I AM THE WAY

I AM THE WAY  •  Sermon  •  Submitted
0 ratings
· 1,120 views

We will identify the true way that leads to salvation with the intent to voluntarily walk on it until we reach our destination, which God proposes.

Notes
Transcript
Handout
Handout
Sermon Tone Analysis
A
D
F
J
S
Emotion
A
C
T
Language
O
C
E
A
E
Social
View more →
Objective:
We will identify the true way that leads to salvation with the intent to voluntarily walk on it until we reach our destination, which God proposes.
Scripture Reading:
John 14:1–11 KJV 1900
Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
Memory Verse: “Teach me Your way, O Lord; I will walk in Your truth; unite my heart to fear Your name. I will praise You, O Lord my God, with all my heart” Psalm 86:1
Study Analysis:
There is an old saying “that all roads lead to Rome,” referring to that there are many ways to reach an objective or a goal. Within the spiritual, many people mistakenly believe that it is the same, referring to that all Christian religions follow Jesus and lead to salvation. In some cases, people who do not know the divine truth claim that all Christians have Christ and therefore God. This last part could not be further from the truth, for the Lord Jesus Christ Himself said that false Christs and false teachers would rise (Matthew 24:24). He also warns that there are two ways, one that leads to life and another to death (Matthew 7:13, 14). If we choose incorrectly, the result could prove fatal and thus the importance to identify the correct path –the one that leads to the Father and salvation.
2. The Almighty through the prophet Jeremiah recommends: “Thus says the Lord: stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you will find rest for your souls. But they said, we will not walk in it.” (Jeremiah 6:16). In addition to the previous statement, our Teacher and Savior teach the secret to identify and discover the true path, “…search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” (John 5:39).
3. It is possible to confirm the words of our Savior by analyzing the Scriptures in our reading which were a response to Thomas’ questions: “Thomas said to Him, Lord, we do not know where You are going, and how can we know the way?” (John 14:5). The Teacher of Nazareth firmly said: “Jesus said to him, I am the way, the truth, and the life. No one comes to the Father except through Me.” (John 14:6). The fundamental characteristic of the way, the direction to life, and the Father is the truth. That “way” contains the absolute truth, which King David understood: “Gird Your sword upon Your thigh, O Mighty One, with Your glory and Your majesty. And in Your majesty ride prosperously because of truth, humility, and righteousness; and Your right hand shall teach You awesome things.” (Psalm 45:3, 4). It is a compelling reason knowing that only our Lord Jesus Christ is the way to the truth and salvation. The Apostle Peter stated, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12).
3. We need to be careful and alert not to confuse the path, always remembering that the false prophets will deceive even the elect (Mark 13:22), since, “there is a way that seems right to a man, but its end is the way of death.” (Proverbs 14:12). For this reason, Christ teaches the following: “You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles?” (Matthew 7:16). It is not possible to take grapes of the thistle, so it is not possible to find truth where it does not exist. The Apostle John is very clear about who are those who walk in the true path: “He who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him. But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked.” (1st John 2:4-6). It is evident that Jesus is the way and He left an example of all that must be done by those who wish to follow His footsteps –to walk as He walked, and fulfilling each one of the things that the Teacher left in His teachings (1st Peter 2:21; Galatians 4:4).
4. Beloved brethren, now that we know that Jesus taught that to walk in the way of the truth implies keeping the commandments of God, we must ask for the same thing as King David asked of the Eternal: “Teach me Your way, O Lord; I will walk in Your truth; unite my heart to fear Your name.” (Psalm 86:11). To walk with Christ is to live in Christ and thus achieving in us Paul’s feeling: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” (Galatians 2:20)
Notas: De la lectura Biblica:
Nuevo Diccionario Biblico Ilustrado PuertaPUERTA. 1. Las ciudades fortificadas y los palacios tenían una o varias puertas que permitían la entrada y salida de sus habitantes y que impedían, en caso necesario, la entrada al enemigo. Con frecuencia tenían poderosas torres que las protegían (2 Cr. 26:9). A menudo, la puerta era una entrada monumental, embovedada, que atravesaba la torre. Se cruzaban grandes barras contra las puertas para hacerlas impenetrables (Dt. 3:5; 1 R. 4:13; 2 Cr. 8:5; 14:7). El término «puerta» significa asimismo el lugar más público de la ciudad, donde se trataban los asuntos (1 R. 22:10; 2 R. 7:1; Ez. 11:1), donde se llevaban a cabo las transacciones legales ante testigos (Gn. 23:10, 18; Rut 4:1–11). Era el lugar en el que se examinaban y juzgaban los litigios (Dt. 21:19; 22:15; 25:7–9; Job 29:7; Am. 5:15). Las moradas aristocráticas tenían portales (Lc. 16:20) que permitían una exhibición de lujo (Pr. 17:19). El puerto de Esmirna. ABM. Puerta de una ciudad oriental. El término heb. deleth designa el conjunto de la puerta que gira sobre sus goznes, así como la hoja móvil (Gn. 19:6; Jue. 3:23). El término tsela se emplea a propósito de los paneles móviles de un batiente (1 R. 6:34). En el Templo de Salomón, la puerta del santuario ocupaba, según parece, 1/4 del muro (v. 33). En el estado actual de nuestros conocimientos, la interpretación de este pasaje no es muy segura. La LXX y la Vulgata traducen «puerta cuadrangular». Para la Puerta de las Ovejas, del Pescado, de la Fuente, véase JERUSALÉN II, 3. «Puerta» se usa metafóricamente del medio de entrada a bendición. El Señor Jesucristo dijo: «Yo soy la puerta; el que por mí entrare, será salvo.» La salvación es sólo por medio de Él (Jn. 10:9). También dijo que, como Pastor verdadero, Él había entrado en el redil por la puerta; esto es, que aunque era el Hijo de Dios, entró obedientemente a través de lo que Dios había ordenado, siendo circuncidado, presentado en el Templo, y entrando además a formar parte del residuo mediante el bautismo (Jn. 10:1–9; cfr. Lc. 2:21–22; 3:21–22). Dios abrió «la puerta de la fe» a los gentiles mediante el ministerio de Pablo y Bernabé (Hch. 14:27). Las oportunidades para el servicio reciben el nombre de «puertas abiertas» (cfr. 1 Co. 16:9; 2 Co. 2:12; Col. 4:3; Ap. 3:8). En la Iglesia en su estado laodicense el Señor es presentado fuera de ella, pidiendo admisión, a fin de que algunos le oigan individualmente, con promesa de bendición a aquellos que le abran (Ap. 3:20).
Diccionario bíblico arqueológico PUERTAPUERTA. Las puertas de las antiguas ciudades amuralladas eran los lugares de reunión donde se realizaban los negocios importantes. En Tell-en-Nasbe (véase Mizpa) bancas de piedra a lo largo de las paredes que rodeaban la puerta proveían asientos para aquellos que tenían negocios que efectuar (véase Rt. 4:1). Las puertas de la ciudad eran por lo general de madera (Neh. 2:8; véase 1:3; 2:13) reforzadas con bandas de cobre o cubiertas con placas de cobre. El tipo de puertas salomónicas en Meguido, Hazor y Gezer eran elaboradas estructuras defensivas. En realidad, eran una serie de puertas que colgaban de pilares que salían de un lado de la pared La puerta exterior estaba protegida por una torre. Cuando las puertas de entrada se cerraban se aseguraban con una barra, algunas veces hecha de cobre. Las puertas mismas se construían para girar sobre pivotes centrales insertados en huecos de piedra. Las casas excavadas en *Tell Beit Mirsim, en el período desde 2200 hasta 1600 a. de J.C., dan evidencia de puertas pesadas pero muchas de ellas, desde el período de 900 hasta 600 a. de J.C., no tenían pivotes. Se puede conjeturar que en los difíciles tiempos anteriores, se necesitaron puertas resistentes, pero que con el establecimiento de la monarquía davídica (véase 1 S. 25:7–9) el orden fue restaurado y un simple colgante a la entrada era todo lo que se necesitaba como puerta en una vivienda. Lot tenía una puerta fuerte en su casa en Sodoma, lo cual indica la necesidad de precauciones especiales allí (Gn. 19:9–11).
Nuevo Diccionario Biblico Ilustrado PorteroPORTERO. En 1 Cr. 9:19–24 y 16:38 se hace referencia a los levitas al servicio de la tienda del Tabernáculo. Había guardas para la vigilancia de las puertas de las ciudades (2 S. 18:26; 2 R. 7:10) y de las del Templo (1 Cr. 26:12); también había servidores que vigilaban las entradas de casas de alcurnia privadas (Mr. 13:34). Cuando David organizó el servicio de los levitas para la casa de Dios, asignó a cuatro mil de ellos al servicio de la guarda de las puertas. No llevaban todos a cabo esta actividad de manera simultánea: David los repartió en órdenes, que deberían turnarse en su función (1 Cr. 23:5; 26:1–19).
Nuevo Diccionario Biblico Ilustrado LadrónLADRÓN. Era un término que se aplicaba en tiempos bíblicos a los salteadores de caminos, y así lo vemos en varios pasajes del Nuevo Testamento: Mt. 21:13; 26:55; 27:38, 44; Mr. 11:17; 14:48; 15:27; Lc. 10:30, 36; 19:46; 22:52, 23:39–43. El ladrón arrepentido manifestó una fe tan extraordinaria como su arrepentimiento, reconociendo a Cristo, aun en la cruz, como al Rey divino, como al Salvador del hombre. El acto de tornarse a Cristo, tal vez después de befarlo como el otro ladrón, parece haber sido repentino y haber sido causado por la resignación sobrenatural con que el Redentor sufría, por lo divino de sus miradas y de sus palabras y por las señales y circunstancias extraordinarias de aquel momento supremo. Los ladrones eran crucificados por los romanos. Dos de ellos fueron crucificados con Jesús (Lc. 23:39–42). Cristo hubo de sufrir esta muerte afrentosa, y su identificación con el género humano y con los pecadores llegó hasta en el suplicio que safrió. La figura del ladrón que entra de manera sorpresiva e intempestuosa se usa para la Segunda Venida de Cristo, que se presentará sin anunciar su llegada (Mt. 24:43). De repente llegará el día del Señor (1 Ts. 5:2–4; 2 P. 3:10; Ap. 3:3; 16:15), como el ladrón en medio de la noche.
Notas textuales sobre la Biblia Proverbios 28:3 Proverbios 28:3 גֶּ֣בֶר רָ֭שׁ וְעֹשֵׁ֣ק דַּלִּ֑ים El pobre que oprime a los humildeses como lluvia torrencial que no deja pan. La LXX contiene «Aquel que es valiente para lo malo oprime al pobre» en lugar de «el hombre pobre y robador de pobres».
Nuevo Diccionario Biblico Ilustrado PastorPASTOR. El que se cuida de un rebaño. Abel tenía un rebaño de ganado menor (Gn. 4:2). Desde Abraham a Jacob y sus hijos, los patriarcas fueron ganaderos y pastores (13:1–6). Jabal, Abraham y los recabitas fueron nómadas; moraban en tiendas y llevaban a sus rebaños y ganados de lugar a lugar para hallar pastos (Gn. 4:20; cfr. 13:2, 3, 18 y 20:1; Jer. 35:6–10). Otros ricos propietarios de ganaderías y rebaños residían en ciudades, en tanto que sus siervos iban de pasto a pasto con los animales (1 S. 25:2, 3, 7, 15, 16; cfr. Gn. 37:12–17). Había también el pastor sedentario, que salía por la mañana con su rebaño, y lo devolvía por la noche al redil (Jn. 10:1–4). (Véase REDIL.) Con frecuencia, el rebaño era confiado al hijo (Gn. 37:2; 1 S. 16:11, 19), a la hija (Gn. 29:9; Éx. 2:16, 17) o a un asalariado (Gn. 30:31, 32; Zac. 11:12; Jn. 10:12). El propietario exigía del pastor el precio de todo animal desaparecido (Gn. 31:39). La Ley de Moisés libraba al asalariado de esta obligación, si podía probar que la pérdida no había sido consecuencia de una negligencia (Éx. 22:10–13). El pastor iba temprano al redil, donde se hallaban varios rebaños, y llamaba a sus ovejas. Éstas reconocían su voz, y lo seguían. Esto último es una realidad en Oriente, así como que cada oveja tiene un nombre y que conoce la voz del pastor, y constituye un hermoso tipo de la relación de Jehová con Israel (Sal. 23) y de Cristo con la Iglesia (Jn. 10:2–16). Las ovejas de otros pastores no prestaban atención a su voz (vv. 2–5). El pastor conducía el rebaño a los pastos, quedándose allí todo el día, y en ocasiones incluso la noche (Gn. 31:40; Cnt. 1:7; Lc. 2:8); los defendía de las fieras y contra los merodeadores (1 S. 17:34, 35; Is. 31:4), recogía a la perdida (Ez. 34:12; Lc. 15:4). Se cuidaba de las ovejas recién paridas (Is. 40:11) y de las esparcidas (Ez. 34:4, 16; Zac. 11:9). El pastor llevaba un zurrón y un arma defensiva. Si hacía mal tiempo, se envolvía en su manto (1 S. 17:40; Jer. 43:12). Su cayado, muy parecido al usado por nuestros pastores en España, le permitía dirigir el rebaño, reunirlo y defenderlo (Sal. 23:4; Mi. 7:14; Zac. 11:7). Era ayudado por los perros, que no eran demasiado dóciles ni fieles, pero que, al ir detrás del rebaño, señalaban el peligro con sus ladridos (Job 30:1). En las Escrituras, Jehová es presentado como pastor de Israel, especialmente de los fieles (Gn. 49:24). Cristo es el Buen Pastor. Él no ha entrado furtivamente en el redil, sino por la puerta. Sus ovejas responden con confianza al oír sus nombres y rehúsan seguir a otros. Al sacrificar Su vida por ellas, les ha demostrado su amor (Jn. 10:1–18). Todos los que tenían una posición en la teocracia: profetas, sacerdotes, reyes, eran considerados por el pueblo como pastores subalternos; su infidelidad a Jehová es frecuentemente mencionada (Is. 56:11). En el NT hay el don de los pastores para la iglesia, para alimentar y pastorear las ovejas; los ancianos u obispos son asimismo exhortados a tener cuidado de la grey del Señor, siguiendo el ejemplo de Cristo, el Gran Pastor de las Ovejas, y Señor del rebaño y de los encargados de cuidarlo (cfr. Ef. 4:11; He. 13:7, 17, 20, 24; 1 P. 5:1–4). (Véase IGLESIA.) Saco usado por los pastores (2 R. 4:42) de Palestina para guardar sus provisiones.
The International Standard Bible Encyclopaedia, Volumes 1–5 Strange, FireSTRANGE, strānj, FIRE (אֵשׁ זָרָה, ’ēsh zārāh, “alien fire”): These words are mentioned in connection with the fatal sin committed by the two oldest sons of Aaron, Nadab and Abihu, in “offering strange fire before Jeh,” on the occasion of the formal consecration of the Aaronitic priesthood (Lev 10:1, 2). The fact is mentioned again in Nu 3:4; 26:61. The greatest calamity of all befell them in that they were cut off childless, which for every true Israelite was the darkest fate imaginable. This fact is mentioned twice (Nu 3:4 and 1 Ch 24:2). The power which cut off the lives of Nadab and Abihu (Lev 10:1, 2) is the same as that which shortly before had consumed the consecratory burnt offering (Lev 9:24). What was its true character, whether, as Rosenmüller and Dachsel surmise, it was a lightning stroke or some other supernatural agency, is not worth while debating. It is enough for us to know that “there came forth fire from before Jeh and devoured them.” Yet this latter word is not to be taken literally, since they were carried out for burial in their own linen garments (Lev 10:5). They were therefore merely killed, not incinerated. What was their sin? The words “strange fire” have been explained either as common fire, which they placed in their censers, or as unholy incense, which they put thereon (Ex 39:38). But the text plainly points to the former. The sacred fire, once kindled on the altar, was never to be permitted to go out (Lev 6:12 f). When later the temple was dedicated Jeh again lighted the fire on the altar from heaven, as in the case of the dedication of the tabernacle. As, however, the injunction to take fire for the censers of the incense offering only from the coals of the altar is not found before (Lev 16:12), Rosenmüller’s observation would seem to be very much to the point: “Quamquam enim in iis quae praecedunt, non extat hoc interdictum, tamen est verisimile Mosem vetasse Aaroni et filiis eius ne ignem alienum altari imponerent.” (“For although his injunction does not hold in regard to the preceding cases, yet it is very probable that Moses had forbidden Aaron and his sons to place strange fire upon the altar.”) A verbal injunction of Moses must have preceded the fatal mistake. But the text leads us to believe there was more than a mistake here. Some find here the sin of drunkenness, from the enjoined abstinence from any intoxicating drink before the priests thereafter minister before Jeh (Lev 10:9). The likeliest explanation is that, inflated with pride on account of the exaltation of the Aaronitic family above all Israel, they broke unbidden into the ritual of the consecration of the tabernacle and priesthood, eager to take part in the ceremony, and in their haste bringing strange fire into the tabernacle, and thus met their death (see Oehler, OT Theol., 126, 282). The fire burning on the altar came from God, it might never go out, since it represented “the unbroken course of adoration of Jeh, carried on in sacrifice.” And this course was interrupted by Nadab and Abihu. The fire on the altar was a symbol of holiness, and they sought to overlay it with unholiness. And thus it became to them a consuming fire, because they approached the Holy One in a profane spirit (cf Isa 33:14). HENRY E. DOSKER STRANGE GODS. See GODS, STRANGE. STRANGE WIFE: “Strange” as contrasted with “an Israelite.” Such wives are spoken of in AV Ezr 10:2, 11 (ERV “strange women,” ARV “foreign women”; see STRANGER AND SOJOURNER; in the ║ 1 Esd 8:68–9:37, AV uses “strange wives” and “strange women” indifferently, and RV here follows AV) as “wives of the people of the land,” in taking whom the men of Israel are said to have “trespassed against their God.” Accordingly such wives were “put away.” STRANGE WOMAN: The Heb זָר, zār, trd “stranger,” meant primarily one “who turns aside,” i.e. to visit another country; then a “sojourner,” “stranger.” The “strange woman” of Prov 2:16 is a technical term for “harlot”; cf Jgs 11:1, 2, where “son of a strange [RV “another”] woman” (ver 2, ’ahēr) is parallel to “the son of a harlot” (ver 1). See STRANGE WIFE. STRANGER, strānjʹēr, AND SOJOURNER (IN THE OT): I. THE gēr 1. Legal provisions (1) Principles (2) Rules 2. Relation to Sacrifice and Ritual 3. Historical Circumstances II. THE tōshābh III. THE nokhrī OR ben nēkhār 1. Marriage 2. Exclusion of Some Races from the Assembly IV. THE zār Four different Heb words must be considered separately: (1) גֶּר, gēr, ARV “sojourner” or “stranger”; (2) תּוֹשָׁב, tōshābh, ARV “sojourner”; (3) נָכְרִי, nokhrī, בֶּן נֵכָר, ben nēkhār, ARV “foreigner”; (4) זָר, zār, ARV “stranger.” I. The gēr.—This word with its kindred vb. is applied with slightly varying meanings to anyone who resides in a country or a town of which he is not a full native land-owning citizen; e.g., the word is used of the patriarchs in Pal, the Israelites in Egypt, the Levites dwelling among the Israelites (Dt 18:6; Jgs 17:7, etc), the Ephraimite in Gibeah (Jgs 19:16). It is also particularly used of free aliens residing among the Israelites, and it is with the position of such that this article deals. This position is absolutely unparalleled in early legal systems (A. H. Post, Grundriss der ethnologischen Jurisprudenz, I, 448, n. 3), which are usually far from favorable to strangers. 1. Legal Provisions (1) Principles.—The dominant principles of the legislation are most succinctly given in two passages: He “loveth the gēr in giving him food and raiment” (Dt 10:18); “And if a gēr sojourn with thee [variant “you”] in your land, ye shall not do him wrong. The gēr that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were gērīm in the land of Egypt” (Lev 19:33 f). This treatment of the stranger is based partly on historic recollection, partly on the duty of the Israelite to his God. Because the gēr would be at a natural disadvantage through his alienage, he becomes one of the favorites of a legislation that gives special protection to the weak and helpless. (2) Rules.—In nationality the freeman followed his father, so that the son of a gēr and an Israelitess was himself a gēr (Lev 24:10–22). Special care was to be taken to do him no judicial wrong (Dt 1:16; 24:17; 27:19). In what may roughly be called criminal law it was enacted that the same rules should apply to gērīm as to natives (Lev 18:26, which is due to the conception that certain abominations defile a land; 20:2, where the motive is also religious; 24:10–22; see SBL, 84 ff; Nu 35:15). A free Israelite who became his slave was subject to redemption by a relative at any time on payment of the fair price (Lev 25:47 ff). This passage and Dt 28:43 contemplate the possibility of a stranger’s becoming wealthy, but by far the greater number of the legal provisions regard him as probably poor. Thus provision is made for him to participate in tithes (Dt 14:29; 26:12), gleanings of various sorts and forgotten sheaves (Lev 19:10; 23:22; Dt 24:19, 20, 21), and poor hired servants were not to be oppressed (Dt 24:14).
Notas: Texto de memoria
Diccionario de temas bíblicos 4841 estrechezestrechez Un estado en el cual algo es confinado y restringido, faltándole anchura. Usualmente tiene implicaciones peyorativas, sin embargo Jesucristo describió el camino de la salvación en términos de estrechez. Estrechez equiparado al no escape Nm 22:24–26 Ver también Pr 23:26–28 Estrechez asociada con malestar Is 28:20 La puerta estrecha Mt 7:13–14 Ver también Lc 13:22–30 Estrechez en la arquitectura del templo 1 Re 6:4 Ver también Ez 40:16,25; 41:16,26; 42:5 Ver también 4803 anchura 4831 grande 4847 pequeñez 5323 portal 7467 templo de Salomón
Diccionario de temas bíblicos 4803 anchuraAnchura indicando grandes áreas Gn 13:17 Ver también 2 Sm 22:37 pp Sal 18:36; Job 37:10; Is 8:7–8; 30:23; 33:21; Mt 7:13–14
Diccionario Manual de Sinónimos y Antónimos angostoangosto, -ta adj. estrecho, ahogado, reducido. Estrecho se opone a ancho, mientras que angosto sugiere dificultad de pasar: una cinta, un encaje, son estrechos, no angostos. Un desfiladero puede ser estrecho o angosto. Por otra parte, en los casos numerosos de sinonimia total, angosto se siente generalmente como palabra más escogida y literaria, quizá por su menor uso. Compárense: un sendero angosto y un sendero estrecho; pasillo angosto y pasillo estrecho; ahogado se refiere a un sitio estrecho sin ventilación.
The Dead Sea Scrolls: A New Translation 122. The Two Ways: 4Q473122. The Two Ways 4Q473 In Deuteronomy 11:26–28, Moses, speaking as God’s intermediary, says to the people: “See, I am setting before you today a blessing and a curse: the blessing, if you obey the commandments of the LORD your God that I am commanding you today; and the curse, if you do not obey the commandments of the LORD your God, but turn from the way that I am commanding you today.” This metaphor picturing life as a choice between two paths appears in a more elaborated form in the present Dead Sea Scroll. The Gospels depict Jesus as setting forth a similar metaphor: “Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it” (Matt. 7:13–14). The Qumran writing finds a further analog in the early Christian book known as the Didache, or Teaching of the Twelve Apostles. The original core of this manual of instruction for the early church may well go back to the first century C.E. and is thus nearly as old as our scroll. The Didache treats worship, baptism, fasting, Communion, and other topics, but the first section, entitled “The Two Ways,” is a statement of the principles of Christian conduct. Thus the Didache begins with a line immediately reminiscent of our scroll: “There are two ways, one of life and one of death, and there is a great difference between the two ways.” Frag. 2 2[…] and He is setting [before you a blessing and a curse … These are] 3t[wo] ways, one goo[d and one evil. If you walk in the good way, He will watch over] 4and bless you. But if you walk in the [evil] way, [He will curse and maledict you,] 5and bring [evil] against you. He will exterminate you, [smiting you and the product of your toil with blight] 6and mildew, snow, ice and hai[l …] 7together with all the angel[s of destruction …] —M.O.W.
The Dead Sea Scrolls: A New Translation 12. Thanksgiving Hymns (The Thanksgiving Scroll): 1QHa, 1Q35, 4Q427–432Hymn 18. A true Teacher hymn of thanksgiving or blessing to God, who does not forsake those who turn to him despite the torments of the wicked. 22{I give thanks to You} Blessed are You, O Lord, for You have not abandoned the orphan, and You have not despised the poor. For Your strength [is unboun]ded and Your glory 23without measure. Your ministers are wondrous warriors. A humbled people are in the sweepings at [Your] feet [and You have done a miracle as well] with those heedless of 24righteousness to bring them up from out of the desolation together with all of those {heedless} lacking mercy. But I myself have become […] strife 25and contentions for my fellows, jealousy and anger to those who have entered into my covenant, a grumbling and a complaining to all who are my comrades. Ev[en those who sha]re my bread 26have lifted up their heel against me, and all those who have committed themselves to my counsel speak perversely against me with unjust lips. The men of my [coun]cil rebel 27and grumble round about. And concerning the mystery which You hid in me, they go about as slanderers to the children of destruction. Because [You] have exal[ted Yourself] in me, 28and for sake of their guilt, You have hidden in me the spring of understanding and the counsel of truth. But they devise the ruination of their heart; [and with the words of] Belial they have exhibited 29a lying tongue; as the poison of serpents it bursts forth continuously. As those who crawl in the dust, they lie in wait so as to lay hold [of the poison] of serpents 30for which there is no charm. And it has become an incurable pain and a tormenting agony in the bowels of Your servant, causing [my spirit] to stumble and putting an end to 31my strength so that I might not stand firm. They overtake me in narrow places, where there is no place of refuge, nor when they […] They intone 32their dispute against me on the lyre, and compose their complaint to music; together with ruin and desolation. Searing pains have se[ized me] and pangs as the convulsions of 33one giving birth. My heart is tormented within me. I have put on the garment of mourning, and my tongue clings to the roof of my mouth. For they have surrounded me [with …] of their heart, and their desire 34has appeared to me as bitterness. The light of my countenance becomes dark, and my splendor is transformed to gloom. But You, O my God, 35have opened a wide space in my heart, but they continue to press in, and they shut me up in deep darkness, so that I eat the bread of groaning, 36and my drink is tears without end. For my eyes have become weak from anger and my soul by daily bitterness. Grief and misery 37surround me, and shame is upon my face. My bread has become strife, and my drink contention. They enter my bones, 38causing my spirit to stumble and putting an end to my strength. In accordance with the mysteries of transgression, they are perverting the works of God by their guilt. For I have been bound with ropes 39which cannot be pulled loose and with fetters which cannot be broken. A strong wall [surrounds me;] iron bars and [bronze] gates [which can no]t be opened. 40My prison is reckoned with the deep without [escape … the torrents of], 41[Be]l[i]al encompass my soul […]
Questionnaire:
1. Is it correct to say that those who call themselves Christians follow Christ? Why? 2nd Corinthians 11:13-14; Mark 13:22
2. How many paths are there and what is their outcome? Matthew 7:13-14
3. Who is the true way? John 14:6
4. Why is it said that Jesus rides with the truth? Matthew 22:16
5. Who is the truth? Psalm 119:151.
6. How do we know the correct path? 1st John 4:1; Matthew 7:16
7. Those who claim to know Christ and follow the right way, what must they do? 1st John 2:3-6
8. Who is the only one that can give real salvation? Acts 4:10-12
9. If we want to be on the right path that is Christ Jesus, what must we ask from God all the time? Psalms 86:11
Related Media
See more
Related Sermons
See more