts and identifying the most likely readings. While there are some textual variants between different versions of the New Testament, the vast majority of these variants are minor and do not affect the overall meaning or message of the text.

Overall, while there may be some differences between modern and ancient versions of the New Testament, the core teachings and message of the text have remained consistent over time.

User

What is a textual variant?

ChatGPT

A textual variant is a difference in wording, spelling, or other features between different copies of the same text. In the context of the New Testament, textual variants refer to differences between different ancient manuscripts of the New Testament books.

Textual variants can be caused by a variety of factors, including errors made during the process of copying or translating the text, deliberate changes made to the text for theological or other reasons, or accidental damage to the manuscripts over time.

Because the New Testament was originally written in Greek and copied and translated over many centuries, there are many textual variants in the surviving manuscripts. However, the vast majority of these variants are minor and do not affect the core teachings or message of the text.

Scholars use various methods, including textual criticism, to identify and analyze textual variants in order to reconstruct the original text of the New Testament as accurately as possible. This involves comparing different manuscripts and evaluating the likelihood of different readings based on factors such as the age and reliability of the manuscript, the context of the passage, and other textual and historical evidence.

User

How many ancient manuscripts of the New Testament books exist today?

ChatGPT

There are thousands of ancient manuscripts of the New Testament in existence today. The exact number is difficult to determine, as many of these manuscripts are fragmentary or incomplete, and some have not yet been catalogued or discovered.
The manuscripts of the New Testament vary in age, with some dating back to the early centuries of Christianity, and others dating to later periods. Some of the most significant and well-known manuscripts include the Codex Sinaiticus, which dates to the 4th century and contains the entire New Testament, and the Codex Vaticanus, which also dates to the 4th century and contains most of the New Testament.
In addition to these major codices, there are numerous other ancient manuscripts of the New Testament, including papyri, uncials, and minuscules. These manuscripts have been studied and analyzed by scholars in order to reconstruct the original text of the New Testament and to better understand its history and development.

The Apostolic Prayers of the New Testament

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What is an apostolic prayer?

An apostolic prayer is a type of prayer found in the New Testament that was either prayed or written by an apostle. These prayers typically express the apostles’ desire for believers to grow in their faith and knowledge of God, as well as their desire for God to work in and through the believers to accomplish His purposes. Examples of apostolic prayers in the New Testament include Paul’s prayers in Ephesians 1:15-23 and 3:14-21, as well as his prayer in Colossians 1:9-14.

Here are a few examples of apostolic prayers found in the New Testament:

  1. Ephesians 1:15-23 – Paul’s prayer for the Ephesians, asking God to give them wisdom and revelation in knowing Him better and the hope to which He has called them, and that they may know the greatness of God’s power toward those who believe.
  2. Colossians 1:9-14 – Paul’s prayer for the Colossians, asking God to fill them with the knowledge of His will in all spiritual wisdom and understanding, that they may walk in a manner worthy of the Lord and please Him in every way.
  3. Philippians 1:9-11 – Paul’s prayer for the Philippians, asking that their love may abound more and more in knowledge and depth of insight, so that they may be able to discern what is best and be pure and blameless until the day of Christ.
  4. 2 Thessalonians 1:11-12 – Paul’s prayer for the Thessalonians, asking God to fulfill their every good purpose and faith by His power, so that the name of Jesus may be glorified in them and them in Him.
  5. 1 Corinthians 1:4-9 – Paul’s thanksgiving and prayer for the Corinthians, giving thanks for the grace of God given to them in Christ Jesus, and asking that they may be strengthened in every way, so that they may be blameless on the day of our Lord Jesus Christ.
  6. Romans 15:5-6 – Paul’s prayer for unity among the believers, asking God to grant them to live in harmony with one another, according to Christ Jesus, so that together they may with one voice glorify the God and Father of their Lord Jesus Christ.

[a]This article was created using ChatGPT.

Notes[+]

Rhema vs. Logos

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I was disappointed.

I was disappointed to read a post on the social media page of a popular Christian author. He wrote on January 9.

For logos to be effective in your life, you must intentionally mix it with faith (Heb 4:2). Rhema, in contrast, comes with such vibrancy that it often releases faith with its delivery.

He makes a reference to Hebrews 4:2. This verse contains a word that is translated from the Greek text. The Greek word is logos (λόγος). It can be translated either “message” or “word.” However, Hebrews 4:2 does not say that a logos lacks vibrancy, nor does it say that a rhema (ῥῆμα) has vibrancy. Hebrews 4:2 doesn’t mention any vibrancy.

Just what does Hebrews 4:2 say?

(ESV) For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened.

(NASB) For indeed we have had good news preached to us, just as they also did; but the word they heard did not benefit them, because they were not united with those who listened with faith.

If such a thing as vibrancy exists, it would seem that the listeners of Hebrews 4:2 lacked that mysterious element. The word wasn’t inferior in any way, which is what the author is saying that the Scripture says.

The Scripture doesn’t agree with the author’s assessment of logos. The author is not in alignment with the Word of God.

There are two words for “word.”

The writer is pointing at two Bible words that are translated into English as “word.”

  • In Hebrews 4:2, the word used is λόγος (logos).
  • In some other passages, ῥῆμα (rhema) is translated “word.”

The writer contrasts LOGOS with RHEMA, indicating that a LOGOS word is ineffective at first, but a RHEMA word is immediately effective to “release” faith. He cites Hebrews 4:2 as a source of this explanation.

There are multiple examples from Scripture.

Ephesians 6:17

…and receive the helmet of salvation, and the sword of the Spirit, which is the word (RHEMA) of God

  • This RHEMA refers to the “Gospel of peace” in 6:15 which Paul introduced in Ephesians 1:13 as the “gospel of your salvation.” Paul writes, “…when you heard the word (LOGOS) of truth, the gospel of your salvation.” A written word cannot be heard unless it is a spoken word. Paul treats LOGOS and RHEMA as practical synonyms in this letter.

John 6:63

The Spirit is the one who gives life; the flesh profits nothing. The words (RHEMATA) that I have spoken to you are spirit and are life. [a]RHEMATA is plural of RHEMA.

  • Jesus helps us understand that he is talking about the spoken RHEMATA by adding “that I have spoken.” If RHEMA is restricted to a spoken word, then Jesus was being redundant. His statement shows that we need clarification in this instance.

1 Peter 1:22-25

Having purified your souls by your obedience to the truth for sincere brotherly love, love one another fervently from the heart, because you have been born again, not from perishable seed but imperishable, through the living and enduring word (LOGOS) of God. For “all flesh is like grass, and all its glory like the flower of the grass. The grass withers and the flower falls off, but the word (RHEMA) of the Lord endures forever.” And this is the word (RHEMA) that has been proclaimed to you.

  • Peter uses LOGOS and RHEMA interchangeably. When the LOGOS was proclaimed to Peter’s audience, he called it RHEMA, not because Peter was using the power of confession to release the creative power of God, but because it LOGOS was the message that was spoken.
  • Peter cites from Isaiah 40:6-8. “Grass withers; the flower withers, but the word of our God will stand forever.” In the time of Christ and Peter, the Scriptures, including Isaiah, had been translated from Hebrew into Greek. This “word” (Hebrew: DABAR) from Isaiah is translated into the Greek LOGOS, but Peter substitutes RHEMA for LOGOS. This translation is not a contradiction for Peter if he sees the two words as near synonyms. If RHEMA and LOGOS are so distinct as suggested, then Peter was making a huge mistake. If RHEMA and LOGOS are as similar as they appear in the other Scriptures, then Peter is justified when he uses RHEMA in place of LOGOS for Isaiah 40:8.
  • RHEMA means a message or a proclamation. When the LOGOS is preached, it can be called RHEMA or LOGOS.

John 18:31,32

So Pilate said to them, “You take him and judge him according to your law!” The Jews said to him, “It is not permitted for us to kill anyone,” in order that the word (LOGOS) of Jesus would be fulfilled that he had spoken, indicating by what sort of death he was going to die.

  • These words of Jesus had not been written down at the time that he spoke them. LOGOS is not always a written word.
  • In the same way as John 6:63, a phrase is employed to clarify that RHEMA is speech in this incidence, “that he had spoken.”

Maybe the mix-up started with someone else.

Kenneth E. Hagin said,

“Faith is always expressed in words. Faith must be released in words through your mouth. We can see that in all of these Scriptures we have read. When you speak something, that is action.”

The truth is that faith is expressed in obedient works and not by confession. The Book of James contradicts the idea that speaking words is action.

Word of Faith authors appear to agree with the author, saying that LOGOS is the written word and that RHEMA words are faith-filled spoken word that release the creative power of God when spoken.

When the Holy Spirit speaks to you, He quickens a Scripture verse or specific direction to you—a specific word for a specific time and purpose. [b]https://www.rhema.org/index.php?option=com_content&view=article&id=2679:what-is-rhema

There is actually no great distinction between the two words.

The truth is that the New Testament does not demonstrate this distinction. Jesus is called the LOGOS, and he is not the written word. The creative power of RHEMA is a concept that comes from outside the Scriptures and has been substituted for the direct teaching of Scripture.

Consider this official position stated by the Assemblies of God:

There are two major problems with this distinction. First, the distinction is not justified by usage either in the Greek New Testament or in the Septuagint (Greek version of the Old Testament). The words are used synonymously in both. [c]The General Council of the Assemblies of God, Assemblies of God: Position Papers (Springfield, MO: The General Council of the Assemblies of God, 1972–2017).

Consider the full definition found in Vine’s Expository Dictionary of Biblical Words.

Proponents of the LOGOS/RHEMA distinction depend upon a partial quotation from W. E. Vine.

rhḗma (ῥῆμα in Greek); that which is spoken, what is uttered in speech or writing;1 an utterance (individually, collectively, or specifically);2 the word by which something is commanded, directed, or enjoined;3 something that is spoken clearly and vividly, in unmistakable terms and in an undeniable language. In the New Testament, the word rhema carries the idea of a quickened word.[d]https://www.rhema.org/index.php?option=com_content&view=article&id=2679:what-is-rhema

Vine includes more information that may be intentionally left out since it does not reinforce the strong distinction need by RHEMA teachers. Vine tells us that RHEMA is not a completely different concept from LOGOS.

The significance of rhema (as distinct from logos) is exemplified in the injunction to take “the sword of the Spirit, which is the word of God,” Eph. 6:17; here the reference is not to the whole Bible as such, but to the individual scripture which the Spirit brings to our remembrance for use in time of need, a prerequisite being the regular storing of the mind with Scripture. [e]W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 683.

On the same page, Vine also gives a definition of LOGOS that includes spoken words.

logos (λόγος) denotes (I) “the expression of thought”… (a) as embodying a conception or idea… (b) a saying or statement…  (c) discourse, speech, of instruction. [f]W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 683.

Stay Alert

If you care about the authentic Word of God, don’t fall for tricksters that use the RHEMA/LOGOS false distinction that is contrary to the teachings of Scripture. They will want you to believe that this doctrine is original from the Bible, and it is not.

Notes[+]

Why do Christians sing?

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Christians sing for several reasons, including:

  1. Worship and adoration: Christians believe that singing is a form of worship and a way to express their love and adoration for God.
  2. Proclamation of truth: Christians sing to proclaim the truth of the gospel and share the good news with others.
  3. Unity: Singing together can create a sense of unity and community among believers.
  4. Encouragement and comfort: Singing can be a source of encouragement and comfort in difficult times, reminding believers of God’s love and faithfulness.
  5. Instruction: Hymns and worship songs often contain biblical teachings and can serve as a way to teach and reinforce important theological concepts.
  6. Response: Singing can be a response to God’s goodness and grace, as well as a way to express repentance and seek forgiveness.

The oldest song that Christians still sing today is believed to be the “Phos Hilaron” or “Hail Gladdening Light,” a hymn of evening light that is traditionally sung at sunset. This song dates back to at least the 3rd century AD and is still sung by many Christians, especially in the Eastern Orthodox Church. Other early Christian hymns and songs include the “Gloria in Excelsis Deo” and the “Te Deum Laudamus,” both of which date back to the 4th century AD.

This ancient hymn actually uses “hymn” in verb form. The noun is ὕμνος (humnos), and the verb is ὑμνέω (humneo). In Φῶς ἱλαρὸν (Phos Hilaron). the verb takes the form ὑμνεῖσθαι (humneisthai). The ending indicates the infinitive verb is middle voice aorist whatever that means.

Phos Hilaron

Φῶς ἱλαρὸν ἁγίας δόξης, ἀθανάτου Πατρός, οὐρανίου, ἁγίου, μάκαρος, Ἰησοῦ Χριστέ, ἐλθόντες ἐπὶ τὴν ἡλίου δύσιν, ἰδόντες φῶς ἑσπερινόν, ὑμνοῦμεν Πατέρα, Υἱόν, καὶ ἅγιον Πνεῦμα Θεόν. Ἄξιόν σε ἐν πᾶσι καιροῖς, ὑμνεῖσθαι φωναῖς αἰσίαις, Υἱὲ Θεοῦ, ζωὴν ὁ διδούς, Διὸ ὁ κόσμος σὲ δοξάζει.

Hail, gladdening Light, of His pure glory poured
Who is the immortal Father, heavenly, blest,
Holiest of holies, Jesus Christ our Lord!

Now we are come to the sun’s hour of rest;
The lights of evening round us shine;
We hymn the Father, Son, and Holy Spirit divine!

Worthiest art thou at all times to be sung
With undefiled tongue, Son of our God, giver of life, alone;
Therefore in all the world thy glories, Lord, they own.

[Source]

Basil of Caesarea

Phos Hilaron (Φῶς ἱλαρὸν) is an ancient Christian hymn originally written in Koine Greek. The hymn is known in English as ‘Hail Gladdening Light,’ or ‘O Gladsome Light.’ It is the earliest known Christian hymn, recorded outside of the Bible, that is still being used today. The hymn is featured in the Vespers of the Orthodox Church.

The song is first recorded by an unknown author in the Constitutiones Apostolicae which was written in the late 3rd or early 4th century A.D. It is found in a collection of songs to be sung in the morning, in the evening, before meals, and at candle lighting. Phos Hilaron is to be sung at the lighting of candles in the evening and so is sometimes known as the ‘Candle-light Hymn’. Despite some of the words to the other three songs being from Scripture or in one case dated to around 150 AD, Phos Hilaron is the first to be considered an actual hymn in the modern sense. It is certainly the first complete example. It is far more rhythmic than the others and is divided into twelve verses varying between five, six, eight, nine, ten and eleven syllables a verse. Basil the Great (ca. 330 – January 1, 379) spoke of the singing of the Phos Hilaron as a cherished tradition of the church, the hymn being already considered old in his day (though some attribute the composition of the song to St Basil himself).

At that time in Jerusalem a candle was kept perpetually burning in the empty tomb of Christ, its glow a symbol of the living light of Jesus. As Christians gathered to worship the hymn was sung and, in a tradition known as the lighting of the lamps, the candle was brought forth from the tomb, its bright, solitary flame calling the church to celebrate the risen Lord.

Athenogenes, a saint of unknown date but is commemorated 16th July, is believed by some to have composed this hymn on the way to being martyred. He is often depicted as an elderly bishop with the executioner’s arm paralyzed until the saint has completed his song. The Roman Martyrology states: “In Pontus, the birthday of Saint Athenogenes, [is celebrated, he was] an aged theologian, who, when about to consummate his martyrdom by fire, sang a hymn of joy, which he left in writing to his disciples.” He is probably identical to the bishop who suffered at Sebaste, Armenia, with ten disciples under Diocletian on July 16; therefore estimating his death as around 305 A.D. However, Basil the Great notes the “ancient form” of this hymn, states it comes from antiquity, and states that it is of unknown origin immediately prior to mentioning the story of “the Hymn of Athenogenes, which, as he was hurrying on to his perfecting by fire, he left as a kind of farewell gift to his friends.” Basil the Great is clearly stating that Athenogenes wrote a different hymn, which scholars believe to be “Δόξα ἐν ὑψίστοις” (Glory to God in the highest), a.k.a. the Great Doxology. [a]https://orthodoxwiki.org/Phos_Hilaron

Basil wrote:

I will now adduce another piece of evidence which might perhaps seem insignificant, but because of its antiquity must in nowise be omitted by a defendant who is indicted on a charge of innovation. It seemed fitting to our fathers not to receive the gift of the light at eventide in silence, but, on its appearing, immediately to give thanks. Who was the author of these words of thanksgiving at the lighting of the lamps, we are not able to say. The people, however, utter the ancient form, and no one has ever reckoned guilty of impiety those who say “We praise Father, Son, and God’s Holy Spirit.”

(Ps. 141. was called ὁ ἐπιλύχνιος ψαλμός (Ap. Const. viii. 35). In the Vespers of the Eastern Church an evening hymn is sung, translated in D.C.A. i. 634, “Joyful Light of the holy glory of the immortal Father, the heavenly, the holy, the blessed Jesus Christ, we having come to the setting of the sun and beholding the evening light, praise God, Father, Son, and Holy Ghost. It is meet at all times that thou shouldest be hymned with auspicious voices, Son of God, Giver of Life: wherefore the world glorifieth thee.”)

And if any one knows the Hymn of Athenogenes, (identified by some with two early hymns, Δόξα ἐν ὑψίστοις, and φῶς ἱλαρόν) which, as he was hurrying on to his perfecting by fire, he left as a kind of farewell gift (The MSS. vary between ἐξιτήριον and ἀλεξιτήριον, farewell gift and amulet or charm. In Ep. cciii. 229 Basil says that our Lord gave His disciples peace as an ἐξιτήριον δῶρον, using the word, but in conjunction with δῶρον. Greg. Naz., Orat. xiv. 223 speaks of our Lord leaving peace “ὥσπερ ἄλλο τι ἐξιτήριον.”) to his friends, he knows the mind of the martyrs as to the Spirit. On this head I shall say no more. [b]Basil of Caesarea, “The Book of Saint Basil on the Spirit,” in St. Basil: Letters and Select Works, ed. Philip Schaff and Henry Wace, trans. Blomfield Jackson, vol. 8, A Select Library of the … Continue reading

 

[c]This article includes some content created using OpenAI’s ChatGPT

Notes[+]

There is No Joy in the Decision to Strike Down Roe vs. Wade

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  1. This ruling cannot erase the death of over 60 million innocent citizens.
  2. The persons responsible for the murder of innocent children are still free to murder more.
  3. This ruling has no power to change the heart of responsible adults.
  4. This ruling does not address the root problem of devaluation of human life, does not recognize that a human death for the sake of the convenience is always murder.
  5. This ruling does not address the root problem of sexual promiscuity and behavioral irresponsibility.

Is the Antichrist gay?

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Someone recently heard a preacher on the radio. The preacher used the passage in Daniel 11 to prove that the Antichrist will be a homosexual.

What does Daniel 11 say?

Click this link for entire chapter on Bible Gateway. Let’s read Daniel 11: 37 in a few English translations for comparison of interpretation.

(KJV) Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.

(NASB 2020) And he will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will boast against them all.

(ESV) He shall pay no attention to the gods of his fathers, or to the one beloved by women. He shall not pay attention to any other god, for he shall magnify himself above all.

(LEB) He will not pay respect to the gods of his ancestors, or to the darling of women, and not to any god will he pay respect, for he will consider himself great over all gods.

What’s wrong with the preacher’s interpretation?

  1. No version of this verse says that the Antichrist will not desire women. Rather, we find that Daniel 11:37 says that the man will not regard the object of women’s desire.
  2. The preacher is applying his own agenda upon this one verse. This is the kind of stuff that gives Christians a bad reputation. People have told me, “You can make the Bible say anything that you want it to say.” However, making the Bible say what we want it to say is bad practice. The Bible should be read without smothering it in our own opinions. Read it as if you want to learn the original meaning. Do not read the Bible to find proof texts as backup for your favorite rants or as justification for your personal behavior.
  3. The preacher changes the original structure of the sentence. It’s easy to see through the transformation from a man who does not regard the object of women’s desire into a man who does not desire women. However, it just isn’t appropriate to do this to this passage of Holy Scripture.
  4. The preacher provides information not found in the original passage. Even if the passage said he won’t desire women, it wouldn’t make him a homosexual by default… that would require an addition of “his (sexual) desire is for men” into the passage. Other Scriptures indicate that a holy man can live a celibate lifestyle of sexual abstinence.

What is the short answer?

Daniel 11:37 is about a man that is not influenced by the feelings expressed by women.

How to Answer Accusations of Hypocrisy Against Christians

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Forgive.

If you have been falsely accused of something that you did not do, forgive the accuser. Drop the offense. Refuse to be personally offended by personal remarks. If you are emotionally hurting or angry, you may not be listening, you may not be able to identify the hypocrisy that has been exposed (because exposing hypocrisy is a good thing), you may be tempted to respond in kind (to attack the person that attacked you)

Proverbs 19:11. Good sense makes one slow to anger, and it is his glory to overlook an offense.

It is not necessary to say aloud to your accuser that you forgive them unless you hope to prolong a meaningless argument.

Agree.

Tell the accuser that they are right. The behavior was sinful and “unChristlike.”

Apologize.

If the accusation of hypocrisy is true about you, apologize for disobeying Jesus and for

misrepresenting the true message of Christ. Then go, and sin no more.

If the accusation of hypocrisy is about someone else, apologize on behalf of the other person. Tell the accuser that Jesus has been misrepresented. You will not be apologizing for Jesus or for behavior approved by Jesus. You will be apologizing on behalf of a person that claimed to be a Christian while they behaved in a way that was contrary to the teachings of Jesus.

Do not make excuses for disobedience to Jesus. Just admit that it was wrong and should never have been done by a follower of Jesus.

Thank.

Thank the accuser for their help to identify bad behavior by Christians. The greater picture will show that this will help reduce hypocrisy and Jesus will be glorified in better ways.

It makes no difference if your accuser was trying to harm you or help you, if the accusation is true, sin was called out, and Christlike behavior was encouraged. The goal of life is to live like Jesus.

Why are accusations of hypocrisy good for Christianity?

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Hypocrisy is pretending to possess specific virtues that are contradicted by your behavior. For example, if I preach that extramarital relationships are sinful while I am unfaithful to my wife, I am a hypocrite. If I expect people to listen to my preaching but to ignore my bad behavior, I am a hypocrite.

This week, I listened to a program featuring a celebrity transgender person named Trystan Reese. The turning point of the story is when six-month-pregnant Reese reads a message from a woman that says, “As a Christian, I hope that you give birth to a dead baby because that baby would be better off than a baby that has to born to someone like you.” In the narrative, after reading the message, Reese loses hope and has a horrible nightmare about the baby. Reese says that before the death-wish message “I didn’t know that people hate us.”

The “Christian” death-wish woman in the story is a hypocrite.

A hypocrite is a fake. A hypocrite is a person that behaves in a manner that is incongruous with their professed values or principles. For example, a woman who professes to value love and kindness and grace (Christian core values) while she writes a death wish to another person is a hypocrite, a fake.

Hypocrisy is not a Christian trait. Accusations of hypocrisy should not be limited to Christians. A secular person practices hypocrisy when she states that her core beliefs are social justice, tolerance and inclusivity while she condemns and excludes all Christians.

I have heard, more than once, that all Christians are hypocrites so going to church is a bad idea. This ignores glaring truth that hypocrites thrive in “non-Christian” environments of bars, theaters, clubs, gambling establishments, social groups, and other organizations, but we don’t cry so loudly for everyone to abandon those groups of hypocrites. We target Christians.

We target Christians because their stated purpose is to be faithful and truthful and loving and gracious and forgiving and holy and peaceful and kind and self-controlled. Christians claim to follow Jesus. Christians claim that they want to be like Jesus and to be transformed into the character of Jesus just like the Bible says. Therefore, when someone who takes the name of Christian behaves in a way that contradicts the behavior prescribed in Scripture, they should be called out for that hypocrisy. On the other hand, there is no apparent contradiction when sinners behave like sinners or when pagans behave like pagans. But when Christians behave like heathens, someone ought to say something.

Christian core values like faith, truth, love, grace, forgiveness, salvation, righteousness, holiness, spiritual fruit, and Spirit-empowerment make it so easy to identify someone who is in violation of those values that even a heathen can accurately call out a hypocrite. Calling someone a hypocrite validates Christian values.

If Christian values have no merit, then the accusation of hypocrisy is pointless. On the other hand, accusations of hypocrisy rise from the foundation of Christian values. Truth and righteousness are actually excellent qualities for establishing social relationships. Love and forgiveness, also Christian values, are vital to human relationships. Therefore, accusations of hypocrisy do not call for the abandonment of love and faithfulness, and grace, but rather, accusations of hypocrisy ask us to return to Christian core values because those values are important. Christian values are good for society.

Christians should behave like followers of Jesus Christ. When our behavior contradicts Jesus, we need a call to repentance. When a heathen points out your un-Christlike behavior, you should feel called to repentance. If you have ever sent hate mail to another person, you need to repent and send an apology to ask for forgiveness. If you are not living like Jesus, you are a hypocrite and a fake, and you need to change.

1 John 4:20
If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen.

James 1:26
If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.

Romans 2:3
Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?1 John 2:9 ESV / 464 helpful votes Whoever says he is in the light and hates his brother is still in darkness.

2 Timothy 3:5
Having the appearance of godliness, but denying its power. Avoid such people.

Titus 1:16
They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.

Matthew 7:15
“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.

1 John 2:4
Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him,

James 2:14-26
What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. …

Matthew 6:5
“And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.

Romans 2:1-5
Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

The Star of Bethlehem

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Matthew 2:1,2

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is the one who has been born king of the Jews? For we have seen his star at its rising and have come to worship him.”

Matthew tells us that after Jesus’ birth, magoi (magicians or astologers?) from the anatolon (east) had seen an astera at its anatole (rising in the east) and came to Jerusalem in order to proskynesai (worship) the one who was born basileus ton Ioudaion (king of the Jews). Gentile magicians desired to offer divine worship to the king of the Jews.

How long after the birth of Jesus? The text indicates it was 2 years.

Matthew 2:7,16

Then Herod secretly summoned the wise men and determined precisely from them the time when the star appeared.

Then Herod, when he saw that he had been deceived by the wise men, became very angry, and he sent soldiers and executed all the children in Bethlehem and in all the region around it from the age of two years old and under, according to the time which he had determined precisely from the wise men. Then what was spoken by the prophet Jeremiah was fulfilled, saying,

Josephus the historian records the death of Herod the Great which is placed on our modern calendar at 4 BCE. So the sighting of the star which is linked to the birth of the king would be 6 BCE or 7 BCE.

The implication here is that the magoi attached the star sighting to the prophecy of Balaam.

Numbers 24:17

I see him, but not now; I behold him, but not near; a star will go out from Jacob, and a scepter will rise from Israel; it will crush the foreheads of Moab and destroy all the children of Seth.

There is no way for us to know what method the magoi used to bridge their astronomy and astrology. Something about this heavenly manifestation gave instructions to the magoi. These instructions pointed the magoi to the Scriptures. This “star” was not merely a physical astronomical object. If that were so, the wise men could never have known specific information about the newly-born king.

The text does not say that the Bethlehem Star guided the magoi to Jerusalem. The magoi went to Jerusalem because they expected to find a king there. Their arrival in Jerusalem indicates that the magoi were not familiar with Micah but were familiar with Psalm 2.

Psalm 2:6-8

“But as for me, I have set my king on Zion, my holy mountain.” I will tell the decree; Yahweh said to me: “You are my son; today I have begotten you. Ask from me and I will make the nations your heritage, and your possession the ends of the earth.

Jerusalem sat on the mountain where the begotten son of YHWH would be established as king. The magoi expected to worship (proskynesai) this child. We see the divinity and kingship of Jesus in both Psalm 2 and Matthew 2. Furthermore, the magoi brought treasures that reiterated their expectation to see a king who was God.

Matthew 2:9-11

After they listened to the king, they went out, and behold, the star which they had seen at its rising led them until it came and stood above the place where the child was. Now when they saw the star, they rejoiced with very great joy. And when they came into the house, they saw the child with Mary his mother, and they fell down and worshiped him. And opening their treasure boxes, they offered him gifts of gold and frankincense and myrrh.

I am only aware of one other place in Scripture that the three gifts come together. The altar of incense was covered with gold, anointed with sacred oil containing myrrh (smyrna), and upon which sacred incense that included frankincense (libanos) was burned. This holy altar was reserved exclusively for the worship of the one true God. See Exodus 30:22-38 and Exodus 37:24-29.

John 1:14

And the Word became flesh and took up residence among us, and we saw his glory, glory as of the one and only from the Father, full of grace and truth.

When the magoi left Jerusalem, they encountered a source of joy as the astera appeared again. This time the star led them (proegen – preceded) and stood above (estathe epano) where the child was. Again, this type of specific information cannot be derived from observing an astronomical object, a star or a comet or a constellation, from 4.2465 light-years away. This astera was providing location information within a very short distance and traveling with a specific motion that is not possible for simple stars or comets. This supernatural star belongs in the same category as the mysterious seven stars in the hand of Christ in the book of Revelation (Rev. 1:16, 20; 2:1; 3:1). The Star of Bethlehem was a living being that could light the way and provide a specific message of guidance.

Revelation 1:20

“As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.