December 8, 2016

Humility by Gary Rose

What is this saying? In a nutshell: Use small words. Then, why in the world didn't they say that? Although I don't know, I would guess that it would be to SHOW how confusing BIG WORDS can be. Pride could be another reason, because as we all know, it is far better to be humble than filled with pride.

When in doubt, consider Jesus...


Matthew, Chapter 21 (World English Bible)
 1: When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives,   then Jesus sent two disciples,
   2: saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me.
   3: If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them."
   4: All this was done, that it might be fulfilled which was spoken through the prophet, saying,
   5: "Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey."
(emp. added, vss. 4,5 GDR)
   6: The disciples went, and did just as Jesus commanded them,
   7: and brought the donkey and the colt, and laid their clothes on them; and he sat on them.
   8: A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road.
   9: The multitudes who went before him, and who followed, cried, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
   10: When he had come into Jerusalem, all the city was stirred, saying, "Who is this?"
   11: The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee."

 AND

Philippians, Chapter 2  (World English Bible)
5 Have this in your mind, which was also in Christ Jesus,  6 who, existing in the form of God, didn’t consider equality with God a thing to be grasped,  7 but emptied himself, taking the form of a servant, being made in the likeness of men.  8 And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.  9 Therefore God also highly exalted him, and gave to him the name which is above every name,  10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,  11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 

Jesus had everything and yet humbled himself for you and me. I guess if that simple thought doesn't make us humble nothing will. Just follow Jesus- and learn what humility really is!!!

Bible Reading December 8 by Gary Rose

Bible Reading December 8 (World English Bible)
Dec. 8
Ezekiel 45-48
Eze 45:1 Moreover, when you shall divide by lot the land for inheritance, you shall offer an offering to Yahweh, a holy portion of the land; the length shall be the length of twenty-five thousand reeds, and the breadth shall be ten thousand: it shall be holy in all its border all around.
Eze 45:2 Of this there shall be for the holy place five hundred in length by five hundred in breadth, square all around; and fifty cubits for its suburbs all around.
Eze 45:3 Of this measure you shall measure a length of twenty-five thousand, and a breadth of ten thousand: and in it shall be the sanctuary, which is most holy.
Eze 45:4 It is a holy portion of the land; it shall be for the priests, the ministers of the sanctuary, who come near to minister to Yahweh; and it shall be a place for their houses, and a holy place for the sanctuary.
Eze 45:5 Twenty-five thousand in length, and ten thousand in breadth, shall be to the Levites, the ministers of the house, for a possession to themselves, for twenty chambers.
Eze 45:6 You shall appoint the possession of the city five thousand broad, and twenty-five thousand long, side by side with the offering of the holy portion: it shall be for the whole house of Israel.
Eze 45:7 Whatever is for the prince shall be on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable to one of the portions, from the west border to the east border.
Eze 45:8 In the land it shall be to him for a possession in Israel: and my princes shall no more oppress my people; but they shall give the land to the house of Israel according to their tribes.
Eze 45:9 Thus says the Lord Yahweh: Let it suffice you, princes of Israel: remove violence and spoil, and execute justice and righteousness; dispossessing my people, says the Lord Yahweh.
Eze 45:10 You shall have just balances, and a just ephah, and a just bath.
Eze 45:11 The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer: its measure shall be after the homer.
Eze 45:12 The shekel shall be twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels shall be your mina.
Eze 45:13 This is the offering that you shall offer: the sixth part of an ephah from a homer of wheat; and you shall give the sixth part of an ephah from a homer of barley;
Eze 45:14 and the set portion of oil, of the bath of oil, the tenth part of a bath out of the cor, which is ten baths, even a homer; (for ten baths are a homer;)
Eze 45:15 and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel--for a meal offering, and for a burnt offering, and for peace offerings, to make atonement for them, says the Lord Yahweh.
Eze 45:16 All the people of the land shall give to this offering for the prince in Israel.
Eze 45:17 It shall be the prince's part to give the burnt offerings, and the meal offerings, and the drink offerings, in the feasts, and on the new moons, and on the Sabbaths, in all the appointed feasts of the house of Israel: he shall prepare the sin offering, and the meal offering, and the burnt offering, and the peace offerings, to make atonement for the house of Israel.
Eze 45:18 Thus says the Lord Yahweh: In the first month, in the first day of the month, you shall take a young bull without blemish; and you shall cleanse the sanctuary.
Eze 45:19 The priest shall take of the blood of the sin offering, and put it on the door posts of the house, and on the four corners of the ledge of the altar, and on the posts of the gate of the inner court.
Eze 45:20 So you shall do on the seventh day of the month for everyone who errs, and for him who is simple: so you shall make atonement for the house.
Eze 45:21 In the first month, in the fourteenth day of the month, you shall have the Passover, a feast of seven days; unleavened bread shall be eaten.
Eze 45:22 On that day shall the prince prepare for himself and for all the people of the land a bull for a sin offering.
Eze 45:23 The seven days of the feast he shall prepare a burnt offering to Yahweh, seven bulls and seven rams without blemish daily the seven days; and a male goat daily for a sin offering.
Eze 45:24 He shall prepare a meal offering, an ephah for a bull, and an ephah for a ram, and a hin of oil to an ephah.
Eze 45:25 In the seventh month, in the fifteenth day of the month, in the feast, shall he do the like the seven days; according to the sin offering, according to the burnt offering, and according to the meal offering, and according to the oil.
Eze 46:1 Thus says the Lord Yahweh: The gate of the inner court that looks toward the east shall be shut the six working days; but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened.
Eze 46:2 The prince shall enter by the way of the porch of the gate outside, and shall stand by the post of the gate; and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening.
Eze 46:3 The people of the land shall worship at the door of that gate before Yahweh on the Sabbaths and on the new moons.
Eze 46:4 The burnt offering that the prince shall offer to Yahweh shall be on the Sabbath day six lambs without blemish and a ram without blemish;
Eze 46:5 and the meal offering shall be an ephah for the ram, and the meal offering for the lambs as he is able to give, and a hin of oil to an ephah.
Eze 46:6 On the day of the new moon it shall be a young bull without blemish, and six lambs, and a ram; they shall be without blemish:
Eze 46:7 and he shall prepare a meal offering, an ephah for the bull, and an ephah for the ram, and for the lambs according as he is able, and a hin of oil to an ephah.
Eze 46:8 When the prince shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by its way.
Eze 46:9 But when the people of the land shall come before Yahweh in the appointed feasts, he who enters by the way of the north gate to worship shall go forth by the way of the south gate; and he who enters by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate by which he came in, but shall go forth straight before him.
Eze 46:10 The prince, when they go in, shall go in with of them; and when they go out, he shall go out.
Eze 46:11 In the feasts and in the solemnities the meal offering shall be an ephah for a bull, and an ephah for a ram, and for the lambs as he is able to give, and a hin of oil to an ephah.
Eze 46:12 When the prince shall prepare a freewill offering, a burnt offering or peace offerings as a freewill offering to Yahweh, one shall open for him the gate that looks toward the east; and he shall prepare his burnt offering and his peace offerings, as he does on the Sabbath day: then he shall go forth; and after his going forth one shall shut the gate.
Eze 46:13 You shall prepare a lamb a year old without blemish for a burnt offering to Yahweh daily: morning by morning you shall prepare it.
Eze 46:14 You shall prepare a meal offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil, to moisten the fine flour; a meal offering to Yahweh continually by a perpetual ordinance.
Eze 46:15 Thus shall they prepare the lamb, and the meal offering, and the oil, morning by morning, for a continual burnt offering.
Eze 46:16 Thus says the Lord Yahweh: If the prince give a gift to any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance.
Eze 46:17 But if he give of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons.
Eze 46:18 Moreover the prince shall not take of the people's inheritance, to thrust them out of their possession; he shall give inheritance to his sons out of his own possession, that my people not be scattered every man from his possession.
Eze 46:19 Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north: and behold, there was a place on the hinder part westward.
Eze 46:20 He said to me, This is the place where the priests shall boil the trespass offering and the sin offering, and where they shall bake the meal offering; that they not bring them forth into the outer court, to sanctify the people.
Eze 46:21 Then he brought me forth into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was a court.
Eze 46:22 In the four corners of the court there were courts enclosed, forty cubits long and thirty broad: these four in the corners were of one measure.
Eze 46:23 There was a wall around in them, around the four, and boiling places were made under the walls all around.
Eze 46:24 Then said he to me, These are the boiling houses, where the ministers of the house shall boil the sacrifice of the people.
Eze 47:1 He brought me back to the door of the house; and behold, waters issued out from under the threshold of the house eastward; (for the forefront of the house was toward the east;) and the waters came down from under, from the right side of the house, on the south of the altar.
Eze 47:2 Then he brought me out by the way of the gate northward, and led me round by the way outside to the outer gate, by the way of the gate that looks toward the east; and behold, there ran out waters on the right side.
Eze 47:3 When the man went forth eastward with the line in his hand, he measured one thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.
Eze 47:4 Again he measured one thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured one thousand, and caused me to pass through the waters, waters that were to the waist.
Eze 47:5 Afterward he measured one thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.
Eze 47:6 He said to me, Son of man, have you seen this? Then he brought me, and caused me to return to the bank of the river.
Eze 47:7 Now when I had returned, behold, on the bank of the river were very many trees on the one side and on the other.
Eze 47:8 Then said he to me, These waters issue forth toward the eastern region, and shall go down into the Arabah; and they shall go toward the sea; into the sea shall the waters go which were made to issue forth; and the waters shall be healed.
Eze 47:9 It shall happen, that every living creature which swarms, in every place where the rivers come, shall live; and there shall be a very great multitude of fish; for these waters are come there, and the waters of the sea shall be healed, and everything shall live wherever the river comes.
Eze 47:10 It shall happen, that fishermen shall stand by it: from En Gedi even to En Eglaim shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the great sea, exceeding many.
Eze 47:11 But the miry places of it, and its marshes, shall not be healed; they shall be given up to salt.
Eze 47:12 By the river on its bank, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall its fruit fail: it shall bring forth new fruit every month, because its waters issue out of the sanctuary; and its fruit shall be for food, and its leaf for healing.
Eze 47:13 Thus says the Lord Yahweh: This shall be the border, by which you shall divide the land for inheritance according to the twelve tribes of Israel: Joseph shall have two portions.
Eze 47:14 You shall inherit it, one as well as another; for I swore to give it to your fathers: and this land shall fall to you for inheritance.
Eze 47:15 This shall be the border of the land: On the north side, from the great sea, by the way of Hethlon, to the entrance of Zedad;
Eze 47:16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazer Hatticon, which is by the border of Hauran.
Eze 47:17 The border from the sea, shall be Hazar Enon at the border of Damascus; and on the north northward is the border of Hamath. This is the north side.
Eze 47:18 The east side, between Hauran and Damascus and Gilead, and the land of Israel, shall be the Jordan; from the north border to the east sea you shall measure. This is the east side.
Eze 47:19 The south side southward shall be from Tamar as far as the waters of Meriboth Kadesh, to the brook of Egypt, to the great sea. This is the south side southward.
Eze 47:20 The west side shall be the great sea, from the south border as far as over against the entrance of Hamath. This is the west side.
Eze 47:21 So you shall divide this land to you according to the tribes of Israel.
Eze 47:22 It shall happen, that you shall divide it by lot for an inheritance to you and to the strangers who sojourn among you, who shall father children among you; and they shall be to you as the native-born among the children of Israel; they shall have inheritance with you among the tribes of Israel.
Eze 47:23 It shall happen, that in what tribe the stranger sojourns, there you shall give him his inheritance, says the Lord Yahweh.
Eze 48:1 Now these are the names of the tribes: From the north end, beside the way of Hethlon to the entrance of Hamath, Hazar Enan at the border of Damascus, northward beside Hamath, (and they shall have their sides east and west), Dan, one portion.
Eze 48:2 By the border of Dan, from the east side to the west side, Asher, one portion.
Eze 48:3 By the border of Asher, from the east side even to the west side, Naphtali, one portion.
Eze 48:4 By the border of Naphtali, from the east side to the west side, Manasseh, one portion.
Eze 48:5 By the border of Manasseh, from the east side to the west side, Ephraim, one portion.
Eze 48:6 By the border of Ephraim, from the east side even to the west side, Reuben, one portion.
Eze 48:7 By the border of Reuben, from the east side to the west side, Judah, one portion.
Eze 48:8 By the border of Judah, from the east side to the west side, shall be the offering which you shall offer, twenty-five thousand reeds in breadth, and in length as one of the portions, from the east side to the west side: and the sanctuary shall be in its midst.
Eze 48:9 The offering that you shall offer to Yahweh shall be twenty-five thousand reeds in length, and ten thousand in breadth.
Eze 48:10 For these, even for the priests, shall be the holy offering: toward the north twenty-five thousand in length, and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south twenty-five thousand in length: and the sanctuary of Yahweh shall be in its midst.
Eze 48:11 It shall be for the priests who are sanctified of the sons of Zadok, who have kept my instruction, who didn't go astray when the children of Israel went astray, as the Levites went astray.
Eze 48:12 It shall be to them an offering from the offering of the land, a thing most holy, by the border of the Levites.
Eze 48:13 Answerable to the border of the priests, the Levites shall have twenty-five thousand in length, and ten thousand in breadth: all the length shall be twenty-five thousand, and the breadth ten thousand.
Eze 48:14 They shall sell none of it, nor exchange it, nor shall the first fruits of the land be alienated; for it is holy to Yahweh.
Eze 48:15 The five thousand that are left in the breadth, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in its midst.
Eze 48:16 These shall be its measures: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.
Eze 48:17 The city shall have suburbs: toward the north two hundred fifty, and toward the south two hundred fifty, and toward the east two hundred fifty, and toward the west two hundred fifty.
Eze 48:18 The remainder in the length, answerable to the holy offering, shall be ten thousand eastward, and ten thousand westward; and it shall be answerable to the holy offering; and its increase shall be for food to those who labor in the city.
Eze 48:19 Those who labor in the city, out of all the tribes of Israel, shall cultivate it.
Eze 48:20 All the offering shall be twenty-five thousand by twenty-five thousand: you shall offer the holy offering foursquare, with the possession of the city.
Eze 48:21 The residue shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city; in front of the twenty-five thousand of the offering toward the east border, and westward in front of the twenty-five thousand toward the west border, answerable to the portions, it shall be for the prince: and the holy offering and the sanctuary of the house shall be in its midst.
Eze 48:22 Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, it shall be for the prince.
Eze 48:23 As for the rest of the tribes: from the east side to the west side, Benjamin, one portion.
Eze 48:24 By the border of Benjamin, from the east side to the west side, Simeon, one portion.
Eze 48:25 By the border of Simeon, from the east side to the west side, Issachar, one portion.
Eze 48:26 By the border of Issachar, from the east side to the west side, Zebulun, one portion.
Eze 48:27 By the border of Zebulun, from the east side to the west side, Gad, one portion.
Eze 48:28 By the border of Gad, at the south side southward, the border shall be even from Tamar to the waters of Meribath Kadesh, to the brook of Egypt, to the great sea.
Eze 48:29 This is the land which you shall divide by lot to the tribes of Israel for inheritance, and these are their several portions, says the Lord Yahweh.
Eze 48:30 These are the exits of the city: On the north side four thousand and five hundred reeds by measure;
Eze 48:31 and the gates of the city shall be after the names of the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one.
Eze 48:32 At the east side four thousand and five hundred reeds, and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one.
Eze 48:33 At the south side four thousand and five hundred reeds by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one.
Eze 48:34 At the west side four thousand and five hundred reeds, with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one.
Eze 48:35 It shall be eighteen thousand reeds around: and the name of the city from that day shall be, Yahweh is there.
 
Dec. 8
2 Peter 1
2Pe 1:1 Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
2Pe 1:2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,
2Pe 1:3 seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;
2Pe 1:4 by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.
2Pe 1:5 Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;
2Pe 1:6 and in knowledge, self-control; and in self-control patience; and in patience godliness;
2Pe 1:7 and in godliness brotherly affection; and in brotherly affection, love.
2Pe 1:8 For if these things are yours and abound, they make you to be not idle nor unfruitful to the knowledge of our Lord Jesus Christ.
2Pe 1:9 For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.
2Pe 1:10 Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble.
2Pe 1:11 For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ.
2Pe 1:12 Therefore I will not be negligent to remind you of these things, though you know them, and are established in the present truth.
2Pe 1:13 I think it right, as long as I am in this tent, to stir you up by reminding you;
2Pe 1:14 knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me.
2Pe 1:15 Yes, I will make every effort that you may always be able to remember these things even after my departure.
2Pe 1:16 For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
2Pe 1:17 For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, "This is my beloved Son, in whom I am well pleased."
2Pe 1:18 We heard this voice come out of heaven when we were with him on the holy mountain.
2Pe 1:19 We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and the morning star arises in your hearts:
2Pe 1:20 knowing this first, that no prophecy of Scripture is of private interpretation.
2Pe 1:21 For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.

Owe no one anything except to love one another Romans 13:8 by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/025-owenooneanything.html

Owe no one anything except to love one another
Romans 13:8
We owe each other love for ever. But what about the first part: “Owe no one anything.”

This passage presents a problem for many. Some do not understand what it means and for everyone the application is sometimes difficult.

What are Biblical principles of dealing with money?

“Owe no one anything.” Does this mean that we may never commit ourselves financially? At Rome “Paul dwelt two whole years in his own rented house” (Acts 28:30). Thus he obviously had agreed to pay rent. Financial commitments are part of life. As long as we pay on time, we owe no one anything.

But what if we pile up commitments that are beyond our means? After a while we will no longer be able to pay.

Actually we are all stewards of other people’s money. Most of our income each month belongs to someone else. Part belongs to the government, and the State is smart enough to deduct its portion from our wages before we get them! If we rent a house, a portion belongs to our landlord. If we have loans, a part belongs to the bank. Our family needs food and clothing, so a part belongs to the shopkeepers. We need energy, so a part belongs to the utility companies. There is only a small amount left that we can spend any way we want. If we are not good stewards, we can easily misappropriate someone else’s money, and no longer be able to give them their due portion.

I knew a woman who opened a shop and went bankrupt in a few months because she thought she could freely spend everything that came into the cash register!

Also in money matters, the temptations of Satan must be resisted. Problems can be “love of money” (1 Timothy 6:10); “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16); covetousness (Colossians 3:5); not paying your workers a fair wage (James 5:4); “the cares of this world, the deceitfulness of riches, and the desires for other things” (Mark 4:19). Materialism can cause us to get in debt and be unable to pay what we owe.

“Owe no one anything.” What are some dangers?

We are warned in Scripture about the danger of putting up security for someone else. “A man devoid of understanding shakes hands in a pledge, and becomes surety for his friend” (Proverbs 17:18). Why is this dangerous? If your friend can easily pay, he will have security of his own! If you decide to provide security anyway, keep in mind that you may have to pay the whole debt yourself! Thus, you must be able to do so without jeopardizing your own financial condition.

The principle behind this warning is that we must avoid excessive debts. If we allow ourselves to become insolvent, there is a great danger that we will not be able to pay what we owe. Being solvent means that we can pay all we owe by selling things we own.

Does the command, “Owe no one anything,” mean that we may not borrow? Borrowing is not forbidden in Scripture, but it is viewed as something negative, which of course it is. A loan is negative money.

When the Lord promised to bless Israel if they remained faithful, He said: “For the LORD your God will bless you just as He promised you; you shall lend to many nations, but you shall not borrow” (Deuteronomy 15:6). The one who lends has power over the one who borrows: “The rich rules over the poor, and the borrower is servant to the lender” (Proverbs 22:7).

Yet, borrowing is sometimes needful. In the next two verses in Deuteronomy we read: “If there is among you a poor man of your brethren, within any of the gates in your land which the LORD your God is giving you, you shall not harden your heart nor shut your hand from your poor brother, but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs” (Deuteronomy 15:7, 8). Thus, it is not wrong to borrow for things we really need, on condition that we will be able to pay it back.

It is wrong not to repay: “The wicked borrows and does not repay, but the righteous shows mercy and gives” (Psalm 37:21).

Thus, to obey the command, “Owe no one anything,” we must be careful not to borrow more than we can repay. When we have a loan, we do not owe until payment is due. If we repay the loan at the agreed time, we do not owe anything.

A loan should be covered in some way. If because of unexpected circumstances, for example, you are not able to make your car payments, you should be able to repay the loan by selling the car.

Insurance can also be part of the coverage. I know someone who had to pay off a loan for five years on a car that no longer existed because it caught fire while he was driving and was not insured. And, he was an insurance salesman!

The same applies to the purchase of a house with a mortgage. If you cannot make your house payments, you should be able to pay off the loan by selling the house.

It is not sufficient, however, that the principal is covered by a countervalue, the repayments must also be within our means.

Many get in trouble at this point. In our society it is easy to borrow more than we can repay. Since we can get something on credit, we may be tempted to buy a more expensive house or automobile than we can afford.

Why is it so easy to get credit? Because those who offer us credit want to make money off of us even if it is to our financial disadvantage.

In my pocket I have something that is extremely dangerous: a credit card. First, one must understand that a credit card is NOT MONEY. With it you only promise to pay money.

It is dangerous because it enables you to promise to pay more than you can afford. You can make purchases with money you do not have. You can go to the airport and get a ticket to fly halfway around the world and back, even if you do not have the money.

A credit card can be valuable for one month’s credit. If you pay your credit card bill completely every month, no interest is charged!

If you do not pay it off every month, the interest charged is exorbitant, and you can easily build up a debt that you are no longer able to repay. It can become a form of debt bondage. You owe your soul, not to the company store, but to the credit card company.

This is how it works: One month you use your card to buy more than you can afford. So, at the end of the month you are not able to pay the whole amount. Or if you do, you do not have enough money for the next month’s expenses. So now you are forced to use your credit card because your money is gone. And if you buy more on your card than you can afford again (it is so easy to do), your negative balance grows even larger. Your debt snowballs because each month you must pay high interest on your growing debt.

When you go shopping with a credit card there is no hard limit to what you can spend.

Credit card companies set a high maximum credit to lure the card user into deeper debt, which results in more profit for them. They also make it easy for you not to pay off your debt by setting a low minimum payment each month. After all, they collect high interest on what you do not pay!

Credit card debt is a major cause of personal bankruptcy.

A survey by the US Department of Justice in 2000 determined that in 74% of personal bankruptcy cases, credit card debt played a significant role, and that 42% of bankruptcies involved credit card debts of $10,000. to $50,000, 7% involved credit card debts of more than $50,000 and 3% involved credit card debts of more than $75,000. Those with high credit card debts usually had several credit cards they obtained through the aggressive marketing of credit card companies.

Someone who uses more credit than he can repay, is not obeying the command: “Owe no one anything.”

To obey God in this, our expenditures must be less than our income. It is that simple. If we spend even a little more than we earn each month, we will go deeper and deeper into debt. The first rule if you find yourself in a hole is to stop digging! The hole must be filled up!

If you have become a victim of credit mongers and you find yourself in a seemingly hopeless situation, ask for advice, possibly from someone in the church or from a free independent family finance counseling service. But beware of loan sharks who profile themselves as debt advisors! Someone who wants to loan you money is not the best source of advice.

Christians must pay their taxes: “For because of this you also pay taxes, for they are God's ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor” (Romans 13:6, 7).

Christians are to give as we have been prospered (1 Corinthians 16:2) and as we have purposed in our hearts (2 Corinthians 9:7). This is possible only if we do some planning.

To obey the command to owe no one anything, we must also save for extraordinary expenditures. Even under normal circumstances, there are certain times of the year and certain occasions in life, when expenses are higher than otherwise. This requires saving, which means that our regular expenses must be less than our income. During lean years it is not possible to save. And most of us have experienced such times. But when things go better, it is wise to put something aside.

“There is desirable treasure, and oil in the dwelling of the wise, but a foolish man squanders it” (Proverbs 21:20). Remember the prodigal son? ‘Prodigal’ means wasteful. He wasted his whole inheritance. He repented and returned to his father, but his inheritance was gone.

So far, we have spoken mainly about frugality so we can obey the command, “Owe no one anything”. But frugality does not help if we have no income!

The world does not owe us a living. We must work to pay our own way. “But we urge you, brethren, that you increase more and more; that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, that you may walk properly toward those who are outside, and that you may lack nothing” (1 Thessalonians 4:10-12). We are to work, not only to provide for our own needs, but also that we “may have something to give him who has need” (Ephesians 4:28).

Paul also wrote: “But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone's bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us. For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread” (2 Thessalonians 3:6-12).

A brother who is unemployed asked me about this passage recently. I pointed out to him that it does not say, “If anyone is out of work”, but “If anyone will not work.”

Circumstances can vary, but in the first instance it is the man’s responsibility to provide bread for his family “in toil” and “in the sweat” of his face (Genesis 3:17-19). Women are to be “homemakers” (Titus 2:5; See also 1 Timothy 5:14).

Jesus promised that God will provide for our needs if we “seek first the kingdom of God and His righteousness” (Matthew 6:33).

Let us pray and work for our daily bread that our needs might be provided and we might have extra to give to the Lord and to share with the needy. Let us be careful to “Owe no one anything except to love one another” (Romans 13:8). Amen.

Roy Davison

The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.
Published in The Old Paths Archive
(http://www.oldpaths.com)

Was Moses Ineloquent or "Mighty in Words"? by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=4640&b=Acts

Was Moses Ineloquent or "Mighty in Words"?

by Eric Lyons, M.Min.

In one of the more well-known scenes of Scripture, the Lord, in the midst of an unconsumed burning bush, appeared to Moses on Mount Horeb. He revealed to Moses that it was time to deliver the Israelites out of Egyptian bondage. It was time to give the descendants of Abraham the land of Canaan, which He had promised to his descendants more than 400 years earlier (cf. Genesis 12:1,7; 13:15; 15:13). It was time for Moses to lead God’s people out of Egypt (Exodus 3:10).
Moses, however, was not convinced that he was the one to go to Pharaoh and make such demands. “Who am I that I should go to Pharaoh…?” Moses asked the Lord (Exodus 3:11). “O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue” (4:10). “Behold, I am of uncircumcised lips, and how shall Pharaoh heed me?” (6:30).
Some wonder how Moses could be ineloquent, if Stephen, in his speech to an angry mob prior to his death, described Moses as one “mighty in words and deeds” (Acts 7:22, emp. added). According to Bible critic Steve Wells, author of the The Skeptic’s Annotated Bible, Acts 7:22 contradicts Exodus 4:10-16 and 6:12-30 (2013). R. Paul Buchman likewise lists these verses on his Web site “1001 Contradictions and Discrepancies in the Christian Bibles” (2011). Allegedly, Acts 7:22 is incompatible with what we learn about Moses in Exodus 3-6. How could Moses be “mighty in words,” yet also be ineloquent?
First, it is possible that Moses was not as ineloquent and “slow of speech” as one might initially think. The Bible student must keep in mind who made the statements about Moses’ speech in the book of Exodus. God did not say that Moses was incapable of speaking effectively—Moses did. Moses made these statements about himself. What’s more, Moses made the statements about himself after God had instructed him (1) to go back to the land where he had fled 40 years earlier for fear of his life (Exodus 2:15), (2) to present himself before the most powerful king on Earth (3:10), and (3) to tell the king of Egypt to let hundreds of thousands of Israelite slaves go free (Exodus 3:10; cf. Numbers 1:46). Moses was obviously afraid and doubted if he could do what God commanded. “Who am I that I should go to Pharaoh…?” Moses asked (Exodus 3:11). He said: “Suppose they will not believe me or listen to my voice; suppose they say, ‘The Lord has not appeared to you’” (4:1). Even after seeing two amazing miracles (4:3-8), Moses still offered excuses (4:10). Moses was so troubled over the entire matter that he finally pleaded with God saying, “O my Lord, please send someone else” (4:13, ESV, emp. added).
What was God’s response to Moses? According to Exodus 4:14, “[T]he anger of the Lord was kindled against Moses.” In addition to Moses being “very humble, more than all men who were on the face of the earth” (Numbers 12:3), Moses appears to have been so alarmed by the thought of going back to Egypt and making demands of Pharaoh that he highly exaggerated his ineloquence. Could it not be said that Moses stated fairly eloquently his case for being “ineloquent”? What’s more, when he wrote all of these events (and others) down by inspiration years later (in the Pentateuch—Joshua 8:32; John 5:46), he was equally as “eloquent.” [NOTE: Simply because God spoke of Aaron as one who “can speak well” (Exodus 4:14), does not necessarily mean that Moses was not an eloquent speaker, or that God thought that Moses was not up for the task at hand. Obviously, God had more confidence in Moses’ abilities than Moses did. It was Moses’ fear and hesitancy, not his alleged ineloquence, that led our longsuffering God to elevate Aaron as His spokesman.]
If the skeptic refuses to accept that Moses was much more eloquent than the prophet claimed in his meeting with God on Mount Horeb, the Bible student might also point out that Stephen’s reference to Moses being “mighty in words and deeds” was (in context) in reference to Moses during the first 40 years of his life in Egypt (Acts 7:22). In Stephen’s speech in Acts 7, he reminded his Jewish audience that Pharaoh’s daughter brought Moses up “as her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds” (Acts 7:21-22). Stephen then stated: “Now when he [Moses] was forty years old, it came into his heart to visit his brethren, the children of Israel…” (7:23). It was after another “forty years had passed” (7:30)—after Moses had become a shepherd and had dwelt in the land of Midian for 40 years—that, at the age of 80, Moses made excuses before God of being ineloquent. Thus, in context, these statements were made about a man at two very different periods of time in his life. And, as everyone should know, two different statements cannot rationally be said to contradict each other if they are referring to two different time periods. How many of us were better at something in our younger years? Could Moses have not been a more eloquent speaker at 40 than at 80 (after spending four decades as a shepherd in a foreign land)?
[NOTE: Some might argue that since Moses said to God, “I am not eloquent, neither before nor since You have spoken to Your servant” (Exodus 4:10, emp. added), this means that Moses was never “mighty in words,” neither at 40 nor 80. Keep in mind, however, (1) it was Moses making this assertion, not God, and (2) we cannot be certain how far back in the past Moses meant for this statement to apply. He just as easily could have been referring to a time just before God appeared to him from the burning bush. What’s more, the events recorded in Exodus 3-4 could very easily have lasted days or weeks (cf. 4:14,27-28). Commentator Albert Barnes believes that this statement in Exodus 4:10 “seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses” (1997).]
Sadly, skeptics not only ignore who made these statements, as well as the different time periods under discussion in the related passages, they also ignore the fact that different words are used, which do not necessarily mean the same thing. Even if Moses was not exaggerating about his ineloquence, and even if the statements in Exodus 3-6 and Acts 7:22 were referring to the same period of time in Moses’ life, being “slow of speech and slow of tongue” is not necessarily incompatible with being “mighty in words” (Acts 7:22). In fact, the phrase “mighty in words” (dunatos en logois) immediately follows Stephen describing Moses as “learned in all the wisdom of the Egyptians.” How could Moses, an (alleged) ineloquent speaker, be “mighty in words”? Asking this question a little differently could help us answer it much easier. Could a man (1) of royalty, (2) who was very well educated, and (3) whose actions were described as “mighty,” ever be considered “mighty in words,” even though he may not be the greatest of orators? Most certainly. How many first-class athletes and coaches have given extremely motivating speeches to their teams and fans (e.g., Tim Tebow), and yet they may not be viewed as “eloquent” speakers? How many statesmen have risen to the occasion and delivered stirring addresses at crucial times in history (e.g., President George W. Bush’s speech at Ground Zero three days after the 9/11 attacks), though the statesmen generally were not viewed as great orators? How many people throughout history have been “mighty in words” as a writer, but not as a speaker? How many gospel preachers have I heard in my lifetime, who (1) knew the Scriptures extremely well, and (2) had done amazing things in their lifetime, and yet although they may not have been considered “great orators,” could truly be said to be “mighty in words”? Considering that “the gospel of Christ…is the power of God to salvation” (Romans 1:16), many stirring sermons have been preached the past 2,000 years by rather weak men. Even one of the greatest gospel preachers this world has ever known (the apostle Paul), stated to the Corinthians: “And I, brethren, when I came to you, did not come with excellence of speech or of wisdom” (1 Corinthians 2:1).
Skeptics’ criticisms of Exodus 3-6 and Acts 7:22 should only further confirm how superficial and manipulative their accusations against the Bible writers really are. The fact is, Bible critics have no proof that these passages contradict each other; yet, as with so many alleged discrepancies they champion, skeptics seem to care little about making false, unprovable allegations. In other arenas, such individuals would be ostracized for such blatant carelessness and dishonesty.

REFERENCES

Barnes, Albert (1997), Barnes’ Notes (Electronic Database: Biblesoft).
Buchman, R. Paul (2001), “1001 Contradictions and Discrepancies in the Christian Bibles,” http://www.1001biblecontradictions.com/I2a%20-%20HOJ%20%5B76-103%5D.html.
Wells, Steve (2013), The Skeptic’s Annotated Bible, http://www.skepticsannotatedbible.com/contra/moses_speaker.html.