February 27, 2017

Flying like an owl by Gary Rose

Now, there is something you don't see everyday, one bird giving another a free ride. Lets assume the owl is doing this willingly because that little yellow bird needs help. Why don't we see more of this in the world of human beings; or for that matter in the church of Christ?

Paul says...


1 Corinthians, Chapter 12 (World English Bible)
  12 For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.  13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.  14 For the body is not one member, but many.  15 If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body.  16 If the ear would say, “Because I’m not the eye, I’m not part of the body,” it’s not therefore not part of the body.  17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? 18 But now God has set the members, each one of them, in the body, just as he desired. (emp. added for vs. 18, GDR) 19 If they were all one member, where would the body be?  20 But now they are many members, but one body.  21 The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.”  22 No, much rather, those members of the body which seem to be weaker are necessary.  23 Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety;  24 whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part,  25 that there should be no division in the body, but that the members should have the same care for one another.  26 When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it. (emp. added for vs. 26, GDR)

  27 Now you are the body of Christ, and members individually.  28 God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages.  29 Are all apostles? Are all prophets? Are all teachers? Are all miracle workers?  30 Do all have gifts of healings? Do all speak with various languages? Do all interpret?  31 But earnestly desire the best gifts. Moreover, I show a most excellent way to you.(emp. added for vs. 31b, GDR)




God has made us all differently and we should use our talents as we have opportunity. And the answer to the question of "why should we" is found in the passage not listed here- that of the famous "love" chapter that follows this one. One more thing- When we do what we can because we are motivated by love, we just might feel like we are flying.

Bible Reading February 27 by Gary Rose

Bible Reading February 27 (World English Bible)
Feb. 27
Exodus 8
Exo 8:1 Yahweh spoke to Moses, Go in to Pharaoh, and tell him, "This is what Yahweh says, 'Let my people go, that they may serve me.
Exo 8:2 If you refuse to let them go, behold, I will plague all your borders with frogs:
Exo 8:3 and the river shall swarm with frogs, which shall go up and come into your house, and into your bedchamber, and on your bed, and into the house of your servants, and on your people, and into your ovens, and into your kneading troughs:
Exo 8:4 and the frogs shall come up both on you, and on your people, and on all your servants.' "
Exo 8:5 Yahweh said to Moses, "Tell Aaron, 'Stretch forth your hand with your rod over the rivers, over the streams, and over the pools, and cause frogs to come up on the land of Egypt.' "
Exo 8:6 Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
Exo 8:7 The magicians did in like manner with their enchantments, and brought up frogs on the land of Egypt.
Exo 8:8 Then Pharaoh called for Moses and Aaron, and said, "Entreat Yahweh, that he take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice to Yahweh."
Exo 8:9 Moses said to Pharaoh, "I give you the honor of setting the time that I should pray for you, and for your servants, and for your people, that the frogs be destroyed from you and your houses, and remain in the river only."
Exo 8:10 He said, "Tomorrow." He said, "Be it according to your word, that you may know that there is none like Yahweh our God.
Exo 8:11 The frogs shall depart from you, and from your houses, and from your servants, and from your people. They shall remain in the river only."
Exo 8:12 Moses and Aaron went out from Pharaoh, and Moses cried to Yahweh concerning the frogs which he had brought on Pharaoh.
Exo 8:13 Yahweh did according to the word of Moses, and the frogs died out of the houses, out of the courts, and out of the fields.
Exo 8:14 They gathered them together in heaps, and the land stank.
Exo 8:15 But when Pharaoh saw that there was a respite, he hardened his heart, and didn't listen to them, as Yahweh had spoken.
Exo 8:16 Yahweh said to Moses, "Tell Aaron, 'Stretch out your rod, and strike the dust of the earth, that it may become lice throughout all the land of Egypt.' "
Exo 8:17 They did so; and Aaron stretched out his hand with his rod, and struck the dust of the earth, and there were lice on man, and on animal; all the dust of the earth became lice throughout all the land of Egypt.
Exo 8:18 The magicians tried with their enchantments to bring forth lice, but they couldn't. There were lice on man, and on animal.
Exo 8:19 Then the magicians said to Pharaoh, "This is the finger of God:" and Pharaoh's heart was hardened, and he didn't listen to them; as Yahweh had spoken.
Exo 8:20 Yahweh said to Moses, "Rise up early in the morning, and stand before Pharaoh; behold, he comes forth to the water; and tell him, 'This is what Yahweh says, "Let my people go, that they may serve me.
Exo 8:21 Else, if you will not let my people go, behold, I will send swarms of flies on you, and on your servants, and on your people, and into your houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.
Exo 8:22 I will set apart in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end you may know that I am Yahweh in the midst of the earth.
Exo 8:23 I will put a division between my people and your people: by tomorrow shall this sign be." ' "
Exo 8:24 Yahweh did so; and there came grievous swarms of flies into the house of Pharaoh, and into his servants' houses: and in all the land of Egypt the land was corrupted by reason of the swarms of flies.
Exo 8:25 Pharaoh called for Moses and for Aaron, and said, "Go, sacrifice to your God in the land!"
Exo 8:26 Moses said, "It isn't appropriate to do so; for we shall sacrifice the abomination of the Egyptians to Yahweh our God. Behold, shall we sacrifice the abomination of the Egyptians before their eyes, and won't they stone us?
Exo 8:27 We will go three days' journey into the wilderness, and sacrifice to Yahweh our God, as he shall command us."
Exo 8:28 Pharaoh said, "I will let you go, that you may sacrifice to Yahweh your God in the wilderness, only you shall not go very far away. Pray for me."
Exo 8:29 Moses said, "Behold, I go out from you, and I will pray to Yahweh that the swarms of flies may depart from Pharaoh, from his servants, and from his people, tomorrow; only don't let Pharaoh deal deceitfully any more in not letting the people go to sacrifice to Yahweh."
Exo 8:30 Moses went out from Pharaoh, and prayed to Yahweh.
Exo 8:31 Yahweh did according to the word of Moses, and he removed the swarms of flies from Pharaoh, from his servants, and from his people. There remained not one.
Exo 8:32 Pharaoh hardened his heart this time also, and he didn't let the people go.
 
Feb. 24, 25
Matthew 28
Mat 28:1 Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
Mat 28:2 Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it.
Mat 28:3 His appearance was like lightning, and his clothing white as snow.
Mat 28:4 For fear of him, the guards shook, and became like dead men.
Mat 28:5 The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified.
Mat 28:6 He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying.
Mat 28:7 Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you."
Mat 28:8 They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
Mat 28:9 As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!" They came and took hold of his feet, and worshiped him.
Mat 28:10 Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me."
Mat 28:11 Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened.
Mat 28:12 When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers,
Mat 28:13 saying, "Say that his disciples came by night, and stole him away while we slept.
Mat 28:14 If this comes to the governor's ears, we will persuade him and make you free of worry."
Mat 28:15 So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day.
Mat 28:16 But the eleven disciples went into Galilee, to the mountain where Jesus had sent them.
Mat 28:17 When they saw him, they bowed down to him, but some doubted.
Mat 28:18 Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth.
Mat 28:19 Therefore go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Mat 28:20 teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age." Amen.
Feb. 26, 27
Mark 1
Mar 1:1 The beginning of the Good News of Jesus Christ, the Son of God.
Mar 1:2 As it is written in the prophets, "Behold, I send my messenger before your face, who will prepare your way before you.
Mar 1:3 The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' "
Mar 1:4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins.
Mar 1:5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
Mar 1:6 John was clothed with camel's hair and a leather belt around his waist. He ate locusts and wild honey.
Mar 1:7 He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen.
Mar 1:8 I baptized you in water, but he will baptize you in the Holy Spirit."
Mar 1:9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.
Mar 1:10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove.
Mar 1:11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
Mar 1:12 Immediately the Spirit drove him out into the wilderness.
Mar 1:13 He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels were serving him.
Mar 1:14 Now after John was taken into custody, Jesus came into Galilee, preaching the Good News of the Kingdom of God,
Mar 1:15 and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the Good News."
Mar 1:16 Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen.
Mar 1:17 Jesus said to them, "Come after me, and I will make you into fishers for men."
Mar 1:18 Immediately they left their nets, and followed him.
Mar 1:19 Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets.
Mar 1:20 Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.
Mar 1:21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
Mar 1:22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes.
Mar 1:23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out,
Mar 1:24 saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!"
Mar 1:25 Jesus rebuked him, saying, "Be quiet, and come out of him!"
Mar 1:26 The unclean spirit, convulsing him and crying with a loud voice, came out of him.
Mar 1:27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!"
Mar 1:28 The report of him went out immediately everywhere into all the region of Galilee and its surrounding area.
Mar 1:29 Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John.
Mar 1:30 Now Simon's wife's mother lay sick with a fever, and immediately they told him about her.
Mar 1:31 He came and took her by the hand, and raised her up. The fever left her, and she served them.
Mar 1:32 At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons.
Mar 1:33 All the city was gathered together at the door.
Mar 1:34 He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him.
Mar 1:35 Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.
Mar 1:36 Simon and those who were with him followed after him;
Mar 1:37 and they found him, and told him, "Everyone is looking for you."
Mar 1:38 He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because I came out for this reason."
Mar 1:39 He went into their synagogues throughout all Galilee, preaching and casting out demons.
Mar 1:40 A leper came to him, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean."
Mar 1:41 Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean."
Mar 1:42 When he had said this, immediately the leprosy departed from him, and he was made clean.
Mar 1:43 He strictly warned him, and immediately sent him out,
Mar 1:44 and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them."
Mar 1:45 But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere.

The Bible's Teaching on Baptism: Contradictory or Complementary? by Eric Lyons, M.Min.

 http://apologeticspress.org/AllegedDiscrepancies.aspx?article=806&b=1%20Peter

 The Bible's Teaching on Baptism: Contradictory or Complementary?

by Eric Lyons, M.Min.

According to numerous skeptics, the Bible is inconsistent regarding whether or not water baptism is necessary (e.g., Drange, 1996; Morgan, 2003; cf. Wells, 2001). In Dennis McKinsey’s book, Biblical Errancy (2000), he lists several verses that teach the need for one to be baptized in order to be saved (Matthew 28:19; Mark 16:16; Acts 2:38; 1 Peter 3:21; etc.), but then he lists four verses (John 4:2; 1 Corinthians 1:14,16,17) which allegedly teach that baptism “is not a necessity” (p. 61). According to these men, Jesus and Paul were confused regarding the purpose of baptism.
There is no doubt that Jesus and His apostles taught the essentiality of being immersed in water for salvation. After Jesus commissioned His apostles to “go into all the world and preach the gospel to every creature,” He stated that “he who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:15-16; cf. Matthew 28:19). The Jews who had murdered Christ, and to whom Peter spoke on the Day of Pentecost when he ushered in the Christian age, were told: “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (Acts 2:38). Before becoming a Christian, Saul of Tarsus was commanded to “arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16). The biblical solution to the problem of soul-damning sin is that the person who has heard the Gospel, who has believed its message, who has repented of past sins, and who has confessed Christ as Lord must then—in order to receive remission (forgiveness) of sins—be baptized. [The English word “baptize” is a transliteration of the Greek word baptizo, meaning to immerse, dip, plunge beneath, or submerge (Thayer, 1958, p. 94).] According to Peter, “baptism,” corresponding to Noah’s salvation through water, “now saves us…(not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Peter 3:21). Although baptism is no less, nor more, important than any other of God’s commands regarding what to do to be saved, the New Testament clearly teaches that water immersion is the point at which a person is saved by the resurrection of Jesus Christ.
If it is the case then that baptism is essential for salvation, then why did the apostle John write: “Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples), He left Judea and departed again to Galilee” (John 4:1-3, emp. added)? And why did the apostle Paul write to the church at Corinth: “I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name…. For Christ did not send me to baptize, but to preach the gospel” (1 Corinthians 1:14-17, emp. added)? Do these statements indicate that baptism is not necessary for a person to be saved as skeptics allege? No, they do not.
First, John did not indicate that Jesus thought baptism was unnecessary; he merely stated the fact that Jesus did not personally do the baptizing; rather, His disciples did (John 4:2). The phrase in 4:1 regarding Jesus “baptizing” more disciples than John is simply a figure of speech where a person is represented as doing something when, in fact, he merely supplies the means for doing it. For example, Joseph indicated on one occasion that his brothers sold him into Egypt (Genesis 45:4-5; cf. Acts 7:9), when actually they sold him to the Ishmaelites (who then sold him into Egypt). This is a well-known principle in law—a person who acts through another to break the law (e.g., paying someone to commit murder) is deemed by authorities to be guilty of breaking the law himself. Similarly, Jesus did not personally baptize anyone. But, His teaching and influence caused it to be done. Jesus, the subject, is mentioned, but it is the circumstance of His influence that is intended. His teaching was responsible for people being baptized. Thus, this passage actually implies that Jesus commanded that His listeners be baptized. It in no way contradicts teachings found elsewhere in the Bible.
Second, Paul’s statements in his letter to the church at Corinth must be taken in their proper context in order to understand their true meaning. In 1 Corinthians 1:10-17, Paul was dealing with the division that was plaguing the Corinthian Christians. He had heard of the controversy in Corinth, and begged them to stand united, and resolve their differences.
Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect (1 Corinthians 1:10-17).
Later, Paul added:
For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal? Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase (1 Corinthians 3:3-7).
When a person reads 1 Corinthians 1:14-17 in view of the problem of division in Corinth that Paul was addressing in chapter one and throughout this letter, he or she has a better understanding of Paul’s statements regarding baptism. He was not indicating that baptism was unnecessary, but that people should not glory in the one who baptizes them. Some of the Corinthians were putting more emphasis on who baptized them, than on the one body of Christ to which a person is added when he or she is baptized (cf. Acts 2:41,47; Ephesians 4:4). Paul was thankful that he did not personally baptize any more Corinthians than he did, lest they boast in his name, rather than in the name of Christ (1:15). Likely, this is the same reason why “Jesus Himself did not baptize, but His disciples.” As Albert Barnes surmised: “[I]f he [Jesus—EL] had baptized, it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honoured who had been baptized by him” (1956, p. 213, emp. in orig.). Paul understood that the fewer people he personally baptized, the less likely they were to rejoice in his name. [In 1 Corinthians 1:13, Paul implied that the only way to be saved is to be baptized into the name of Christ, saying, “Was Paul crucified for you? Or were you baptized in the name of Paul?”] Paul’s desire was for converts to tie themselves to the Savior, and not to himself. He knew that “there is salvation in no one else” but Jesus; “for there is no other name under heaven that has been given among men, by which we must be saved” (Acts 4:12). Paul concerned himself with preaching, and, like Jesus, left others to do the baptizing.
When Paul stated: “Christ did not send me to baptize, but to preach the gospel,” he meant that preaching was his main work, and that others could immerse the converts. He did not mean by this statement that baptism is unimportant, but that the baptizer is inconsequential. Consider this: If Paul did not baptize, but preached, and, if others baptized those who heard Paul’s teachings, what can we infer about the content of Paul’s teachings? The truth is, at some point, he must have instructed the unsaved to be baptized (which is exactly what occurred in Corinth—read Acts 18:1-11; 1 Corinthians 6:11). Similar to how we logically infer from the Ethiopian eunuch’s baptism (Acts 8:36-39), that when Philip “preached Jesus to him” (8:35), he informed the eunuch of the essentiality of baptism, we can truthfully affirm that Paul taught that baptism is essential for salvation. The allegation that Paul and Jesus ever considered baptism non-essential, simply is unfounded.
REFERENCES
Barnes, Albert (1956), Notes on the Old and New Testaments: Luke and John (Grand Rapids, MI: Baker).
Drange, Theodore M. (1996), “The Argument from the Bible,” [On-line], URL: http://www.infidels.org/library/modern/theodore_drange/bible.html.
McKinsey, C. Dennis (2000), Biblical Errancy (Amherst, NY: Prometheus).
Morgan, Donald (2003), “Biblical Inconsistencies,” [On-line], URL: http://www.infidels.org/library/modern/donald_morgan/inconsistencies.shtml.
Thayer, J.H. (1958 reprint), A Greek-English Lexicon of the New Testament (Edinburgh: T. & T. Clark).
Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

Only the Creator has the Right to Define Marriage by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=5178

Only the Creator has the Right to Define Marriage

by  Dave Miller, Ph.D.

As the Christian worldview continues to evaporate in American culture, rank and file Americans are alienating themselves from the reality of the one true God. This widening chasm between personal belief/practice and spiritual reality is reflected in court decisions and political trends. Incredibly, this devolution strikes at the very heart of the nation’s origins and its ability to perpetuate itself. The Creator alluded to in America’s founding documents and the organic writings of most of the Founders and Framers is swiftly being brushed aside and marginalized in daily life.
The only legitimate way to evaluate and regulate human behavior is to look to the Creator. He is the One Who, in the words of the Founders of the American Republic, “created” all men, “endowed” them with life, provides them with “the laws of nature and of nature’s God,” and who functions as “the Supreme Judge of the world” (Declaration of..., 1776). If human opinion becomes the standard for judging ethical behavior, nothing but confusion, contradiction, and inconsistency can result.
The latest glaring evidence of this sad circumstance comes from the highest court in the land (Chappell, 2015). In a 5 to 4 vote, the U.S. Supreme Court has brazenly flaunted the definition of marriage that has prevailed throughout western civilization, and most certainly in America from the beginning. This definition did not originate with men or nations. It came directly from the Creator of humanity and the Universe. When God spoke the Creation into existence, he declared forthrightly: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24). Jesus Christ reaffirmed the same thing (Matthew 19:4-6). One man for one woman has been the bedrock of civilization for 6,000 years, with exceptions confined to an immoral and depraved minority. Yet, now, a nation noted throughout the world for over two centuries as a bastion of Christianity has stunned humanity with an unprecedented leap into the quagmire of moral corruption and unrestrained devotion to sexual insanity (cf. Miller, 2006).
This unhappy state of affairs most certainly saddens those who yet retain a sense of Christian morality. Yet those who still believe in the God of the Bible are undaunted and unmoved by the high court’s shameful stance. For you see, only the Creator has the right to define lawful marriage—and all other human behavior. Those who reject His will inevitably will suffer the consequences of their spurning of the Creator’s prescription for happiness and contentment in this life, and eternal security in the life to come.
Consider the similarity between our day and the social setting depicted for the Thessalonians, which speaks of the
unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness (2 Thessalonians 2:10-12).
It gives Christians no comfort to be reminded of Jesus’ warning on those who are dancing in the streets with jubilation over the Court’s decision: “Woe to you who laugh now, for you shall mourn and weep” (Luke 6:25). The warning issued to Jeremiah’s contemporaries trumpets an eerie warning:
“Were they ashamed when they had committed abomination? No! They were not at all ashamed; nor did they know how to blush. Therefore they shall fall among those who fall; at the time I punish them, they shall be cast down,” says the LORD (Jeremiah 6:15).
Whatever people believe, say, or do, the fact remains: The Supreme Court is not the Supreme Court. Even as Sodom and Gomorrah discovered—there will be a day of reckoning. “Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire” (Jude 7). God still declares: “It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them” (Deuteronomy 32:35, NIV).

REFERENCES

Chappell, Bill (2015), “Supreme Court Declares Same-Sex Marriage Legal in All 50 States,” NPR, June 26, http://www.npr.org/sections/thetwo-way/2015/06/26/417717613/supreme-court-rules-all-states-must-allow-same-sex-marriages.
Miller, Dave (2006), Sexual Anarchy (Montgomery, AL: Apologetics Press).

Evening, Morning, and the Days of Creation by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=9&article=4743

Evening, Morning, and the Days of Creation

by  Eric Lyons, M.Min.

The singular and plural forms of the Hebrew word for day (yom and yamim) appear in the Old Testament over 2,300 times, making it the fifth most common noun in the Old Testament (Saebo, 1990, 6:13-14). The term is used in three basic ways. The first two ways are defined and limited: “Day” (yom) can refer to a 24-hour period (e.g., Genesis 50:3), and it can refer to the part of the 24-hour period that is “light” (in contrast to the darkness/night; Genesis 1:3-5). Day is also used in an extended way to refer to longer, less-defined periods of time in the past, present, or future (e.g., “the day of the Lord,” Zechariah 14:1).
Just as most people who speak English can—rather effortlessly—understand how the English word “day” is used in a variety of contexts, most Bible readers can easily and quickly understand how the inspired writers used yom (day) throughout the Bible. Most people clearly comprehend if the word “day” is used in a defined manner (as a part of or an entire 24 hours) or in an undefined manner (e.g., “in the day of the Lord”). After the Flood, the Lord said, “While the earth remains…, winter and summer, day and night shall not cease” (Genesis 8:22). “Day” is obviously used here in reference to a defined time period—the part of a 24-hour period that is light (cf. Genesis 7:4; 29:7; Exodus 24:18). During the Flood, “the waters prevailed on the earth one hundred and fifty days” (Genesis 7:24). Once again, “days” (yamim) is used in a defined sense, though instead of referring to the light period of the day(s), the emphasis is on the total 24-hour period(s)—specifically, 150 24-hour periods. In Deuteronomy 31:17, the Lord foretold how the Israelites would break His covenant, and “in that day” many troubles would come upon them. The emphasis here is on a less defined period of time—in the future, when the Israelites would begin worshiping the idols of the pagan nations around them.
As with most terms, the word “day” cannot be defined accurately without considering the context in which it is found. However, inspired penmen nearly always provided various indicators within a given passage of Scripture so that readers can understand the text rather easily—including accurately interpreting how the word “day” is used hundreds of times in a limited, defined sense.
One of the indicators throughout the literal, non-prophetic language of Scripture that yom refers either to a limited, defined time of 24 hours or less [i.e., whether it is used to refer to (a) daylight hours of a 24-hour period or (b) the 24-hour period itself], is if the words “morning” and/or “evening” are used to describe the particular day. The words “morning” (boqer) and “evening” (‘ereb) appear 348 times in the Old Testament. (Boqer appears 214 times and ‘ereb 134 times; Konkel, 1997, 1:711,716.) Again and again throughout the Old Testament these words are used in reference to specific, defined portions of regular 24-hour days.
  • Noah “waited yet another seven days, and again he sent the dove out from the ark. Then the dove came to him in the evening” (Genesis 8:10-11).
  • Moses judged Israel “on the next day…and the people stood before Moses from morning until evening” (Exodus 18:13).
  • The Lord instructed Aaron and his sons in the book of Leviticus about the various offerings, including the laws concerning peace offerings. According to Leviticus 7:15, “The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning.”
  • During the Israelites’ wandering in the wilderness, God caused a cloud to remain over the tabernacle “from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night” (Number 9:21).
The only instances where evening and morning may not refer to defined portions of a 24-hour day are the relatively few times they are used in prophetic or figurative language (e.g., Genesis 49:27; Habakkuk 1:8). Otherwise, the evidence is overwhelming: when “morning” and/or “evening” are used in reference to a period of time (in literal, non-prophetic language) they always refer to regular, 24-hour days (or parts thereof). [NOTE: For a clear distinction between the literal, narrative, non-prophetic language of Scripture and the figurative, prophetic language of the Bible, compare the narrative of Joseph in Genesis 37-48 with what Jacob prophesies will happen to Joseph, his brothers, and their descendents in Genesis 49:1-27. For more information on the literal, historical nature of Genesis 1-2, see Thompson, 2000, pp. 133-161 and DeYoung, 2005, pp. 157-170.]
So what does this have to do with Creation? Many evolutionary sympathizers contend that the days of Creation were (or at least could have been) long periods of evolutionary geologic time (where each “day” was millions or billions of years long). One of the main problems (among others; see Lyons, 2012) with this bizarre interpretation, however, is that each day of the Creation was said to have one evening and one morning.
“So the evening and the morning were the first day” (Genesis 1:5).
“So the evening and the morning were the second day” (Genesis 1:8).
“So the evening and the morning were the third day” (Genesis 1:13).
“So the evening and the morning were the fourth day” (Genesis 1:19).
“So the evening and the morning were the fifth day” (Genesis 1:23).
“So the evening and the morning were the sixth day” (Genesis 1:31).
Just as God spoke of limited, defined periods of days using the terms “evening” and “morning” hundreds of times throughout the Old Testament, He did so six times in the Creation account. If everywhere else in the literal, non-prophetic language of the Old Testament these words are used to refer to regular 24-hour days, why is it that some contend the days of the literal, non-prophetic Genesis account of Creation were undefined, vast periods of evolutionary time? Because their loyalty to the assumption-based, unproven theory of evolution means more to them than a serious, consistent, logical interpretation of the Bible.
“Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

REFERENCES

DeYoung, Donald (2005), Thousands…Not Billions (Green Forest, AR: Master Books).
Konkel, A.H. (1997), boqer, New International Dictionary of Old Testament Theology & Exegesis, ed. Willem A. VanGemeren (Grand Rapids, MI: Zondervan).
Lyons, Eric (2012), “Numbers…and the Use of the Word ‘Day,’” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=9&article=3526&topic=327.
Saebo, M. (1990), yom, Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck and Helmer Ringgren (Grand Rapids, MI: Eerdmans).
Thompson, Bert (2000), Creation Compromises (Montgomery, AL: Apologetics Press).

"Christ—the Firstfruits" by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=10&article=783

"Christ—the Firstfruits"

by  Eric Lyons, M.Min.

In 1 Corinthians 15, Paul wrote at length concerning the resurrection of the dead, because some of the Christians in Corinth taught “that there is no resurrection of the dead” (vs. 12). As one of his proofs for the Christian’s eventual resurrection, Paul pointed to the fact of the resurrection of Christ, and showed that the two stand or fall together, saying, “if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins” (vss. 16-17)! After hypothetically arguing from the absurd in an attempt to get the Corinthian Christians to see that their stance on the final resurrection completely undermined Christianity, Paul proceeded to demonstrate that Christ had risen, and thus made the resurrection of the dead inevitable. It is in this section of scripture that some find a difficulty. Beginning with verse 20, Paul wrote:
But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming (1 Corinthians 15:20-23, emp. added).
In view of the fact that Jesus was not the first person ever to arise from the dead (cf. 2 Kings 13:21; Luke 7:14-15; Matthew 10:8; 11:5), some have questioned why the apostle Paul twice described Jesus as “the firstfruits” from the dead in 1 Corinthians 15. Did Paul err? Was he ignorant of the widow’s son whom God revived at Zarephath (1 Kings 17:22)? Did he not know that Jesus had raised Lazarus from the dead (John 11:43-44)? How could Paul legitimately speak of Christ as “the firstfruits of those who have fallen asleep”?
One solution to this alleged discrepancy can be found in the fact that Jesus was the first to rise from the dead—never to die again. All who have ever arisen from the dead, including the sons of both the widow of Zarephath and the Shunammite (2 Kings 4:8-37), the daughter of Jairus (Mark 5:35-43), Lazarus, et al., died in later years. Jesus, however, accurately could be called “the firstfruits” of the dead because “Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him” (Romans 6:9). All others who previously were raised at one time, died again, and are among those who “sleep” and continue to wait for the bodily resurrection; only Jesus has truly conquered death. In this sense, Christ is “the firstborn from the dead” (Colossians 1:18; Revelation 1:5; cf. Acts 26:23).
Another possible explanation of the difficulty surrounding 1 Corinthians 15:20,23 and Paul’s use of the word “firstfruits” (Greek aparche) is to understand how "firstfruits" was used in the Old Testament. Under the Old Law, the firstfruits were the earliest gathered grains, fruits, and vegetables that the people dedicated to God in recognition of His faithfulness for providing the necessities of life. The Israelites were to offer to God a sheaf of the first grain that was harvested on the day after the Sabbath following the Passover feast (Leviticus 23:9-14). Paul may have used the term “firstfruits” in this letter to the Corinthian church to reinforce the certainty of the resurrection. Just as the term “firstfruits” indicates that “the first sheaf of the forthcoming grain harvest will be followed by the rest of the sheaves, Christ, the firstfruits raised from the dead, is the guarantee for all those who belong to him that they also will share in his resurrection” (Kistemaker, 1993, p. 548). Jesus is God’s “firstfruits” of the resurrection. And, like the Israelites, God will gather the rest of the harvest at the final resurrection. It may be that Paul wanted the Corinthians to understand (by way of metaphor) that Christ’s resurrection is a pledge of our resurrection. It is inevitable—guaranteed by God Himself.

REFERENCES

Kistemaker, Simon J. (1993), Exposition of the First Epistle to the Corinthians (Grand Rapids, MI: Baker).