From Gary... keyboard painting

Ok, lets get this over with- today is my birthday. My son-in-law sent me this picture to kid around with me (like he usually does). What I removed from it (because of formatting considerations) was the caption "early facebook". You know; it does seem like I have been on facebook forever, but this picture could never be true because I can't paint!!! And no, my first pet was NOT a dinosaur; contrary to what all my relatives my say!!!

What the picture DOES SAY is something simple- you are known for what you do, and I do facebook, blogging, google+ and other internet activities (a lot).

And the Scripture says...

Revelation, Chapter 20 (WEB)

¹² I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. (emp. added GDR)

On second thought... perhaps I do paint in a way... do posts count? One thing is sure... every thing I do is recorded in a much more important book than facebook!!!!

From Gary... Bible Reading May 10

Bible Reading 

May 10

The World English Bible

May 10

Joshua 1, 2

Jos 1:1 Now it happened after the death of Moses the servant of Yahweh, that Yahweh spoke to Joshua the son of Nun, Moses' servant, saying,

Jos 1:2 Moses my servant is dead; now therefore arise, go over this Jordan, you, and all this people, to the land which I give to them, even to the children of Israel.

Jos 1:3 I have given you every place that the sole of your foot will tread on, as I told Moses.

Jos 1:4 From the wilderness, and this Lebanon, even to the great river, the river Euphrates, all the land of the Hittites, and to the great sea toward the going down of the sun, shall be your border.

Jos 1:5 No man will be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you.

Jos 1:6 Be strong and of good courage; for you shall cause this people to inherit the land which I swore to their fathers to give them.

Jos 1:7 Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded you. Don't turn from it to the right hand or to the left, that you may have good success wherever you go.

Jos 1:8 This book of the law shall not depart out of your mouth, but you shall meditate on it day and night, that you may observe to do according to all that is written therein: for then you shall make your way prosperous, and then you shall have good success.

Jos 1:9 Haven't I commanded you? Be strong and of good courage. Don't be afraid, neither be dismayed: for Yahweh your God is with you wherever you go.

Jos 1:10 Then Joshua commanded the officers of the people, saying,

Jos 1:11 "Pass through the midst of the camp, and command the people, saying, 'Prepare food; for within three days you are to pass over this Jordan, to go in to possess the land, which Yahweh your God gives you to possess it.' "

Jos 1:12 Joshua spoke to the Reubenites, and to the Gadites, and to the half-tribe of Manasseh, saying,

Jos 1:13 "Remember the word which Moses the servant of Yahweh commanded you, saying, 'Yahweh your God gives you rest, and will give you this land.

Jos 1:14 Your wives, your little ones, and your livestock, shall live in the land which Moses gave you beyond the Jordan; but you shall pass over before your brothers armed, all the mighty men of valor, and shall help them

Jos 1:15 until Yahweh has given your brothers rest, as he has given you, and they have also possessed the land which Yahweh your God gives them. Then you shall return to the land of your possession, and possess it, which Moses the servant of Yahweh gave you beyond the Jordan toward the sunrise.' "

Jos 1:16 They answered Joshua, saying, "All that you have commanded us we will do, and wherever you send us we will go.

Jos 1:17 Just as we listened to Moses in all things, so will we listen to you. Only may Yahweh your God be with you, as he was with Moses.

Jos 1:18 Whoever rebels against your commandment, and doesn't listen to your words in all that you command him, he shall be put to death. Only be strong and of good courage."

Jos 2:1 Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, "Go, view the land, and Jericho." They went and came into the house of a prostitute whose name was Rahab, and slept there.

Jos 2:2 The king of Jericho was told, "Behold, men of the children of Israel came in here tonight to spy out the land."

Jos 2:3 The king of Jericho sent to Rahab, saying, "Bring out the men who have come to you, who have entered into your house; for they have come to spy out all the land."

Jos 2:4 The woman took the two men and hid them. Then she said, "Yes, the men came to me, but I didn't know where they came from.

Jos 2:5 It happened about the time of the shutting of the gate, when it was dark, that the men went out. Where the men went, I don't know. Pursue them quickly; for you will overtake them."

Jos 2:6 But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order on the roof.

Jos 2:7 The men pursued them the way to the Jordan to the fords: and as soon as those who pursued them had gone out, they shut the gate.

Jos 2:8 Before they had laid down, she came up to them on the roof;

Jos 2:9 and she said to the men, "I know that Yahweh has given you the land, and that the fear of you has fallen on us, and that all the inhabitants of the land melt away before you.

Jos 2:10 For we have heard how Yahweh dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, who were beyond the Jordan, to Sihon and to Og, whom you utterly destroyed.

Jos 2:11 As soon as we had heard it, our hearts melted, neither did there remain any more spirit in any man, because of you: for Yahweh your God, he is God in heaven above, and on earth beneath.

Jos 2:12 Now therefore, please swear to me by Yahweh, since I have dealt kindly with you, that you also will deal kindly with my father's house, and give me a true token;

Jos 2:13 and that you will save alive my father, my mother, my brothers, and my sisters, and all that they have, and will deliver our lives from death."

Jos 2:14 The men said to her, "Our life for yours, if you don't talk about this business of ours; and it shall be, when Yahweh gives us the land, that we will deal kindly and truly with you."

Jos 2:15 Then she let them down by a cord through the window; for her house was on the side of the wall, and she lived on the wall.

Jos 2:16 She said to them, "Go to the mountain, lest the pursuers find you; and hide yourselves there three days, until the pursuers have returned. Afterward, you may go your way."

Jos 2:17 The men said to her, "We will be guiltless of this your oath which you have made us to swear.

Jos 2:18 Behold, when we come into the land, you shall bind this line of scarlet thread in the window which you did let us down by. You shall gather to yourself into the house your father, your mother, your brothers, and all your father's household.

Jos 2:19 It shall be that whoever goes out of the doors of your house into the street, his blood will be on his head, and we will be guiltless. Whoever is with you in the house, his blood shall be on our head, if any hand is on him.

Jos 2:20 But if you talk about this business of ours, then we shall be guiltless of your oath which you have made us to swear."

Jos 2:21 She said, "According to your words, so be it." She sent them away, and they departed. She tied the scarlet line in the window.

Jos 2:22 They went, and came to the mountain, and stayed there three days, until the pursuers had returned. The pursuers sought them throughout all the way, but didn't find them.

Jos 2:23 Then the two men returned, descended from the mountain, passed over, and came to Joshua the son of Nun; and they told him all that had happened to them.

Jos 2:24 They said to Joshua, "Truly Yahweh has delivered into our hands all the land. Moreover, all the inhabitants of the land melt away before us."

May 10, 11

Luke 22

Luk 22:1 Now the feast of unleavened bread, which is called the Passover, drew near.

Luk 22:2 The chief priests and the scribes sought how they might put him to death, for they feared the people.

Luk 22:3 Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve.

Luk 22:4 He went away, and talked with the chief priests and captains about how he might deliver him to them.

Luk 22:5 They were glad, and agreed to give him money.

Luk 22:6 He consented, and sought an opportunity to deliver him to them in the absence of the multitude.

Luk 22:7 The day of unleavened bread came, on which the Passover must be sacrificed.

Luk 22:8 He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."

Luk 22:9 They said to him, "Where do you want us to prepare?"

Luk 22:10 He said to them, "Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters.

Luk 22:11 Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?" '

Luk 22:12 He will show you a large, furnished upper room. Make preparations there."

Luk 22:13 They went, found things as he had told them, and they prepared the Passover.

Luk 22:14 When the hour had come, he sat down with the twelve apostles.

Luk 22:15 He said to them, "I have earnestly desired to eat this Passover with you before I suffer,

Luk 22:16 for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God."

Luk 22:17 He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves,

Luk 22:18 for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes."

Luk 22:19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me."

Luk 22:20 Likewise, he took the cup after supper, saying, "This cup is the new covenant in my blood, which is poured out for you.

Luk 22:21 But behold, the hand of him who betrays me is with me on the table.

Luk 22:22 The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed!"

Luk 22:23 They began to question among themselves, which of them it was who would do this thing.

Luk 22:24 There arose also a contention among them, which of them was considered to be greatest.

Luk 22:25 He said to them, "The kings of the nations lord it over them, and those who have authority over them are called 'benefactors.'

Luk 22:26 But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves.

Luk 22:27 For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves.

Luk 22:28 But you are those who have continued with me in my trials.

Luk 22:29 I confer on you a kingdom, even as my Father conferred on me,

Luk 22:30 that you may eat and drink at my table in my Kingdom. You will sit on thrones, judging the twelve tribes of Israel."

Luk 22:31 The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat,

Luk 22:32 but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers."

Luk 22:33 He said to him, "Lord, I am ready to go with you both to prison and to death!"

Luk 22:34 He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times."

Luk 22:35 He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?" They said, "Nothing."

Luk 22:36 Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword.

Luk 22:37 For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end."

Luk 22:38 They said, "Lord, behold, here are two swords." He said to them, "That is enough."

Luk 22:39 He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him.

Luk 22:40 When he was at the place, he said to them, "Pray that you don't enter into temptation."

Luk 22:41 He was withdrawn from them about a stone's throw, and he knelt down and prayed,

Luk 22:42 saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done."

Luk 22:43 An angel from heaven appeared to him, strengthening him.

Luk 22:44 Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.

Luk 22:45 When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief,

Luk 22:46 and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation."

Luk 22:47 While he was still speaking, behold, a multitude, and he who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him.

Luk 22:48 But Jesus said to him, "Judas, do you betray the Son of Man with a kiss?"

Luk 22:49 When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword?"

Luk 22:50 A certain one of them struck the servant of the high priest, and cut off his right ear.

Luk 22:51 But Jesus answered, "Let me at least do this" -and he touched his ear, and healed him.

Luk 22:52 Jesus said to the chief priests, captains of the temple, and elders, who had come against him, "Have you come out as against a robber, with swords and clubs?

Luk 22:53 When I was with you in the temple daily, you didn't stretch out your hands against me. But this is your hour, and the power of darkness."

Luk 22:54 They seized him, and led him away, and brought him into the high priest's house. But Peter followed from a distance.

Luk 22:55 When they had kindled a fire in the middle of the courtyard, and had sat down together, Peter sat among them.

Luk 22:56 A certain servant girl saw him as he sat in the light, and looking intently at him, said, "This man also was with him."

Luk 22:57 He denied Jesus, saying, "Woman, I don't know him."

Luk 22:58 After a little while someone else saw him, and said, "You also are one of them!" But Peter answered, "Man, I am not!"

Luk 22:59 After about one hour passed, another confidently affirmed, saying, "Truly this man also was with him, for he is a Galilean!"

Luk 22:60 But Peter said, "Man, I don't know what you are talking about!" Immediately, while he was still speaking, a rooster crowed.

Luk 22:61 The Lord turned, and looked at Peter. Then Peter remembered the Lord's word, how he said to him, "Before the rooster crows you will deny me three times."

Luk 22:62 He went out, and wept bitterly.

Luk 22:63 The men who held Jesus mocked him and beat him.

Luk 22:64 Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you?"

Luk 22:65 They spoke many other things against him, insulting him.

Luk 22:66 As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying,

Luk 22:67 "If you are the Christ, tell us." But he said to them, "If I tell you, you won't believe,

Luk 22:68 and if I ask, you will in no way answer me or let me go.

Luk 22:69 From now on, the Son of Man will be seated at the right hand of the power of God."

Luk 22:70 They all said, "Are you then the Son of God?" He said to them, "You say it, because I am."

Luk 22:71 They said, "Why do we need any more witness? For we ourselves have heard from his own mouth!"

From Richard Mansel... The Testimony of Enemies

http://www.oldpaths.com/Archive/Mansel/Richard/Dale/1964/testimon.html

The Testimony of Enemies

We recently studied about Judas and why Jesus chose him to be an Apostle knowing the kind of character he possessed. The last reason we examined was Judas' testimony. Matthew 27:3-5 tells us that Judas felt remorse and tried to return the blood money he had received for his betrayal of Jesus. They ignored him. He had given them what they wanted and he was no longer of any use to them. Finding no outlet for his pain, he committed suicide.
Judas was called the "son of perdition" in John 17:12. Only the "Man of Sin" in 2 Thessalonians 2:3 is given this terrible title besides Judas. It refers to someone "doomed to eternal misery."
Yet, with Judas being such an evil man, he said, "I have sinned by betraying innocent blood." This astounding admission matches up with the accounts of so many avowed enemies of the cross. Their testimony is a clarion call to all of today's doubters.
In Job 1:6-12 we find Satan conversing with God about those who belong to Him. Couple this with Satan's words in Genesis 3 and you see that he obviously knows the Divinity of God.
Interestingly, every time demons speak in the New Testament they affirm the divinity of Christ. In Matthew 8:28-34 we find Jesus meeting two demon-possessed men in the "country of the Gergesenes." When they saw Jesus they cried out, "What have we to do with You, Jesus, You Son of God? Have you come here to torment us before our time?" (28:29).
Luke 4:40-41 finds Jesus casting out demons who say, "You are the Christ, the Son of God!"
James 2:19 says, "You believe that there is one God. You do well. Even the demons believe -- and tremble."
Sadly, the so-called 'people of God' are often the ones with doubts.
In 1 Samuel 4:3 we find Israel doubting they can defeat the Philistines. Accordingly, God lets them go down to defeat and the Ark of the Covenant is stolen. Then from 4:6 through 7:1 the enemies of God show more faith in Him than His own people. This is further evidenced in chapter 8 when Israel demanded a king because they had rejected God.
Today we have members of the Lord's church denying the inspiration of the scriptures and teaching evolution. We have atheists in schools of theology where men are receiving their training. We have Muslims saying Jesus was a great prophet of God and 'Christians' saying He was just a 'good teacher.'
Is it any wonder America is in a crises of faith? Many people need to stop listening to so-called 'men of God' and heed, in these respects, the testimony of the enemies of God! Saying God is not real will not make it true.
His word is "settled in heaven" (Psalm 119:89) and He will come back "taking vengeance on those who do not know God" (2 Thessalonians 1:8).
Study the Word yourself and find those who are speaking the truth (2 Timothy 3:16-17). Listen to God and His Word and not men (Romans 10:17).
Richard Mansel


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

From Jim McGuiggan... Does God's Heart Break?

Does God's Heart Break?

I have some grasp of the truth that God is "other" than we though I know I'm a long way behind others in understanding it. I know we're not to waste our time pitying God he doesn't need our pity. I know we can grieve him (for the Bible says so) but I'm unsure how far I'm to take that and I know he rejoices over us. I'm not sure how "human" God is but I do recall Jesus paralleling his Father's response to a loving human father and I remember (in the Old Testament) that God likens himself to a mother, a father and a husband. Somewhere in all this I think we're supposed to acknowledge that God and we are alike (there's room in here for discussion on "the image of God," isn't there?).

I recall the protest of John Stuart Mill against religious double-talk that included saying God was "good" but then insisted that "good" doesn't mean relative to God what it means when we use it of people. Granted that we need to be careful and that the word "good" might be used of some things that a closer examination shows aren't good. Granted that, Mill was certainly right to say that he would not call God "good" if it didn't mean what it normally meant when it was used of a good woman or man. For why would we praise God for being "good" if good has no real meaning? Mill (perhaps a bit pompously) went on to say that if he is sent to hell for that, "then to hell I will go."
With all of that and my uncertainty as background, I can't help thinking God must be the greatest sufferer in the universe.

Two people spoke to each other in whispers, pouring out their hearts to each other, in all sincerity, telling one another that the day began with thoughts of each other and ended the same way. They committed themselves to one another for all their lives, wrapped their souls around each other so that it became hard to tell where one began and the other ended and their first thought when they opened theirs eyes in the morning was that he or she was in the world so whatever happened at least they'd experience it together. Then he (or she) began to change until he (or she) became a perfect stranger! And in all the agony of the agony what especially grieves the one still in love is this: the other thinks this is a lovely world without them. How can it be? How can it be that now she might as well not exist? How can he smile, rejoice, sing, eat with pleasure, spend time with others in familiar places without a thought of her? How can it be that any thought of her causes no emotional ripple and that the sight of her prompts only a casual nod (and the more agonizing precisely because it is casual)?

Will she get over it? Should she get over it? Those are not my concern at this moment. Is the pain deep? Has the soul been shredded? Has the heart been broken? And, my real question: Does God, whose love is infinitely purer and deeper, experience anything like that?

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

The Temple’s Pillar and Capital Heights by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=714&b=Jeremiah

The Temple’s Pillar and Capital Heights

by Eric Lyons, M.Min.

When King Solomon built his magnificent temple, he constructed two 18-cubit-high bronze pillars and set them by the vestibule in the front of the temple (2 Chronicles 3:15; NOTE: A cubit is approximately 18 inches). He even gave them names: Jachin on the right, and Boaz on the left (1 Kings 7:21). On the top of each hollow pillar was a five-cubit-high capital (called chapiter in the KJV), covered with “nets of network,” “twisted threads of chainwork,” and rows of pomegranates (1 Kings 7:17-18,20, NASB).

When one compares the various biblical accounts that address the temple pillars and capitals (1 Kings 7; 2 Kings 25; 2 Chronicles 3; Jeremiah 52), two questions immediately come to mind. First, why does 2 Chronicles 3:15 indicate that the two 18-cubit-high pillars (1 Kings 7:15; 2 Kings 25:17; Jeremiah 52:21) were “thirty-five cubits” high? Second, were the pillar capitals “five cubits” high, as mentioned in 1 Kings 7:16 and Jeremiah 52:22, or “three cubits,” as recorded in 2 Kings 25:17?

First, one must keep in mind that the biblical apologist does not have to pin down the exact solution to a particular question in order to exonerate a Bible writer of an alleged mistake. Just as Christians do not have to know every detail about Jesus obtaining a donkey (Matthew 21:1-7) in order to acquit Him of an alleged theft charge, Bible believers can reasonably defend the Bible’s integrity without pinning down the exact solution to a problem. Over a century ago, J.W. McGarvey commented on this point as follows:

We are not bound to show the truth of the given hypothesis; but only that it may be true. If it is at all possible, then it is possible that no contradiction exists; if it is probable, then it is probable that no contradiction exists.... It follows, also, that when there is an appearance of contradiction between two writers, common justice requires that before we pronounce one or both of them false we should exhaust our ingenuity in searching for some probable supposition on the ground of which they may both be true. The better the general reputation of the writers, the more imperative is this obligation, lest we condemn as false those who are entitled to respectful consideration (1886, 2:32).

Truly, the apologist need show only one or more plausible possibilities of harmonization in order to negate the force of the charge that an inspired penman erred. We abide by this principle in the courtroom, in our treatment of various historical books, as well as in everyday-life situations. It is only fair, then, to show the Bible the same courtesy by exhausting the search for possible harmony between passages before pronouncing one or both accounts false. Although it may be that no one knows for sure why differences exist for the pillar and capital heights, we can offer more than one logical possibility.

At least three feasible explanations exist for the variation in the heights of the temple pillars. First, it is possible that one or more ancient scribes confused the Hebrew numeral letters גה (35) for יח (18). Similar to how printing companies today can make slight errors when printing copies of the Bible, and just as copyists’ errors can be found in various historical works (e.g., Tacitus, Josephus, etc.) without corrupting the overall integrity of the text, occasionally Bible readers will come across numbers, names, etc. that are the result of a copyists’ errors—not mistakes by the original inspired writers. (To read our foundational essay on this subject, see Lyons, 2007).

Second, it may be that whereas 1 Kings 7:15, 2 Kings 25:17, and Jeremiah 52:21 give only the height of the pillars, the chronicler also included the heights of the base, the capitals, and all other decorations on the pillars. Consider a somewhat parallel illustration of two people measuring the height of a modern church building. One person climbs the steps and measures from the floor of the porch to the underside of the roof, and obtains a measure of 25 feet. Another person, however, measures from the base of the building, up the seven steps, over the roof, to the top of the steeple. He calculates the height at 55 feet. Is it possible for both calculations to be accurate? Indeed. They are accurate measurements of what the inspectors chose to include in the “height of the church building.” Regarding the temple pillars, it may be that the figure in 2 Chronicles simply includes more materials than the number recorded in 1 and 2 Kings and Jeremiah.

Third, it is also possible that the height of each pillar was more specifically 17½ cubits, or that a half of a cubit of each pillar was hidden in the roundness of the capitals, and that the number 35 represents the length of both pillars added together. Interestingly, 2 Chronicles 3:15 does not indicate that “each” pillar was 35 cubits high, but simply that the “two pillars” were “thirty-five cubits high.” Translators of the New International Version believed this explanation was probable, and actually inserted “together” (in brackets) into their translation of 2 Chronicles 3:15. Thus, “in the front of the temple he made two pillars, which [together] were thirty-five cubits long.”

So what about the capital heights? Why does 2 Kings 25:17 refer to them as being three cubits high, rather than five? As with the pillar heights, it is possible that the numeral “three” represents a copyist’s error. The Hebrew numeral letter ג (3) in 2 Kings 25:17 may have been mistakenly put for ה (5), as is found in 1 Kings 7:16 and Jeremiah 52:22. However, another explanation, which John Wesley postulated in the 18th century, also exists. In his commentary on 1 Kings, he suggested “the word chapiter is taken either more largely for the whole, so it is five cubits; or, more strictly, either for the pommels..., 2 Chronicles 4:12, or for the cornice or crown, and so it was but three cubits, to which the pomegranates being added make it four cubits..., and the other work upon it took up one cubit more, which in all made five cubits” (n.d.). Thus, both “three” and “five” could be correct, depending on exactly what the writers were including in the measurement of the capitals.

What are the correct answers to the questions at hand? Why exactly do differences exist in the numbers given for the pillar and capital heights? No one can be certain. But reasonable answers can be offered without assuming the original penmen erred.

REFERENCES

Lyons, Eric (2007), “Inspired Writers and Competent Copyists,” [On-line], URL:http://www.apologeticspress.org/articles/3268.

McGarvey, J.W. (1886), Evidences of Christianity (Cincinnati, OH: Standard).

Wesley, John (n.d.), Explanatory Notes on the Whole Bible, [On-line], URL:http://bible.crosswalk.com/commentaries/WesleysExplanatory Notes/wes.cgi?book=1ki&chapter=007.

Who, Exactly, Asked the Question? by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=342&b=Matthew

Who, Exactly, Asked the Question?

by Eric Lyons, M.Min.

Q:

Why does Matthew 9:14 say that the disciples of John asked Jesus about fasting, while Luke 5 indicates that the Pharisees and their scribes asked Jesus this question? Isn’t this a contradiction?

A:

Indeed, Matthew specifically mentioned that “the disciples of John came to Him [Jesus], saying, ‘Why do we and the Pharisees fast often, but Your disciples do not fast?’” (9:14, emp. added). It also is true that Luke refers to “the Pharisees and their scribes” (5:30,33, NASB, emp. added) as asking the question. But, the fact that two different Bible writers indicated that different groups of people asked Jesus the same question is not proof of biblical errancy.

Consider how often we make similar statements. Suppose that several students in a classroom ask a teacher why she is not married. Later, the teacher may report to Jimmy’s parents that he asked why she is single. On another occasion, the teacher may inform Ricky’s parents that he asked the same question. Has the teacher lied? Not at all. In truth, both Jimmy and Ricky, along with several other students, asked about the teacher’s marital status. Depending on the setting, the teacher may rightfully choose only to mention one who asked the question, or she may decide to name every student who inquired about her private life.

Just as someone would be unjustified in alleging that the aforementioned teacher was a liar because in one setting she stated that Jimmy asked the question, and in another setting she mentioned that it was Ricky, a person would be equally unjustified in accusing Matthew and/or Luke of being mistaken. Did the disciples of John ask Jesus why His disciples were not fasting? Yes. Did the Pharisees and their scribes ask Jesus virtually the same question? Yes. What’s more, when Mark addressed this subject in his gospel account, he mentioned how “the disciples of John and of the Pharisees...came and said to Him, ‘Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?’” (Mark 2:18).

Though it may appear at first glance that Matthew and John are in conflict, both accounts are correct. “Each tells the truth, but each tells only a part of what was true, and we get at the whole truth by putting both of their statements together as one. This circumstance furnishes a key to the reconciliation of the different writers in many other places where there is an appearance of discrepancy” (McGarvey, 1875, p. 276; cf. Lyons, 2005).

REFERENCES

Lyons, Eric (2005), “Extra, Extra, Read All About It!” [On-line], URL: http://www.apologeticspress.org/articles/2772.

McGarvey, J.W. (1875), Commentary on Matthew and Mark (Delight, AR: Gospel Light).

Capital Punishment and the Bible by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=683

Capital Punishment and the Bible

by	Dave Miller, Ph.D.

The Bible is the written Word of God. Within its pages, we find the wisdom of God. We find what is best for the human race—how God intends for life to be conducted. What is God’s view of capital punishment? Both the Old Testament as well as the New Testament address this subject.

OLD TESTAMENT TEACHING

Very early in human history, God decreed that murderers were to forfeit their own lives: “Whoever sheds man’s blood, by man shall his blood be shed: for in the image of God made he the man” (Genesis 9:6). This standard continued into the Mosaic period (cf. Numbers 35:33). As a matter of fact, the law God gave to Moses to regulate the Israelite nation made provision for at least sixteen capital crimes. In sixteen instances, the death penalty was to be invoked. The first four may be categorized as pertaining to civil matters.

1. Under the law of Moses, the death penalty was required in cases of premeditated murder(Exodus 21:12-14,22-23; Leviticus 24:17; Numbers 35:16-21). This regulation even included the situation in which two men might be fighting and, in the process, cause the death of an innocent bystander or her unborn infant. It did not include accidental homicide, which we call “manslaughter.”

2. Kidnapping was a capital crime under the Old Testament (Exodus 21:16; Deuteronomy 24:7). One movie, which was based on an actual incident, depicted the kidnapping of a seven-year-old boy as he was walking home from school. The man who stole him kept him for some seven years, putting the child through emotional and sexual abuse, before the boy, at age fifteen, was finally returned to his parents. He was a different child, and never again would be the same. God would not tolerate such a thing in the Old Testament, and much of the same would be stopped in America if such crimes were taken more seriously.

3. A person could be put to death for striking or cursing his parents (Exodus 21:15,17; Leviticus 20:9). Jesus alluded to this point in Matthew 15:4 and Mark 7:10.

4. Incorrigible rebelliousness was punishable by death (Deuteronomy 17:12). For example, a stubborn, disobedient, rebellious son who would not submit to parents or civil authorities was to be stoned to death (Deuteronomy 21:18-21).

The next six capital crimes can be identified as more specifically pertaining to religious matters.

5. Sacrificing to false gods was a capital crime in the Old Testament (Exodus 22:20).

6. Violating the Sabbath brought the death penalty (Exodus 35:2; Numbers 15:32-36).

7. Blasphemy, or cursing God, warranted the death penalty (Leviticus 24:10-16,23).

8. The false prophet, specifically one who tried to entice the people to idolatry, was to be executed (Deuteronomy 13:1-11), as were the people who were so influenced (Deuteronomy 13:12-18).

9. Human sacrifice was a capital crime (Leviticus 20:2). The Israelites were tempted to offer their children to false pagan deities, like Molech. But such was despicable to God.

10. Divination, or the dabbling in the magical arts, was a capital crime. Consequently, under Mosaic law, witches, sorcerers, wizards, mediums, charmers, soothsayers, diviners, spiritists, and enchanters were to be put to death (Exodus 22:18; Leviticus 19:26,31; 20:27; Deuteronomy 18:9-14).

The next six crimes pertain to sexual matters.

11. Adultery was punishable by death under the Old Testament (Leviticus 20:10-21; Deuteronomy 22:22). Can you imagine what would happen in our own country if adultery brought the death penalty? Most of Hollywood would be wiped out, as well as a sizeable portion of the rest of our population!

12. Bestiality, i.e., having sexual relations with an animal, was punishable by death (Exodus 22:19; Leviticus 20:15-16).

13. Incest was a capital offense in the Old Testament (Leviticus 18:6-17; 20:11-12,14).

14. Homosexuality was a capital crime (Leviticus 18:22; 20:13).

15. Premarital sex brought the death penalty (Leviticus 21:9; Deuteronomy 22:20-21).

16. Rape of an engaged or married woman was a capital crime in the Old Testament (Deuteronomy 22:25-27). Again, imagine what would happen in this country if rape brought the death penalty! Much of the unconscionable treatment of women now taking place would be terminated.

Capital punishment was written into God’s will for the Jewish nation in the Old Testament. The death penalty was a viable form of punishment for at least sixteen separate offenses. Some people have misunderstood one of the Ten Commandments which says, “You shall not kill” (Exodus 20:13). They have assumed that the law forbade taking human life under any circumstances. But God required the death penalty for some sixteen crimes. Therefore, the commandment would have been better translated, “You shall not murder.” In other words, the command was a prohibition against an individual taking the law into his own hands and exercising personal vengeance. But God wanted the execution of law breakers to be carried out by duly constituted legal authorities.

NEW TESTAMENT TEACHING

Moving to the New Testament, which reveals God’s will this side of the cross, the matter of capital punishment is treated virtually the same. The New Testament clearly teaches that capital punishment is God’s will for human civilization. Consider, for example, Romans 13:1-4.

Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.

This passage clearly affirms that the state—civil government—has the God-ordained responsibility to keep law and order, and to protect its citizens against evildoers. The word “sword” in this passage refers to capital punishment. God wants duly constituted civil authority to invoke the death penalty upon citizens who commit crimes worthy of death.

For about the last thirty years, Americans have actually witnessed a breakdown on the part of judicial and law enforcement system. In most cases, the government has failed to “bear the sword.” Instead, the prison system has been overrun with incorrigible criminals. Premature parole and early release has become commonplace in order to make room for the increasing number of lawbreakers.

The apostle Paul, himself, articulated the correct attitude when he stood before Porcius Festus and defended his actions by stating, “If I am an offender, or have committed anything worthy of death, I do not object to dying” (Acts 25:11). Paul was acknowledging that the state properly possesses the power of life and death in the administration of civil justice.

Peter held the same position as that of Paul. He enjoined obedience to the government that has been sent by God “for the punishment of evildoers” (1 Peter 2:14; cf. Titus 3:1). Jesus implied the propriety of capital punishment when He told the Parable of the Pounds. Those who rebelled against the king were to be brought and executed in his presence (Luke 19:27). Compare that parable with the one He told about the wicked husbandmen in Luke 20:15-16 in which He indicated that the owner of the vineyard would return and destroy the husbandmen.

POSSIBLE OBJECTIONS

Those who oppose capital punishment raise a variety of objections to its legitimacy. For example, someone might raise the question: “Did not Jesus teach that we should turn the other cheek?” Yes, He did, in Matthew 5:39. But in that context, He was impressing upon the Jews their need not to engage in personal vendettas. The same point is stressed in Romans 12:14-21. Paul said, “Repay no one evil for evil” and “do not avenge yourselves.” In other words, Christians are not to take the law into their own hands and engage in vengeful retaliation. God insists that vengeance belongs to Him.

Notice, however, that Romans 13 picks right up where Romans 12 leaves off and shows how God takes vengeance. He employs civil government as the instrumentality for imposing the death penalty. So, individual citizens are not to engage in vigilante tactics. God wants the legal authorities to punish criminals, and thereby protect the rest of society.

A second objection to capital punishment pertains to the woman taken in adultery. “Did not Jesus exonerate her and leave her uncondemned?” Surely the story about the woman taken in adultery in John 8 has been misused and misapplied more than almost any other Scripture. Yet a careful study of this passage yields complete harmony with the principle of capital punishment. At least four extenuating circumstances necessitated Jesus leaving the woman uncondemned:

First, Mosaic regulation stated that a person could be executed only if there were two or more witnesses to the crime (Deuteronomy 19:15). One witness was insufficient to evoke the death penalty (Deuteronomy 17:6). The woman was reportedly caught in the very act, but nothing is said of the identity of the witnesses. There may have been only one.

Second, even if there were two or more witnesses present to verify the woman’s sin, the Old Testament was equally explicit concerning the fact that both the woman and the man were to be executed (Leviticus 20:10; Deuteronomy 22:22). Where was the man on this occasion? Obviously, this was a trumped up situation that did not fit the Mosaic preconditions for invoking capital punishment. Obedience to the Law of Moses in this instance actually meant letting the woman go.

A third point to take into consideration is the precise meaning of the phrase “He who is without sin among you, let him throw a stone at her first” (John 8:7). If this statement is taken as a blanket prohibition against capital punishment, then this passage flatly contradicts Romans 13. Instead, what Jesus was getting at was what Paul meant when he said, “you who judge practice the same things” (Romans 2:1). Jesus knew that the woman’s accusers were guilty of the very thing of which they were willing to condemn her. He was able to prick them in regard to their guilt by causing them to realize that He knew they were guilty of the very same thing. The Old Law made clear that the witnesses to the crime were to cast the first stones (Deuteronomy 17:7). Jesus was striking directly at the fact that the woman’s accusers were ineligible to fulfill this role.

Fourth, capital punishment would have had to have been levied by a duly constituted court of law. This mob was actually engaging in an illegal action—vigilantism. Jesus, though the Son of God, would not have interfered in the responsibility of the appropriate judicial authorities to handle the situation. Remember that, on another occasion when one of two brothers approached Jesus out of a crowd and asked Him to settle a probate dispute, Jesus responded: “Man, who made Me a judge or an arbitrator over you?” (Luke 12:14). So the effort by this mob in John 8 to ensnare Jesus was without legal justification.

Jesus actually handled the situation appropriately, in keeping with legal protocol of both Old Testament law as well as Roman civil law. The woman clearly violated God’s law, and deserved the death penalty. But the necessary prerequisites for pronouncing the execution sentence were lacking—which is precisely what Jesus meant when He said, “Neither do I condemn you.” Since the legal stipulations that were needed to establish her guilt were not in place, He would not override the law and condemn her. Jesus’ action on this occasion in no way discredits the legitimacy of capital punishment.

A third objection that has been raised in an effort to challenge the propriety of capital punishment is the insistence by some that the death penalty serves no useful purpose—especially when it comes to deterring other criminals from their course of action. Opponents insist, “capital punishment is not a deterrent to crime.” This kind of humanistic, uninformed thinking has held sway for some 30+ years. It might be believable if it were not for the inspired Word of God informing to the contrary.

Even if capital punishment did not serve as a deterrent, it still would serve at least one other worthwhile purpose: the elimination from society of those elements that persist in destructive behavior. The Bible teaches that some people can be hardened into a sinful, wicked condition. They have become so cold, cruel, and mean that even the threat of death does not phase them. Paul referred to those whose consciences had been “seared with a hot iron” (1 Timothy 4:2). Some people are so hardened that they are described as “past feeling” and completely given over to wickedness (Ephesians 4:19). God invoked the death penalty upon an entire generation because their wickedness was “great in the earth” and “every imagination of the thoughts of [their] heart was only evil continually” (Genesis 6:5).

So the human heart and mind can become so alienated from right, good, and truth that a person can be unreachable, incorrigible, and irretrievable. The death penalty would spare law-abiding citizens any further perpetration of death and suffering by those who engage in such repetitive actions. How horrible and senseless it is that so many Americans have had to suffer terribly at the hands of criminals who already have been found guilty of previous crimes, but who were permitted to go free and repeat their criminal behavior!

So even if capital punishment was not a deterrent, it is still a necessary option in society. It holds in check the growth and spread of hardened criminals. A careful study is warranted of the expression “so you shall put away the evil from your midst” (Deuteronomy 13:5; 17:7; 19:19; 21:21; 22:21; 1 Corinthians 5:13).

But the Bible clearly teaches that the application of penal punishment, including the death penalty, is, in fact, a deterrent. For example, God wanted the death penalty imposed upon any individual, including one’s relative, who attempted secretly to entice others into idolatry. Such a person was to be stoned to death in the presence of the entire nation with this resulting effect: “So all Israel shall hear and fear, and not again do such wickedness as this among you” (Deuteronomy 13:11).

Another instance of this rationale is seen in the pronouncement of death upon the incorrigible rebel: “And all the people shall hear and fear, and no longer act presumptuously” (Deuteronomy 17:13). The principle is stated again when the Jews were instructed to take a rebellious and stubborn son and stone him to death with the effect that “all Israel shall hear and fear” (Deuteronomy 21:21).

This same perspective is illustrated even in the New Testament. Paul emphasized that elders in the church who sinned were to be rebuked publicly “that others also may fear” (1 Timothy 5:20). Ananias and Sapphira, a Christian couple in the early church, were divinely executed in Acts 5, and in the very next verse Luke wrote: “So great fear came upon all the church and upon all who heard these things” (Acts 5:11). These passages prove that a direct link exists between punishment and execution on the one hand, and the caution that it instills in others on the other hand.

The Bible teaches the corollary of this principle as well. Where there is inadequate, insufficient and delayed punishment, crime and violence increase. Notice Ecclesiastes 8:11—“Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” This very phenomenon is occurring even now in America.

The court system is clogged and backed up to the point that many cases do not come to trial for literally years. Criminals who have been shown to be guilty of multiple murders and other heinous crimes are given light sentences, while those who deserve far less are given exorbitant sentences. A mockery of the justice system has resulted. Such circumstances, according to the Bible, only serve to encourage more lawlessness. The overall citizenry cannot help but grow lax in their own attitudes. This principle is evident in the biblical expression, “a little leaven leavens the whole lump” (1 Corinthians 5:6).

If the Bible is to be believed, capital punishment is, indeed, a deterrent to criminal behavior. The elimination of hardened criminals is necessary if societies are to survive. The liberal, humanistic values that have held sway in America for the last 40 years are taking their toll, and getting back to God’s view of things is the only hope if the nation is to survive.

A fourth quibble that someone might raise is that capital punishment appears to be a rather extreme step to take since it is as cruel, barbaric, and violent as the action committed by the criminal himself. Is it not the case that capital punishment is resorting to the same kind of behavior as the criminal? May capital punishment be viewed as a vindictive retaliation? The biblical response to this question is seen in the oft’-repeated phrases: “his blood be upon him” (Leviticus 20:9,13,27; Deuteronomy 19:10; Ezekiel 18:13; 33:5) and “his blood be upon his own head” (Joshua 2:19; 2 Samuel 1:16; Ezekiel 33:4; Acts 18:6).

Those who carry out the death sentence are, in reality, neutral third parties. They are merely carrying out the will of God in dispensing justice. The criminal is simply receiving what he brought upon himself—his “just desserts.” The expression “his blood be upon him” indicates that God assigns responsibility for the execution to the one being executed. It’s like we tell small children: “If you put your hand in the fire, you’re going to get burned.” There are consequences to our actions. If we do not want to be executed, we should not commit any act that merits death. If we do commit such an act, we have earned the death penalty, and we deserve to get what we have earned. The one who metes out the punishment is not to be blamed or considered responsible for the execution of the guilty.

Rather than oppose those who promote capital punishment, painting them as insensitive ogres or uncaring, callous, uncivilized barbarians, effort would be better spent focusing upon the barbaric behavior of the criminals who rape, plunder, and pillage. It is their behavior that should be kept in mind. Tears and compassion ought to center on the innocent victims and their families. Lethal injection of a wicked evildoer hardly can match the violent, inhuman suffering and death experienced by the innocent victims of crime. They continue to suffer, while the perpetrator carries on for many years, many trials, and many appeals before justice is served—if it ever is. The God of the Bible is incensed and outraged at such circumstances. The time has come to start listening to Him as He speaks through His inspired Word.