WINE

WINE (יַיִן, yayin; οἰ, oi͂νος, nos). The beverage most commonly consumed by ancient Israelites. Represented Christ’s blood in the early Church. Christ’s first miracle involved turning water into wine (John 2:1–12).

Biblical Relevance
Wine belongs to the Mediterranean triad of grain, wine, and oil—the main agricultural products in ancient Israel and the major components of the ancient Israelite diet (Deut 7:13; Joel 2:19, 24, 26; MacDonald, What Did the Ancient Israelites Eat?, 19–24). It contributed to agricultural diversity—helpful for times of famine or plague—and provided economic security as a cash crop. Wine also served as an important beverage for an area where drinkable water was scarce due to proximity, drought, or contamination. Because wine was central to the life of ancient Israel, it features prominently in the Old Testament. The presence of wine in the religious traditions of Israel perhaps facilitated its adoption by the Christian community in the Lord’s Supper.

Vocabulary
Different terms are used in the Bible referring to wine:

  •      Occurring 141 times in the Old Testament, the most common word for wine is יַיִן (yayin). The Septuagint translates this word most often as οἰ (oi)͂νος (nos), the general term for wine used in the New Testament.

  •      Another common word for wine is תִּירוֹשׁ (tirosh). Commonly translated “new wine,” it conveys a wider range of meaning, including all products of the vine from an individual grape to an intoxicating beverage (Isa 65:8; Mic 6:15; Hos 4:11; Naeh and Weitzman, “Tīrōš—Wine or Grape?”). It frequently appears in a series with “grain” (דָּגָן, dagan) and “oil” (יִצְהָר, yitshar).

  •      Often translated as “sweet wine,” the word עָסִיס (asis) occurs five times (Isa 49:26; Joel 1:5; 3:18; Amos 9:13; Song 8:2). Song of Songs 8:2 suggests this wine could be produced from fruit other than the grape.

  •      The Aramaic word for wine, חֲמַר (chamar), occurs six times (Dan 5:1–2, 4, 23; Ezra 6:9; 7:22).

  •      A Hebrew cognate of חמר (chmr) occurs three times (Deut 32:14; Isa 27:2; Psa 75:9).


Consumption
  •      The consumption of wine was associated with happiness (Jud 9:13; Isa 24:11; Zech 10:7; Psa 104:15; Eccl 9:7; 10:19).

  •      It was also associated with relief for one who was suffering, wounded, or sick (Pro 31:6; Matt 27:34, 48; Mark 15:23, 36; Luke 10:34; 23:36; John 19:29; 1 Tim 5:23).

  •      Consumed in excess, wine caused drunkenness, something which the ancient Israelites and early Christians looked down upon (Prov 20:1; 23:21; Gal 5:21; Eph 5:18; 1 Pet 4:3).

Theological Significance
The balance of bounty and famine, gladness and drunkenness provides imagery that delineates between divine favor and disfavor.

  •      The presence or prospect of abundant wine in the land signifies divine blessing to the land’s inhabitants (Gen 27:28; Deut 7:13; 11:14; 32:14; 33:28; Hos 2:8; Hag 2:19; Psa 104:14–15; Prov 3:9–10; Eccl 9:7–9).

  •      Its absence or destruction was a sign of divine disfavor (Deut 28:39, 51; Isa 24:7, 11; Hos 2:9; 9:2; Joel 1:1, 5; Amos 5:11; Zeph 1:13; Hag 1:11; 2:15–16).

  •      The most potent sign of divine judgment is captured by the image of Yahweh’s “cup of wrath,” a vessel filled with wine which the nations—Israel, Judah, or their neighbors—are forced to consume (Isa 51:17–22; Jer 25:15–29; 48:16, 49:12; 51:7; Ezek 23:32–34; Zech 12:2; Pss 60:3; 75:8; Rev 14:9–11; 16:11). The results of being made to drink the cup of wrath include drunkenness, humiliation, sorrow, and self-destruction.

  •      Following divine judgment, the presence of wine promises restoration and a prolonged era of peace (Isa 25:6; 62:8–9; Jer 31:11–14; Hos 2:21–22; 14:7; Joel 2:19, 24; 3:18; Amos 9:14; Zech 9:16–17).

While the consumption of wine could be embraced as a divine gift for mankind, some Israelites expressed religious devotion by abstaining from the fruit of the vine, both grape and wine (Eccl 9:7–9; Num 6:1–5; Judg 13:4–7).

In Jesus’ life, wine functioned both to demonstrate His glory (John 2:1–11) and represented His suffering and the new covenant (Mark 14:23–24; Matt 26:27–28; Luke 22:20; 1 Cor 11:25). A community of people who remember His death and await His return belong to this new covenant. At His return, they will participate in the final feast (Mark 14:25; Matt 26:29; Luke 22:20, 28–30; 1 Cor 11:26).


Joseph Kelly, “Wine,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Resentment can blind our eyes and cause us to be biased

Resentment can blind our eyes and cause us to be biased. Resentment distorts one’s view. And there is no better illustration than the jealousy of King Saul over David. Saul was pleased with David (1 Samuel 18:2) until the day he heard the song of the women, “Saul hath slain his thousands, and David his ten thousands” (1 Samuel 18:7). The first cause could be anger, it could be jealousy, it could be pride, but from 1 Samuel 18:9 (“And Saul eyed David from that day and forward”) until the end of his life, Saul’s life could be summarised using one word – resentment. Twice David has proven his motives by sparing Saul’s life (1 Samuel 24 and 26), yet Saul still could not see the truth. At one juncture, Saul even nearly killed his own son Jonathan who interceded for David (1 Samuel 20:33). In bitterness, he gradually isolated himself until his tragic death in mount Gilboa.

Written by a BPC pastor, the full article can be read at A BPC in Singapore

Our Purpose as a Church

Our Lord Jesus Christ gave purpose to this His Church by giving it a commission to go forth in His Name preaching the gospel, to evangelize the lost, while nurturing the saints -- making disciples of all nations, defending the faith. May we bring glory to God our Father by the effective achievement of this His mission for us; 

http://bpc.org/

Your sin will find you out

Despite breaking ranks with Tow, the leaders of Life B-P Church claimed to be preserving the original B-P Church’s godly path when they issued on 1 December 2002 a paper entitled “Preserving Our Godly Path.”^[37][38] Not approved by Tow, as mentioned in “Genesis of Debate” above, the paper also did not have the approval of the then Board of Elders (“BoE”) which needed to act by consensus,^[39] as six VPP elders did not assent to the paper. The two then Assistant Pastors, Charles Seet and Colin Wong, had the support of four elders only in the BoE for the paper.^[40]

Seet, Wong and the four elders went on to issue a VPP-like statement entitled “Our Statement of Faith on the Preservation of God’s Word” (the “Statement”)^[41] at the Annual Congregational Meeting (“ACM”) of Life B-P Church held on 25 April 2004 to help them in their bid to oust the six VPP elders as the congregation was asked to unconstitutionally vote en bloc (without the constitution providing for such voting) which group of elders should rule the church before their 3-year term of office expired at the next ACM in April 2005.^[42] The current version of the Statement on Life B-P Church’s website is dated as of 8 November 2005 when the names of three deacons elected to eldership at the ACM in April 2005 were added as signatories.^[43][44][45]

Above article is written by a BPC pastor. The full article can be viewed at the website below:

https://en.wikipedia.org/wiki/Bible-Presbyterian_churches_(Singapore)

Persuading Others to Be Reconciled

All humans were under sin and merited the just punishment of death (Rom 3:9–18, 23; 5:12). We can say that one died as a representative of all and brought benefits to all because that one died instead of all. It follows that “If ‘one died for all,’ then such a ‘one’ must be uniquely significant.” While belief in God today is almost universal, much of the world stumbles over ascribing anything universally significant about Jesus of Nazareth. They may admire his pithy sayings and lament his tragic martyrdom. The lifeblood of the gospel, however, courses from the central truth that in Christ God became one with the human race, that he died for all, and that his resurrection breaks the stranglehold of death.

How many people are covered by the “all”? Texts such as Col 1:20, which speaks of God reconciling “to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross,” and Rom 8:32 which affirms, “He who did not spare his own Son, but gave him up for us all,” suggest that God intended that the benefits of Christ’s death reach everyone (see also Heb 2:9; 1 John 2:2). The “all” would encompass all humanity. The benefits of Christ’s death are not limited to his fellow Jews but extend beyond accepted boundaries to include male and female, slave and free, Jew and Gentile. But those who stubbornly refuse to submit to Christ and rebuff God’s reconciliation choose to remain in condemnation. Consequently, only believers profit from Christ’s death.

David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 278–279.

Who am I?

Who am I, writing this blog, rebuking these scholars?

Honestly speaking, I am weak and not wise, deceptive in changing blog address and blogger's name, i am in fear hiding my identity in the blog and in tears because i am hurt to see you split because of some minor issues, at the same time, i am arrogant, proud, hot-tempered, not spiritual, i am a babe in Christ. 

You may disagree with my point of view. I am not perfect. I may be wrong. You may disagree with me. I will not impose my personal view on others. I will not sue anyone who does not agree with me. I will not chase anyone from my church unless he took his stepmother as his wife.

My blog is full of grammatical and spelling errors. I admit i am a weak and lousy writer. i need to improve.

i am a sinner like you, we need Jesus to save us!

Back to the beginning: Jeffrey, Quek, and Prabudas should be gentle with others

Genesis.

Going back to the beginning-Jeffrey, Quek and Prabudas should be gentle toward others.

The subject Verbal Plenary Preservation (VPP) should be taught in Bible College as an elective module. Not to impose to others on the pulpit and classroom arrogantly. Give ample time for debates and discussion. Keep VPP to yourselves if the circumstance is hard. It is only your personal view of the Bible, do not use it to disturb the unity and peace in BPC Singapore.

But these three stooges, are so arrogant and harsh on others. Those who disagreed with them are called and rebuked. This is not right. They did not act professionally and scholarly. They overreact on this small minor matter.

Live in peace with others. Do not act like ISIS in the middle east. Now you are called a heretic when you put your personal wrong opinion of the Bible above the Body of Christ, and you have destroyed the unity in Christ.

Learn from your mistake.

“Specific instances are cited to illustrate the potential problems. Eight items, perhaps grouped as four pairs, suggest the types of situations which Paul suspected might still be present at Corinth. Strife and jealousy describe the quarreling and envy which had been prevalent at Corinth. Displays of anger and selfish ambition easily develop when problems fester and unworthy leaders exploit them. Evil speakings and whisperings describe the slanders, gossiping, innuendoes, and talebearing which keep a church in turmoil if its problems are not settled. Arrogance and disturbances depict the ‘swellings [of pride] ... that ultimately cause all kinds of disorder. (See what Jeffery himself wrote in Far Eastern Bible College/Lecture Notes/2 Corinthians/Jeffrey Khoo, p. 74)

Proverb 8:13

The fear of the LORD is to hate evil:
Pride, and arrogancy, and the evil way,
And the froward mouth, do I hate.

Mark 7:22

adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.

Rom 1:30
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents;

Rom 11:20
Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble.

1 Cor 4:18
Some of you have become arrogant, as if I were not coming to you.

1 Cor 4:19
But I will come to you very soon, if the Lord is willing, and then I will find out not only how these arrogant people are talking, but what power they have.

2 Cor 12:20
For I am afraid that when I come I may not find you as I want you to be, and you may not find me as you want me to be. I fear that there may be discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder.

1 Tim 6:17
Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.

James 4:16
As it is, you boast in your arrogant schemes. All such boasting is evil.

2 Pet 2:10
This is especially true of those who follow the corrupt desire of the flesh and despise authority. Bold and arrogant, they are not afraid to heap abuse on celestial beings;

To know nothing, except....

                       For I resolved to know nothing while I was with you 

  

                              except Jesus Christ and him crucified. 

1 Co 2:2

John Calvin says:

In adding the word crucified, he does not mean that he preached nothing respecting Christ except the cross; but that, with all the abasement of the cross, he nevertheless preached Christ. It is as though he had said: “The ignominy of the cross will not prevent me from looking up to him1 from whom salvation comes, or make me ashamed to regard all my wisdom as comprehended in him—in him, I say, whom proud men despise and reject on account of the reproach of the cross.” Hence the statement must be explained in this way: “No kind of knowledge was in my view of so much importance as to lead me to desire anything but Christ, crucified though he was.” This little clause is added by way of enlargement (αὔξησιν,) with the view of galling so much the more those arrogant masters, by whom Christ was next to despised, as they were eager to gain applause by being renowned for a higher kind of wisdom. Here we have a beautiful passage, from which we learn what it is that faithful ministers ought to teach, what it is that we must, during our whole life, be learning, and in comparison with which everything else must be “counted as dung.” (Phil. 3:8.)

John Calvin and John Pringle, Commentaries on the Epistles of Paul the Apostle to the Corinthians, vol. 1,  97.

Habakkuk chapter 1

Habakkuk addressed his book to God, not the people of Judah. In a frank dialogue with God, he discussed problems of suffering and justice. He could not understand how God could use Judah’s enemies to judge his chosen people. But the book ends with Habakkuk’s prayer of praise.

Habakkuk

1 The prophecy that Habakkuk the prophet received. 

      How long, Lord, must I call for help, 

         but you do not listen? 

         Or cry out to you, “Violence!” 

         but you do not save? 

      Why do you make me look at injustice? 

         Why do you tolerate wrongdoing? 

         Destruction and violence are before me; 

         there is strife, and conflict abounds. 

      Therefore the law is paralyzed, 

         and justice never prevails. 

         The wicked hem in the righteous, 

         so that justice is perverted. 

      “Look at the nations and watch— 

         and be utterly amazed. 

         For I am going to do something in your days 

         that you would not believe, 

         even if you were told. 

      I am raising up the Babylonians, 

         that ruthless and impetuous people, 

         who sweep across the whole earth 

         to seize dwellings not their own. 

      They are a feared and dreaded people; 

         they are a law to themselves 

         and promote their own honor. 

      Their horses are swifter than leopards, 

         fiercer than wolves at dusk. 

         Their cavalry gallops headlong; 

         their horsemen come from afar. 

         They fly like an eagle swooping to devour; 

         they all come intent on violence. 

         Their hordes advance like a desert wind 

         and gather prisoners like sand. 

      They mock kings 

         and scoff at rulers. 

         They laugh at all fortified cities; 

         by building earthen ramps they capture them. 

      Then they sweep past like the wind and go on— 

         guilty people, whose own strength is their god.” 

The New International Version (Grand Rapids, MI: Zondervan, 2011), Hab 1:1–11.

      

My Sins Are Blotted Out, I know