May 26, 2016

Atheism by Gary Rose


There has been a concerted effort during the past few decades to ridicule belief in God. Consider the reasoning in the picture and ask yourself- how much sense does this make?

But God says....

Psalm 14 (WEB)

 1  The fool has said in his heart, “There is no God.”...


Psalm 53 (WEB)
  1  The fool has said in his heart, “There is no God.”...

Notice one simple thing- God repeats himself for emphasis!!!  Perhaps the second time was in case the reader wasn't paying attention the first time!!!

hummm..

Without God

There is only this life.
There is no hope for your loved ones; they are dead and its completely finished (except for the rotting corpse, of course).
Civility and morals make no sense- just do what you want, when you want.
Human being become animals and society is brutal.

Then, there is the continuation of this thought from the previous passages, more completely quoted....

Psalm 14 (WEB)
 1  The fool has said in his heart, “There is no God.”
They are corrupt.
They have done abominable works.
There is no one who does good.
  2 Yahweh looked down from heaven on the children of men,
to see if there were any who understood,
who sought after God.
  3 They have all gone aside.
They have together become corrupt.
There is no one who does good, no, not one.


Psalm 53 (WEB)
1  The fool has said in his heart, “There is no God.”
They are corrupt, and have done abominable iniquity.
There is no one who does good.
  2 God looks down from heaven on the children of men,
to see if there are any who understood,
who seek after God.
  3 Every one of them has gone back.
They have become filthy together.
There is no one who does good, no, not one.


These verses are essentially identical and for good reason: Without God, human beings degenerate into unreasoning animals.

The Scripture says "The fool has said in his heart, “There is no God.” 
for a very good reason-

TRUTH

Bible Reading May 26 by Gary Rose


Bible Reading May 26 (The World English Bible)

May 26
Judges 9, 10

Jdg 9:1 Abimelech the son of Jerubbaal went to Shechem to his mother's brothers, and spoke with them, and with all the family of the house of his mother's father, saying,
Jdg 9:2 Please speak in the ears of all the men of Shechem, Whether is better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you? Remember also that I am your bone and your flesh.
Jdg 9:3 His mother's brothers spoke of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.
Jdg 9:4 They gave him seventy pieces of silver out of the house of Baal Berith, with which Abimelech hired vain and light fellows, who followed him.
Jdg 9:5 He went to his father's house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.
Jdg 9:6 All the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.
Jdg 9:7 When they told it to Jotham, he went and stood on the top of Mount Gerizim, and lifted up his voice, and cried, and said to them, Listen to me, you men of Shechem, that God may listen to you.
Jdg 9:8 The trees went forth on a time to anoint a king over them; and they said to the olive tree, Reign over us.
Jdg 9:9 But the olive tree said to them, Should I leave my fatness, with which by me they honor God and man, and go to wave back and forth over the trees?
Jdg 9:10 The trees said to the fig tree, Come and reign over us.
Jdg 9:11 But the fig tree said to them, Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?
Jdg 9:12 The trees said to the vine, Come and reign over us.
Jdg 9:13 The vine said to them, Should I leave my new wine, which cheers God and man, and go to wave back and forth over the trees?
Jdg 9:14 Then said all the trees to the bramble, Come and reign over us.
Jdg 9:15 The bramble said to the trees, If in truth you anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.
Jdg 9:16 Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands
Jdg 9:17 (for my father fought for you, and risked his life, and delivered you out of the hand of Midian:
Jdg 9:18 and you have risen up against my father's house this day, and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother);
Jdg 9:19 if you then have dealt truly and righteously with Jerubbaal and with his house this day, then rejoice in Abimelech, and let him also rejoice in you:
Jdg 9:20 but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, andBible Reading May 26 (The World English Bible) from the house of Millo, and devour Abimelech.
Jdg 9:21 Jotham ran away, and fled, and went to Beer, and lived there, for fear of Abimelech his brother.
Jdg 9:22 Abimelech was prince over Israel three years.
Jdg 9:23 God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:
Jdg 9:24 that the violence done to the seventy sons of Jerubbaal might come, and that their blood might be laid on Abimelech their brother, who killed them, and on the men of Shechem, who strengthened his hands to kill his brothers.
Jdg 9:25 The men of Shechem set an ambush for him on the tops of the mountains, and they robbed all who came along that way by them: and it was told Abimelech.
Jdg 9:26 Gaal the son of Ebed came with his brothers, and went over to Shechem; and the men of Shechem put their trust in him.
Jdg 9:27 They went out into the field, and gathered their vineyards, and trod the grapes, and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech.
Jdg 9:28 Gaal the son of Ebed said, "Who is Abimelech, and who is Shechem, that we should serve him? Isn't he the son of Jerubbaal? and Zebul his officer? Serve the men of Hamor the father of Shechem: but why should we serve him?
Jdg 9:29 Would that this people were under my hand! then would I remove Abimelech." He said to Abimelech, Increase your army, and come out.
Jdg 9:30 When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.
Jdg 9:31 He sent messengers to Abimelech craftily, saying, Behold, Gaal the son of Ebed and his brothers are come to Shechem; and behold, they constrain the city to take part against you.
Jdg 9:32 Now therefore, go up by night, you and the people who are with you, and lie in wait in the field:
Jdg 9:33 and it shall be, that in the morning, as soon as the sun is up, you shall rise early, and rush on the city; and behold, when he and the people who are with him come out against you, then may you do to them as you shall find occasion.
Jdg 9:34 Abimelech rose up, and all the people who were with him, by night, and they laid wait against Shechem in four companies.
Jdg 9:35 Gaal the son of Ebed went out, and stood in the entrance of the gate of the city: and Abimelech rose up, and the people who were with him, from the ambush.
Jdg 9:36 When Gaal saw the people, he said to Zebul, Behold, there come people down from the tops of the mountains. Zebul said to him, You see the shadow of the mountains as if they were men.
Jdg 9:37 Gaal spoke again and said, Behold, there come people down by the middle of the land, and one company comes by the way of the oak of Meonenim.
Jdg 9:38 Then said Zebul to him, Where is now your mouth, that you said, Who is Abimelech, that we should serve him? is not this the people that you have despised? go out now, I pray, and fight with them.
Jdg 9:39 Gaal went out before the men of Shechem, and fought with Abimelech.
Jdg 9:40 Abimelech chased him, and he fled before him, and there fell many wounded, even to the entrance of the gate.
Jdg 9:41 Abimelech lived at Arumah: and Zebul drove out Gaal and his brothers, that they should not dwell in Shechem.
Jdg 9:42 It happened on the next day, that the people went out into the field; and they told Abimelech.
Jdg 9:43 He took the people, and divided them into three companies, and laid wait in the field; and he looked, and behold, the people came forth out of the city; He rose up against them, and struck them.
Jdg 9:44 Abimelech, and the companies that were with him, rushed forward, and stood in the entrance of the gate of the city: and the two companies rushed on all who were in the field, and struck them.
Jdg 9:45 Abimelech fought against the city all that day; and he took the city, and killed the people who were therein: and he beat down the city, and sowed it with salt.
Jdg 9:46 When all the men of the tower of Shechem heard of it, they entered into the stronghold of the house of Elberith.
Jdg 9:47 It was told Abimelech that all the men of the tower of Shechem were gathered together.
Jdg 9:48 Abimelech got him up to Mount Zalmon, he and all the people who were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said to the people who were with him, What you have seen me do, make haste, and do as I have done.
Jdg 9:49 All the people likewise cut down every man his bough, and followed Abimelech, and put them to the stronghold, and set the stronghold on fire on them; so that all the men of the tower of Shechem died also, about a thousand men and women.
Jdg 9:50 Then went Abimelech to Thebez, and encamped against Thebez, and took it.
Jdg 9:51 But there was a strong tower within the city, and there fled all the men and women, and all they of the city, and shut themselves in, and got them up to the roof of the tower.
Jdg 9:52 Abimelech came to the tower, and fought against it, and drew near to the door of the tower to burn it with fire.
Jdg 9:53 A certain woman cast an upper millstone on Abimelech's head, and broke his skull.
Jdg 9:54 Then he called hastily to the young man his armor bearer, and said to him, Draw your sword, and kill me, that men not say of me, A woman killed him. His young man thrust him through, and he died.
Jdg 9:55 When the men of Israel saw that Abimelech was dead, they departed every man to his place.
Jdg 9:56 Thus God requited the wickedness of Abimelech, which he did to his father, in killing his seventy brothers;
Jdg 9:57 and all the wickedness of the men of Shechem did God requite on their heads: and on them came the curse of Jotham the son of Jerubbaal.

Jdg 10:1 After Abimelech there arose to save Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he lived in Shamir in the hill country of Ephraim.
Jdg 10:2 He judged Israel twenty-three years, and died, and was buried in Shamir.
Jdg 10:3 After him arose Jair, the Gileadite; and he judged Israel twenty-two years.
Jdg 10:4 He had thirty sons who rode on thirty donkey colts, and they had thirty cities, which are called Havvoth Jair to this day, which are in the land of Gilead.
Jdg 10:5 Jair died, and was buried in Kamon.
Jdg 10:6 The children of Israel again did that which was evil in the sight of Yahweh, and served the Baals, and the Ashtaroth, and the gods of Syria, and the gods of Sidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines; and they forsook Yahweh, and didn't serve him.
Jdg 10:7 The anger of Yahweh was kindled against Israel, and he sold them into the hand of the Philistines, and into the hand of the children of Ammon.
Jdg 10:8 They troubled and oppressed the children of Israel that year: eighteen yearsoppressed they all the children of Israel that were beyond the Jordan in the land of the Amorites, which is in Gilead.
Jdg 10:9 The children of Ammon passed over the Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.
Jdg 10:10 The children of Israel cried to Yahweh, saying, We have sinned against you, even because we have forsaken our God, and have served the Baals.
Jdg 10:11 Yahweh said to the children of Israel, Didn't I save you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?
Jdg 10:12 The Sidonians also, and the Amalekites, and the Maonites, did oppress you; and you cried to me, and I saved you out of their hand.
Jdg 10:13 Yet you have forsaken me, and served other gods: therefore I will save you no more.
Jdg 10:14 Go and cry to the gods which you have chosen; let them save you in the time of your distress.
Jdg 10:15 The children of Israel said to Yahweh, We have sinned: do you to us whatever seems good to you; only deliver us, we pray you, this day.
Jdg 10:16 They put away the foreign gods from among them, and served Yahweh; and his soul was grieved for the misery of Israel.
Jdg 10:17 Then the children of Ammon were gathered together, and encamped in Gilead. The children of Israel assembled themselves together, and encamped in Mizpah.

Jdg 10:18 The people, the princes of Gilead, said one to another, What man is he who will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead. 

May 26, 27
John 6

Joh 6:1 After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias.
Joh 6:2 A great multitude followed him, because they saw his signs which he did on those who were sick.
Joh 6:3 Jesus went up into the mountain, and he sat there with his disciples.
Joh 6:4 Now the Passover, the feast of the Jews, was at hand.
Joh 6:5 Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?"
Joh 6:6 This he said to test him, for he himself knew what he would do.
Joh 6:7 Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little."
Joh 6:8 One of his disciples, Andrew, Simon Peter's brother, said to him,
Joh 6:9 "There is a boy here who has five barley loaves and two fish, but what are these among so many?"
Joh 6:10 Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand.
Joh 6:11 Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired.
Joh 6:12 When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost."
Joh 6:13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
Joh 6:14 When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world."
Joh 6:15 Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself.
Joh 6:16 When evening came, his disciples went down to the sea,
Joh 6:17 and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them.
Joh 6:18 The sea was tossed by a great wind blowing.
Joh 6:19 When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid.
Joh 6:20 But he said to them, "It is I. Don't be afraid."
Joh 6:21 They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.
Joh 6:22 On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn't entered with his disciples into the boat, but his disciples had gone away alone.
Joh 6:23 However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
Joh 6:24 When the multitude therefore saw that Jesus wasn't there, nor his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus.
Joh 6:25 When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?"
Joh 6:26 Jesus answered them, "Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled.
Joh 6:27 Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
Joh 6:28 They said therefore to him, "What must we do, that we may work the works of God?"
Joh 6:29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent."
Joh 6:30 They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do?
Joh 6:31 Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' "
Joh 6:32 Jesus therefore said to them, "Most certainly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.
Joh 6:33 For the bread of God is that which comes down out of heaven, and gives life to the world."
Joh 6:34 They said therefore to him, "Lord, always give us this bread."
Joh 6:35 Jesus said to them, "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.
Joh 6:36 But I told you that you have seen me, and yet you don't believe.
Joh 6:37 All those who the Father gives me will come to me. Him who comes to me I will in no way throw out.
Joh 6:38 For I have come down from heaven, not to do my own will, but the will of him who sent me.
Joh 6:39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
Joh 6:40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day."
Joh 6:41 The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven."
Joh 6:42 They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' "
Joh 6:43 Therefore Jesus answered them, "Don't murmur among yourselves.
Joh 6:44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
Joh 6:45 It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me.
Joh 6:46 Not that anyone has seen the Father, except he who is from God. He has seen the Father.
Joh 6:47 Most certainly, I tell you, he who believes in me has eternal life.
Joh 6:48 I am the bread of life.
Joh 6:49 Your fathers ate the manna in the wilderness, and they died.
Joh 6:50 This is the bread which comes down out of heaven, that anyone may eat of it and not die.
Joh 6:51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."
Joh 6:52 The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?"
Joh 6:53 Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves.
Joh 6:54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
Joh 6:55 For my flesh is food indeed, and my blood is drink indeed.
Joh 6:56 He who eats my flesh and drinks my blood lives in me, and I in him.
Joh 6:57 As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me.
Joh 6:58 This is the bread which came down out of heaven-not as our fathers ate the manna, and died. He who eats this bread will live forever."
Joh 6:59 He said these things in the synagogue, as he taught in Capernaum.
Joh 6:60 Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?"
Joh 6:61 But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?
Joh 6:62 Then what if you would see the Son of Man ascending to where he was before?
Joh 6:63 It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
Joh 6:64 But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him.
Joh 6:65 He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father."
Joh 6:66 At this, many of his disciples went back, and walked no more with him.
Joh 6:67 Jesus said therefore to the twelve, "You don't also want to go away, do you?"
Joh 6:68 Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life.
Joh 6:69 We have come to believe and know that you are the Christ, the Son of the living God."
Joh 6:70 Jesus answered them, "Didn't I choose you, the twelve, and one of you is a devil?"
Joh 6:71 Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.

Wars and Rumors of Wars by Roy Davison


http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/wars.html

Wars and Rumors of Wars
Man likes to forget how evil he is. War is a grim reminder. "Their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace they have not known" (Romans 3:15-17).
In Paul's time the swiftest means of bloodshed was a horse-drawn war chariot or a Roman galley, rowed by slaves. Man has come far since then.
Now he sits in his comfortable control room and directs a rocket to the far side of the earth. From a plane he drops bombs and watches the smoke of destruction billowing toward the sky. He only hears the whine of the engines. He's too far away to hear the moaning and the weeping of those left alive in the rubble. From a hovering helicopter he rains deadly bullets on his fellow man. A pilot in Vietnam had painted on his helicopter: "Killing is our business. Business is fine."
Yes, man has come far since Paul's day. "Their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace they have not known."
In Old Testament times even God's people were involved in war. They longed for peace, just as we do. Through Isaiah, God made a promise. He spoke of a time when the word of the Lord would go forth from Jerusalem and God's people would learn war no more (Isaiah 2:3,4).
God sent His Son to teach us the ways of peace. Two thousand years have passed. Millions give lip service to His words but few really do what He says.
What does Jesus say about war? "You will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom" (Matthew 24:6,7).
"Wars and rumors of wars," that's human history in a nutshell. When men are not fighting a war, they are preparing for one.
And being troubled is the natural reaction to war. When we recall the destruction of recent wars, when we consider the possibility -- if not the probability -- that nuclear weapons will be used again, our hearts skip a beat and our blood runs cold.
Yet Jesus says: "See that you are not troubled," "Do not be afraid." How is this possible? How can we remain calm?
The answer is found in the basic attitudes Jesus taught us to have toward God, toward this world, and toward our fellow man.
War does not alarm a Christian because he trusts in the providence of God.
With the Psalmist we can say: "God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth be removed, and though the mountains be carried into the midst of the sea" (Psalm 46:1,2).
"Do not be afraid." These words appear more than 25 times in the New Testament.
Even in difficult days the Christian knows, "that all things work together for good to those who love God" (Romans 8:28). "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" (Romans 8:35). "So we may boldly say: 'The Lord is my helper; I will not fear. What can man do to me?'" (Hebrews 13:6).
The words of Jesus are written on our hearts: "Do not be afraid; only believe" (Luke 8:50).
Our Lord is Ruler of the kings of the earth. What does the King of kings and Lord of lords tell us? "When you hear of wars and rumors of wars, do not be troubled" (Mark 13:7).
War does not alarm a Christian because his mind is not set on earthly things.
"If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God" (Colossians 3:1- 3).
A Christian is not devoted to possessions. Many people loose their lives in times of war because they try to save their goods.
In connection with the destruction of Jerusalem, Jesus told His disciples to leave their possessions behind: "Let those who are in Judea flee to the mountains. Let him who is on the housetop not come down to take anything out of his house. And let him who is in the field not go back to get his clothes" (Matthew 24:16-18).
Christians are not to be alarmed by war, but they are instructed to flee the dangers of war, without regard for their goods.
When a Christian's property is destroyed or confiscated, he does not react as worldly people do. We read in Hebrews 10:34, "You had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven."
A Christian is not alarmed at the loss of his property because his true wealth cannot be taken away. His treasures are in heaven.
Because a Christian sets his mind on things above, he is not even devoted to his physical life.
Jesus says in Luke 12:4,5: "My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!"
A Christian has already died to this world in Christ. He has eternal life. He is not dismayed at the thought of being killed, because his life is hid with Christ in God.
War is a carnival of Satan. But Satan has no power over a Christian. "Then I heard a loud voice saying in heaven, 'Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down. And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death'" (Revelation 12:10,11).
With Paul, a Christian can say: "But none of these things move me; nor do I count my life dear to myself" (Acts 20:24). "For to me, to live is Christ, and to die is gain" (Philippians 1:21).
A Christian does not war against his fellowman, even for spiritual values, much less for physical life or worldly goods, because his citizenship is in heaven (Philippians 3:20). Jesus told Pilate: "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here" (John 18:36).
A Christian does not war against his fellowman because he is engaged in a nobler battle, a battle, not against nations or men, but against evil. "For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds" (2 Corinthians 10:3,4).
Paul tells us to put on the whole armor of God: "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).
The armor of God protects us against the evils of war:
The Christian is not deceived by the false propaganda of war, because his waist is girded with truth.
He is not carried along with the unrighteousness of war, because he wears the breastplate of righteousness.
He has peace in the midst of war, because his feet are shod with the preparation of the gospel of peace.
He is not overcome by doubt, because he holds the shield of faith.
He does not fear destruction, because he wears the helmet of salvation.
He does not dread the sword of man, because he wields the sword of the Spirit.
War is an attempt to overcome evil with evil, at best; or at worst, an attempt to overcome good with evil. A Christian can overcome evil with good because he sets his mind on things above. "Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, 'Vengeance is Mine, I will repay,' says the Lord. Therefore if your enemy hungers, feed him; if he thirsts, give him a drink; for in so doing you will heap coals of fire on his head. Do not be overcome by evil, but overcome evil with good" (Romans 12:17-21).
War does not alarm a Christian because he trusts in the providence of God. His mind is not set on things of this world. He is not enslaved to possessions or even to physical life. His citizenship is in heaven. He overcomes evil with good. With this mentality, he is able to obey the command of Christ: "When you hear of wars and commotions, do not be terrified" (Luke 21:9).
A Christian is not alarmed by war because he loves his fellowman.
Motivated by this love, he is a peacemaker, not a warmonger. And when does the world need peacemakers more than in times of war. "Blessed are the peacemakers, for they shall be called sons of God" (Matthew 5:9).
In 1 John 4:18 we read: "There is no fear in love; but perfect love casts out fear." Hate for our enemies makes us afraid. When we love our enemies and do good to them, we foil Satan and overcome fear.
How should we treat our enemies? Are we to shoot them? Drop bombs on their cities? Destroy or pollute their water supply? What does Jesus tell us? "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect" (Matthew 5:43-48). With this attitude toward our enemies, war becomes a special opportunity to do good and to demonstrate to the world that we are truly followers of Christ.
Peter had trouble learning this lesson.
He was ready to fight and die for Jesus. He drew his sword to defend Christ, and cut off a man's ear.
Jesus reprimanded Peter and healed the man -- someone who came out to arrest Him so He could be crucified.
Peter had learned to love his Lord. But he had not yet learned to love his enemy. And because of that weak love, he was afraid -- so afraid that he denied Christ three times to avoid admitting that he had been in the garden.
Like Peter, many Christians have learned to love the Lord but they have not yet learned to love their enemies. They place more trust in worldly force than in the providence of God. And they are afraid of war.
Christians who wage war have reason to be afraid. The warning Jesus gave to Peter also applies to them: "Put your sword in its place; for all who take the sword will perish by the sword" (Matthew 26:52). This principle is repeated in Revelation 13:10: "He who kills with the sword must be killed with the sword."
Peter learned his lesson. After that he did battle with the sword of the Spirit. And many years later he penned these words: "For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer for it, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: 'Who committed no sin nor was guile found in His mouth'; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously" (1 Peter 2:19-23).
"And who is he who will harm you if you become followers of what is good? But even if you should suffer for righteousness' sake, you are blessed. And do not be afraid of their threats, nor be troubled" (1 Peter 3:13,14).
What is the Christian attitude to war?
Wars and rumors of wars: automatic rifles, tanks, helicopters, planes, missiles, land mines and bombs. War will be with us until that Day when the Father says, "Enough!" and a new age begins.
Meanwhile Christians are not troubled. We trust in the providence of God. Our treasures are in heaven. Our physical life is not precious to us if only we may serve the Lord during the time He gives us. For us, to live is Christ and to die is gain. We fight the good fight of faith. With our whole heart we fight against evil by doing good. We love our enemies, and follow Christ to the cross, and beyond the cross to the eternal city where rumors of wars shall be heard no more.
"And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows. Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved" (Matthew 24:6-13).
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982,
Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.


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

Was Shealtiel or Pedaiah the Father of Zerubbabel? by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=465&b=Haggai


Was Shealtiel or Pedaiah the Father of Zerubbabel?

by Eric Lyons, M.Min.

If a teenage boy whom you just met told you that his parents were “David and Marie,” but then a few minutes later you overheard him tell a county clerk that he was the son of “John and Joanne,” you might assume that the teen had lied either to you or to the county clerk. The fact of the matter is, however, the teen could be telling the truth. It may be that most people recognize his parents by their middle names—David and Marie, but for more official business his parents use their first names—John and Joanne. Or, perhaps the boy had been reared by his grandparents because his parents had died in a tragic car accident when he was an infant. The boy may refer to his grandparents as “mom” and “dad” since they were the only “mom” and “dad” he ever really knew (experientially). In turn, the grandparents may refer to him as their “son.” In most all unofficial documents and casual conversations the terms “mom,” “dad,” and “son” are used. For nearly all official documents and in most formal conversations, the terms “grandparents” and “grandson” are used. These are two very real possibilities as to why a teenage boy may refer to his parents by different names. Assuming and alleging the worst about the teen without knowing all of the facts would be unfair and inappropriate.
The fact is, family ties are often complicated (and especially confusing to outsiders who are unaware of others’ family history). I met two teenage girls a few years ago who informed me that their mother was also their grandmother. I was puzzled initially. Then they told me (if I recall correctly) that their mother had abandoned the family several years earlier and that their dad eventually married their birth mother’s mother. In time, the girls began calling their grandmother “mom.”
There are many names and family ties in Scripture that can be confusing—even in the genealogy of Jesus. Abraham married Sarah, his half-sister (Genesis 20:12; cf. 17:15-16; 22:17). Their son, Isaac, married Rebekah, his second cousin (Genesis 22:20-23; 24:4,15). Jacob, Abraham’s grandson, married his first cousins, Rachel and Leah, who were sisters (Genesis 24:29; 29:15-30). Years later, Jacob’s son, Judah, committed sexual immorality with his own daughter-in-law (thinking she was a prostitute), and she subsequently gave birth to two sons—Perez and Zerah. In one sense, these boys were his sons; in another sense, they were his grandsons (Genesis 38:12-30).
Zerubbabel is another historical figure in the genealogy of Christ around whom there is some confusion. While the books of Ezra (3:2,8; 5:2), Nehemiah (12:1), Haggai (1:1,12,14; 2:2; 2:23), Matthew (1:12), and Luke (3:27) all indicate that Zerubbabel was the “son of Shealtiel,” the chronicler noted the following about his immediate ancestry: “[T]he sons of Jeconiah, the prisoner, were Shealtiel his son, and Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah. And the sons of Pedaiah were Zerubbabel and Simei” (1 Chronicles 3:17-19a, NASB, emp. added). The obvious question is: “Why does 1 Chronicles indicate that Pedaiah was Zerubbabel’s father, if everywhere else in Scripture his father is said to be Shealtiel?”
Skeptics are quick to list 1 Chronicles 3:19 as a contradiction. The truth is, however, there are reasonable, potential solutions to this conundrum. First, it may be that Zerubbabel was sired by one brother and reared by another. Recall that Mordecai was a father figure to Queen Esther (he “had brought up” the future queen of Persia; Esther 2:7), though he was actually her cousin. Jesus, “being (as was supposed) the son of Joseph,” was, in reality, “of God,” not of man (Luke 3:23). Joseph helped to rear Jesus, and was perceived to be His biological father (Matthew 13:55), but in no way was he Jesus’ father in the normal sense. The fact is, sometimes a “son” is reared by a “dad,” who is not his father in the strictest sense of the word.
Another legitimate, possible explanation to the differences in the aforementioned verses involves a Law of Moses with which many are unfamiliar—the levirate marriage law. According to Deuteronomy 25:5-6,
If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel (emp. added; cf. Matthew 22:24-26).
If Shealtiel had been married, yet died prior to siring a son, his brother Pedaiah may have taken Shealtiel’s wife to be his wife. If such was the case, their firstborn son (Zerubbabel) would be called after Shealtiel, not Pedaiah (even though, in the strict biological sense, Zerubbabel would be Pedaiah’s son).
Admittedly, the Bible does not explain why 1 Chronicles 3:19 differs from the other passages in Scripture that refer to Zerubbabel as Shealtiel’s son. What can be established, however, is that logical possibilities exist for the differences. In truth, without more information, it would be just as unfair to accuse the chronicler of lying about Zerubbabel’s father as it would be to disparage a teenager we meet in the community who refers to his grandfather as his “dad.” Surely we can see the rationality of restraint and the foolishness of jumping to unproven conclusions.
Suggested Resources

Did Jesus Deny His Deity? by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=4833&b=Matthew

Did Jesus Deny His Deity?

by Eric Lyons, M.Min.

The New Testament writers repeatedly testified to the fact that, though Jesus “was in all points tempted as we are,” He was “without sin” (Hebrews 4:15). Paul claimed that Jesus “knew no sin” (2 Corinthians 5:21). Peter said that Christ “committed no sin, nor was deceit found in His mouth”—that He was the perfect sacrificial Lamb, “without blemish and without spot” (1 Peter 2:22; 1:19). Likewise, John wrote that in Christ “there is no sin” (1 John 3:5). Jesus was supremely “pure,” “righteous,” and “good” (1 John 3:3; 2:1; John 10:11,14).
Additionally, the New Testament has much to say about the divine nature of Christ. Jesus claimed to be the Messiah (Mark 14:62; John 4:25-26), Whom Isaiah prophesied would be “Mighty God” and “Jehovah” (Isaiah 9:6; 40:3). Jesus accepted worship while in the form of a man (John 9:38)—implying that He, too, was Deity (Matthew 4:10; cf. Acts 12:21-23; 14:14-15). Jesus forgave sins, which only God can do (Mark 2:5-10). The apostle John said that Jesus “was God” (John 1:1). Jesus claimed to be “one” with God (John 10:30), leading His hearers to believe that He made Himself “God” (10:33). And, after the apostle Thomas called Jesus “Lord” and “God” (John 20:28), Jesus immediately acknowledged Thomas’ faith, rather than deny the deity that Thomas had just professed. In his letter to the Philippians Paul wrote that Christ Jesus “being in the form of God, did not consider it robbery to be equal with God” (Philippians 2:6). In fact, “in Him all the fullness of Deity dwells in bodily form” (Colossians 2:9).
In light of the fact that the Bible claims repeatedly that Jesus was both “good” and “God,” some contend that in Mark 10:18 (and Matthew 19:17) Jesus said just the opposite. In an article titled “New Testament Contradictions,” Paul Carlson stated that Mark 10:18 (among other passages) is “an embarrassment to the church,” as it indicates “Jesus did not consider himself sinless” (1995). By saying, “Why do you call Me good? No one is good but One, that is, God” (Mark 10:18), allegedly “Jesus made a clear distinction between himself and God,” and, according to Muslims, Matthew and Mark “believed that Jesus wasnot God” (“The Bible Denies…,” 2014, emp. added). According to skeptic Dennis McKinsey, in Mark 10:18, “Jesus is not only admitting that he is not perfectly moral but that he is not God” (McKinsey, 2000, p. 247).
Does Jesus actually admit not being “good” and “God” in Mark 10:18? How did Jesus respond to the wealthy young ruler who asked Him, “Good Teacher, what shall I do that I may inherit eternal life?” Did He deny being perfectly moral and Divine? The simple fact is, Jesus never denied being good or God.
So what did Jesus mean? Before answering this question, one must keep in mind that Jesus often responded to questions in unexpected, masterful ways. He offered thought-provoking, soul-searching answers (often in the form of questions) that, unfortunately, many people have misinterpreted. [Consider, for example, when the Pharisees asked Jesus about why His disciples allegedly broke the law of Moses and plucked heads of grain as they walked through the fields on the Sabbath. Rather than explicitly deny that the apostles were disregarding the Law of Moses, Jesus asked His accusers two very appropriate (and very perceptive) questions:
Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests? Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? (Matthew 12:3-5).
Although many have misinterpreted Jesus’ response on this occasion to justify situation ethics, Jesus did nothing of the sort. The only “law” that Jesus’ disciples broke while going through the grain fields (Matthew 12:1-8) was the Pharisaical interpretation of the Law (see Lyons, 2003 for more information; see also Miller, 2004).]
The rich young ruler was confident in his keeping of various commandments (Mark 10:20), but he surely never thought that Jesus would instruct him to sell whatever he had and give it to the poor—to leave everything and follow Him (10:21). Similarly, when the young ruler initially came to Jesus, saying, “Good Teacher, what shall I do that I may inherit eternal life?” he never expected Jesus to say, “Why do you call Me good? No one is good but One, that is, God” (10:17-18).
The young man seems to have regarded himself as “good” (since he professed to have kept all of the commandments that Jesus mentioned—Mark 10:20). Perhaps the gentleman simply wanted to know—from one good man to another good man (a “good teacher”)—what do I need to do to inherit eternal life. Rather than immediately answer the young man’s question, however, it seems Jesus first wanted (1) to humble him, by highlighting that he was not as “good” as he considered himself to be, and (2) for him to realize Who exactly he was questioning. He wasn’t merely petitioning a “good” (Greek agathosman.
The Bible records various (mere) human beings who were called “good” (agathos). Luke recorded that “Barnabas was a good man” (Acts 11:24). Paul indicated that Christians are to “do good to all” (Galatians 6:10). (Are Christians who do good, “good” Christians?) Even Jesus stated previous to His encounter with the rich young ruler that “a good man out of the good treasure of his heart, brings forth good things” (Matthew 12:35). Thus, clearly when Jesus spoke to the wealthy ruler He was not using “good” in the sense of a man being “good.” Rather, He was using it in the sense of God being absolutely, supremely good. The kind of goodness to which He referred belonged only to God. The only way man can objectively call someone “good” is if there is an ultimate standard for goodness—the supreme, unblemished, good God.
Jesus never said what skeptics, Muslims, and others allege He said—that He was not good, or that He was not God. Instead, Jesus attempted to get the rich young ruler to see the implications of calling Him “good teacher.” Do good (merely) humanteachers claim to be the Messiah? Do good men accept worship and honor due only to God (John 5:23)? Do good men claim to have the power to forgive sins? Absolutely not! But Jesus had the power to forgive sins. He actually claimed to be the Messiah and accepted worship. So what was Jesus implying when He asked the young ruler, “Why do you call Me good? No one is good but One, that is, God”? As Norman Geisler and Thomas Howe observed:
Jesus was saying to him, “Do you realize what you are saying when you call Me Good? Are you saying I am God?”… Jesus was forcing him to a very uncomfortable dilemma. Either Jesus was good and God, or else He was bad and man. A good God or a bad man, but not merely a good man. Those are the real alternatives with regard to Christ. For no good man would claim to be God when he was not. The liberal Christ, who was only a good moral teacher but not God, is a figment of human imagination (1992, p. 350).
To contend that Mark 10:18 proves that Jesus thought Himself to be neither morally perfect nor God is (1) to disregard the overall context of the Bible, (2) to twist the Scriptures like untaught and unstable people do—“to their own destruction” (2 Peter 3:16), and (3) to take a superficial reading of the text. Far from denying the deity of Christ, Mark 10:17-22 actually affirms it. The young ruler “called Christ a ‘good teacher,’ with no indication that he understood Jesus to be the Messiah. Jesus seized on the word ‘good,’ pointed out that if the man thought He was good, then He must be God” (Roper, 2:203), because only God is innately and supremely good.

REFERENCES

“The Bible Denies the Divinity of Jesus” (2014), A Brief Illustrated Guide to Understanding Islam, http://www.islam-guide.com/ch3-10-1.htm.
Carlson, Paul (1995), “New Testament Contradictions,” The Secular Web,http://infidels.org/library/modern/paul_carlson/nt_contradictions.html.
Geisler, Norman L. and Thomas A. Howe (1992), When Critics Ask (Wheaton, IL: Victor Books).
Lyons, Eric (2003), “Did Jesus Condone Law-Breaking?” Apologetics Press,http://www.apologeticspress.org/AllegedDiscrepancies.aspx?article=1276.
McKinsey, Dennis (2000), Biblical Errancy (Amherst, NY: Prometheus Books).
Miller, Dave (2004), “Situation Ethics,” Apologetics Press, https://www.apologeticspress.org/APContent.aspx?category=11&article=1064.
Roper, David (2003), The Life of Christ (Searcy, AR: Resource Publications).