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  An Exegetical theological interpretation of "The perfect law of liberty" in James

  (Adventist International Institute of Advanced Studies, 1990) Turyomurugyendo, Aaron

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  The expression "the perfect law of liberty" in Jas 1:25 poses major interpretative problem. Indeed the Christian who understands the meaning of the perfect law of liberty and apprehends and explains by its light all that precedes and follows, will hold the key to the entire epistle. The expression has some conceptual paralles within both Jewish and Hellenistic--especially Stoic--beliefs. Within the Jewish tradition the law was considered to be perfect, converting the soul (Ps 19:7), and those whoe keep the commandments were deemed to be able to walk at liberty (Ps 119:44,45 KJV). Among the Stoics, freedom comes from obedience to the universal law of Reason, the law which is held in common by all intelligent creatures. To live in accordance with the universal law means to act in accordance with one's own nature. In spite of the resemblancec to other portions of Scripture, the expression "perfect law of liberty" is unique to James. James, as a Jew himself, draws more heavily from Jewish beliefs than from other sources in his writing. In forming this expression James presupposes his readers have a living faith relationship with the Lord of glory. Parallels can be drawn between the situation of Israel at Mt. Sinai and that of the original readers of James' epistle. The Isralites at Mt. Sinai received the law after God had delivered them from bondage. God continued to take care of them in the wilderness. The Israelites received the law, not as a means to be set free, but as a means to realise their God-given freedom. Continued trust in their deliverer, manifested by obeying his commandments, meant their freedom. Their liberty consited not only in protection from neighbouring hostile tribes, but also from evil impulses within and without, they were free to be a holy people. Similarly James' original readers were already believers in God, as manifested in Jesus Christ in his earthly ministry, already delivered from their former slavery to sin. James called them to look with steadfast gaze into the perfect law of liberty and to keep the law. In so doing Christians would be blessed. The same law, the Decalogue, that God gave the Israelites for their freedom is the one that James presents to his readers. This law is summed up in the one double command of love to God and to mankind. The law in the expanded form, however, consists of all God's "statutes and judgements" (Deut 11:1 cf 12:1 KJV). The prophets' expositions may be said to be part of the expanded form of the Decalogue, according to Jesus (Matt 22:40 KJV). As James' original readers continually acknowledge God's saving grace within them and do God's commandments, they would walk at liberty. By doing the law, Christians obtain liberty. The law thus is the perfect law of liberty.

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  The Heavenly sanctuary and its services in the book of Revelation : its reality and meaning

  (Adventist International Institute of Advanced Studies, 1990-04) Stefanović, Ranko

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  The heavenly naos, together with the services performed there, is the key for a proper understanding of the message of the book of Revealation. In its twofold meaning, as the heavenly temple-sanctuary and the dwelling palce of God, the naos is the center of all divine activities concerning our planet. The heavenly naos is, in Revelation, seen in the context of the great controversy between Christ and his followers and Satan and his followers; thus, our planet is a battlefield and the naos is the "headquarters" where the plans, strategies, and all main decisions for the solving of the sin problem are made. It is also the place from which the final judgement will be brought out. As a temporary structure it will become obsolete when the sin problem is forever solved. That a real temple structure, the pattern for the earthly sanctuary, truly exists in heaven is explicitly seen from the Old Testament and the Epistles tot he Hebrews. Ancient Jewish tradition also confirms this. The heavenly temple has the same elements as the earthly one: two apartments, each with its articles of furniture. The two apartments relate to the two divisions of the book: historical (chapters 1-11) and eschatological (11-22). Christ, who is the central figure of all John's visions, is, in the heavenly temple, portrayed in his twofold role: the slain Lamb and the High Priest. The figure of the slain Lamb, is a key for the proper understanding of Christ's priestly ministry. Two phases of his ministry are related to the holy and most holy places. In the first, his work is closely associated with the articles of furniture found there. All the attention of the historical division is concentrated on the breaking of the seals of the book of destiny and the sounding of the trumpet warnings, which are preparatory steps announcing the approaching of the judgement (the Day of Atonement of the Old Testament earthly type). Jewish traditional thought shed more light on the significance of all these events and Christ's ministry performed there. The second phase of Christ's ministry, introduced by the "measuring" of the temple and worshippers, begins with the opening of the most holy place (11:19). At this time decisions regarding all men will be brouht out. After this work is finished, Christ ceases his priestly ministry and carries out the ministry of his wrath upon evildoers and eternal salvation and glorification upon his redeemed saints. The study of Revealation in a Christ-centered manner through the sanctuary must keep in mind that Old Testament thought and Jewish tradition are largely employed in the book. Such approach of study is indispensable for the understanding and interpretation of all the symbolism and so-called "puzzles," the solving of which will make the "Apocalypse" to be truly "the Revealation of Jesus Christ."

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