From Gary... Problem Solved!!!

I like the solution to the problem!!! To me, it sounds like something God would say. Why? Well, consider for a moment; God gave a perfect law, that which if a man kept perfectly, he would be right with God. Problem is: human beings can not do this!!! We all do things that are against what God wants, whether deliberately or not. So, what does God do about this?

Like the answer to the dilemma above, God provides an "out of the box" answer; direct and to the point...

Ephesians, Chapter 3 (WEB)

 1 For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,  2 if it is so that you have heard of the administration of that grace of God which was given me toward you;  3 how that by revelation the mystery was made known to me, as I wrote before in few words,  4 by which, when you read, you can perceive my understanding in the mystery of Christ;  5 which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit;  6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News,  7 of which I was made a servant, according to the gift of that grace of God which was given me according to the working of his power.  8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,  9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ;  10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,  11 according to the eternal purpose which he purposed in Christ Jesus our Lord;  12 in whom we have boldness and access in confidence through our faith in him. 

John, Chapter 3 (WEB)

 16  For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 

Jesus is God's answer to man's sin problem!!! 

Problem Solved!!!

From Gary... Bible Reading April 5

Bible Reading  

April 5

The World English Bible

Apr. 5

Numbers 1, 2

Num 1:1 Yahweh spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying,

Num 1:2 "Take a census of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of the names, every male, one by one;

Num 1:3 from twenty years old and upward, all who are able to go out to war in Israel. You and Aaron shall number them by their divisions.

Num 1:4 With you there shall be a man of every tribe; everyone head of his fathers' house.

Num 1:5 These are the names of the men who shall stand with you: Of Reuben: Elizur the son of Shedeur.

Num 1:6 Of Simeon: Shelumiel the son of Zurishaddai.

Num 1:7 Of Judah: Nahshon the son of Amminadab.

Num 1:8 Of Issachar: Nethanel the son of Zuar.

Num 1:9 Of Zebulun: Eliab the son of Helon.

Num 1:10 Of the children of Joseph: Of Ephraim: Elishama the son of Ammihud. Of Manasseh: Gamaliel the son of Pedahzur.

Num 1:11 Of Benjamin: Abidan the son of Gideoni.

Num 1:12 Of Dan: Ahiezer the son of Ammishaddai.

Num 1:13 Of Asher: Pagiel the son of Ochran.

Num 1:14 Of Gad: Eliasaph the son of Deuel.

Num 1:15 Of Naphtali: Ahira the son of Enan."

Num 1:16 These are those who were called of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel.

Num 1:17 Moses and Aaron took these men who are mentioned by name.

Num 1:18 They assembled all the congregation together on the first day of the second month; and they declared their ancestry by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, one by one.

Num 1:19 As Yahweh commanded Moses, so he numbered them in the wilderness of Sinai.

Num 1:20 The children of Reuben, Israel's firstborn, their generations, by their families, by their fathers' houses, according to the number of the names, one by one, every male from twenty years old and upward, all who were able to go out to war;

Num 1:21 those who were numbered of them, of the tribe of Reuben, were forty-six thousand five hundred.

Num 1:22 Of the children of Simeon, their generations, by their families, by their fathers' houses, those who were numbered of it, according to the number of the names, one by one, every male from twenty years old and upward, all who were able to go out to war;

Num 1:23 those who were numbered of them, of the tribe of Simeon, were fifty-nine thousand three hundred.

Num 1:24 Of the children of Gad, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:25 those who were numbered of them, of the tribe of Gad, were forty-five thousand six hundred fifty.

Num 1:26 Of the children of Judah, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:27 those who were numbered of them, of the tribe of Judah, were sixty-four thousand six hundred.

Num 1:28 Of the children of Issachar, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:29 those who were numbered of them, of the tribe of Issachar, were fifty-four thousand four hundred.

Num 1:30 Of the children of Zebulun, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:31 those who were numbered of them, of the tribe of Zebulun, were fifty-seven thousand four hundred.

Num 1:32 Of the children of Joseph, of the children of Ephraim, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:33 those who were numbered of them, of the tribe of Ephraim, were forty thousand five hundred.

Num 1:34 Of the children of Manasseh, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:35 those who were numbered of them, of the tribe of Manasseh, were thirty-two thousand two hundred.

Num 1:36 Of the children of Benjamin, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go out to war;

Num 1:37 those who were numbered of them, of the tribe of Benjamin, were thirty-five thousand four hundred.

Num 1:38 Of the children of Dan, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go forth to war;

Num 1:39 those who were numbered of them, of the tribe of Dan, were sixty-two thousand seven hundred.

Num 1:40 Of the children of Asher, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go forth to war;

Num 1:41 those who were numbered of them, of the tribe of Asher, were forty-one thousand five hundred.

Num 1:42 Of the children of Naphtali, their generations, by their families, by their fathers' houses, according to the number of the names, from twenty years old and upward, all who were able to go forth to war;

Num 1:43 those who were numbered of them, of the tribe of Naphtali, were fifty-three thousand four hundred.

Num 1:44 These are those who were numbered, whom Moses and Aaron numbered, and the princes of Israel, being twelve men: they were each one for his fathers' house.

Num 1:45 So all those who were numbered of the children of Israel by their fathers' houses, from twenty years old and upward, all who were able to go out to war in Israel;

Num 1:46 even all those who were numbered were six hundred three thousand five hundred fifty.

Num 1:47 But the Levites after the tribe of their fathers were not numbered among them.

Num 1:48 For Yahweh spoke to Moses, saying,

Num 1:49 "Only the tribe of Levi you shall not number, neither shall you take a census of them among the children of Israel;

Num 1:50 but appoint the Levites over the Tabernacle of the Testimony, and over all its furnishings, and over all that belongs to it. They shall carry the tabernacle, and all its furnishings; and they shall take care of it, and shall encamp around it.

Num 1:51 When the tabernacle is to move, the Levites shall take it down; and when the tabernacle is to be set up, the Levites shall set it up. The stranger who comes near shall be put to death.

Num 1:52 The children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, according to their divisions.

Num 1:53 But the Levites shall encamp around the Tabernacle of the Testimony, that there may be no wrath on the congregation of the children of Israel: and the Levites shall be responsible for the Tabernacle of the Testimony."

Num 1:54 Thus the children of Israel did. According to all that Yahweh commanded Moses, so they did.

Num 2:1 Yahweh spoke to Moses and to Aaron, saying,

Num 2:2 "The children of Israel shall encamp every man by his own standard, with the banners of their fathers' houses: at a distance from the Tent of Meeting shall they encamp around it."

Num 2:3 Those who encamp on the east side toward the sunrise shall be of the standard of the camp of Judah, according to their divisions: and the prince of the children of Judah shall be Nahshon the son of Amminadab.

Num 2:4 His division, and those who were numbered of them, were seventy-four thousand six hundred.

Num 2:5 Those who encamp next to him shall be the tribe of Issachar: and the prince of the children of Issachar shall be Nethanel the son of Zuar.

Num 2:6 His division, and those who were numbered of it, were fifty-four thousand four hundred.

Num 2:7 The tribe of Zebulun: and the prince of the children of Zebulun shall be Eliab the son of Helon.

Num 2:8 His division, and those who were numbered of it, were fifty-seven thousand four hundred.

Num 2:9 All who were numbered of the camp of Judah were one hundred eighty-six thousand four hundred, according to their divisions. They shall set out first.

Num 2:10 "On the south side shall be the standard of the camp of Reuben according to their divisions. The prince of the children of Reuben shall be Elizur the son of Shedeur.

Num 2:11 His division, and those who were numbered of it, were forty-six thousand five hundred.

Num 2:12 "Those who encamp next to him shall be the tribe of Simeon. The prince of the children of Simeon shall be Shelumiel the son of Zurishaddai.

Num 2:13 His division, and those who were numbered of them, were fifty-nine thousand three hundred.

Num 2:14 "The tribe of Gad: and the prince of the children of Gad shall be Eliasaph the son of Reuel.

Num 2:15 His division, and those who were numbered of them, were forty-five thousand six hundred fifty.

Num 2:16 "All who were numbered of the camp of Reuben were one hundred fifty-one thousand four hundred fifty, according to their armies. They shall set out second.

Num 2:17 "Then the Tent of Meeting shall set out, with the camp of the Levites in the midst of the camps. As they encamp, so shall they set out, every man in his place, by their standards.

Num 2:18 "On the west side shall be the standard of the camp of Ephraim according to their divisions: and the prince of the children of Ephraim shall be Elishama the son of Ammihud.

Num 2:19 His division, and those who were numbered of them, were forty thousand five hundred.

Num 2:20 "Next to him shall be the tribe of Manasseh: and the prince of the children of Manasseh shall be Gamaliel the son of Pedahzur.

Num 2:21 His division, and those who were numbered of them, were thirty-two thousand two hundred.

Num 2:22 "The tribe of Benjamin: and the prince of the children of Benjamin shall be Abidan the son of Gideoni.

Num 2:23 His army, and those who were numbered of them, were thirty-five thousand four hundred.

Num 2:24 "All who were numbered of the camp of Ephraim were one hundred eight thousand one hundred, according to their divisions. They shall set out third.

Num 2:25 "On the north side shall be the standard of the camp of Dan according to their divisions: and the prince of the children of Dan shall be Ahiezer the son of Ammishaddai.

Num 2:26 His division, and those who were numbered of them, were sixty-two thousand seven hundred.

Num 2:27 "Those who encamp next to him shall be the tribe of Asher: and the prince of the children of Asher shall be Pagiel the son of Ochran.

Num 2:28 His division, and those who were numbered of them, were forty-one thousand and five hundred.

Num 2:29 "The tribe of Naphtali: and the prince of the children of Naphtali shall be Ahira the son of Enan.

Num 2:30 His division, and those who were numbered of them, were fifty-three thousand four hundred.

Num 2:31 "All who were numbered of the camp of Dan were one hundred fifty-seven thousand six hundred. They shall set out last by their standards."

Num 2:32 These are those who were numbered of the children of Israel by their fathers' houses. All who were numbered of the camps according to their armies were six hundred three thousand five hundred fifty.

Num 2:33 But the Levites were not numbered among the children of Israel; as Yahweh commanded Moses.

Num 2:34 Thus the children of Israel did. According to all that Yahweh commanded Moses, so they encamped by their standards, and so they set out, everyone by their families, according to their fathers' houses.

Apr. 4, 5

Luke 4

Luk 4:1 Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness

Luk 4:2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry.

Luk 4:3 The devil said to him, "If you are the Son of God, command this stone to become bread."

Luk 4:4 Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' "

Luk 4:5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.

Luk 4:6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want.

Luk 4:7 If you therefore will worship before me, it will all be yours."

Luk 4:8 Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and you shall serve him only.' "

Luk 4:9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here,

Luk 4:10 for it is written, 'He will put his angels in charge of you, to guard you;'

Luk 4:11 and, 'On their hands they will bear you up, lest perhaps you dash your foot against a stone.' "

Luk 4:12 Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' "

Luk 4:13 When the devil had completed every temptation, he departed from him until another time.

Luk 4:14 Jesus returned in the power of the Spirit into Galilee, and news about him spread through all the surrounding area.

Luk 4:15 He taught in their synagogues, being glorified by all.

Luk 4:16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.

Luk 4:17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,

Luk 4:18 "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,

Luk 4:19 and to proclaim the acceptable year of the Lord."

Luk 4:20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.

Luk 4:21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."

Luk 4:22 All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?"

Luk 4:23 He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' "

Luk 4:24 He said, "Most certainly I tell you, no prophet is acceptable in his hometown.

Luk 4:25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a great famine came over all the land.

Luk 4:26 Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow.

Luk 4:27 There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian."

Luk 4:28 They were all filled with wrath in the synagogue, as they heard these things.

Luk 4:29 They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff.

Luk 4:30 But he, passing through the midst of them, went his way.

Luk 4:31 He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day,

Luk 4:32 and they were astonished at his teaching, for his word was with authority.

Luk 4:33 In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice,

Luk 4:34 saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!"

Luk 4:35 Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm.

Luk 4:36 Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!"

Luk 4:37 News about him went out into every place of the surrounding region.

Luk 4:38 He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her.

Luk 4:39 He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them.

Luk 4:40 When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them.

Luk 4:41 Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ.

Luk 4:42 When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them.

Luk 4:43 But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent."

Luk 4:44 He was preaching in the synagogues of Galilee. 

From T. Pierce Brown... Christ - Yes; The Church - No?

http://www.oldpaths.com/Archive/Brown/T/Pierce/1923/christ-y.html

Christ - Yes; The Church - No?

Most of us have heard the expression that is the title of this article. Those of us who preach and/or write have been quick to point out that the very idea is ridiculous from a Biblical standpoint, for when one accepts Christ properly in response to his gracious offer of salvation, one is automatically a part of the church. Sadly enough, most of our speaking and writing is heard or read only by those who already know that. It is probable that we have failed to properly appreciate some very important points.

First, those who use the expression, "Christ-yes; the church-no" do not mean by the expression what we mean. To them the church is merely a denomination that they have been taught has nothing to do with salvation (which is true with respect to the church with which they are acquainted) and mostly deals with empty rituals that have very little relationship to the problems of this life or the hope of the next. If we consider the expression from their viewpoint, instead of arguing with them and showing how wrong they are, we should agree with them -- that is the churches about which they are speaking are not related to Christ. Then we may be able to show them the difference between the Biblical concept of the church and what theirs has been.

Another problem arises, of which very few of us seem to be aware. When we are confronted with such a situation as described above, we launch into a discussion that relates to the greatness of the church, the glory of the church, the necessity of the church, the organization of the church, the work of the church, how to get membership in the church, and other such topics. We do not seem to be aware that one may learn all the rituals and doctrines about the church -- even the Lord's church -- without ever having Christ presented to them in such a fashion that they are constrained to love and obey him. 2 Corinthians 5:14 says, "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead." Let us examine an ordinary discussion and see if the point can be seen more clearly. 

We are studying with a person who is willing to accept the Bible as his authority for his religious activity. We point out to him that Paul says in Romans 3:23, "For all have sinned, and come short of the glory of God." He readily admits it, and knows that he is lost. We rapidly turn to Acts 2:38 and show him that when lost persons wanted to know what to do, they were told, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." They hear that, and are glad, and immediately ask, "Can I be baptized right now?" We rejoice and baptize them. How many times have you done this, or seen it done? But where in the story has the person really been made aware of the love of Christ, or learned the gospel message in such a fashion that he feels constrained to fall on his knees and say, "Thank you, God, for your gracious love! I want to commit my life to you, now and forever?" We may have explained to him that salvation is in Christ (Acts 4:12) and the way the Bible says to get into Christ is to be baptized into him (Rom. 6:3-4 and Gal. 3:27). We assume that knowing those facts will cause him to love the Lord, but it is not necessarily so. Paul gives a glimpse of what we are trying to impress upon you when he said in 1 Corinthians 2:2, "For I determined not to know any thing among you, save Jesus Christ, and him crucified." The awareness and deep appreciation of the sacrifice of Christ on our behalf is the thing that creates love for him, not simply an understanding that we need to be baptized in order to be saved.

Do you have any idea why many members of the Lord's church does not come for Bible study on Sunday morning, and does not come back on Wednesday night? Can you guess why the average member gives less than 5% of his income to advance the cause of Christ? Have you ever wondered why less than 5% of the average membership of the church are involved in any personal way with leading a person to Christ? One of the answers is that many have been converted to a plan of salvation, a safe church, a system of doctrine, a friendly loving fellowship, or any number of other things, but not moved to surrender their lives to the Lord because their love for Christ impelled them to do it. They, like the Samaritans of 2 Kings 17:26, know the "manner (or rituals) of the god of the land," but have not been so taught that the love of Christ impels them to do what they do. 

T. Pierce Brown

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

From Jim McGuiggan... Danny & the preacher (1)

Danny & the preacher (1)

Denise, Danny, Sean & the Preacher

"Denise" and "Danny’s" nine year-old boy "Sean" was running and fell, but not hard, mind you. He didn’t smash into the ground, just, sort of crumpled, more than fell. He was more puzzled than hurt but he ended up in hospital where an early diagnosis was confirmed—he had cancer in the bone. No pain, no warning, none at all, the cancer had eaten deep into his leg and travelled. What was the unanimous and best medical opinion? Try to prolong his life by taking off the whole leg, right up to his groin. There he lay in a private room, get-well cards everywhere, balloons, streamers, soft toys and busy medical people. Hyper, fevered, showing off, weeping, frightened, soothed, bled, poked, petulant, pleading and watched—by his broken-hearted parents who tried to hide their fear from him. No one had reason to believe that this boy would live very long after the surgery.

They moved to a side room to let the medical people to do some things and a preacher joined them. He offered his sympathy; they politely received it though they weren’t in the mood. The mother was bravely controlling her weeping and the father was able to hold himself together a little more effectively—but not much.

"And what do you think of this tragic situation?" the preacher asked after some initial exchanges.

The father tried to keep a lid on his anguish. "In light of the world’s suffering," he said, "I suppose this is no big deal. Just one more tragedy."

The preacher asked the mother if she felt that way also but by now she was weeping too sore to do anything more than say no, shaking her head.

"What hurts you most about it?" the man said to the father. "Beyond having to watch his pain and sense his fear?"

"That there’s nothing to be done about it. That the only people who care that it’s happening are utterly helpless."

"Do you believe in God?" the man asked.

"No," the father said. "Does anyone really? He nodded in the direction of his son’s room as he said, "There’s too much of this—and worse—going on all over the world every day for me to believe in God. I think debating the matter’s a waste of time."

"What would Jesus say if he were here?"

"Well, he isn’t. And what difference would it make unless he worked a miracle and made our son well?"

"What if he were to tell you that he and your son had a lot in common?"

"What do you mean, ‘a lot in common’?"

"What if he told you that your Sean was part of his Father’s way of healing a world?"

"I don’t understand. How would that have any meaning? That’d make no sense to me."

"Yes, but what if he could persuade you that it was true, even if you couldn’t grasp the complexities of it all? What if he was able to give you enough to go on and asked you to trust him the rest of the way? What if when he was done speaking to you that you could believe that your son was bearing pain and loss for the healing of the world? Would that make a difference to how you feel about what’s happening right now?"

"Of course it would. It would give Sean’s pain more significance than it has."

"More than you presently think it has."

"Yes, more than I think it has. I think his death if it comes is as pointless as his life. I don’t have the comfort people like you do, with your faith that we’re not here by accident and that when we die there is more life. I think Sean’s illness is nothing more than bad luck. It might have been some other child but it was Sean."

"But what if Christ could give you reason to believe that his pain and loss was filled with significance. That Sean was an instrument of God to bring life to the world? Would you be glad to be able to believe that?"

"Yes, I would. But it would have to be true. I would have to think it’s true."

"Then believe! Christ would tell you that when holy love meets a wayward human family that love suffers. And as Jesus Christ suffered and died in holy innocence to bring that about so Sean is making his own contribution to that cosmic enterprise. Sean underlines the sinful waywardness of humanity and he is an expression of God’s holy loving resolve to bring it home to life with him. Sean bears the sin of the world. If he understood what he was going through he would be able to say, "This is my body, which is given for you."

"But that doesn’t register with me. You’re not suggesting that in some way Sean is Christ?"

"No, never! There’s only one Christ and there’s only one world Redeemer. But Sean and Christ have a lot in common."

"You say that but I don’t understand it. You aren’t offering anything I can hang on to. I need it explained to me."

"The explanation depends on the person and nature of Jesus Christ. If you aren’t able to trust him there is nothing to hold on to. If you can look to Christ and give him a brave, trustful hearing, reality changes. When you do that, you change, Sean and life change and how you see things changes.

"Is that really so?" the father asked.

"Yes. Yes it is. Nothing will remove the pain you and Denise are enduring right now. The depth of your pain is the measure of your love for this child. It’s the price of the privilege of knowing and having him. But later, maybe we can talk about Christ and maybe you’ll be able to see the glory connected with this awful time, just as you’ll be able to see the glory when God’s own Son shared the world’s pain to heal it. I know there’s more to Sean’s heartbreaking trouble than meets the eye—something profoundly lovely is happening in it.

"Maybe we can talk later," Danny said quietly.

©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.

From Jim McGuiggan... Danny & the preacher (2)

Danny & the preacher (2)

Sean died a few months after the surgery. The cancer raged through him with lightning speed. The poor, worn out child made his departure from the world and the parents were beyond consolation. It must have been three weeks later that the preacher got a call from Sean’s daddy who just couldn’t bear to think that the last word had been said when they laid Sean in the ground. But he couldn’t pretend to believe what he felt he had no grounds for. The opening line was simple.

I’m Sean’s dad, Do you remember me?

"I do," the man said. "Have been wondering how you were getting on."

"I told you at the hospital that I thought Sean’s life was pointless." There was a catch in his voice. "But I didn’t feel that. I only meant...I was only saying since there’s no God then this whole existence was unplanned. Sean meant everything to us and whether anyone planned him to be here or not he made our lives richer, and our hearts are broken. I needed you to know that."

"I knew it," said the man. "Nobody with a grain of sense would have thought you were dismissing Sean. In any case, those were awful days and maybe not the best time for a discussion of world-views. I say ‘maybe’ because I’m not sure. In any case, here you are and I want to tell you I’m genuinely saddened by your loss."

The grieving father said, "You said things I didn’t understand, things I wasn’t in the mood to wrestle with. But I knew you were saying that our son’s life and death had some profound meaning. It didn’t matter to me at the time for all I could think of was that he was going to die. I think I’m grasping at straws simply because I want to believe that there’s more to his life than a few happy years and a hard death. I’d like you to tell me what you meant, unless you were only saying stuff in an attempt to make us feel a bit better."

They arranged to meet, met, sat a while, walked a while and then sat some more. And all the while they talked.

"I wanted to talk now," said Danny, "because I think I’m more open now to being persuaded. I want to believe. As the months go by and the pain eases and I become adjusted to his being gone I’ll not feel the need as I feel it now. I know I’m vulnerable but I think I’ll recognise religious nonsense when I hear it."

"All that makes sense," the man said. "And I think you’re right in talking further about this while you feel this way. I hear a lot of talk about ‘rational argument’ and the fact that we shouldn’t discuss things while we’re emotional. Cool logic and rationality’s critically important but there are areas of life that don’t fit neatly into the realm of logic and rationality. Computers are marvellous things but they have their limitations; people are more than breathing computers. To battle injustice in society with nothing but rationality isn’t possible and there are things that human icicles can’t see. There are truths we can’t grasp until we experience love or driving passion. Not everything’s settled by the law of the excluded middle."

"You said something about Sean and kids like him suffering for the world. If you meant that a child’s suffering might move some people to be more compassionate, I can see that. But it’s one of those empty pious remarks. It can equally make people bitter. Is that what you meant?"

"No, that’s not what I meant; and you’re right, a child’s suffering can work either way. We see that nearly every day, don’t we? Look, I told you that what I believe has nothing to support it if we can’t give Jesus Christ and the Hebrew-Christian scriptures our trust."

"Do you mean I have to believe everything I read in the Bible before I can see Sean in a right way? If that’s it, we’re wasting our time here."

"I don’t believe that, but the Bible does have a grand drift that comes to a head in Jesus Christ. I’m one of those that believe God is the ultimate author of the Bible. I’m not interested here in theories of inspiration or exactly how he got that done, but I believe that in the final analysis we have the Bible we have because God wanted it that way. It’s like an historical drama that’s moving toward a finale of cosmic renewal, where all wrongs are righted and there’s a happy ending. Yes, I know, I know—. But it isn’t always wrong to want something to be true. The atheist H.J Blackham said the most powerful argument against atheism is that it’s too bad to be true."

"So what is it you say we have to do, believe it before we can believe it?"

"I’m saying that to the degree that you’re able, give the Story a fair hearing. Do what you would do in so many other areas when someone is proposing something you don’t go along with—give it a good hearing. Nothing’s gained if the proposal is attacked at every point before it is heard in its entirety."

"What if it’s stupid at every point? Should we pretend to be listening?"

"No, I think life’s too short to throw that much time away; but I’d hope that you wouldn’t think that the Christian faith is that far out of whack. I know you know people that are devoted Christians, people intellectually capable, maybe even brilliant, and practical too, so there must be something credible in it.

"Well, can we cut to the chase? I’ll just have to do my best and if I feel I’ve heard enough we’ll leave it at that. That okay with you?"

"Sure. But I need you to understand that ‘cutting to the chase’ doesn’t mean there’s a ten-minute presentation coming up. And you need to understand that to give it a fair hearing means you have to judge the Story within its own parameters. The blacksmith that proved iron ships couldn’t float by throwing a horseshoe into a barrel of water helped nobody."

"The biblical Story says that God created us out of love and joy. That he created us in his own image—that is, he created us to live in creative, joyful and holy reflection of himself. So we didn’t arrive here by chance and our lives weren’t meant to be misery, a ceaseless brawl with disease and death."

Sean’s dad stirred but said nothing.

"But the human family—our parents at that point—rebelled and ‘sin’ entered. From there it spread throughout the human family, polluting everyone it touched. Sin enters people and it’s there it must be dealt with. God moved to deal with sin and brought ‘curse’ on his creation; a curse that affected both the earth and the life on it. Death was part of that curse."

"Spiteful, isn’t he!"

"I can see how you could view it that way, but that’s not the only option. The biblical claim is that the move was to redeem humanity from sin and mend the relationship—life was the end aim."

"The final goal is life, so he brings death? Even to innocent children? If you’re saying that God put the guilty to death I’d even have reservations about that, but when you talk about his punishing kids...I think that’s obscene."

"God doesn’t punish the innocent! But yes, the Bible says that he subjects even children and good people to pain and loss. We choke on that too. But, again, motive matters supremely, doesn’t it? You watched surgeons do things to Sean that were appalling. No, you didn’t watch it; you asked for it and even paid to have it done. You couldn’t have done that unless you loved the boy supremely. This was no easy decision for you and Denise and it was nothing but your love and compassion for the child that drove you to say yes. The aim was life! If you can even begin to credit a God with love for the human family—the kind of love you and Denise felt and feel for Sean—you are on your way to the possibility of seeing Sean’s life and suffering in a different light.

"Well, I can see some point to that. But we did that only because Sean was desperately ill. We wouldn’t have done it to him if he’d been well. If you’re saying that God brought this on him that means God thought he was ill—I suppose you’d say with sin."

"I’m making no suggestion that your child was a sinner or God was punishing him. No, the point I want to make about paramedics and surgeons is that their motive is not spite, and it’s not to inflict pain. It’s to save life! Motive makes a difference to actions. And the more desperate the situation the more radical our loving response will be.

To bring life to your child you subjected him to terrible trauma. If you’re able, give God the credit for wanting to bring life to a whole human family by dealing with the thing that devours it—sin. I’m saying that your motive relative to Sean is God’s motive relative to his entire human family."

"But how does Sean fit into this? I can make sense of my putting him to this because he was desperately ill, but are you saying God thought he was desperately ill and gave him bone cancer?"

"No, Sean was a member of a family that’s desperately ill and he suffered from the curse that God brought on the family to bring it back to life."

"But why should an innocent child be punished for the crimes of the family? That stinks!"

"Listen, and listen to this carefully, God doesn’t punish the innocent! Punishment is only for the guilty. Sean’s suffering was not punishment for wrong that he did! He’s a sweet child that suffered on behalf of a guilty human family. The biblical Story says that Jesus became a boy like your boy and that he suffered on behalf of the human family. Jesus and Sean have some things in common. God wouldn’t exempt his unique Son who was part of the human family—a family under God’s redeeming judgement—and he wouldn’t exempt Sean. I’m not suggesting that Sean and Jesus are altogether alike—Christ alone is the world’s Redeemer! The way in which God has moved to redeem the world comes to its highest point in Jesus Christ—a place no other can share. But the principle of vicarious suffering is at the heart of that process and it didn’t begin with Jesus on the cross and it didn’t end there."

"But why should Sean suffer for anyone? Why him? How does his pain affect anything? Why should God pick on him? His suffering is so senseless!"

"It would be if atheism is true! It would all come down to ‘bad luck’. All life and death would turn out to be sheer chance. At some point you came to believe that, and it brings you no comfort. There’s a choice to make. Believe that death is another pointless inevitability in a pointless universe or believe that it’s the work of God that’s a part of the process that brings eternal life to humanity. God’s Son suffered and died as your son did. Christ rose from the dead and lives immortal now. His claim is that death is not the final word about Sean."

"So, I’m to find comfort in the fact that Sean will live again?"

"Yes! That’s part of it. It’s the claim of the living Christ over against the theory that the only future is the vast death of the universe, eternal darkness and unimaginable cold. All heat and light exhausted, all life extinguished and no possibility of it ever returning."

"If that’s the truth, it’s the truth and there’s nothing we can do about it."

"Of course! I’m just pointing out that facing that kind of future should make anyone want something better. I’m saying that Christ says we don’t have to believe that about Sean or anyone else. He isn’t gone forever and the life he lived here was not without significance. The Christ’s life, suffering and death give meaning to Sean’s. In the light of Jesus Christ we can’t look at suffering and death and simply damn it as pointless. In the light of Jesus Christ we can’t look at Sean’s suffering and death and reduce it to nothing more than something to weep about. The glory of God was seen here! Mary mourned at the cross of her Son as you and Denise mourn at the death of yours—that makes perfect sense. But there’s more there than something to mourn! I don’t want to suppress your grief. I say that innocent children suffer because humanity is morally insane and God is using them to bring it back to sanity and life.

"Using them sounds like they expendable—paper plates and plastic forks."

"No! No! God loves Sean even more than you do. Your son will live again. The whole story about your son will be told, along with the stories of millions of other innocents that have borne the burden of humanity’s guilt. Atheism might offer the view that we’re organisms that just happened to grow like fungus on the face of a tiny planet in the middle of nowhere. Christ knows Sean personally and they have shared some things in common."

They agreed to meet again.

©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.

Elijah and the Drought by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=1444&b=1%20Kings

Elijah and the Drought

by Eric Lyons, M.Min.

Twice in the New Testament one can read of the drought of Eljiah’s day that lasted for three and a half years. Jesus once referred to this famine while addressing fellow Jews in His hometown of Nazareth (Luke 4:25-26), while James mentioned it near the end of his epistle (5:17-18). Some have a problem with the drought of “three years and six months,” because 1 Kings 18:1 says: “The word of the Lord came to Elijah, in the third year, saying, ‘Go, present yourself to Ahab, and I will send rain on the earth’” (emp. added). Soon thereafter, “there was a heavy rain” (18:45; cf. 18:15). The question is, did the rain come “in the third year” (1 Kings 18:1, emp. added) or after “three years and six months” (Luke 4:25; James 5:17)?

Previously, in 1 Kings 17:1, Elijah had prophesied to Ahab that “there shall not be dew nor rain these years, except at my word.” Afterward, God instructed Elijah to “turn eastward and hide by the Brook Cherith” (17:3). There he lived, eating the bread and meat that ravens brought him twice a day, until “the brook dried up, because there had been no rain in the land” (17:7). God then sent Elijah to Zarephath to live with a widow and her son. After the child became sick and died, Elijah raised him from the dead (17:17-24). Immediately following this event, the inspired historian wrote: “And it came to pass after many days that the word of the Lord came to Elijah, in the third year, saying, “Go, present yourself to Ahab, and I will send rain on the earth” (18:1, emp. added).

Those who contend that Luke 4:25 and James 5:17 contradict 1 Kings 18:1 (cf. Matheney and Honeycutt, 1970, 3:210) assumethat “in the third year” refers to the drought. Yet, no proof exists for such an interpretation. First Kings 18:1 does not say, “...in the third year of the drought,” but only “in the third year.” Considering both the immediate context and the fact that originally there was no chapter break separating 1 Kings 17:24 and 18:1, the most natural reading is that Elijah was “in the third year” of his residence in Zarephath. Elijah, the widow, and her household ate of the miraculously replenished flour for “(many) days” (17:8-15, ASV). Some time later Elijah revived the widow’s son. Then, “it came to pass after many days that the word of the Lord came to Elijah” (18:1, emp. added). It is reasonable to conclude that Elijah spent more than two years in Zarephath, since it was “in the third year” that God sent Elijah away from Zarephath to confront Ahab.

The “three years and six months” to which Jesus and James referred includes the two-plus years Elijah was in Zarephath and the several months Elijah lived at Brook Cherith. Although skeptics would rather assume guilt on the part of the inspired historian, Jesus, and/or James, once again they are unable to present real evidence for a genuine Bible contradiction.

 

REFERENCES

Matheney, M. Pierce and Roy L. Honeycutt, Jr. (1970), Broadman Bible Commentary: 1 Samuel-Nehemiah, ed. Clifton J. Allen (Nashville, TN: Broadman Press).