February 11, 2016

From Gary... a TEXT for you...


OK, I know its a play on words, but God has in fact sent us all a message and it is worth our time to read it. Consider...

2 Timothy, Chapter 3 (WEB)
 14 But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them.  15 From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus.  16 Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness,  17 that the man of God may be complete, thoroughly equipped for every good work. 

And...

Its good to start doing it early
It will make you "wise for salvation through faith"
It will lead you to Christ Jesus
Its from GOD
Its good for... teaching, reproof, correction and instruction in righteousness
It will help you be complete
equip you for every good work

What's not to like? Just do it!

From Gary... Bible Reading February 11



Bible Reading  

February 11

The World English Bible

Feb. 11
Genesis 42

Gen 42:1 Now Jacob saw that there was grain in Egypt, and Jacob said to his sons, "Why do you look at one another?"
Gen 42:2 He said, "Behold, I have heard that there is grain in Egypt. Go down there, and buy for us from there, so that we may live, and not die."
Gen 42:3 Joseph's ten brothers went down to buy grain from Egypt.
Gen 42:4 But Jacob didn't send Benjamin, Joseph's brother, with his brothers; for he said, "Lest perhaps harm happen to him."
Gen 42:5 The sons of Israel came to buy among those who came, for the famine was in the land of Canaan.
Gen 42:6 Joseph was the governor over the land. It was he who sold to all the people of the land. Joseph's brothers came, and bowed themselves down to him with their faces to the earth.
Gen 42:7 Joseph saw his brothers, and he recognized them, but acted like a stranger to them, and spoke roughly with them. He said to them, "Where did you come from?" They said, "From the land of Canaan to buy food."
Gen 42:8 Joseph recognized his brothers, but they didn't recognize him.
Gen 42:9 Joseph remembered the dreams which he dreamed about them, and said to them, "You are spies! You have come to see the nakedness of the land."
Gen 42:10 They said to him, "No, my lord, but your servants have come to buy food.
Gen 42:11 We are all one man's sons; we are honest men. Your servants are not spies."
Gen 42:12 He said to them, "No, but you have come to see the nakedness of the land."
Gen 42:13 They said, "We, your servants, are twelve brothers, the sons of one man in the land of Canaan; and behold, the youngest is this day with our father, and one is no more."
Gen 42:14 Joseph said to them, "It is like I told you, saying, 'You are spies.'
Gen 42:15 By this you shall be tested. By the life of Pharaoh, you shall not go forth from here, unless your youngest brother comes here.
Gen 42:16 Send one of you, and let him get your brother, and you shall be bound, that your words may be tested, whether there is truth in you, or else by the life of Pharaoh surely you are spies."
Gen 42:17 He put them all together into custody for three days.
Gen 42:18 Joseph said to them the third day, "Do this, and live, for I fear God.
Gen 42:19 If you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses.
Gen 42:20 Bring your youngest brother to me; so will your words be verified, and you won't die." They did so.
Gen 42:21 They said one to another, "We are certainly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and we wouldn't listen. Therefore this distress has come upon us."
Gen 42:22 Reuben answered them, saying, "Didn't I tell you, saying, 'Don't sin against the child,' and you wouldn't listen? Therefore also, behold, his blood is required."
Gen 42:23 They didn't know that Joseph understood them; for there was an interpreter between them.
Gen 42:24 He turned himself away from them, and wept. Then he returned to them, and spoke to them, and took Simeon from among them, and bound him before their eyes.
Gen 42:25 Then Joseph gave a command to fill their bags with grain, and to restore every man's money into his sack, and to give them food for the way. So it was done to them.
Gen 42:26 They loaded their donkeys with their grain, and departed from there.
Gen 42:27 As one of them opened his sack to give his donkey food in the lodging place, he saw his money. Behold, it was in the mouth of his sack.
Gen 42:28 He said to his brothers, "My money is restored! Behold, it is in my sack!" Their hearts failed them, and they turned trembling one to another, saying, "What is this that God has done to us?"
Gen 42:29 They came to Jacob their father, to the land of Canaan, and told him all that had happened to them, saying,
Gen 42:30 "The man, the lord of the land, spoke roughly with us, and took us for spies of the country.
Gen 42:31 We said to him, 'We are honest men. We are no spies.
Gen 42:32 We are twelve brothers, sons of our father; one is no more, and the youngest is this day with our father in the land of Canaan.'
Gen 42:33 The man, the lord of the land, said to us, 'By this I will know that you are honest men: leave one of your brothers with me, and take grain for the famine of your houses, and go your way.
Gen 42:34 Bring your youngest brother to me. Then I will know that you are not spies, but that you are honest men. So I will deliver your brother to you, and you shall trade in the land.' "
Gen 42:35 It happened as they emptied their sacks, that behold, every man's bundle of money was in his sack. When they and their father saw their bundles of money, they were afraid.
Gen 42:36 Jacob, their father, said to them, "You have bereaved me of my children! Joseph is no more, Simeon is no more, and you want to take Benjamin away. All these things are against me."
Gen 42:37 Reuben spoke to his father, saying, "Kill my two sons, if I don't bring him to you. Entrust him to my care, and I will bring him to you again."
Gen 42:38 He said, "My son shall not go down with you; for his brother is dead, and he only is left. If harm happens to him along the way in which you go, then you will bring down my gray hairs with sorrow to Sheol."


Feb. 10, 11
Matthew 21

Mat 21:1 When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples,
Mat 21:2 saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me.
Mat 21:3 If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them."
Mat 21:4 All this was done, that it might be fulfilled which was spoken through the prophet, saying,
Mat 21:5 "Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey."
Mat 21:6 The disciples went, and did just as Jesus commanded them,
Mat 21:7 and brought the donkey and the colt, and laid their clothes on them; and he sat on them.
Mat 21:8 A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road.
Mat 21:9 The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
Mat 21:10 When he had come into Jerusalem, all the city was stirred up, saying, "Who is this?"
Mat 21:11 The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee."
Mat 21:12 Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money changers' tables and the seats of those who sold the doves.
Mat 21:13 He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!"
Mat 21:14 The blind and the lame came to him in the temple, and he healed them.
Mat 21:15 But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indignant,
Mat 21:16 and said to him, "Do you hear what these are saying?" Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?' "
Mat 21:17 He left them, and went out of the city to Bethany, and lodged there.
Mat 21:18 Now in the morning, as he returned to the city, he was hungry.
Mat 21:19 Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!" Immediately the fig tree withered away.
Mat 21:20 When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away?"
Mat 21:21 Jesus answered them, "Most certainly I tell you, if you have faith, and don't doubt, you will not only do what was done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done.
Mat 21:22 All things, whatever you ask in prayer, believing, you will receive."
Mat 21:23 When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority?"
Mat 21:24 Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things.
Mat 21:25 The baptism of John, where was it from? From heaven or from men?" They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?'
Mat 21:26 But if we say, 'From men,' we fear the multitude, for all hold John as a prophet."
Mat 21:27 They answered Jesus, and said, "We don't know." He also said to them, "Neither will I tell you by what authority I do these things.
Mat 21:28 But what do you think? A man had two sons, and he came to the first, and said, 'Son, go work today in my vineyard.'
Mat 21:29 He answered, 'I will not,' but afterward he changed his mind, and went.
Mat 21:30 He came to the second, and said the same thing. He answered, 'I go, sir,' but he didn't go.
Mat 21:31 Which of the two did the will of his father?" They said to him, "The first." Jesus said to them, "Most certainly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you.
Mat 21:32 For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him.
Mat 21:33 "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country.
Mat 21:34 When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit.
Mat 21:35 The farmers took his servants, beat one, killed another, and stoned another.
Mat 21:36 Again, he sent other servants more than the first: and they treated them the same way.
Mat 21:37 But afterward he sent to them his son, saying, 'They will respect my son.'
Mat 21:38 But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.'
Mat 21:39 So they took him, and threw him out of the vineyard, and killed him.
Mat 21:40 When therefore the lord of the vineyard comes, what will he do to those farmers?"
Mat 21:41 They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season."
Mat 21:42 Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, the same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?'
Mat 21:43 "Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruit.
Mat 21:44 He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust."
Mat 21:45 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them.
Mat 21:46 When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 

From Beth Johnson... You Are What You Do


http://www.oldpaths.com/Archive/Johnson/Edna/Elizabeth/1939/whatyoudo.html

You Are What You Do
If you read a list of professions from earlier times, it reads like a roster of surnames. That’s because people were strongly identified by what they did for a living (as opposed to recently, when we pay attention to what’s on their iPod). John Smith was a person named John who worked as a blacksmith; Bill Sawyer was a lumberjack, and so on. In India, in the Parsee community, you’ll find people with surnames such as Contractor, Doctor, Engineer, etc. But watch and see: when someone asks, “Who is he;” “Who is she,” almost invariably, people start to describe what they do and who they are associated with. “Oh, he is a salesman over at the Ford dealership,” or, “She is the preacher’s wife.”
So who are you? How would you be identified today if someone in the crowd of people asked a friend who you were? How would the crowd expect you to behave? Would they have a right to expect more of you than someone whose profession identifies them as something else? Are you the wife of the local doctor or school principal? Are you a Bible class teacher? Are you a mother? Are you the sister to any one of these?
The world expects certain behavior of certain people. Under the Old Testament it was no different. The priests were spiritual leaders of the nation of Israel and were not to marry a widow, a divorced woman, a profane woman, or a harlot (Lev 21:12-15). There was a higher standard expected of spiritual leaders and their wives. Obviously, leading by example is one of the ways spiritual leaders do their work. The wives are naturally an extension of their husbands, so they too are expected to be above reproach.
The children of priests also were held to a higher standard. If the daughter of a priest were to play the harlot, she was to be burnt with fire (Lev 21:9). That was a much stronger punishment than for other men’s daughters. More was expected of them because they had been entrusted with more (Luke 12:48).
How was Jesus identified, when people asked who he was? “And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee” (Mat 21:10-11). There are actually two identities associated with Jesus. The ones who wanted to defame him made reference to the fact that he came from Nazareth-a despised place (John 1:46). Yet the ones who were his disciples remembered that he spoke for God (John 7:16). Jesus did not “live down” to the scoffers’ expectations of him, nor did he live in such a way to justify their disbelief of his teaching and his miracles.
Whether we consciously judge or not, almost all men expect everyone else to be “perfect,” whether in driving, keeping one’s place in line, performing an operation, directing traffic, rearing children, etc. Naturally, expectations for spiritual leaders and their wives are no different.
Part of man’s judgment is based in the amount of power or money with which they have been entrusted. “But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more” (Luke 12:48). The ten talent man was expected to produce more than the five talent man.
Our spiritual leaders (preachers, elders, deacons, Bible class teachers) are in a position of speaking for the Lord (Mt 23:1-3) and as such are expected to obey the commands they impart to those who have not yet obeyed. “With what judgment we judge, we will be judged,” whether by God or men (Mt 7:1-3).
Even though we may judge others harshly, we ourselves expect to receive lenient judgment (Rom 2:1-2). Nevertheless, the way we judge is the way we will be judged whether by God or man. The Jew assumed a position of authority for God (Rom 2:17-20). Nevertheless, the world condemned him for his hypocrisy (Rom 2:21-24).
When someone describes what you “do,” will they be able to say, she is a preacher’s wife, a Bible class teacher or an elder’s wife-a leader of the people who is above reproach? When someone asks where you attend church, will they say you are a member of the Lord’s body and a faithful Christian? We all should live in such a way that Christ is not ashamed to call us his own.
Beth Johnson
The Scripture quotations in this article are from
The King James Version.

Published in The Old Paths Archive
(http://www.oldpaths.com)

From Jim McGuiggan... Sin and Roger Chillingworth


Sin and Roger Chillingworth

 Roger Chillingworth is the name of a character in Nathaniel Hawthorne’s book The Scarlet Letter. His real name was Prynne and he was the husband of young Hester Prynne but when he comes into Boston and discovers his young wife up on the pillory platform wearing the scarlet letter A marking her out as an adulteress he wants nothing to do with her. He wants nothing to do with her for two reasons, the second being much more important to him than the first. Firstly, he doesn’t want to be identified with her because it would mean he would have to bear the discomfort that comes with the being the husband of a shameful wife. But connected with that, and as part of it, he knows that if people could see the two of them together they might well sympathize too much with Hester. Hester is young and beautiful and alive and her husband is aged, misshapen and cold. The aged and somewhat hunch-backed scholar knows that he had made his own contribution to Hester’s grievous sin. This and other factors constitute his first reason for putting his finger to his lips when first their eyes met—forbidding her to reveal his identity.
Secondly, and most important by far, is this: Hester will not tell the name of her fellow-sinner and her husband who now calls himself Chillingworth wants to be free to roam, like an undercover detective in search of the man.
The literary giant J.B Priestly said that psychoanalysts should erect a monument to Nathaniel Hawthorne for his early introduction of so many early insights into the human heart and mind. We see this gift in Hawthorne as he develops the malevolent character of Roger Chillingworth.
Paul wrote to the young man Titus about our need to be humble and considerate toward all people because we ourselves have been foolish and sinful (3:1-7). Hawthorne’s Roger Chillingworth never learned that and apparently never cared to learn it.
When he goes to Hester’s cell she is sure that he has come to drag her over the coals for her base betrayal of the man with whom she made a covenant of marriage; but she was wrong. He makes his own confession. He speaks of her arrival at her wretched state and says, "It was my stupidity and your weakness. I, a man of thought, the bookworm of great libraries, a man already in decay, having given my best years to feed the hungry dream of knowledge—what had I to do with youth and beauty like yours? Misshapen from the time I was born, how could I delude myself with the idea that intellectual gifts might veil physical deformity in a young girl’s fantasy! ...From the moment when we came down the old church steps together as a married pair I should have foreseen the bale-fire of that scarlet letter blazing at the end of our path."
And when she exclaims that she has wronged him greatly he insists, "We have wronged each other. Mine was the first wrong, when I betrayed thy budding youth into a false and unnatural relation with my decay."
So while he acknowledges her sin he knows that he too is a sinner and assures her that he hasn’t come seeking vengeance or plotting evil against her or the child. "Between you and me," he says, "the scale hangs fairly balanced." And then he gets to why he has come. "But, Hester, the man lives who has wronged us both."
He is perfectly willing to overlook her sin and his own but—and this is where he comes short of Paul in Titus 3 and Jesus in Matthew 18—he isn’t prepared to overlook the sin of Hester’s sin-partner and the man that humiliated the great Roger Chillingworth. But that is only the beginning of his sin and it isn’t the depth or the malevolent breadth of it.
He hunted Hester’s companion-sinner the way wild dogs hunt prey, with this difference, the wild dogs are bent on killing their prey with a view to eating it and Chillingworth wanted his prey to live. With the shining and burning eyes of a man possessed he whispers to his wife, "I will hunt this man as I have hunted truth in books; as I have searched for gold in alchemy. There is a sympathy that will make me conscious of him. I shall see him tremble. I shall feel myself shudder, suddenly and unexpectedly. Sooner or later he will be mine."
But he isn’t done. "You will not tell me his name? None the less, he is mine. He bears no infamous letter sewn into his garment as you do, but I will see it on his heart. But don’t be afraid for him! Don’t think that I will lay a finger on him and interfere with Heaven’s work of punishment or that I will betray him into the grip of the legal system—that would be loss to me. And don’t imagine that I will get someone else to kill him or that I will do anything to undermine his fame if indeed he is a person of great reputation. Let him live! Let him hide himself in outward honor if he chooses to. Just the same, he will be mine!" 
He brings her under an oath that she will not reveal to a soul who he is and having made the oath Chillingworth smiles and she is now very afraid that he has tricked her into some self-destructive bond. "Why do you smile at me? Are you the Evil Spirit that haunts the forest around us? Have you enticed me into an oath that will ruin my soul?" she asked him. He answers, with another smile, "Not your soul. No, not yours."
As good as his word to Hester Chillingworth hunted the sinner and found him in the person of the colony’s beloved young minister Arthur Dimmesdale. But in finding him he saw what he had known he would see, a sinner living in agony but without the courage to publicly confess his sin with Hester. And rather than confront him the profoundly evil Chillingworth would hint and insinuate the depravity of the man so cowardly that he would not be open. But at the same time, so that he wouldn’t drive the young sinner over the edge into confession he gives good reasons why the sinner should not confess. And so he roasts him on a moral and an emotional spit. And when finally the sinner can endure the agony no longer and is heading to the steps of the scaffold to make a clean breast of it all Chillingworth hoarsely begs him not to do it and again gives him reasons to keep silent. But he is too late. The young man confesses before the colony and collapses and the misshapen and snake-like Chillingworth in despair repeatedly and fiercely snarls into his ear, "You have escaped me!" And within a year Chillingworth shrivels, dries up and dies because his reason for living is gone.
We all sin. Some of us would rather that sinners live without the sin becoming public just so that we can have the ceaseless pleasure in their agony; just so we can hint and insinuate and whisper—a prolonged blackmail. This kind of sinner is destined to shrivel up and wither away for one day all secrets that need to be made public will be and some of us will find ourselves snarling as we vanish, "You have escaped me."

God’s Just Destruction of the Canaanites by Eric Lyons, M.Min.



http://apologeticspress.org/AllegedDiscrepancies.aspx?article=1630&b=Deuteronomy

God’s Just Destruction of the Canaanites

by Eric Lyons, M.Min.

In the 1930s and 40s, the Nazi regime committed state-sponsored genocide of so-called “inferior races.” Of the approximately nine million Jews who lived in Europe at the beginning of the 1930s, some six million of them were exterminated. The Nazis murdered approximately one million Jewish children, two million Jewish women, and three million Jewish men. The Jews were starved, gassed, and experimented on like animals. In addition, Adolf Hitler’s Nazi regime slaughtered another three million Poles, Soviets, gypsies, and people with disabilities (see “Holocaust,” 2011 for more information). Most sane people, including Christians and many atheists (e.g., Antony Flew, Wallace Matson), have interpreted the Nazis’ actions for what they were—cruel, callous, and nefarious. 
Some 3,400 years before the Holocaust, the God of the Bible commanded the Israelites to “destroy all the inhabitants of the land” of Canaan (Joshua 9:24). They were to conquer, kill, and cast out the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (Exodus 23:23; Deuteronomy 7:1-2; Joshua 3:10). After crossing the Jordan River, we learn in the book of Joshua that the Israelites “utterly destroyed all that was in the city [of Jericho], both man and woman, young and old, ox and sheep and donkey, with the edge of the sword…. [T]hey burned the city and all that was in it with fire” (Joshua 6:21,24). They also “utterly destroyed all the inhabitants of Ai” (Joshua 8:26), killing 12,000 men and women and hanging their king (8:25,29). In Makkedah and Libnah, the Israelites “let none remain” (Joshua 10:28,30). They struck Lachish “and all the people who were in it with the edge of the sword” (10:32). The Israelites then conquered Gezer, Eglon, Hebron, Debir, and Hazor (10:33-39; 11:1-1). “So all the cities of those kings, and all their kings, Joshua took and struck with the edge of the sword. He utterly destroyed them, as Moses the servant of the Lord had commanded” (Joshua 11:12). 
God had the Israelites kill countless thousands, perhaps millions, of people throughout the land of Canaan. It was genocide in the sense that it was a plannedsystematic, limited extermination of a number of nation states from a relatively small area in the Middle East (cf. “Genocide,” 2000; cf. also “Genocide,” 2012). But, it was not a war against a particular race (from the Greekgenos) or ethnic group. Nor were the Israelites commanded to pursue and kill the Canaanite nations if they fled from Israel’s Promised Land. The Israelites were to drive out and dispossess the nations of their land (killing all who resisted the dispossession), but they were not instructed to annihilate a particular race or ethnic group from the face of the Earth.
Still, many find God’s commands to conquer and destroy the Canaanite nation states problematic. How could a loving God instruct one group of people to kill and conquer another group? America’s most well-known critic of Christianity in the late 1700s and early 1800s, Thomas Paine (one of only a handful of America’s Founding Fathers who did not claim to be a Christian), called the God of the Old Testament “the Mars of the Jews, the fighting God of Israel,” Who was “boisterous, contemptible, and vulgar” (Paine, 1807). Two centuries later, Richard Dawkins (arguably the most famous atheist in the world today), published his book The God Delusion, which soon became a New York Times bestseller. One of the most oft-quoted phrases from this work comes from page 31, where Dawkins called God, a “racist, infanticidal, genocidal…capriciously malevolent bully” (2006). According to one search engine, this quote (in part or in whole) is found on-line approximately one million times. The fact is, critics of the God of the Bible are fond of repeating the allegation that, because of His instruction to the Israelites to kill millions of people in their conquest of Canaan, the God of the Bible has (allegedly) shown Himself to be an unruly, shameful, offensive, genocidal, “evil monster” (Dawkins, p. 248; cf. Hitchens, 2007, p. 107).

WAS GOD’S CAMPAIGN AGAINST CANAAN IMMORAL?

How could a supremely good (Mark 10:18), all-loving (1 John 4:8), perfectly holy God (Leviticus 11:44-45) order the Israelites to slay with swords myriads of human beings, letting “none remain” in Canaan? Is such a planned, systematic extermination of nations not equivalent to the murderous actions of the Nazis in the 1930s and 40s, as atheists and other critics of Christianity would have us believe? In truth, God’s actions in Israel’s conquest of Canaan were in perfect harmony with His supremely loving, merciful, righteous, just, and holy nature.

Punishing Evildoers is Not Unloving

Similar to how merciful parents, principals, policemen, and judges can justly administer punishment to rule-breakers and evildoers, so too can the all-knowing, all-loving Creator of the Universe. Loving parents and principals have administered corporal punishment appropriately to children for years (cf. Proverbs 13:24). Merciful policemen, who are constantly saving he lives of the innocent, have the authority (both from God and the government—Romans 13:1-4) to kill a wicked person who is murdering others. Just judges have the authority to sentence a depraved child rapist to death. Loving-kindness and corporal or capital punishment are not antithetical. Prior to conquering Canaan, God commanded the Israelites, saying,
You shall not hate your brother in your heart…. You shall not take vengeance nor bear any grudge against the children of your people, but you shall love your neighbor as yourself…. And if a stranger dwells with you in your land, you shall not mistreat him. The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself (Leviticus 19:17-18,33-34; cf. Romans 13:9).
The faithful Jew was expected, as are Christians, to “not resist an evil person” (Matthew 5:39) but rather “go the extra mile” (Matthew 5:41) and “turn the other cheek” (Matthew 5:39). “Love,” after all, “is the fulfillment of the law” (Romans 13:10; cf. Matthew 22:36-40). Interestingly, however, the Israelite was commanded to punish (even kill) lawbreakers. Just five chapters after commanding the individual Israelite to “not take vengeance,” but “love your neighbor as yourself” (Leviticus 19:18), God twice said that murderers would receive the death penalty (Leviticus 24:21,17).

The Wickedness of the Inhabitants of Canaan

The Canaanite nations were punished because of their extreme wickedness. God did not cast out the Canaanites for being a particular race or ethnic group. God did not send the Israelites into the land of Canaan to destroy a number of righteous nations. On the contrary, the Canaanite nations were horribly depraved. They practiced “abominable customs” (Leviticus 18:30) and did “detestable things” (Deuteronomy 18:9, NASB). They practiced idolatry, witchcraft, soothsaying, and sorcery. They attempted to cast spells upon people and call up the dead (Deuteronomy 18:10-11).
Their “cultic practice was barbarous and thoroughly licentious” (Unger, 1954, p. 175). Their “deities…had no moral character whatever,” which “must have brought out the worst traits in their devotees and entailed many of the most demoralizing practices of the time,” including sensuous nudity, orgiastic nature-worship, snake worship, and even child sacrifice (Unger, p. 175; cf. Albright, 1940, p. 214). As Moses wrote, the inhabitants of Canaan would “burn even their sons and daughters in the fire to their gods” (Deuteronomy 12:30). The Canaanite nations were anything but “innocent.” In truth, “[t]hese Canaanite cults were utterly immoral, decadent, and corrupt, dangerously contaminating and thoroughly justifying the divine command to destroy their devotees” (Unger, 1988). They were so nefarious that God said they defiled the land and the land could stomach them no longer—“the land vomited out its inhabitants” (Leviticus 18:25). 

The Longsuffering of God

Unlike the foolish, impulsive, quick-tempered reactions of many men (Proverbs 14:29), the Lord is “slow to anger and great in mercy” (Psalm 145:8). He is “longsuffering…, not willing that any should perish but that all should come to repentance” (2 Peter 3:9). Immediately following a reminder to the Christians in Rome that the Old Testament was “written for our learning, that we through the patience and comfort of the Scriptures might have hope,” the apostle Paul referred to God as “the God of patience” (Romans 15:4-5). Throughout the Old Testament, the Bible writers portrayed God as longsuffering.
Though in Noah’s day, “the wickedness of man was great in the earth” and “ever intent of the thoughts of his heart was only evil continually” (Genesis 6:5), “the Divine longsuffering waited” (1 Peter 3:20). (It seems as though God delayed flooding Earth for 120 years as His Spirit’s message of righteousness was preached to a wicked world—Genesis 6:3; 2 Peter 2:5.) In the days of Abraham, God ultimately decided to spare the iniquitous city of Sodom, not if 50 righteous people were found living therein, but only 10 righteous individuals.
And what about prior to God’s destruction of the Canaanite nations? Did God quickly decide to cast them out of the land? Did He respond to the peoples’ wickedness like an impulsive, reckless mad-man? Or was He, as the Bible repeatedly states and exemplifies, longsuffering? Indeed, God waited. He waited more than four centuries to bring judgment upon the inhabitants of Canaan. Although the Amorites were already a sinful people in Abraham’s day, God delayed in giving the descendants of the patriarch the Promised Land. He would wait until the Israelites had been in Egypt for hundreds of years, because at the time that God spoke with Abraham “the iniquity of the Amorites” was “not yet complete” (Genesis 15:16). [NOTE: “The Amorites were so numerous and powerful a tribe in Canaan that they are sometimes named for the whole of the ancient inhabitants, as they are here” (Jamieson, Fausset, and Brown, 1997).] In Abraham’s day, the inhabitants of Canaan were not so degenerate that God would bring judgment upon them. However, by the time of Joshua (more than 400 years later), the Canaanites’ iniquity was full, and God used the army of Israel to destroy them.
Yes, God is longsuffering, but His longsuffering is not an “eternal” suffering. His patience with impenitent sinners eventually ends. It ended for a wicked world in the days of Noah. It ended for Sodom and Gomorrah in the days of Abraham. And it eventually ended for the inhabitants of Canaan, whom God justly destroyed.

What About the Innocent Children?

The children of Canaan were not guilty of their parents’ sins (cf. Ezekiel 18:20); they were sinless, innocent, precious human beings (cf. Matthew 18:3-5; see Butt, 2003). So how could God justly take the lives of children, any children, “who have no knowledge of good and evil” (Deuteronomy 1:39)? The fact is, as Dave Miller properly noted, “Including the children in the destruction of such populations actually spared them from a worse condition—that of being reared to be as wicked as their parents and thus face eternal punishment. All persons who die in childhood, according to the Bible, are ushered to Paradise and will ultimately reside in Heaven. Children who have parents who are evil must naturally suffer innocently while on Earth (e.g., Numbers 14:33)” (Miller, 2009). [NOTE: For a superb, extensive discussion on the relationship between (1) the goodness of God, (2) the contradictory, hideousness of atheism, and (3) God bringing about the death of various infants throughout history, see Kyle Butt’s article “Is God Immoral for Killing Innocent Children?” (2009).]

CONCLUSION

Though the enemies of the God of the Bible are frequently heard criticizing Israel’s conquest of Canaan, the fact is, such a conquest was in complete harmony with God’s perfectly loving, holy, and righteous nature. After patiently waiting for hundreds of years, God eventually used the Israelites to bring judgment upon myriads of wicked Canaanites. Simultaneously, He spared their children a fate much worse than physical death—the horror of growing up in a reprehensible culture and becoming like their hedonistic parents—and immediately ushered them into a pain-free, marvelous place called Paradise (Luke 16:19-31; 23:43).

REFERENCES

Albright, William F. (1940), From the Stone Age to Christianity (Baltimore, MD: Johns Hopkins).
Butt, Kyle (2003), “Do Babies Go to Hell When They Die?” Apologetics Press, http://www.apologeticspress.org/apcontent.aspx?category=13&article=1201.
Butt, Kyle (2009), “Is God Immoral for Killing Innocent Children?” Apologetics Press,http://www.apologeticspress.org/apcontent.aspx?category=11&article=260.
Dawkins, Richard (2006), The God Delusion (New York: Houghton Mifflin).
“Genocide” (2000), The American Heritage Dictionary of the English Language (Boston, MA: Houghton Mifflin), fourth edition.
“Genocide” (2012), Merriam-Webster Online Dictionary, http://www.merriam-webster.com/dictionary/genocide.
Hitchens, Christopher (2007), God is Not Great (New York: Twelve).
“Holocaust” (2011), Encyclopedia.com, http://www.encyclopedia.com/topic/Holocaust.aspx#1.
Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).
Miller, Dave (2009), “Did God Order the Killing of Babies?” Apologetics Press, http://www.apologeticspress.org/apcontent.aspx?category=13&article=2810.
Paine, Thomas (1807), “Essay on Dream,” http://www.sacred-texts.com/aor/paine/dream.htm.
Unger, Merrill F. (1954), Archaeology and the Old Testament (Grand Rapids, MI: Zondervan).
Unger, Merrill F. (1988), “Canaan,” The New Unger’s Bible Dictionary (Electronic Database: Biblesoft).

“Domestic Convulsion” by Dave Miller, Ph.D.



http://apologeticspress.org/APContent.aspx?category=7&article=2595

“Domestic Convulsion”

by Dave Miller, Ph.D.

The Founders of the American Republic were well-informed, educated, intelligent men. When it came to establishing a republic, they did their homework. They familiarized themselves with history and grasped the principles and lessons to be learned from the past. They understood not only how to initiate a new nation, but also recognized what would be necessary to perpetuate and sustain it. What’s more, they articulated very firmly the circumstances that they predicted would lead to the dissolution of the Republic.
One such political prophet was Gouverneur Morris (1752-1816). Having graduated from King’s College (now Columbia University) in New York, Morris was admitted to the colonial bar in 1771 and became a member of the New York provincial congress from 1775-1777. He served as a Lieutenant Colonel in the New York State militia in 1776. He was a member of the Continental Congress in 1778-1779, and signed the Articles of Confederation. He was a delegate to the convention that framed theConstitution of the United States, speaking more than any other delegate, and serving as the head of the Committee on Style that was responsible for the final wording of the Constitution—which he signed in 1787. He then served as America’s Minister Plenipotentiary to France (1792-1794) and also served in the U.S. Senate from 1800-1803. He is buried in St. Anne’s Episcopal Churchyard in the Bronx in New York (“Morris...,” n.d.).
On September 4, 1816, just two months before his death, Gouverneur Morris delivered a speech to the New York Historical Society on the occasion of the 206th anniversary of the discovery of his home state of New York by English explorer Henry Hudson (Morris, 1816). In that oration, Morris made several insightful, eerily descriptive observations of current American culture. First, he insisted that the Bible is the key to making sense of history and learning from the mistakes of the past: “The reflection and experience of many years have led me to consider the holy writings, not only as most authentic and instructive in themselves, but as the clue to all other history. They tell us what man is, and they, alone, tell us why he is what he is” (pp. 7-8). Making brief allusion to the biblical characters Joseph, Moses, and David, Morris explained:
From the same pure Fountain of Wisdom [i.e., the Bible—DM] we learn that vice destroys freedom; that arbitrary power is founded on public immorality, and that misconduct in those who rule a republic, necessary consequence of general licentiousness, so disgusts and degrades the nation, that, dead to generous sentiment, they become willing slaves.... Then laws to protect the weak against the strong, the innocent against the wicked, become instruments of oppression and torture (pp. 8-9, emp. added).
One would have difficulty finding a more applicable description of what has happened to America in the last 50 years—from the widespread surge of crime and immorality, to the governmental encroachments on personal freedom, and the use of those legions of laws to favor the lawbreaker over the victim, as well as promote hedonism.
Second, Morris insisted that the “profound lesson of political wisdom” to be learned from 1 Samuel 8, acknowledged by such authors as Machiavelli and Montesquieu, is that “virtue is the principle of republics” (p. 10). Even the government that God Himself set up (i.e., for the Israelites) “became intolerable from the prevalence of vice and impiety” (p. 10). Here, again, is an uncanny anticipation of America’s present spiritual condition. Vice, impiety, immorality, and crime are rampant and continue to increase. What can be done?
Morris noted that man is governed by hope and fear. People are motivated by hope when their desires for pleasure, wealth, and power are achieved. They are motivated by fear when they are able to avoid poverty, pain, and death. They are likewise governed by “prompt generous reward” and “speedy severe punishment.” These “are the human means to invigorate duty, stimulate zeal, correct perversity, and restrain guilt” (p. 10). However, these tools are insufficient. After all, is not America the wealthiest nation in human history, having provided for a larger percentage of her citizenry a higher standard of living than any previous civilization? And is it not the case that Americans experience more pleasure, wealth, and power, and have surpassed all previous human progress in reducing poverty, masking pain, and postponing death? Yet, despite these incredible advancements, America is experiencing widespread social chaos and moral decline—in the government, school, workplace, and home. As Morris foreshadowed: “criminals escape punishment, by the perpetration of new and more atrocious crimes” (p. 10).
So something more is needed. Morris pinpointed that “something”:
Something more, then, is required to encourage virtue, suppress vice, preserve public peace, and secure national independence. There must be something more to hope than pleasure, wealth, and power. Something more to fear than poverty and pain. Something after death more terrible than death. There must be religion. When that ligament is torn, society is disjointed and its members perish. The nation is exposed to foreign violence and domestic convulsion. Vicious rulers, chosen by vicious people, turn back the current of corruption to its source. Placed in a situation where they can exercise authority for their own emolument, they betray their trust. They take bribes. They sell statutes and decrees. They sell honor and office. They sell their conscience. They sell their country. By this vile traffic they become odious and contemptible.... But the most important of all lessons is the denunciation of ruin to every State that rejects the precepts of religion (pp. 10-11,13, emp. added).
The religion to which Founder Morris referred is the Christian religion—to the exclusion of all others.
According to Founders like Morris, the general doctrines and moral principles of the Christian religion must thoroughly permeate our civilization if our nation is to avoid “the denunciation of ruin.” Otherwise, America will be subjected to violence inflicted by foreign enemies (terrorists?). And the nation will find itself in the throes of “domestic convulsion.” Domestic convulsion? What better epithet to identify America’s current national condition?
The key to securing America’s future is simple and definitive: “May it be secured by a pious obedience to that divine will, which prescribes the moral orbit of empire with the same precision that his wisdom and power have displayed, in whirling millions of planets round millions of suns through the vastness of infinite space” (p. 24, emp. added). In the words of the inspired writers: “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:34). “Blessed is the nation whose God is the Lord” (Psalm 33:12).

REFERENCES

Morris, Gouverneur (1816), An Inaugural Discourse, Delivered Before the New York Historical Society, 4th September, 1816; the 206th Anniversary of the Discovery of New-York, by Hudson (New York: T. & W. Mercein), [On-line], URL: http://digital.library.cornell.edu/cgi/t/text/text-idx?c=nys;cc=nys;idno=nys004;view=toc;node=nys004%3A3.
“Morris, Gouverneur, (1752-1816)” (no date), Biographical Dictionary of the United States, [On-line],URL: http://bioguide.congress.gov/scripts/biodisplay.pl?index=M000976.

"God isn't Bound by Time!" by Eric Lyons, M.Min.



http://apologeticspress.org/APContent.aspx?category=9&article=520

"God isn't Bound by Time!"

by Eric Lyons, M.Min.

Although for millennia Genesis chapter one had been understood as the original creation of the Universe that took place in six literal, majestic days, within the last two centuries many have been duped into believing that the billions of years required for evolution must fit somewhere within the first chapter of the English Bible. For numerous “Bible believers,” evolutionary dating methods have become the father of biblical interpretation. Therefore, we are told that God spent, not six literal days, but billions of years creating the Universe and everything in it. We frequently hear such statements as: (1) “God is not bound by time”; (2) “God could have taken as much time as he wanted while creating the Universe and everything in it”; and (3) “Billions of years could have elapsed between Genesis 1:1 and 1:3.” To say that Creation did not last millions or billions of years, supposedly, is to limit Almighty God.
There is no question that God is not bound by time. He is the infinite, eternal, all-powerful, all-knowing Creator. The point, however, is not whether God is outside of time (cf. Psalm 90:2), but what God has revealed to us—both in Genesis 1 and in the rest of the Bible. God could have created the Universe inany way He so desired; in whatever order He wanted, and in whatever time frame He so chose. He could have created the world and everything in it in six hours, six minutes, six seconds, or in one millisecond—He is, after all, God Almighty (Genesis 17:1). But the question is not what God couldhave done; it is what He said He did. And He said that He created everything in six literal days. When God gave the Israelites the Ten Commandments, He stated:
Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it (Exodus 20:8-11, emp. added).
This Sabbath command can be understood properly only when the days of the week are considered regular 24-hour days.
Based upon God’s use of words throughout Scripture which represent time periods that are much longer than a regular day (cf. Genesis 1:14; 2 Peter 3:8), we can rightly conclude that God could have revealed to man that this world was created over a vast period of time. [He could have used the Hebrew word dôr, which means long periods of time.] The fact is, however, God said He created this world and everything in it in six days (Genesis 1; Exodus 20:11; 31:17; cf. Psalm 33:9; 148:5; Mark 10:6).
Question: What’s wrong with the way God said He did it?