May 2, 2016

From Gary... Cupcakes and the blessings of God


I have my doubts about this picture. If it were true, then everyone would be sharing cupcakes daily. Whether or not its true, Christians are to find happiness in the God of all the Universe. More than that, we are told to rejoice!!!

Paul makes the following simple statement to the Philippians...

Philippians, Chapter 4 (WEB)
 4 Rejoice in the Lord always! Again I will say, “Rejoice!”

Notice- he does NOT say whether you are happy or sad or sleepy or sick or anything else; just rejoice!!! I guess that means cupcakes are optional. Good thing, because cupcakes ARE fattening!!!

From Gary... Bible Reading May 2


Bible Reading  

May 2

The World English Bible

May 2
Deuteronomy 19, 20

Deu 19:1 When Yahweh your God shall cut off the nations, whose land Yahweh your God gives you, and you succeed them, and dwell in their cities, and in their houses;
Deu 19:2 you shall set apart three cities for you in the midst of your land, which Yahweh your God gives you to possess it.
Deu 19:3 You shall prepare you the way, and divide the borders of your land, which Yahweh your God causes you to inherit, into three parts, that every manslayer may flee there.
Deu 19:4 This is the case of the manslayer, that shall flee there and live: whoever kills his neighbor unawares, and didn't hate him in time past;
Deu 19:5 as when a man goes into the forest with his neighbor to chop wood, and his hand fetches a stroke with the axe to cut down the tree, and the head slips from the handle, and lights on his neighbor, so that he dies; he shall flee to one of these cities and live:
Deu 19:6 lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and strike him mortally; whereas he was not worthy of death, inasmuch as he didn't hate him in time past.
Deu 19:7 Therefore I command you, saying, You shall set apart three cities for yourselves.
Deu 19:8 If Yahweh your God enlarges your border, as he has sworn to your fathers, and gives you all the land which he promised to give to your fathers;
Deu 19:9 if you keep all this commandment to do it, which I command you this day, to love Yahweh your God, and to walk ever in his ways; then you shall add three cities more for yourselves, besides these three:
Deu 19:10 that innocent blood not be shed in the midst of your land, which Yahweh your God gives you for an inheritance, and so blood be on you.
Deu 19:11 But if any man hates his neighbor, and lies in wait for him, and rises up against him, and strikes him mortally so that he dies, and he flees into one of these cities;
Deu 19:12 then the elders of his city shall send and bring him there, and deliver him into the hand of the avenger of blood, that he may die.
Deu 19:13 Your eye shall not pity him, but you shall put away the innocent blood from Israel, that it may go well with you.
Deu 19:14 You shall not remove your neighbor's landmark, which they of old time have set, in your inheritance which you shall inherit, in the land that Yahweh your God gives you to possess it.
Deu 19:15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins: at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.
Deu 19:16 If an unrighteous witness rise up against any man to testify against him of wrongdoing,
Deu 19:17 then both the men, between whom the controversy is, shall stand before Yahweh, before the priests and the judges who shall be in those days;
Deu 19:18 and the judges shall make diligent inquisition: and, behold, if the witness is a false witness, and has testified falsely against his brother;
Deu 19:19 then you shall do to him as he had thought to do to his brother: so you shall put away the evil from the midst of you.
Deu 19:20 Those who remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of you.
Deu 19:21 Your eyes shall not pity; life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Deu 20:1 When you go forth to battle against your enemies, and see horses, and chariots, and a people more than you, you shall not be afraid of them; for Yahweh your God is with you, who brought you up out of the land of Egypt.
Deu 20:2 It shall be, when you draw near to the battle, that the priest shall approach and speak to the people,
Deu 20:3 and shall tell them, Hear, Israel, you draw near this day to battle against your enemies: don't let your heart faint; don't be afraid, nor tremble, neither be scared of them;
Deu 20:4 for Yahweh your God is he who goes with you, to fight for you against your enemies, to save you.
Deu 20:5 The officers shall speak to the people, saying, What man is there who has built a new house, and has not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.
Deu 20:6 What man is there who has planted a vineyard, and has not used its fruit? let him go and return to his house, lest he die in the battle, and another man use its fruit.
Deu 20:7 What man is there who has pledged to be married a wife, and has not taken her? let him go and return to his house, lest he die in the battle, and another man take her.
Deu 20:8 The officers shall speak further to the people, and they shall say, What man is there who is fearful and fainthearted? let him go and return to his house, lest his brother's heart melt as his heart.
Deu 20:9 It shall be, when the officers have made an end of speaking to the people, that they shall appoint captains of armies at the head of the people.
Deu 20:10 When you draw near to a city to fight against it, then proclaim peace to it.
Deu 20:11 It shall be, if it makes you answer of peace, and opens to you, then it shall be, that all the people who are found therein shall become tributary to you, and shall serve you.
Deu 20:12 If it will make no peace with you, but will make war against you, then you shall besiege it:
Deu 20:13 and when Yahweh your God delivers it into your hand, you shall strike every male of it with the edge of the sword:
Deu 20:14 but the women, and the little ones, and the livestock, and all that is in the city, even all its spoil, you shall take for a prey to yourself; and you shall eat the spoil of your enemies, which Yahweh your God has given you.
Deu 20:15 Thus you shall do to all the cities which are very far off from you, which are not of the cities of these nations.
Deu 20:16 But of the cities of these peoples, that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes;
Deu 20:17 but you shall utterly destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as Yahweh your God has commanded you;
Deu 20:18 that they not teach you to do after all their abominations, which they have done to their gods; so would you sin against Yahweh your God.
Deu 20:19 When you shall besiege a city a long time, in making war against it to take it, you shall not destroy its trees by wielding an axe against them; for you may eat of them, and you shall not cut them down; for is the tree of the field man, that it should be besieged of you?
Deu 20:20 Only the trees of which you know that they are not trees for food, you shall destroy and cut them down; and you shall build bulwarks against the city that makes war with you, until it fall.


May 2, 3
Luke 18

Luk 18:1 He also spoke a parable to them that they must always pray, and not give up,
Luk 18:2 saying, "There was a judge in a certain city who didn't fear God, and didn't respect man.
Luk 18:3 A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!'
Luk 18:4 He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man,
Luk 18:5 yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' "
Luk 18:6 The Lord said, "Listen to what the unrighteous judge says.
Luk 18:7 Won't God avenge his chosen ones, who are crying out to him day and night, and yet he exercises patience with them?
Luk 18:8 I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?"
Luk 18:9 He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others.
Luk 18:10 "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector.
Luk 18:11 The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector.
Luk 18:12 I fast twice a week. I give tithes of all that I get.'
Luk 18:13 But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'
Luk 18:14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."
Luk 18:15 They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them.
Luk 18:16 Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these.
Luk 18:17 Most certainly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it."
Luk 18:18 A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life?"
Luk 18:19 Jesus asked him, "Why do you call me good? No one is good, except one-God.
Luk 18:20 You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' "
Luk 18:21 He said, "I have observed all these things from my youth up."
Luk 18:22 When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me."
Luk 18:23 But when he heard these things, he became very sad, for he was very rich.
Luk 18:24 Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God!
Luk 18:25 For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God."
Luk 18:26 Those who heard it said, "Then who can be saved?"
Luk 18:27 But he said, "The things which are impossible with men are possible with God."
Luk 18:28 Peter said, "Look, we have left everything, and followed you."
Luk 18:29 He said to them, "Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake,
Luk 18:30 who will not receive many times more in this time, and in the world to come, eternal life."
Luk 18:31 He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed.
Luk 18:32 For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.
Luk 18:33 They will scourge and kill him. On the third day, he will rise again."
Luk 18:34 They understood none of these things. This saying was hidden from them, and they didn't understand the things that were said.
Luk 18:35 It happened, as he came near Jericho, a certain blind man sat by the road, begging.
Luk 18:36 Hearing a multitude going by, he asked what this meant.
Luk 18:37 They told him that Jesus of Nazareth was passing by.
Luk 18:38 He cried out, "Jesus, you son of David, have mercy on me!"
Luk 18:39 Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me!"
Luk 18:40 Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him,
Luk 18:41 "What do you want me to do?" He said, "Lord, that I may see again."
Luk 18:42 Jesus said to him, "Receive your sight. Your faith has healed you."
Luk 18:43 Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 

From Roy Davison... They shall walk with Me in white


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

They shall walk with Me in white
Jesus said to the church at Sardis: "You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels" (Revelation 3:4,5).
How glorious it will be, when this life is over, to walk with Christ in white!
To the lukewarm church at Laodicea, Jesus said: "I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed" (Revelation 3:18).
What does it mean to walk in white, and how can we 'buy' such garments?
White garments represent purity and glory. Jesus appeared in white when His majesty was revealed on the mountain: "As He prayed, the appearance of His face was altered, and His robe became white and glistening" (Luke 9:29); "And He was transfigured before them. His face shone like the sun, and His clothes became as white as the light" (Matthew 17:2); "His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them" (Mark 9:3).
Angels wear white. "And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses" (Revelation 19:14). Of the Angel who rolled the stone from the tomb of Jesus, we read: "His countenance was like lightning, and his clothing as white as snow" (Matthew 28:3). When Mary looked into the tomb, "she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain" (John 20:12). After Christ's ascension, we read: "And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel" (Acts 1:10).
Christ and His angels are dressed in white, showing their purity and majesty.
But how can we, sinful people, walk with Christ in white? It is possible only with God's help.
Priests under the old covenant were dressed in white (2 Chronicles 5:11,12). Only by grace could they stand before God in white. In a vision of Zechariah we read: "Then he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to oppose him. ... Now Joshua was clothed with filthy garments, and was standing before the Angel. Then He answered and spoke to those who stood before Him, saying, 'Take away the filthy garments from him.' And to him He said, 'See, I have removed your iniquity from you, and I will clothe you with rich robes.' And I said, 'Let them put a clean turban on his head.' So they put a clean turban on his head, and they put the clothes on him. And the Angel of the LORD stood by" (Zechariah 3:1, 3-5).
After King David had repented of terrible sins, he prayed to God: "Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow" (Psalm 51:9).
God provides a means of cleansing for those who love Him and repent of their sins. He admonished His people: "Wash yourselves, make yourselves clean; Put away the evil of your doings from before My eyes. Cease to do evil, Learn to do good; Seek justice, Rebuke the oppressor; Defend the fatherless, Plead for the widow. 'Come now, and let us reason together,' Says the LORD, 'Though your sins are like scarlet, They shall be as white as snow; Though they are red like crimson, They shall be as wool'" (Isaiah 1:16-18).
We are now under the New Covenant. Jesus can make us clean. "For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?" (Hebrews 9:13,14).
If we are sanctified by the blood of Christ, and remain faithful until the end, we shall walk with Him in white. "He who overcomes shall be clothed in white garments" (Revelation 3:5). To overcome means to remain faithful until death (Revelation 2:10,11). Of the martyrs under the altar we read: "Then a white robe was given to each of them" (Revelation 6:11).
John sees a magnificent vision of the saints in the temple of God. "After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, 'Salvation belongs to our God who sits on the throne, and to the Lamb!'" (Revelation 7:9,10). "Then one of the elders answered, saying to me, 'Who are these arrayed in white robes, and where did they come from?' And I said to him, 'Sir, you know.' So he said to me, 'These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes'" (Revelation 7:13-17).
Do you long to walk with Christ in white? You can. If you believe that Jesus is the Christ, the Son of God (John 3:16; Acts 8:37,38), if you are sorry for your sins and turn to God (Luke 13:5), if you confess your faith in Jesus (Romans 10:10), and if you are baptized for the forgiveness of your sins (Acts 2:38), they will be washed away by the blood of Christ (Acts 16:22), and you will rise from the waters of baptism in newness of life (Romans 6:4). Then if you faithfully serve Christ until death, you shall walk with Him in white. What a glorious prospect for the followers of Christ.
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)

From Jim McGuiggan... Why Are There Atheists?



Why Are There Atheists?

Most of us like to think we believe what we believe because we've thought it through and have clear rational grounds for our convictions though why we should exalt reason above emotions isn't clear. Without going into needless details on that let me simply say that if it's true at all it's only true about a very few and very specific convictions. We draw conclusions not only based on "facts" but on the weight we give to some facts more than others. And we relate facts to other facts in different ways, don't we? If you live in a run-down area of high unemployment you don't deny the unemployment figures you insist on them! And they generate a higher level of passion with you than the same figures generate in a politician who lives on Silk-Stocking Row. The reasons for this aren't surprising. But this passion (or lack of it) leads us to weigh differently any proposals on how to handle the problem. Emotions, personality, experiences, environment and a host of other factors affect and shape our beliefs. For good or ill we're not breathing logic-boxes or human computers. (I'm glad we're not those.)
Our parents shape us long before we know it. Friends we greatly admire, teachers we esteem, experiences we've been subjected to, dreams we dream, social conditions that frighten or sadden us these and more we can't fathom affect how we think and feel and come to believe. Should that surprise or worry us? It should not. We're human and there's no way for us to step outside of (our) humanity and see the whole spectrum of things.
Should we despise our rationality because all this is true? That would make no sense and no one should be encouraged to park his or her brain or let it degenerate into mush for want of exercise. Though reasoning to conclusions is only a part of who and what we are it's still a part of us and we ought to respect it--and why wouldn't we?
Part of the reason I'm a Christian is because I was born and raised in a part of the world where the Bible was revered and proclaimed. Closer to home, I am a Christian in part (chiefly) because of influences in my home and then because of other significant people who were Christians. Significant events occurring at critical moments, the right people or the right result at the right time all this and more has played its part in my being a Christian. (At this point I won't try to make the case that I believe God was at work in all this, bringing me to faith in Jesus Christ.)
Non-believers are non-believers for similar reasons. In early childhood influences of home and the wider environment had their effect. Kind and caring people who were non-believers showed that you didn't have to be a believer in God to be gentle and socially useful. Perhaps parents never spoke of God and much less did they attend church assemblies so the child never went to Sunday school. Some painful disappointments at critical moments made the universe seem unfriendly and the thought of God's non-existence began to nibble at the edges of the mind. The pain and suffering in the world that Christians keep "explaining" (rather than alleviating) add to the picture. Unanswered prayers (prayed at a time before faith was lost) made you wonder if any prayer, however selfless it appeared, would get a "yes" vote from the great Manager of Blessings in the sky. And then there was the disgraceful behaviour and attitudes of a lot of church-going people. Add to all that some fearful doctrines like eternal conscious torment for all non-Christians and a hyper-Calvinism that says God created multiplied millions of humans for no other reason than to eternally torture them "according to the good pleasure of his will." An atheist is made!
©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.

Is Marriage a "Good" Thing? by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=664&b=Proverbs

Is Marriage a "Good" Thing?

by Eric Lyons, M.Min.

Generally, marriage is looked upon by the world around us as a good and acceptable institution. Since the commencement of time, the universal law has been that marriage is proper and beneficial. On the very day that God created the first man, He stated: “It is not good that man should be alone” (Genesis 2:18); thus He created a wife for Adam (2:21-24). Everything God had created and examined up until that point had been “good” (1:4,10,21,25). The one thing He stated as being “not good,” however, was man’s lack of human companionship. Therefore, God created woman to be man’s helper and lifelong companion. It was only after her creation (at the end of the six days) that we read for the first time His creation was “verygood” (1:31).
Although other biblical passages confirm that “marriage is honorable among all” (Hebrews 13:4), and that “he who finds a wife finds a good thing” (Proverbs 18:22), some have questioned the reliability of the Creation account in light of Paul’s assessments of marriage in his first letter to the Corinthian church. In this epistle he wrote the following:
“It is good for a man not to touch a woman” (7:1).
“I wish that all men were even as I myself [i.e., not married— EL]” (7:7).
“I say to the unmarried and to the widows: It is good for them if they remain even as I am” (7:8).
“It is good for a man to remain as he is” (7:26).
It is alleged by some that Paul’s analysis of marriage is in opposition to the view found in the Creation account. Whereas God said, “it is not good that man should be alone” (Genesis 2:18, emp. added), Paul told the Corinthian church that “it is good” to remain single. Can these two views of marriage be reconciled? Or is this a legitimate contradiction?
As is often the case, the verses in 1 Corinthians only present a problem because the context of chapter 7 has been overlooked. The reader must understand that Paul is responding to questions he received in a letter from the Corinthians (7:1). Obviously some of the questions pertained to marriage, and whether or not the apostle deemed it advisable. What many people overlook is that the questions were asked, and Paul’s responses were offered, in light of “the present distress” that the Corinthians were facing. Likely, the members of the church at Corinth had asked him whether or not it was proper for a Christian to marry in their present circumstances. In 7:26, Paul wrote: “I suppose therefore that this is good because of the present distress —that it is good for a man to remain as he is [single—EL]” (1 Corinthians 7:26, emp. added). Exactly what “the present distress” was at this time is unknown, but it likely involved oppression and persecution at the hands of the Romans (possibly Emperor Nero).
Whatever the precise “distress” was in Corinth, it is clear that God inspired Paul to write that it was in their best interest to remain unmarried. Perhaps he wanted to spare them situations like someone telling them they would have to either deny Christ or see a family member put to death (cf. Jeremiah 16:1-4). Even today, if a person is aware that severe persecution is imminent, he likely will delay getting married and having children. When Jesus spoke about the “great distress” that would come upon Jerusalem, He specifically warned “those who are pregnant” and “those who are nursing babies” (Luke 21:23). Jesus informed them that they would have greater difficulties surviving “the edge of the sword” that would come upon Jerusalem (Luke 21:24; cf. Matthew 24:19-21). Similarly, Paul advised those in Corinth to remain unmarried “because of the present distress” (1 Corinthians 7:26).
The Bible teaching on marriage is clear to the unbiased reader: marriage is indeed “ honorable among all” (Hebrews 13:4), and since the beginning it normally has been “good” for mankind (Genesis 2:18). In certain instances, however, it might be inadvisable. The apostle Paul mentions one such case in 1 Corinthians 7.

Good Works—To Be Seen or Hidden? by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=648&b=Matthew

Good Works—To Be Seen or Hidden?

by Eric Lyons, M.Min.

When examining the various lists of alleged Bible contradictions that skeptics have compiled, a person likely will notice how some alleged contradictions seem to appear on almost every list. The question, “Has anyone seen God?” (cf. John 1:18; Genesis 32:30), appears quite frequently, as does the supposed difficulty of Joseph being the son of two different men (cf. Matthew 1:16; Luke 3:23). One question that also has made its way onto numerous skeptics’ lists (somewhat to my surprise) is that of whether or not God wants His disciples to do good works to be seen of men. Purportedly, two statements that Jesus made within the “Sermon on the Mount” (Matthew 5-7) are incompatible. First, Jesus stated:
You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven (Matthew 5:14-16, emp. added).
Later, Matthew recorded a warning Jesus gave His audience, saying:
Take heed that you do not do your charitable deeds before men, to be seen by them.... [W]hen you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly (6:1,3-4, emp. added).
According to skeptics, these New Testament passages are contradictory. At one moment Jesus supposedly said, “We should” let others see our good works, and in the next He said, “We shouldn’t” let others see our good works (see Wells, 2001). Are the skeptics correct in their assertions? What is the truth of the matter?
The Bible student who carefully examines these passages (and others) will notice that Jesus never said that His followers must not do good deeds in the presence of others. On the contrary, He always has wanted good deeds to be done, but they are to be done for the purpose of giving God the glory, not man. Sadly, many Bible critics have twisted the true message of Jesus, in an effort to find a contradiction in His teachings (cf. 2 Peter 3:16). The Bible teaches that God expects His followers to be doing good deeds. To the churches of Galatia, the apostle Paul wrote: “As we have opportunity, let us do good to all, especially to those who are of the household of faith” (6:10). During the last week of His life, Jesus taught that His disciples are responsible for doing such things as feeding the hungry, clothing the naked, and visiting the sick (Matthew 25:31-46). But these good works, and many others, are to be done in order to bring glory to God, not ourselves. When Jesus said, “Let your light so shine before men, that they may see your good works,” He ended this sentence with the phrase, “and glorify your Father in heaven.” A similar statement was written years later by the apostle Peter:
Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation (1 Peter 2:11-12, emp. added).
Through the good works of mankind, God is to be exalted. (“To Him be the glory both now and forever”—2 Peter 3:18). Man, on the other hand, must never perform godly works for the purpose of drawing attention to himself.
In their efforts to expose the Bible as a book of errors and Jesus as less than divine, skeptics frequently omit the part of Matthew 6:1-4 that gives the context of Jesus’ statement concerning good deeds. Jesus was not forbidding all good deeds done in public. Rather, He was condemning the performance of “charitable deeds before men, to be seen by them” (6:1, emp. added). In the very next verse, Jesus elaborated on what He meant, saying, “Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.” The hypocritical scribes and Pharisees, whom Jesus explicitly condemned earlier in this sermon (5:20), performed “all their works…to be seen by men” (Matthew 23:5). This was the attitude of which Jesus warned His listeners. Do not do charitable deeds in order to receive praise from men, but do them (whether private or public) to be seen of God.
Jesus taught that the proper motivation must lie behind every “good” action, in order for that action to be pleasing in God’s sight. Some godly actions may be done in secret (e.g., giving monetarily to a good work, praying for the sick, fasting, etc.). Others can (and must) be done openly (e.g., preaching the Gospel—cf. Acts 2). Whatever actions in which we engage ourselves, in order for them to be pleasing to God, they must stem from a sincere heart whose motivation is to bring glory to God.
REFERENCES
Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

Borrowing from Other Nations by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=7&article=2829

Borrowing from Other Nations

by Dave Miller, Ph.D.

It’s no secret that the U.S. Government has been borrowing unprecedented amounts of money in an effort to stave off financial calamity (cf. Ip, 2009; Zuckerman, 2009). The sum of all recognized debt of federal, state, and local governments, international, private households, business and domestic financial sectors in America is now $57 trillion (Hodges, 2009). The majority of that debt has accumulated just in the last three decades, with 79% ($45 trillion) of total debt created since 1990. America is, in fact, the world’s largest international debtor (Hodges).
So what? Is that bad? After leading the nation for 40 years, before departing this life, Moses delivered a magnificent speech to the new generation of Israelites pertaining to their imminent occupation of the Promised Land. In his farewell remarks, God empowered him to articulate critical factors necessary to national survival. He also delineated the specific curses that would afflict the nation if it turned its back on God and His Word, as well as the specific blessings that would enrich the nation if the citizens maintained their commitment to God. Here are insightful, relevant social, political, and economic factors that beckon the attention of the United States of America.
Consider just one: In view of the economic woes facing our own nation, one feature in particular ought to give every American pause. It is listed first in the series of blessings that would characterize the nation if its citizens and leaders would “diligently obey the voice of the Lord your God, to observe carefully all His commandments” (Deuteronomy 28:1). That blessing? “You shall lend to many nations, but you shall not borrow” (vs. 12). If, on the other hand, the nation declined spiritually by failing to obey God and keep His commandments, aliens would lend to them (vs. 44).
Economists, politicians, and all Americans should beware. The God of the Bible has articulated precisely the details of national success as well as national catastrophe. We would do well to give sober consideration to them. America is moving swiftly down a pathway to destruction—and that end result will be due to a single factor: America’s shift away from offering due respect and submission to God and Jesus Christ. The solution?
If you diligently obey the voice of the Lord your God,...the Lord your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the Lord your God (Deuteronomy 28:1-2).

REFERENCES

Hodges, Michael (2009), “America’s Total Debt Report,” Grandfather Economic Report, June, [On-line], URL: http://mwhodges.home.att.net/nat-debt/debt-nat.htm.
Ip, Greg (2009), “We’re Borrowing Like Mad. Can the U.S. Pay It Back?” The Washington Post, January 11.
Zuckerman, Mort (2009), “Drowning in Debt: Obama’s Spending and Borrowing Leaves U.S.Gasping for Air,” New York Daily News, October 10.

"But Augustine Said..." by Brad Bromling, D.Min.


http://apologeticspress.org/APContent.aspx?category=9&article=574

"But Augustine Said..."

by Brad Bromling, D.Min.

By many estimations, Augustine was one of the most significant theologians of the Christian age. Born in north Africa in 354 to a pagan father and pious mother, Augustine lived a playboy’s life until age 33 when he was baptized by Ambrose of Milan. After his conversion, he diligently studied theology and devoted his life to preaching and teaching. Through his writings, he left an enormous legacy that has served to inform each generation since his time of the doctrinal concepts of the fourth century.
Genesis and its account of creation often were discussed by Augustine. Therefore, it is not surprising to hear his name mentioned in the creation/evolution debate. But it is surprising to see how some modern writers employ his work (Barbero, 1994, p. 38; Frye, 1983, p. 15; Ross, 1994, pp. 16-24). First, they make an issue over Augustine’s equivocation on the exact nature of the creation days: “What kind of days these were it is extremely difficult, or perhaps impossible for us to conceive, and how much more to say!” (Augustine, City of God, XI:6). Second, they observe that Augustine cautioned his readers against speaking about such things as the orbit and motion of stars, lest an infidel should hear them make a mistake on these matters and dismiss their teaching concerning the resurrection and other core doctrines of Scripture (Snow, 1990, p. 25).
The impression is given, then, that if the great theologian Augustine felt skittish about strictly defining the creation days, and was wary of Christians speaking about science, then perhaps the creation-science movement is an illegitimate venture. In other words, theology and science don’t mix.
Giving Augustine his due, the fact remains that he was only a man. He held erroneous positions and missed the mark at various junctures in his theological writings. What he said is not to be considered normative. Departing from Augustine should not be construed as departing from scriptural authority.
Truth is not determined by one’s agreement with a specific scholar. This is recognized in science as well as theology. Modern scientists would bristle at being forced to conform to all of Darwin’s views. So, creationists feel unfairly treated when told their views don’t jibe with Augustine’s. If Augustine was wrong about the creation days, so be it. His mistake need not be accepted blindly.
Augustine’s point regarding a Christian discussing science seems be that caution should be taken to ensure that what is said is true: “...it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics...” (Augustine, as quoted in Van Till, 1990, p. 149). No creationist would deny the importance of accuracy when discussing scientific matters. Obviously, a Christian who presents erroneous information from the sciences hardly will be taken seriously. That is not to say that a Christian should not present accurate science and accurate biblical exegesis together. All truth runs in parallel lines.
What often is missed in these discussions about Augustine is his firm belief in the infallibility of Scripture and in its clear teaching of creation ex nihilo (out of nothing). He wrote: “God didn’t find [some preexisting matter—BB], like something co-eternal with himself, out of which to construct the world; but he himself set it up from absolutely nothing” (Augustine, 1993, p. 151). He adamantly denied that any material thing existed before the creation week of Genesis 1: “And if the sacred and infallible Scriptures say that in the beginning God created the heavens and the earth...it may be understood that he made nothing previously” (City of God, XI:6).
Historically, Augustine has made many contributions to theology: some good, some not so good. His writings are worth reading, but they are not our standard. Our “faith should not stand in the wisdom of men, but in the power of God” (1 Corinthians 2:5).

REFERENCES

Augustine (1993), “Sermon 214,” The Works of Saint Augustine: A Translation for the 21st Century, ed. John E. Rotelle (New Rochelle, NY: New City Press, translated by Edmund Hill), Sermons III/6.
Barbero, Yves (1994), “NCSE Makes Impact at AAAS Annual Meeting,” NCSE Reports, pp. 38-39, Winter/Spring.
Frye, Roland Mushat (1983), “Creation-Science Against the Religious Background,” Is God a Creationist?, ed. R.M. Frye (New York: Charles Scribner’s Sons), pp. 1-28.
Ross, Hugh (1994), Creation and Time (Colorado Springs, CO: NavPress).
Snow, Robert E. (1990) “How Did We Get Here?,” Portraits of Creation, ed. Howard J. Van Till, et al. (Grand Rapids, MI: Eerdmans), pp. 13-25.
Van Till, Howard J. (1990), “The Character of Contemporary Natural Science,” Portraits of Creation, ed. Howard J. Van Till, et al. (Grand Rapids, MI: Eerdmans), pp. 126-165.

The Unbelievers’ Examination of Jesus’ Miracle in John 9 by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=10&article=5146


The Unbelievers’ Examination of Jesus’ Miracle in John 9

by Eric Lyons, M.Min.

Christians believe that Jesus worked miracles for two primary reasons: (1) a supernatural Creator exists (see Lyons and Butt, 2014), Who is capable of working supernatural miracles in accordance with His will, and (2) the Bible is the inspired Word of God (see Butt and Lyons, 2015), which testifies to the miracles of Christ. Of significance is the fact that the Bible does not record the miracles of Christ in a flippant, feel-good, hocus-pocus type of manner. On the contrary, the accounts of Jesus’ miracles are consistently characterized with reason and restraint. At times, there was great investigation that took place—even by Jesus’ enemies—in hopes of discrediting Him.
Consider, for example, the occasion on which Jesus gave sight to a man born blind (John 9:7). After receiving his sight, neighbors and others examined him, inquiring how he was now able to see. Later he was brought to the Pharisees, and they scrutinized him. They questioned him about the One who caused him to see, and then argued among themselves about the character of Jesus. They called for the parents of the man who was blind, and questioned them about their son’s blindness. Then they called upon the man born blind again, and a second time questioned him about how Jesus opened his eyes. Finally, when they realized the man would not cave in to their intimidating interrogation and say some negative thing about Jesus, “they cast him out” (9:34). They rejected him, and the One Who made him well. Yet, they were unable to deny the miracle that Jesus performed. It was known by countless witnesses that this man was born blind, but, after coming in contact with Jesus, his eyes were opened.
The entire case of Jesus healing the blind man in John 9 was scrutinized thoroughly by Jesus’ enemies, yet even they had to admit that Jesus caused the man to see (John 9:16,17,24,26). It was a fact, accepted, not by credulous youths, but by hardened, veteran enemies of Christ. Considering that positive testimony from hostile witnesses is the weightiest kind of testimony in a court of law, such reactions from Jesus’ enemies are extremely noteworthy in any discussion on the miracles of Christ.

REFERENCES

Butt, Kyle and Eric Lyons (2015), “3 Good Reasons to Believe the Bible is from God,” Apologetics Press, http://apologeticspress.org/apPubPage.aspx?pub=1&issue=1180.
Lyons, Eric and Kyle Butt (2014), “7 Reasons to Believe in God,” Apologetics Press,http://apologeticspress.org/apPubPage.aspx?pub=1&issue=1175&article=2452.

Did Peter Authorize Infant Baptism? by Caleb Colley, Ph.D.


http://apologeticspress.org/APContent.aspx?category=11&article=1138

Did Peter Authorize Infant Baptism?

by Caleb Colley, Ph.D.

While there is no documentation of infant baptism in Acts 2, some allege that Acts 2:39 proves the necessity of infant baptism (e.g., Lenski, 1961, p. 110; Barnes, 1972, p. 54). Acts 2:39 reads: “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (emp. added). This immediately follows Acts 2:38, which reads: “Then Peter said unto them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of your sins; and you shall receive the gift of the Holy Spirit.’ ” The phrase “to all who are afar off ” implies that Gentiles would have the opportunity and obligation to submit to baptism for the remission of sins (see Coffman, 1977, p. 57; Lenski, 1961, p. 110). But what did Peter mean when he said “the promise is to you and to your children”? Did he command infants to be baptized?
When Peter said, “the promise is to you and to your children,” he was not speaking specifically about infants or implying that young children needed to respond to the commands of Acts 2:38. Peter’s presentation was designed for the people who shared responsibility for the crucifixion of Christ (verse 36), a group that certainly did not include children. Peter assured his listeners that the promise of salvation was not limited to them, but would be available to every future generation. Albert Barnes commented on the “promise” of Acts 2:39:
Similar promises occur in Isaiah 44:3, “I will pour my Spirit on thy seed, and my blessing on thine offspring;” and in Isaiah 59:21, “My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord from henceforth and for ever.” In these and similar places their descendants or posterityare denoted. It does not refer merely to children as children... (1972, p. 54, emp. in orig.).
Luke intended the reader to understand “children” to mean “descendants” in Acts 13:33, so it is not unreasonable to suggest that the same meaning is present in Acts 2:39. One meaning ofteknois, the Greek word translated “children” in Acts 2:39, is “descendants” (Arndt, Gingrich, and Danker, 1979, p. 994). Arndt, Gingrich, and Danker suggest that teknois does denote “descendants” in Acts 2:39. This interpretation fits in the context of Peter’s discussion concerning the fulfillment of prophecy: Joel prophesied that everyone who called upon the name of the Lord would be saved (Joel 2:32), and Peter affirmed that the blessings associated with conversion would be available not only to those in his hearing, but also to the members of every subsequent generation who obeyed (see Longenecker, 1981, p. 285).
The idea that God cares for all people in every generation, and desires that all be saved, is not unique to Peter’s comments in Acts 2:39. God said to Israel, “ ‘As for Me,’ says the Lord, ‘this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,’ says the Lord, ‘from this time and forevermore’ ” (Isaiah 59:21). The message of concern for future generations is evident in the New Testament as well. The text of 2 Peter 3:9 reveals that God is “not willing that any should perish, but that all should come to repentance.”
If Peter’s use of the word “children” did include a reference to the children who were in his audience, Peter did not command the children to be baptized. Nor did Peter imply that Joel, Isaiah, or David prophesied concerning infant baptism (see McGarvey, 1863, p. 44). Peter simply said that the “promise” was partially for the children. Of what promise did Peter speak? In the context of Peter’s presentation on Pentecost, it appears that the promise was salvation through Christ, but nowhere did it imply the necessity of infant baptism (see Longenecker, 1981, p. 285; De Welt, 1967, p. 49; Reese, 1983, p. 79). Wayne Jackson observed:
Peter affirmed that the divine promise (of salvation with its accompanying gift of the Spirit) would be available to future generations (expressed by the phrase “your children”). Contrary to the assertions of some (cf. Lenski, 110), there is no support here for infant baptism. Prof. Howard Marshall of the University of Aberdeen (Scotland) declared that to use this passage in support of infant baptism is to “press it unduly” (81). Babies can neither believe nor repent, hence, are not valid candidates for immersion (Mark 16:16; Acts 2:38). Hackett renders the phrase “unto your descendants” (cf. Acts 13:3) [2000, p. 28, parenthetical comment in orig.].
Not every gift given to children is intended for children to possess and enjoy at the time the gift is given. Instead, gifts often are intended to be used by recipients after they mature. In such cases, the gifts will be ready when the children are ready for them. Peter said that the gift of salvation is available to all those who were called by God (Acts 2:39)—and God calls people by His Gospel (2 Thessalonians 2:14). But people who cannot yet understand the Gospel cannot believe in Christ and obey the Gospel (Romans 10:13-16). Furthermore, infants cannot repent of wrongdoing or decide to cease sinning, because they cannot choose to do wrong. Peter commanded the members of his audience to repent, so the applicability of his message was not to infants. Only those who can believe and repent can be included in the “children” of Acts 2:39, because the “promise” was conditioned on belief and repentance (see McGarvey, n.d., p. 40).
As children grow up, they learn the difference between right and wrong, and, eventually, they reach an age when they have the ability to choose sin. All mature humans sin at some point (Romans 3:23). It is at that time that we need to have our sins washed away by Christ’s blood—we need to be baptized, but not when we are infants.

REFERENCES

Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.
Barnes, Albert (1972 reprint), Barnes’ Notes on the Old and New Testaments: Acts (Grand Rapids, MI: Baker).
Coffman, James Burton (1977), Commentary on Acts (Abilene, TX: ACU Press).
De Welt, Don (1967 reprint), Acts Made Actual (Joplin, MO: College Press).
Jackson, Wayne (2000), The Acts of the Apostles: From Jerusalem to Rome (Stockton, CA: Courier).
Lenski, R.C.H. (1961 reprint), The Interpretation of the Acts of the Apostles (Minneapolis, MN: Augsburg).
Longenecker, Richard N. (1981), The Expositor's Bible Commentary, F.E. Gaebelein, Ed. (Grand Rapids, MI: Zondervan).
McGarvey, J.W. (1863), Original Commentary on Acts (Bowling Green, KY: Guardian of Truth), ninth edition.
McGarvey, J.W. (no date), Commentary on Acts (Cincinnati, OH: Standard).
Reese, Gareth L. (1983 reprint), New Testament History: Acts (Joplin, MO: College Press).