Preach the Word (Logos) of Christ as it is written for our learning: BECAUSE time will run out and people will not support evangelists but will HEAP up others to entertain them.
A true assembly of Christ has ONE ROLE: To SPEAK that which is written to educate or edify disciples of Christ. The Lord's Supper is a visual confession of belief that Jesus died for our redemption or salvation FROM the Crooked Race.
THIS IS THE DIRECT COMMAND2Timothy 4:1 I charge thee therefore
and the Lord Jesus Christ,
who shall judge the quick and the dead at his appearing and his kingdom;
2Timothy 4:2 Preach the word; be instant in season,
out of season; reprove, rebuke,
exhort with all longsuffering and doctrine.
kērussō , Att. kēruk-ttō , Dor. ka_russō : to be a herald, officiate as herald, “kērussōn gēraske” Il.17.325.
2. make proclamation as a herald, laon kērussontes ageirontōn let them convene the people by voice of herald, Il.2.438, cf. 444, Od.2.8; “kērusse, kērux” A.Eu.566, etc
2. declare, tell, tout' ekērukhthē polei this news was spread in . . , S.OTl.c.; “touto k. pothi pais naiei” Id.Tr.97 (lyr.); “ho eis to ous akouete, kēruxate epi tōn dōmatōn” Ev.Matt.10.27: abs., S.El. 1105.
3. proclaim, command publicly, “ IV. preach, teach publicly, Ev.Matt.3.1, al.
I. To cry in public, make known by crying in public, to publish, proclaim.
B. 1. In gen., to make publicly known, to announce, proclaim, to say, relate, state, declare
B 3. to preach the gospel (eccl. Lat.): “evangelium,” Vulg. Matt. 4, 23: “baptismum,” id. Marc. 1, 4; absol., id. Matt. 4, 17 et saep.—
THESIS: The SOLE role of an Ekklesia or Synagogue of Christ.The WordII. of judges, to lay a penalty on a person, Hdt.
Logos , ho, verbal noun of legō
oppoosite. kata pathos, one's personal experiences are vanity
opp. ek tēs epagōgēs, Oppoosite 2. bringing in to one's aid, introduction
Oppoosite b. incantation, spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai saying that Hecate had put it under a spell, Thphr.Char.16.7. 7. leading away into captivity, captivity
Oppoosite phusis, Stoic.2.206; ou sophia [rhetoric, music]
prose, Oppoosite. poiēsis, Id.R.390a; opp. psilometria, Arist.Po.1448a11; opp. emmetra, ib.1450b15 (pl.); tō l. touto tōn metrōn
Aristot. Nic. Eth. 1168a.1Moreover for the benefactor there is an element of nobility in the act, and so he feels pleased with the person who is its object; but there is nothing noble for the recipient of the benefit in his relation to his benefactor: at most, it is profitable; and what is profitable is not so pleasant or lovable as what is noble.  The doer's achievement [epagōgēs] therefore remains, for nobility or beauty is long-lived, but its utility to the recipient passes awayGreek Reprove:
Elegkhō , Od.21.424, disgrace, put to shame, muthon e. treat a speech with contempt, Il.9.522; e. tina put one to shame, Od. 21.424.—
II. cross-examine, question, Hdt.2.115, Pl.Ap.18d, c. acc. et inf., accuse one of doing, E.Alc.1058:—Pass., to be convicted, Hdt.1.24,117; “
2. test, bring to the proof, “andrōn aretan pagkratēs elegkhei alatheia”
4. refute, confute, tina or ti, Pl.Grg.470c, al., D.28.2, Luc.Nigr.4:—Pass., Pl.Tht.162a; khrusos klēidas elegkhei proves that they avail not,
b. put right, correct, prove by a reductio ad impossibile,
5. get the better of, stratian ōkutati e. Pi.P.11.49, cf. D.P.750, Him.Or.1.16.
6. expose , “tina lērounta” Pl.Tht.171d, cf. X.Mem.1.7.2, M.Ant.1.17; betray a weakness
7. decide a dispute, “ana meson tōn duo” LXX Ge. 31.37.
Latin: Argŭo . A.. In gen., to make clear, to show, prove, make known, declare, assertRebuke
a. With aliquem, to attempt to show something, in one's case, against him, to accuse, reprove, censure, charge with:
1. To accuse, censure, blame : “ea culpa, quam arguo,” Liv. 1, 28: “peccata coram omnibus argue,” Vulg. 1 Tim. 5, 20: “tribuni plebis dum arguunt in
2. c. acc. to censure
In-crĕpo , and a., to make a noise, sound, resound, to rush, rustle, patter, rattle, whiz (class.).
B. Act., to utter aloud, produce, give forth
3. to make a noise at a person, thunder at: “timeo totus, ita me increpuit Juppiter,” Plaut. Am. 5, 1, 25.—
II. A. To exclaim loudly against a person, to blame or upbraid loudly, to chide, rebuke, reprove.—
B. To accuse a person of any thing: “avaritiae singulos,” Suet. Cal. 39: “saevitiae populum,” id. Galb. 15.—
C. With an abstract object, to reprove, censure, inveigh against any reprehensible quality or act of a person:
paraka^leō , Att. fut. -kalō, later III. exhort, encourage, “taxis taxin parekalei” A.Pers.380, cf. Plb.1.60.5; “p. tina eis makhēn” E.Ph.1254
2. comfort, console, “tous penthountas” LXX Si.48.24:—Pass., Ev.Matt.2.18, 5.4.
Matthew 2.18 "A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more."V. beseech, entreat, Id.4.82.8, PTeb.24.46 (ii B. C.), etc.; p. tina hina . . Aristeas 318, Ev.Marc.8.22, A
Latin: ob-sĕcro (op-sĕcro )Teaching:
I. to beseech, entreat, implore, supplicate,
A. As an expression of deprecation, I beseech you, I cry you mercy, for Heaven's sake: “tuam fidem obsecro,”
di^da^khē , hē, A. teaching, Democr.33, Th.1.120, Pl.R.536d; “ek didakhēs legein”
2Timothy 4:2 Preach the WORD; be instant in season, out of season;TO PROTECT AGAINST THE PAGAN ANTITHESIS
reprove, rebuke, exhort with all longsuffering and doctrine.
2Timothy 4:3 For [I mean that] the time will come
when they will not endure sound doctrine;
but after their own lusts
Hugiano 2. to be sound of mind, teachings
3. of soundness in political or religious matters, esp. in part., “to hugiainon tēs Hellados” Id.7.15; hoi hugiainontes,
Opposite. turbulent agitators, Plb.28.17.12;
Opposite Kamno work
“hopē anthrōpos ekame” Berl.Sitzb. 1927.158 (Cyrene).--The pf. is always intr. (Cf. Skt. śamnīte 'work hard', 'serve zealously', śamitár- 'sacrificing priest', Gr. eiro-komos, komeō, komizō.)
[looking for sexual love ; epithumia [boy love]by passion,
Opposite. pronoia [forthought, learning]
Teaching to scratch:
knēth-ō , later form of knaō, A. scratch, “hōs legetai, knēthein oiden onos ton onon
Onos , 1. o. luras (sc. akouōn), of one who can make nothing of music, o. luras ēkoue kai salpiggos hus; 2. peri onou skias for an ass'sshadow, i.e. for a trifle,
an ass in the rain, of being unmoved by what is said or done,
2. the upper millstone which turned round, “o. aletēs” X.An.1.5.5 ;
Xen. Const. Lac. 2.13 But if it was clear that the attraction lay in the boy's outward beauty, he banned the connexion as an abomination; and thus he caused lovers to abstain from boys no less than parents abstain from sexual intercourse with their children and brothers and sisters with each other.shall they heap to THEMSELVES teachers, having itching ears.
WHAT SATISFIES THE LUST TO REPLACE SOUND DOCTRINE?
Epithu_m-ētēs , oi, ho,
A. one who longs for or desires, neōterōn “ergōn” Hdt.7.6; [dogmatōn] And.4.6; “ergōn” Lys.12.90; timēs, sophias, Pl.R.475b, etc.; phusei polemou e. Arist.Pol.1253a6; “kakōn” 1 Ep.Cor.10.6; “allotriōn” BGU531 ii 22 (ii A.D.).
2. . abs., lover, follower, X.Mem.1.2.60.
b. . one who lusts, LXX Nu.11.34.
in divination, S.OT 502 (ly
SOPHIA A.cleverness or skill in handicraft and art, Hephaestus , in music and singing, in poetry also, cunning, shrewdness, craft, Hdt.1.68, in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8,
Sophistês , ou, ho, master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais prosbalon Pi.I.5(4).28 , cf. Cratin.2; of musicians, sophistês . . parapaiôn chelun A.Fr.314 , cf. Eup.447, Pl.Com. 140; sophistêi Thrêiki (sc. Thamyris) E.Rh.924, cf. Ath.14.632c: with mod2. sophist (in bad sense), quibbler, cheat, goeta one who howls out enchantments, a sorcerer, enchanter. Goes
Goês , êtos, ho,
A. sorcerer, wizard, Phoronis 2, Hdt.2.33 ,4.105 , Pl.R. 380d , Phld.Ir.p.29 W.; g. epôidos Ludias apo chthonos E.Ba.234 , cf. Hipp.1038 ; prob. f.l. for boêisi Hdt.7.191 .ENCHANTMENTS
2. juggler, cheat, deinos g. kai pharmakeus kai sophistês Pl.Smp.203d ; deinon kai g. kai sophistên . . onomazôn D.18.276 ; apistos g. ponêros Id.19.109 ; magos kai g. Aeschin.3.137
Pharmak-eus , eôs, ho,
A.poisoner, sorcerer, S.Tr.1140, Pl.Smp.203d, etc.; gnêsioi sophistai kai
Pharmakos A.poisoner, sorcerer, magician,LXXEx.7.11Ma.3.5 (fem.), Apoc.21.8, 22.15. (masc.),
Rev. 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Rev. 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Rev 21:He who overcomes, I will give him these things. I will be his God, and he will be my son. But for the cowardly, unbelieving [rejects baptism], sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.
Rev 22.Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
Epôid-os , on, epaidô b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234 ): c. gen., a charm for or against, 2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein M.6.16 . 1. epôidos , hê , Sch.metr. Pi.O.4 ( ho , Gal.UP17.3, dub. in D.H.Comp.19), epode, part of a lyric ode sung after the strophe and antistrophe, ib.26, Gal. l.c., Sch.metr. Pi.l.c., etc. 2. epôidos , ho , versepassage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasês adoleschias e. the 'old story', or
Thraix a Thracian; ionic Thrêïx, ïkos, pl. Thrêïkes [i^], Il., Hdt., etc.; epic contr. Thrêix, Thrêikos, Il., Trag., etc.
Orpheus the Thracian was the originator of ritual worship called Threskia
Greece, Description. 10.5.The rest of the story I cannot believe, either that the temple was the work of Hephaestus, or the legend about the golden singers, referred to by Pindar in his verses about this bronze temple:--Pindar, work unknownThese words, it seems to me, are but an imitation of Homer's account of the Sirens. Neither did I find the accounts agree of the way this temple disappeared. Some say that it fell into a chasm in the earth, others that it was melted by fire. Above the pediment sang
Apollodorus Having first learned from Eurytus the art of archery, Hercules received a sword from Hermes, a bow and arrows from Apollo, a golden breastplate from Hephaestus, and a robe from Athena; for he had himself cut a club at Nemea.
-Homer to Hermes (Abomination of Desolation) 4.
What skill is this? What song for desperate cares? What way of song? For verily here are three things to hand all at once from which to choose, --mirth, and love, and sweet sleep.
And though I am a follower of the Olympian Muses who love dances and the bright path of song --the full-toned chant and ravishing thrill of flutes --yet I never cared for any of those feats of skill at young men's revels, as I do now for this: I am filled with wonder, O son of Zeus, at your sweet playing. But now, since you, though little, have such glorious skill, sit down, dear boy, and respect the words of your elders For now you shall have renown among the deathless gods, you and your mother also. This I will declare to you exactly: by this shaft of cornel wood I will surely make you a leader renowned among the deathless gods, and fortunate, and will give you glorious gifts and will not deceive you from first to last.”
Then Hermes answered him with artful words: “You question me carefully, O Far-worker; yet I am
not jealous that you should enter upon my art: this day you shall know it. For I seek to be friendly with you both in thought and word. Now you well know all things in your heart, since you sit foremost among the deathless gods, O son of Zeus, and are goodly and strong. And wise Zeus loves you as all right is, and has given you splendid gifts. And they say that from the utterance of Zeus you have learned both the honors due to the gods, O Far-worker, and oracles from Zeus, even all his ordinances. Of all these I myself have already learned that you have great wealth. Now, you are free to learn whatever you please; but since, as it seems, your heart is so strongly set on playing the lyre, chant, and play upon it, and give yourself to merriment, taking this as a gift from me, and do you, my friend, bestow glory on me. Sing well with this clear-voiced companion in your hands; for you are skilled in good, well-ordered utterance. From now on bring it confidently to the rich feast and lovely dance and glorious revel, a joy by night and by day. Whoso with wit and wisdom enquires of it cunningly, him it teaches through its sound all manner of things that delightabhors toilsome drudgery; but whoso in ignorance enquires of it violently, to him it chatters mere vanity and foolishness. the mind, being easily played with gentle familiarities, for it
PAUL WARNED ABOUT THE MUSICAL IDOLATRY AT MOUNT SINAI.
1 COR 10:1Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be idolaters, as some of them were. As it is written, "The people sat down to eat and drink, and rose up to play." Neither let us commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell
Epithum-êtês , oi, ho,
A. one who longs for or desires, neôterôn ergôn Hdt.7.6 ; [dogmatôn] And.4.6; ergôn Lys.12.90 ; timês, sophias, Pl.R.475b, etc.; phusei polemou e. Arist.Pol.1253a6; kakôn 1 Ep.Cor.10.6 ; allotriôn BGU531 ii 22 (ii A.D.).
2. . abs., lover, follower, X.Mem.1.2.60.
b. . one who lusts, LXX Nu.11.34.
Num 11:33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague.
Num 11:34 And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.
1 Cor. 10:3 And did all eat the same spiritual meat;
1 Cor. 10:4 And did all drink the same spiritual drink:
.......... for they drank of that spiritual Rock that followed them:
.......... and that Rock was Christ.
Yes,even those who had faith, were baptized and received the gift of the Holy Spirit (Christ) to lead them FELL. Their musical "worship" was their prayer and God TURNED THEM OVER to worship the Starry Host:
1 Cor. 10:5 But with many of them God was not well pleased:
.......... for they were overthrown in the wilderness.
1 Cor. 10:6 Now these things were our examples,
.......... to the intent we should not lust after evil things, as they also lusted.
Tupos (g5179) too'-pos; from 5180; a die (as struck), i.e. (by impl.) a stamp or scar; by anal. a shape, i.e. a statue, (fig.) style or resemblance; spec. a sampler ("type"), i.e. a model (for imitation) or instance (for warning): - en- (ex-) ample, fashion, figure, form, manner, pattern, print.
Rom 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?Heb.8:5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.
Rom 6:17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
Rom 6:18 Being then made free from sin, ye became the servants of righteousness.
1 Pet 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
Antitupon (g499) an-teet'-oo-pon; neut. of a comp. of 473 and 5179; corresponding ["antitype"], i.e. a representative, counterpart: - (like) figure (whereunto).
"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).
THE ABSOLUTE IDENTIFYING MARK OF THE HISTORIC CLERGY
2Timothy 4:4 And they shall turn away their ears from the truth,
and shall be turned unto fables.
FABLES TO FOOL: Fābŭla , ae, f. fari,
B. Of particular kinds of poetry.1. Most freq., a dramatic poem, drama, play (syn.: “ludus, cantus, actio, etc.): in full, fabula scaenica,” “or, theatralis,” id. 14, 6, 20: “fabula ad actum scenarum composita, ”fabulam, quae versatur in tragoediis atque carminibus non a veritate modo [melod]
FABLES TO FOOL: Cantus , ūs, m. id., I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing,
1. With the voice, a singing, song; in full, cantus vocum, Cic. Rosc. Am. 46, 134: “fit etiam saepe vocum gravitate et cantibus ut pellantur animi, etc.,
2. With instruments, a playing, music: “citharae,” “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae, “lyrae,” Plin. 34, 8, 19, § 72: “tibicine
FABLES TO FOOL: Scaenĭcus (scen- ), a, um, adj., = skēnikos, I. of or belonging to the stage, scenic, dramatic, theatrical (class.) stage-plays, theatrical representations, “fabula,” a drama, Amm. 28, 1, 4: “organa,” Suet. Ner. 44: “coronae,” id. ib. 53: “habitus,” id. ib. 38:THE MOST POWERFUL WEAPON TO FOOL:
1. scaē-nĭcus , i, m., a player, actor, Cic. Off. 1, 31, 114: “orator plurimum aberit a scaenico 2. scaenĭca , ae, f., a female player, an actress,
“gestus,” Cic. de Or. 3, 59, 220: “modulatio,” Quint. 11, 3, 57:
Gestures of an ōrātōrĭus , a, um, adj. orator. . Of or belonging to an orator, oratorical II. Of or belonging to praying; hence, subst.: ōrātōrĭum , ii. n. (sc. templum), a place of prayer, an oratory
Orgănum , i, n., = organon, Of musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12 et saep. an organ, water-organ: “organa hydraulica,” Suet. Ner. 41: aquatica, Mythogr. Lat. 3, 12.—Of a church-organ, Cass. Expos. in Psa. 150; Aug. Enarr. in Psa. 150, n. 7.— B. Transf.: organum oris, the tongue of a man, Prud. stephWhen your Senior Pastor defeated the Elders who rarerly sow discord: Sure, there is no pattern of perfidity which is not pointed to in the natural culture always opposed to the WORD of God:
Suet. Nero 43 Upon assuming the fasces, after an entertainment at the palace, as he walked out of the room leaning on the arms of some of his friends, he declared, that as soon as he arrived in the province, he would make his appearance amongst the troops, unarmed, and do nothing but weep:
and that, after he had brought the mutineers to repentance,
he would, the next day, in the public rejoicings,
sing songs of triumph, which he must now,
without loss of time, apply himself to compose.Suet. Nero 44 In preparing for this expedition, his first care was to provide carriages for his musical instruments and machinery to be used upon the stage;Jubal "Handled" musical instruments "without authority."
to have the hair of the concubines he carried with him
dressed in the fashion of men;
and to supply them with battle-axes, and Amazonian bucklers. He summoned the city-tribes to enlist;
but no qualified persons appearing,
he ordered all masters to send a certain number of slaves,
the best they had, not excepting their stewards and secretaries.
He commanded the several orders of the people to bring in a fixed proportion of their estates, as they stood in the censor's books; all tenants of houses and mansions to pay one year's rent forthwith into the exchequer; and with unheard-of strictness, would receive only new coin of the purest silver and the finest gold; insomuch that most people refused to pay, crying out unanimously that he ought to squeeze the informers, and oblige them to surrender their gains.
2Timothy 4:5 But watch (sober: drink no wine) thou in all things,
do the work of an evangelist,
make full proof of thy ministry. [Servant]
Ergon Work Opposite Epos 1. song or lay accompanied by music, 8.91,17.519.YOU CANNOT BUILD A RELIGIOUS INSTITUTE AND BE AN EVANGELIST.
Hom. Od. 8.83  But as often as he began again, and the nobles of the Phaeacians bade him sing, because they took pleasure in his lay,
Hom. Od. 17.505  Three nights I had him by me, and three days I kept him in my hut, for to me first he came when he fled by stealth from a ship, but he had not yet ended the tale of his sufferings. Even as when a man gazes upon a minstrel who sings to mortals songs of longing that the gods have taught him,  and their desire to hear him has no end, whensoever he sings, even so he charmed me as he sat in my hall...
 But as for these men, let them make sport as they sit in the doorway or here in the house, since their hearts are merry. For their own possessions lie untouched in their homes, bread and sweet wine, and on these do their servants feed.
But themselves throng our house day after day,
 slaying our oxen, and sheep, and fat goats,
and keep revel and drink the flaming wine recklessly,
and havoc is made of all this wealth,
Make "sport" hepsi-aomai , Amuse oneself Od.17.530; “hepsiaasthai molpē kai phormiggi” [Apollo's Harp] 21.429 epsioōnto, as if from epos,
Hom. Od. 21.401 But now it is time that supper too be made ready for the Achaeans, while yet there is light, and thereafter must yet other sport be made  with song and with the lyre; for these things are the accompaniments of a feast.
Odysseus would again cover his head and moan. Now from all the rest he concealed the tears that he shed, but Alcinous alone marked him and took heed,
Euaggel-istēs , ou, ho,SACRIFICIAL INSTRUMENT PLAYERS WERE CALLED "PARASITES"A. bringer of good tidings: hence, evangelist, preacher of the gospel, Act.Ap.21.8.II. proclaimer of oracular messages
Euaggel-os , on, (aggellō) A. bringing good news, “pur” A.Ag.21; elpides ib. 262, etc.; sōtēriōn pragmatōn eu. ib.646; Phēmē eu. IG14.1120; “rhinos”
Corrupting the Word: selling learning (just fabricated) at retail. Sermonizing for pay.
1. Should Christian teaching be regarded as a profession? It is so now: men are brought up to it, trained for it, and live by it, as architects, lawyers, doctors.
Surely preaching the gospel should no more be regarded as a profession than the talk of loving parents to children.
Surely official preaching has no authority, either in Scripture, reason, or experience, and it must come to an end sooner or later." (Pulpit Commentary, 1 Cor. p. 464).
See John Calvin on the need for a Restoration Movement excluding professional preachers.
For what duties do they perform in return? In the same way as anciently, under the laws, those who served at the altar lived by the altar, "even so hath the Lord ordained, that they which preach the gospel should live of the gospel" (1 Cor. 9:14). [daily dole of food while on duty]
These are Paul's words. Let them, then, show us that they are ministers of the gospel, and I will have no difficulty in conceding their right to stipend.
The ox must not be muzzled that treadeth out the corn [1 Cor. 9:9]. But is it not altogether at variance with reason that the ploughing oxen should starve, and the lazy asses be fed?
They will say, however, that they serve at the altar. I answer, that the priests under the law deserved maintenance, by ministering at an altar;
but that, as Paul declares, the case under the New Testament is different. And what are those altar services, for which they allege that maintenance is due to them?
Forsooth, that they may perform their masses and chant in churches, for example, partly labor to no purpose, and partly perpetrate sacrilege, thereby provoking the anger of God. See for what it is that they are alimented at the public expense!
WHAT ARE FABLES TO REPLACE THE TRUTH. MUSIC TO MAKE JESUS SILENT BEFORE THE SLAUGHTER
Turn is: G654 apostrephō ap-os-tref'-o From G575 and G4762 ; to turn away or back (literally or figuratively):—bring again, pervert, turn away (from).
Muthos (g3454) moo'-thos; perh. from the same as 3453 (through the idea of tuition); a tale, i.e. fiction ("myth"): - fable.But refuse profane and old wives fables, and exercise thyself rather unto godliness. 1Ti.4:7
Not giving heed to Jewish fables,
and commandments of men, that turn from the truth. Tit.1:14
For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 2Pe.1:16
Mueo (g3453) moo-eh'-o; from the base of 3466; to initiate, i.e. (by impl.) to teach: - instruct.
G3466 mustērion moos-tay'-ree-on From a derivative of muō (to shut the mouth); a secret or “mystery” (through the idea of silence imposed by initiation into religious rites):—mystery.
5.4.2 Behind the anthropological predilections against the victim's perspective, there is a very practical, quasi-historical reason: namely, the victim is shunned and often killed. In the ancient world, the role of music during ritual sacrifice was often to drown out any cries from the victim. It is crucial that the victim not be heard. The practical mechanics of making victims means that it is unusual for the victim's perspective to survive. In the world of ancient ritual it was probably impossible.
Note 45. The Greek verb myo means to close the mouth or shut the eyes. There is debate about whether myo plays a crucial role in the etymology of other significant words such as myth, mystery, and even music. Myth means to close ourselves to the victim and tell the tale according to the perpetrator's perspective; mystery cults are based on the silence of the victims; music derives from drowning out the voice of the victim. Rene Girard: Violence and Mimesis
THE ASSEMBLY TASKIf thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 1 Tim 4:6
Have nothing to do with godless myths and old wives' tales; rather, train yourself to be godly. 1 Timothy 4:7
Muth-ikos , ê, on, mythic, legendary, m. tis humnos Pl.Phdr.265c ; hoi m. chronoi D.H.1.2 ; ta m. books of legends, title of treatise by Neanthes, Ath.13.572e. Adv. -kôs Arist.Metaph.1000a18 , 1074b4, Cael.284a23; opp. alêthôs, Phld. Rh.2.53S.: Comp. -ôterôs or -ôteron, Sch.Lyc.18, Tz.H.2.823.
XENOPHON 1.2.refusing to talk with those who had no money to give them
But Socrates did far more to win respect for the State in the world at large than Lichas, whose services to Sparta have made his name immortal. For Lichas used to entertain the strangers staying at Sparta during the Feast of the Dancing Boys;Humnos , ho, hymn, ode, in praise of gods or heroes
OLD WIVES TALESGraus , gen. gra_os, hê: Ion. grêus , grêos, voc. grêu: poet. also grêüs , voc. grêü: barbarous voc. grao in Ar.Th.1222: nom. pl. graes Ar.Fr.350 , Timocl.25: acc. graus E.Andr.612 , etc.:--old woman, Hom., esp. in Od., 1.191, al., A.Eu.38, etc.; g. palaiê Od. 19.346 : prov., graôn huthlos old wives' fables, Pl.Tht.176b: with Subst., g. gunê E.Tr.490 , Ar. Th.345, D.19.283: Com., ho graus of an old man, Ar.Th.1214 cod. R.
THE meaning of WRATH identified by DELUSERS as BUFFOONS, Jesters, singers and musicians which PLAGUED all ancient houses of worship.
Never so vile as to go into the Holy Places. NEVER: worthy of death.
Graiôpias , ou, ho, man like an old woman, Hsch. gramaitita , grammateuta, Hsch.
Huthlos 1 idle talk, nonsense, Plat., Dem.; in pl., huthlous legein [ to lay asleep, lull to sleep], like Lat. nugae, Plat.
Nugae , a-rum, f. [etym. dub.; old form naugae; cf.: naucum, nux] , jokes, jests, idle speeches, trifles, trumpery, nonsense (syn. ineptiae). to play the fool
Of the songs of hired female mourners at a funeral: haec sunt non nugae: non enim mortualia, Plaut. As. 4, 1, 63 .--Acc. to Nonius, Plautus called women's finery nugae, Non. 144, 30; v. nugivendus. --
JESUS CAST THEM OUT LIKE DUNG.
Socrates. Come, O ye Muses, melodious, as ye are called, whether you have received this name from the character of your strains, or because the Melians are a musical race, help, O help me in the tale which my good friend here desires me to rehearse, in order that his friend whom he always deemed wise may seem to him to be wiser than ever.
Once upon a time there was a fair boy, or, more properly speaking, a youth; he was very fair and had a great many lovers;
and there was one special cunning one, who had persuaded the youth that he did not love him, but he really loved him all the same; and one day when he was paying his addresses to him, he used this very argument-that he ought to accept the non-lover rather than the lover
2 Tim 4:6 For I am now ready to be offered, and the time of my departure is at hand.
2 Tim 4:7 I have fought a good fight, I have finished my course, I have kept the faith:
2 Tim 4:8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
2 Tim 4:9 Do thy diligence to come shortly unto me:
2 Tim 4:10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
2 Tim 4:11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.
2 Tim 4:12 And Tychicus have I sent to Ephesus.
2 Tim 4:13 The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.
2 Tim 4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:
2 Tim 4:15 Of whom be thou ware also; for he hath greatly withstood our words.
2 Tim 4:16 At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.2 Tim 4:17 Notwithstanding the Lord stood with me, and strengthened me;
that by me the preaching might be fully known,
and that all the Gentiles might hear:
and I was delivered out of the mouth of the lion.
2 Tim 4:18 And the Lord shall deliver me from every evil work,
and will preserve me unto his heavenly kingdom:
to whom be glory for ever and ever. Amen.
2 Tim 4:19 Salute Prisca and Aquila, and the household of Onesiphorus.
2 Tim 4:20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick.
2 Tim 4:21 Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.
2 Tim 4:22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.