Isaiah and the Deity of Christ by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=10&article=30

Isaiah and the Deity of Christ

by	Eric Lyons, M.Min.

It has become popular in recent years to consider the divine nature of Christ as simply a doctrine invented by Christians longafter Jesus’ death. In his blockbuster book The Da Vinci Code, Dan Brown alleged that Jesus’ deity was concocted 300 years after His crucifixion (2003, pp. 233-234). Jehovah’s Witnesses also frequently distribute literature espousing that Christ’s divine nature is a trumped-up teaching of men, rather than an actual doctrine of God (see “What Does...,” 1989, pp. 12-16). Although many New Testament passages could be consulted to demonstrate the deity of Christ (e.g., John 1:1-5,14; 20:28; Philippians 2:6; Hebrews 1:5-13; etc.), of particular interest is the fact that long beforeJesus appeared on Earth in the form of man in the first century, the Old Testament prophet Isaiah foretold His Godhood.

In approximately 700 B.C., Isaiah prophesied about many things concerning the Christ. Hebrew scholar Risto Santala wrote: “The Messianic nature of the book of Isaiah is so clear that the oldest Jewish sources, the Targum, Midrash and Talmud, speak of the Messiah in connection with 62 separate verses” (1992, pp. 164-165), including Isaiah 9:6. “For unto us,” Isaiah foretold, “a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (9:6, emp. added). The Messiah, Isaiah wrote, would be not only the “Prince of Peace,” and the “Wonderful Counselor” (NASB), but also “Mighty God” and “Everlasting Father.” [NOTE: “The Targum elucidates this verse, saying: ‘His name has been from ancient times...’ and, regarding the ‘Everlasting Father’ part, that ‘the Messiah has been for ever’” (Santala, 1992, p. 196), or that He is “the Father of eternity” (see Jamieson, et al., 1997)]. What’s more, Isaiah also prophesied of the virgin birth of the Messiah, and that His name would be “Immanuel” (7:14), which means “God with us” (Matthew 1:23, emp. added). Why would Isaiah call the Messiah “Mighty God,” “Everlasting Father,” and “Immanuel,” if He was not God?

Interestingly, more than 100 years before Jesus allegedly was “made God” at the Council of Nicaea inA.D. 325 (cf. Brown, pp. 233-234), Irenaeus quoted from Isaiah 9:6 and applied the divine names to Christ, Who “is Himself in His own right...God.”

...this is Christ, the Son of the living God. For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, the divine Scriptures do in both respects testify of Him: ...that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men;—all these things did the Scriptures prophesy of Him (Book III, Chapter 19, emp. added).

Isaiah not only referred explicitly to Jesus as “Mighty God” in 9:6, he also alluded to the Messiah’s divine nature in a prophecy about John the Baptizer in 40:3. “The voice of one that crieth, prepare ye in the wilderness the way of Jehovah; make level in the desert a highway for our God” (ASV, emp. added; cf. Malachi 3:1). According to the New Testament, this “preparer” (or forerunner) was John the Baptizer (John 1:23). He prepared the way for Jesus, as all four gospel accounts bear witness (Matthew 3:1-17; Mark 1:1-8; Luke 3:1-23; John 1:15-34). Notice that Isaiah wrote that John would prepare “the way of Jehovah;...our God” (40:3, emp. added). Thus, Isaiah claimed that the Messiah is God.

Truly, long before the Christian age, even long before the birth of Christ, the prophet Isaiah provided inspired testimony of the nature of Christ. He is Jehovah, Mighty God, Immanuel (“God with us”), Everlasting Father, “the Alpha and the Omega, the Beginning and the End” (Revelation 1:8; cf. Isaiah 44:6).

REFERENCES

Brown, Dan (2003), The Da Vinci Code (New York: Doubleday).

Irenaeus (1973 reprint), “Irenaeus Against Heresies,” The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans).

Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).

Santala, Risto (1992), The Messiah in the Old Testament: In the Light of Rabbinical Writings, trans. William Kinnaird (Jerusalem, Israel: Keren Ahvah Meshihit).

“What Does the Bible Say About God and Jesus?” (1989), Should You Believe in the Trinity?(Brooklyn, NY: Watch Tower Bible and Tract Society).

Baptism for the Dead? by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=439

Baptism for the Dead?

by	Dave Miller, Ph.D.

“Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?”

The most notorious interpretation of 1 Corinthians 15:29 is the one advocated by Mormonism—that people who are alive on the Earth can be baptized, and the efficacy of that baptism then is offered to those who already have died and are in the spirit realm. But this verse cannot be teaching proxy baptism as practiced by the Mormons. Many other passages eliminate that possibility by stressing the singular necessity of responding obediently to God in this life (e.g., Proverbs 11:7; John 8:24; Luke 16:26; 2 Corinthians 5:10; Hebrews 9:27). The Mormon view is in direct contradiction to what the Bible teaches from beginning to end. We have only this life in which to make our decisions, and when we leave this life, we have no further opportunities to repent (Luke 16:25-31; Hebrews 9:27).

At least four adequate explanations exist that avoid contradicting the rest of the Bible. First, “dead” refers to the “old man of sin” (Romans 6:6). We are baptized for the dead in the sense that we are baptized in water to eliminate the dead man of sin. Hence Paul was asking why one would be baptized to eliminate the old man of sin in anticipation of eternal acceptance if the resurrection will not be forthcoming.

Second, “dead” refers to the world of lost souls—those who are spiritually dead. “They” refers to the apostles and “baptism” refers to the baptism of suffering that the apostles endured in order to make known the Gospel to the world (alluded to in passages like Mark 10:38-39, Luke 12:50, Acts 9:16, and 1 Corinthians 4:9). Thus Paul was asking why the apostles would subject themselves to the baptism of suffering, in behalf of the spiritually dead people of the world if, in fact, no one has hope of the resurrection.

Third, “they” refers to those who are baptized in water on the basis of the preaching and teaching done by those who had since died. In other words, why would a person obey the command to be baptized, and thereby have hope of life beyond the grave, if the one who taught the person to be baptized has since died and will not be raised from the dead?

Fourth, Paul was using the logical argument form known as argumentum ad hominem—an argument based upon what men were doing at that time and with which the readers would be familiar. The Corinthians were familiar with people who practiced an immersion for the benefit of the dead. He used the third person pronoun “they” as opposed to “you” or “we.” New Testament baptism would have been referred to in the first or second person. This tactic of referring to what outsiders were doing (without implying endorsement) to make a valid spiritual point was used by Paul on other occasions (e.g., Acts 17:28; Titus 1:12).

These four possible interpretations each have contextual evidence to support them. None of the four contradicts any other Bible doctrine. What is critically important is that we not miss Paul’s point in 1 Corinthians 15. He brought up the subject of baptism for the dead for one reason: to reaffirm the reality of the resurrection. Christians were being drawn into the destructive heresy that the general resurrection is fictitious. In a setting where he ardently defended the actuality and centricity of the resurrection, he advanced two questions. If the resurrection and end-time events are not to occur, then “why are they baptized for the dead?” and “why do the apostles stand in jeopardy every hour?” (vss. 29-30). He wanted the Corinthians to face the fact that many things Christians do have meaning only if resurrection is an anticipated and ultimate objective. If when we die, that’s it—no future conscious existence—why take risks living the Christian life as the apostles frequently did? If this life is all there is, forget Christianity and live it up (vs. 32)! But resurrection is coming! So do not live this life indulging the flesh and mingling with those who will influence you to do so (vs. 33). Live righteously, and get your mind straight in view of your knowledge of the coming resurrection (vs. 34).

Atheist Finally “Sobers Up” by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=12&article=1467

Atheist Finally “Sobers Up”

by	Dave Miller, Ph.D.

Nearly 30 years ago, a debate of significant proportions took place. It was September 20-23, 1976. The place was the campus of North Texas State University in Denton, Texas. The disputants were two longtime professors of philosophy—Thomas B. Warren (whose Ph.D. in philosophy was from Vanderbilt) and Antony G.N. Flew (who was teaching in the University of Reading near London, England). The propositions they debated juxtaposed succinctly the real issue between thorough-going (positive) atheism and thorough-going (biblical) theism. Dr. Flew affirmed, “I know that God does notexist,” and Dr. Warren affirmed, “I know that God does exist.”

Dr. Warren once explained why he selected Antony Flew as his opponent in the debate. His rationale was simple: if those who are on the cutting edge of philosophical thought and who are considered to be the leaders in their chosen area of expertise—the “best of the best” if you will—are unable to defend their position when confronted by a fair and accurate defense of the truth, their error will be exposed. Those who were influenced by these leading men would be forced (like the “domino effect”) to recognize the sterility of the viewpoint they had embraced. Antony Flew had been a leading champion of atheism for decades. His writings dominated philosophical journals, and he was a prolific author [his books included Hume’s Philosophy of Belief (1961), God and Philosophy (1966),Evolutionary Ethics (1967), An Introduction to Western Philosophy (1971), and even a book on logic—Thinking Straight (1975)]. Having taught at Oxford, Aberdeen, Keele, and Reading universities in Britain, Flew also served as a visiting professor in many American universities, and conducted numerous debates in the process of defending his atheism.

For the first two nights of the Warren-Flew debate, Flew assumed the affirmative position in an attempt to prove that God does not exist. However, Warren’s kind-but-relentless assault in the negative position seemed to leave Flew battered, bewildered, and disoriented—so much so that when Dr. Warren assumed the affirmative position on the third night of the debate, he spent a few minutes attempting to ascertain the reason for Dr. Flew’s failure, while in the affirmative, to present a sound argument for his atheistic contention in a precise logical way:

It has been suggested that his failure is due to the fact that he is in a foreign country, but such could have little or nothing to do with this proposition. That he is out of his own country has nothing to do with how he handles intellectual material. Neither is his failure due to his not being accustomed to this style of debating. I have heard him in discussion before, and he seemed not to be bothered at all by the kind of format that was involved. Perhaps he did not know the responsibility of an affirmative speaker? But that cannot be so because, in his writings, he constantly chides a man who does not recognize his responsibility as an affirmant. Perhaps because he does not know the arguments? I deny that emphatically. In reading the works of Dr. Flew, I am convinced that he knows the arguments that are involved as well as anybody in the world. Perhaps because he does not understand or accept the law of rationality? The truth of the matter is: he has written very strongly and frequently in defense of it! But he has not acted in harmony with it in thisdiscussion. Ordinarily, when he is writing in the affirmative, and he writes almost constantly of matters that are concerned with God or very closely related to God—at least subjects that are peripheral to the subject of God. In fact, it is the case that he is almost God-intoxicated. He constantly emphasizes in his books that the onus of proof is on the affirmative writer or speaker! But I am afraid that he has not recognized that truth in this discussion (1977, pp. 131-132, emp. in orig.).

In the very next speech—the first negative—Dr. Flew responded to Dr. Warren’s comments in the following words: “Dr. Warren may be assured that I am sobering up from God intoxication. I shall be writing considerably less, if anything, in this area in the future” (p. 143, emp. added). Now, 28 years later, Dr. Flew appears, indeed, to finally have sobered up. At the age of 81, he has announced to the world that, based upon the scientific evidence, he now believes in some type of God (“Famous Atheist…,” 2004). However, do not jump to any premature conclusions. One interviewer spoke with Dr. Flew about his recent adjustments in his thinking, and concluded:

The fact of the matter is: Flew hasn’t really decided what to believe. He affirms that he is not a Christian—he is still quite certain that the Gods of Christianity or Islam do not exist, that there is no revealed religion, and definitely no afterlife of any kind. But he is increasingly persuaded that some sort of Deity brought about this universe, though it does not intervene in human affairs, nor does it provide any postmortem salvation. He says he has in mind something like the God of Aristotle, a distant, impersonal “prime mover.” It might not even be conscious, but a mere force. In formal terms, he regards the existence of this minimal God as a hypothesis that, at present, is perhaps the best explanation for why a universe exists that can produce complex life. But he is still unsure. In fact, he asked that I not directly quote him yet, until he finally composes his new introduction to a final edition of his book God and Philosophy, due out next year. He hasn’t completed it yet, precisely because he is still examining the evidence and thinking things over. Anything he says now, could change tomorrow (Carrier, 2004).

Here is what Flew has stated about whether he believes in God in the biblical sense:

I do not think I will ever make that assertion, precisely because any assertion which I am prepared to make about God would not be about a God in that sense ... I think we need here a fundamental distinction between the God of Aristotle or Spinoza and the Gods of the Christian and the Islamic Revelations…. My one and only piece of relevant evidence [for an Aristotelian God] is the apparent impossibility of providing a naturalistic theory of the origin from DNA of the first reproducing species... [In fact] the only reason which I have for beginning to think of believing in a First Cause god is the impossibility of providing a naturalistic account of the origin of the first reproducing organisms (as quoted in Carrier, italics in orig., emp. added).

It’s a step. But Dr. Flew has a long way to go to arrive at the truth concerning God’s existence. Observe that even when an atheist is forced to recognize that the evidence demands that a purposive, intelligent Being lies behind the Creation, he still endeavors to relegate this intelligence to an impersonal force that does not “provide a postmortem salvation.” Why? Because the same Being also would provide a “postmortem condemnation” in which humans will rightly and justly receive punishment for their sinful behavior on Earth. Can’t have that, can we?! It would mean adjusting one’s daily life choices and relegating one’s stubborn pride beneath the will of God.

Flew also stated: “My whole life has been guided by the principle of Plato’s Socrates: Follow the evidence, wherever it leads” (“Famous Atheist…,” emp. added). If that were true, he would have already been led to the truth that the God of the Bible exists (just read the Warren-Flew debate!). Indeed, all the available evidence leads to that singular conclusion. The very evidence that Flew now believes indicates the existence of some sort of God, is the same evidence that he once insisted supported atheism! It took him 66 years to arrive at this most recent conclusion (Flew has been a self-avowed atheist since he was 15). But given the current human lifespan, he does not have another 66 years to follow the evidence to where it leads.

REFERENCES

Carrier, Richard (2004), “Antony Flew Considers God—Sort Of,” [On-line], URL: http://www.secweb.org/asset.asp?AssetID=369.

“Famous Atheist Now Believes in God” (2004), The Associated Press, December 9, [On-line], URL: http://abcnews.go.com/US/wireStory?id=315976.

Flew, Antony G.N. and Thomas B. Warren (1977), Warren-Flew Debate (Jonesboro, AR: National Christian Press).

Corinth in History and Archaeology by A.P. Staff

http://apologeticspress.org/APContent.aspx?category=13&article=1217

Corinth in History and Archaeology

by	A.P. Staff

The biblical accounts of the travels of Paul often include societal information that is made more pertinent by a historical and archaeological examination of the locations of the churches founded in Acts. One such church was in Corinth in Achaia, where Paul stayed a year and a half during his second missionary journey (Acts 18:11). From Acts 18:1-18, it can be determined that there were a substantial number of Jews in the city (as evinced by the presence of a synagogue—18:4), that, likely, Corinth was the seat of government for the Roman province of Achaia (as evinced by the mention of Gallio as proconsul—18:12), and that it was a port city (18:18).

This provides some evidence, from which can be reconstructed only a vague view of the city and people of Corinth. However, through a consideration of the archaeological and ancient historical evidence, the Corinth of Paul’s time can come alive to the readers of Acts and the books of First and Second Corinthians. Plus, the text itself becomes more significant, once a background of the city and its people is understood. The Bible speaks only briefly about Corinth, but it is obvious from what is said, that it was a very important city. The geography of Achaia, and even the geography of that part of the Mediterranean, played a major role in ancient Corinth. Greece was divided between the mainland and the Peloponnesian peninsula, with a narrow isthmus connecting the two. Corinth was located just to the southwest of the isthmus, on the peninsula, overlooking the isthmus. With this location, Corinth was able to control all the terrestrial traffic (commercial and otherwise) that moved from the mainland to the peninsula (DeVries, 1997, p. 359). Corinth was serviced by two ports: Lechaeum on the Gulf of Corinth, which was a little more than a mile to the north of Corinth and led to Italy; and Cenchreae on the Saronic Gulf, which was a little more than six miles to the east and led to Asia Minor (Harrison, 1985, pp. 83-84).

The southernmost tip of the Peloponnesian peninsula, known as Cape Maleae, was the route around Greece, and was known for being a dangerous path (Blaiklock, 1965, p. 56; Harrison, p. 83). There even came to be a saying, based on the treacherous nature of the waters of Cape Maleae: “When you double Maleae, forget your home” (Harrison, p. 83). Because of this, ships carrying goods bound for Italy often unloaded in port at Cenchreae. Their goods were carried across the five-mile wide isthmus, and then were reloaded in the port at Lechaeum aboard ships bound for Italy. Smaller, lighter boats were placed on “trolleys” and moved along the diolkos, a paved highway that joined the gulfs at Cenchreae and Lechaeum (Blaiklock, p. 56; Harrison, pp. 83-84; DeVries, p. 360). Thus, Corinth was in a geographical position to control all traffic between Asia Minor in the east and Italy in the west, and between mainland Greece in the north and the Peloponnesian peninsula in the south.

Legend records that the mythological Argo, piloted by Jason with his crew of Argonauts, was built at Corinth (Blaiklock, p. 57). Historically, the area where Corinth sat was inhabited sporadically before the founding of the city itself, which occurred when Dorian Greeks settled in the area and founded the city of Corinth around 1000 B.C. Corinth soon established colonies on the islands of Sicily and Corfu in the eighth century B.C., and reached a new position of dominance during the seventh and sixth centuries B.C. It was during this time that Periander, son of Cypselus, built the diolkos between the Saronic Gulf and the Gulf of Corinth (DeVries, pp. 360-361). During the fifth century B.C., Athens challenged the Corinthian control of commerce by attempting to take over certain trade interests and colonies. Sparta, the rival city of Athens, sided with Corinth, and the city-states of Greece were plunged into the Peloponnesian War in 430 B.C. Sparta and Corinth prevailed, but Athens and Sparta continued to fight until the conquest of Greece by the Macedonians in 338 B.C. (Blaiklock, p. 57). As the Roman Empire began its conquest of the Mediterranean world, the Corinthians tried to defend themselves, but were destroyed in 146 B.C. by the Roman general Lucius Mummius, who slaughtered the men and sold the women and children into slavery. There was no real Corinth for almost a hundred years, until Julius Caesar reestablished it as a Roman colony in 44 B.C., and it was made the capital of Achaia in 27 B.C. by Caesar Augustus. Corinth was again the center of trade in Greece between Asia Minor and Rome (DeVries, p. 362; Harrison, pp. 84-85). It is therefore no wonder, seeing the great amount of commercial trafficking through Corinth, that Paul, Aquila, and Priscilla there plied their trade as tentmakers (Acts 18:2-3).

As a city, Corinth enjoyed good land, with the prominent feature being a 1,887-foot-tall limestone mountain called the Acrocorinth. The soil near the Acrocorinth was not fertile, but to the west the land was considered good agricultural property (Harrison, p. 86). The Acrocorinth served as the citadel for Corinth, with the temple of Aphrodite perched atop it, which supposedly housed one thousand shrine prostitutes (Harrison, p. 86; Duffield, 1985, p. 22). Regarding Corinth’s economy, LaMoine DeVries wrote:

Corinth had an economy based on trade and commerce, industry, and agriculture. While the annual rainfall of the region was quite limited, the city benefited from the production of agricultural products in the fertile coastal plain nearby, especially the cultivation of orchards and vineyards. In addition to agriculture, Corinth had at least two thriving industries that produced pottery and bronze metal works that were shipped throughout the Mediterranean (p. 360).

Since 1896, archeologists under the direction of the American School of Classical Studies in Athens have been excavating ancient Corinth. They found that during the time of Paul, many great buildings were being reconstructed after their destruction at the hands of Lucius Mummius, and that many new building were being built as well. This possibly explains Paul’s use of construction metaphors in 1 Corinthians 3:10-15 (see Furnish, 1988, pp. 16-17). Remains have been found of a sixth centuryB.C. Doric temple that was restored in the first century B.C., of which seven columns are still standing. Some say that this was the temple to Apollo, but no one is certain. Just to the north of the temple of Apollo was the north market, which housed shops for the sale of foodstuffs. The theater lay to the west of the north market, and was rebuilt and renovated many times throughout the years (Furnish, pp. 22-23).

An interesting archaeological find lies between the north market and the theater in the form of an inscription. This finding probably refers to a public official of Corinth, whom Paul appears to have identified by name in his letter to the Romans. In Romans 16:23 Paul conveyed greetings to the Roman church from several people, one of whom was “Erastus, the city treasurer.” Since the apostle almost certainly wrote Romans from Corinth, Erastus was probably the treasurer of the city. Erastus is associated specifically with Corinth in 2 Timothy 4:20. The Erastus inscription, which was found in Corinth in 1929, has been dated to the second half of the first century A.D.. Originally, it consisted of letters carved into limestone paving blocks and then inlaid with metal. Only two metal punctuation marks remain, however, although most of the inscription itself is still visible in a small plaza just east of the theater (Furnish, p. 20). The inscription in the pavement is translated, “Erastus in return for his aedileship [position as magistrate—AP] laid [the pavement] at his own expense” (Furnish, p. 20). It is highly possible that this is the same Erastus mentioned in Romans 16:23, 2 Timothy 4:20, and Acts 19:22.

To the south of the theater and temple of Apollo were several other temples, religious shrines, and Roman-style public buildings. Also present was a basilica, probably used as the judicial headquarters for the city of Corinth. If this were true, then Paul likely would have appeared before Gallio (Acts 18:12-17) at the basilica instead of at the ceremonial bema in the center of the forum (Furnish, p. 23). DeVries gave a very well summarized walk-through of Corinth, based on the archaeological evidence discovered:

The major entrance to the city was from the north; the Lechaion road moved from the Gulf of Corinth and its port southward to the city. As the road entered the city, its width increased to nearly twenty-five feet. It was paved with slabs of limestone and was lined with raised sidewalks with channels for drainage, colonnades, and shops. Beyond the shops to the west was a large rectangular basilica, the great temple of Apollo, the north market, and a theater. The large basilica, often called the north basilica, with chambers at each end, apparently functioned as a large hall. It was divided by two rows of columns and was perhaps used for a variety of public meetings. The temple of Apollo, originally built in the sixth century BCE, was designed with thirty-eight columns, seven of which remain standing today. The peribolos of Apollo and the fountain of Peirene were located east of the thoroughfare. The peribolos was a large courtyard enclosed by columns and dedicated to Apollo whose statue stood in its midst. The fountain of Peirene, a large reservoir with a capacity of more than eighty-one thousand gallons, was fed by natural springs and provided the major source of water for the city (p. 364).

DeVries went on to describe the agora, or market, which was divided by a row of shops and the bema [seat or step of judgment—AP] into the lower and upper forums; the bouleuterion, where the council met; a series of shops, possibly restaurants or bars, where pits, fed with cold spring water, kept wine cool; small temples to Apollo, Tyche, Venus and Hera located to the west of the agora; the sanctuary of Demeter and Kore; a large pottery industrial area; and the Lerna-Asclepeum complex, which contained bathing, exercise, and dining areas all devoted to the healing of the infirmed and consecrated to Asclepius, the god of healing (pp. 365-366).

While dated later than the time of Paul, two archaeological finds proved that there was a significant number of Jews at Corinth. The first was an inscription that read, “Synagogue of the Hebrews,” proving that there were enough Jews in Corinth, at least as late as the fourth century, to warrant building a synagogue. Another piece, apparently from a synagogue, showed typical Jewish decorations of candelabras, palm branches, and citron (Furnish, p. 26). Other archaeological finds in the city of Corinth included a bronze mirror that had been made in Corinth, statues, a fountain with sculpted dolphins, and terra cotta models of body parts that were used in healing rituals at the Lerna-Asclepeum healing complex (Furnish, pp. 17-26).

As a major influence in the Roman Empire, Corinth was able to control all east-west commerce, and all Grecian north-south commerce. Many buildings and inscriptions have been found that confirm the biblical record of Corinth, and which prove that the accounts found in Acts and First and Second Corinthians are true and accurate. The more archaeologists dig into the deep, dark earth, the more they shed light upon the Bible and its accuracy.

REFERENCES

Blaiklock, E.M. (1965), Cities of the New Testament (London, England: Revell).

DeVries, LaMoine F. (1997), Cities of the Biblical World (Peabody, MA: Hendrickson).

Duffield, Guy P. (1985), Handbook of Bible Lands (Grand Rapids, MI: Baker).

Furnish, Victor Paul (1988), “Corinth in Paul’s Time—What Can Archaeology Tell Us?” Biblical Archaeology Review, 14[3]:15-27, May/June.

Harrison, R.K. (1985), Major Cities of the Biblical World (Nashville, TN: Nelson).

Reincarnation and the Bible by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=8&article=1248

Reincarnation and the Bible

by	Kyle Butt, M.Div.

The American Heritage Dictionary states that reincarnation is the “rebirth of the soul in another body.” For many years, the belief in reincarnation was generally associated with eastern religions such as Buddhism and Hinduism. However, it is becoming increasingly popular to proclaim a belief in the Bible as the inspired Word of God, yet still maintain a belief in reincarnation. The obvious question arises from such a situation, “What does the Bible say about reincarnation?”

One straightforward statement that speaks directly to the idea of reincarnation is found in Hebrews 9:27-28: “And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many” Without any vague terms, the writer of Hebrews explains that the general course of man’s existence is to taste death only once, and then be judged based on the actions that were accomplished in that one life. In order to underscore the number of times a person dies, the inspired writer declared that men die the same number of times that Christ was offered on the cross—only once. Such a statement goes a long way to prove that the Bible does not teach for reincarnation. (This verse deals with the generality of man’s existence, and excludes miraculous situations, where Christ, an apostle, or a prophet raised someone from the dead.)

Another biblical passage that militates against the idea of reincarnation is found in Luke 16:19-31. In this passage, Jesus told a story in which a poor man named Lazarus, and a rich man, both died. The Bible explains that Lazarus died and “was carried by the angels to Abraham’s bosom” (16:22), but the rich went to “torments in Hades” (16:23). The text further states that the rich man “lifted up his eyes and saw Abraham afar off and Lazarus in his bosom” (16:23). Here we have three men who once lived upon the Earth but have died, yet we do not see their souls or spirits reinhabiting some earthly body. Instead, we see the three men—Lazarus, Abraham, and the rich man—in a fully cognizant state in the realm of the dead, separate and apart from any earthly ties. In fact, the rich man begs Abraham to send Lazarus back to Earth to warn his brothers, but Abraham refuses. Therefore, if Lazarus had died, and his soul no longer was on Earth, then he could not have been reincarnated to another earthly body or person. Furthermore, Abraham’s presence in this “realm of the dead” shows that Abraham had not been reincarnated either.

Again, in Luke 23:43, Jesus told the penitent thief who was crucified next to Him, “Assuredly, I say to you, today you will be with me in Paradise.” One must ask, if the body of the thief was going to remain on the Earth, and the soul of the thief was going to be with Jesus in Paradise, then what part of that man would be left to reincarnate into another earthly body?

Matthew 17:1-13 poses yet another situation that speaks against the idea that reincarnation occurs. In this passage, Peter, James, and John accompanied Jesus to a high mountain where Jesus was “transfigured before them. His face shone like the sun, and His clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with Him” (17:2-3). The presence of Moses and Elijah in this instance raises a very important question: If men are reincarnated, what were Moses and Elijah doing talking with Jesus? We know that the physical bodies of Moses and Elijah were not present (see Jude 9). Therefore, their spirits were present, which means that those spirits were not inhabiting some other earthly bodies. It is interesting to note that those who believe that the Bible allows for reincarnation sometimes use Matthew 11:8-14 to claim that John the baptizer was Elijah reincarnate, yet Matthew 17:3 proves that Elijah’s spirit was not in the body of John the baptizer. On the contrary, when Jesus mentioned that John had come in “the spirit of Elijah” (Luke 1:17), He simply meant that John had similar attributes to Elijah.

In looking at the Bible, one gets the clear picture that humans die only once, and that their disembodied spirits go to a “realm of the dead” to wait for the final judgment. The idea of reincarnation does not derive from nor can it be sustained by, the Bible. On the contrary, the Bible implicitly denies even the possibility of reincarnation. Because it is “appointed for men to die once,” we should be that much more diligent to make sure that the one life we live on this Earth accords with the will of the Divine Parent of the human race (Acts 17:29).

REFERENCES

American Heritage Dictionary of the English Language (2000), (Boston, MA: Houghton Mifflin), fourth edition.

From Mark Copeland... "THE EPISTLE TO THE ROMANS" Introduction

                      "THE EPISTLE TO THE ROMANS"

                              Introduction

AUTHOR:  PAUL, the apostle (1:1)

PLACE OF WRITING:  CORINTH; as evident from the greetings of Gaius,
who lived at Corinth (16:23; 1Co 1:14), and of Erastus, who had
settled down there (16:23; 2Ti 4:20).  Also, Phoebe, who apparently
accompanied the epistle (16:1-2), was from the church at Cenchrea, a
"suburb" of Corinth.

TIME OF WRITING:  57-58 A.D.; while on his third journey (Ac 20:1-3),
just prior to his arrival to Jerusalem with the collection for the
needy saints (15:25-26; Ac 20:16; 24:17).

BACKGROUND OF THE CHURCH AT ROME:  Nothing is revealed in the New
Testament as to the start of the church in Rome.  It is possible that
visitors to Jerusalem on the day of Pentecost following the Lord's
ascension were among the 3000 saved and later took the gospel with them
back home (Ac 2:10).  Or it could be that among those dispersed
following Stephen's death were some that went to Rome and preached the
gospel there (Ac 8:1-4).

The first we read of Christians from Rome is possibly that of Aquila 
and Priscilla, who along with all Jews were expelled from Rome by 
Claudius and were found by Paul at Corinth during his second journey 
(Ac 18:1-2).  After travelling with Paul to Ephesus and working with 
the church there (Ac 18:18-19, 24-26; 1Co 16:19), we find them back at 
Rome and hosting a church in their house (16:3-5).

From the greetings given by Paul in chapter sixteen, it appears that 
there were several churches in Rome meeting in various homes 
(16:5,14,15).  The names of individuals would suggest that the
Christians were primarily Gentiles, with a smaller number of Jews.

The reputation of the Christians in Rome was widespread; both their 
faith (1:8) and obedience (16:19) were well known.  For this reason 
Paul had long wanted to see them (15:23), with the goal of sharing in
their mutual edification (1:11-12) and to be assisted on his way to 
Spain (15:22-24).

PURPOSE OF WRITING:  Paul expresses in this epistle that he had for
some time planned to preach the gospel at Rome (1:13-15) and from there
go on to Spain (15:22-24).  Though he still had these intentions
(15:28-29), the spreading cancer of the "Judaizing teachers" which had
disrupted churches in Antioch, Corinth and Galatia was likely to make
its way to Rome.  To prevent this, and to assure that his visit to Rome 
would be a pleasant one (15:30-33), Paul writes:

          TO SET STRAIGHT THE DESIGN AND NATURE OF THE GOSPEL

In doing so, he demonstrates how the gospel of Christ fulfills what is
lacking in both heathenism and Judaism, thereby  effectively replacing
them as religious systems.  Such an epistle would arm the church at
Rome against those who would pervert the gospel or suggest that it was
inadequate by itself.

THEME:  Romans 1:16-17

   "For I am not ashamed of the gospel of Christ, for it is the
    power of God to salvation for everyone who believes, for the Jew
    first and also for the Greek.  For in it the righteousness of
    God is revealed from faith to faith; as it is written, 'The just
    shall live by faith.'"

In these two verses Paul states his confidence in the gospel and the
reasons for it.  The bulk of his epistle is devoted to explaining why
and how the gospel of Christ is God's power to save those who believe.

BRIEF OUTLINE (adapted from Dextor Sammons)

INTRODUCTION (1:1-17)

I. JUSTIFICATION BY FAITH (1:18-11:36)

   A. SIN - THE "NEED" FOR SALVATION
      1. The Need Of The Gentiles (1:18-2:16)
      2. The Need Of The Jews (2:17-3:8)
      3. The Universal Need For Salvation (3:9-20)

   B. JUSTIFICATION BY FAITH - THE "PROVISION" MADE FOR SALVATION
      1. God's Righteousness Through Faith (3:21-31)
      2. Abraham As An Example (4:1-25)

   C. FREEDOM - THE "RESULT" OF SALVATION
      1. Freedom From Wrath (5:1-21)
      2. Freedom From Sin (6:1-23)
      3. Freedom From The Law (7:1-25)
      4. Freedom From Death (8:1-39)

   D. JEW AND GENTILE - THE "SCOPE" OF SALVATION
      1. God Chooses To Save Believers (9:1-33)
      2. Israel Chose To Trust In Their Own Righteousness (10:1-21)
      3. Both Jew And Gentile Can Have Salvation Through Faith
         (11:1-36)

II. THE TRANSFORMED LIFE (12:1-15:13)
       
   A. IN RELATION TO OVERALL CONDUCT (12:1-21)

   B. IN RELATION TO CIVIL AUTHORITY (13:1-7)

   C. IN RELATION TO FELLOW MAN (13:8-14)

   D. IN RELATION TO WEAK BRETHREN (14:1-15:13)

CONCLUDING REMARKS, INSTRUCTIONS, AND BENEDICTION (15:14-16:27)

REVIEW QUESTIONS FOR INTRODUCTION

1) Who wrote the epistle to the Romans?
   - The apostle Paul (1:1)

2) From where was it written?
   - Corinth

3) What is the approximate date of writing?
   - 57 or 58 A.D.

4) What is the purpose of this epistle?
   - To set straight the design and nature of the gospel

5) Where is the theme of this epistle stated?
   - Romans 1:16-17

Executable Outlines, Copyright © Mark A. Copeland, 2015

 

From Mark Copeland... "THE EPISTLE TO THE ROMANS" Chapter One

                      "THE EPISTLE TO THE ROMANS"

                              Chapter One

OBJECTIVES IN STUDYING THIS CHAPTER

1) To be impressed with the all-sufficiency of the gospel

2) To see how God's wrath may be directed toward our society today

SUMMARY

As is the custom in most of his epistles, Paul begins by extending
greetings and offering thanks.  Identifying himself as a bond-servant
of Christ, he mentions his apostleship and its mission in the gospel of
God concerning His Son:  to bring about the obedience of faith among
all the Gentiles (1-6).  Addressing the recipients of his epistle as
"all who are beloved in Rome, called as saints," he extends to them the
popular two-fold greeting of that day:  "grace" and "peace" (7).  He is
thankful for their well-known faith and reveals his desire to visit
Rome and to proclaim the gospel there (8-13).  The motivation behind
that desire is his sense of obligation and bold conviction that the
gospel is God's power to save (14-17).

The mention of "salvation" naturally leads to the need for all men to
be saved.  Paul begins to demonstrate this need on the part of the
Gentiles.  He explains that because of the Gentiles' failure to
acknowledge the eternal power and divine nature of God as revealed in
the world around them, and for their subsequent pride and idolatry,
they were therefore exposed to God's wrath from heaven (18-23).  This
wrath manifested itself in God simply letting them reap the fruits of
their vanity.  By giving them over "to uncleanness, in the lusts of
their hearts," "to vile passions," and "to a debased mind," the result
was such corruption that even those who knew better were caught in its
clutches (24-32).

OUTLINE (adapted from Jim McGuiggan)

I. INTRODUCTION & THEME (1-17)

   A. CONCERNING PAUL (1-5)
      1. His place in life:  servant & apostle (1)
      2. His story in life:  the gospel of Christ (2-4)
      3. His purpose in life:  to produce obedience based on faith (5)
     
   B. CONCERNING THE ROMANS (6-15)
      1. Paul's description of them (6-7)
      2. Paul's report of them (8)
      3. Paul's deep desire to visit them (9-10)
      4. Paul's reason and eagerness to visit them (11-15)

   C. CONCERNING THE GOSPEL (16-17)
      1. Its respectability:  nothing to be ashamed of (16a)
      2. Its nature:  the power of God (16b)
      3. Its aim:  salvation (16c)
      4. Its scope:  for everyone who believes (16d)
      5. Its content:  the revelation of God's righteousness through
         faith (17)

II. THE GENTILES' NEED OF SALVATION (18-32)

   A. WICKED MAN DISHONORING GOD (18-23)
      1. Wicked man stifling God's revealed truth (18-19)
      2. Wicked man despising the testimony of nature (20)
      3. Wicked man ungrateful and foolish (21-22)
      4. Wicked man given to idolatry (23)

   B. HOLY GOD "GIVING UP" ON WICKED MAN (24-32)
      1. Giving them up to disgusting uncleanness (24-25)
      2. Giving them up to lesbianism and homosexuality (26-27)
      3. Giving them up to debased minds and all unrighteousness
         (28-32)

WORDS TO PONDER

gospel - literally, "good news;" in the NT it denotes the good tidings
         of the kingdom of God and of salvation through Christ (VINE)

grace - "favor, goodwill, lovingkindness;" as used in reference to
        God's favor toward man, it's freeness is stressed; i.e.,
        unmerited favor

faith - "trust, conviction;" produced by God's Word (Ro 10:17), it
        expresses itself through obedience and love  (Ro 1:5; Ga 5:6)

power - from the Greek word dunamis (from which derives "dynamite");
        "strength, ability"

righteousness of God - 1) God doing that which is right (cf. Ro 3:25- 
                       26); or 2) God's way of making one right with
                       Him (related to the concept of "justification," 
                       declaring one to be "not guilty;" cf. Ro 4:6-8)

REVIEW QUESTIONS FOR THE CHAPTER

1) List the two main points of this chapter
   - Introduction (1-17)
   - The Gentiles' Need Of Salvation (18-32)

2) How was Jesus declared to be the Son of God? (4)
   - With power, through His resurrection from the dead

3) What was the objective of Paul's apostleship? (5)
   - To bring about the obedience of faith among all nations

4) Why did Paul want to go to Rome? (11-12)
   - To see them and share in their faith together

5) To whom was Paul obligated? (14)
   - Both to Greeks and barbarians, both to wise and unwise

6) What is God's power to save? (16)
   - The gospel of Christ

7) Why is it God's power to save? (17)
   - In it the righteousness of God is revealed

8) What two invisible attributes of God are revealed in nature? (20)
   - His eternal power and Godhead (divine nature)

9) How does God express His wrath?  (24,26,28)
   - By "giving people up" to their own sinful passions

10) What one sin in particular is an indication that God's wrath toward
    man is in full force?  (26,27)
    - Homosexuality

Executable Outlines, Copyright © Mark A. Copeland, 2015

 

From Gary... Beyond the complexity of the complex

I really have no idea exactly how many posts I have made over the last eight years, but to me this picture is different than any other I have used. There is a complexity of shadow and depth of field in it that I find quite amazing.  So much so that I even question whether it is a genuine object or a photo-shopped composite.  

Aside from these things, what value does the picture have? Well, I could find a parallel between the complexity and beauty of the picture with the very nature of the Almighty HIMSELF.

Now, here is the problem: No matter how much I try to understand our creator, there seems to always be another level deeper- an endless chasm of complexity and wonder that is just out of the reach of my comprehension.

So, why bother? I think at least a few answers are found in the verses below. 

Romans, Chapter 11 (WEB)

 33  Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 

  34 “For who has known the mind of the Lord?

Or who has been his counselor?”

  35 “Or who has first given to him,

and it will be repaid to him again?”

and 

Isaiah, Chapter 55 (WEB)

 7 let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to Yahweh, and he will have mercy on him; and to our God, for he will abundantly pardon. 

  8 “For my thoughts are not your thoughts, neither are your ways my ways,” says Yahweh.

  9 “For as the heavens are higher than the earth,

so are my ways higher than your ways,

and my thoughts than your thoughts.

  10 For as the rain comes down and the snow from the sky,

and doesn’t return there, but waters the earth,

and makes it grow and bud,

and gives seed to the sower and bread to the eater;

  11 so shall my word be that goes out of my mouth:

it shall not return to me void,

but it shall accomplish that which I please,

and it shall prosper in the thing I sent it to do.

There are undoubtedly many answers, but the obvious one is that human beings need to understand that they are not the end of all things. God is wiser than any concept of wisdom than we can imagine. The same holds true for HIS thought processes and his ways of working in our lives. And HIS will can not be thwarted or changed!!!  And the more I think about all this- the more magnificent it becomes. Somehow, the picture seems simpler now!!!

From Gary... Bible Reading March 11, 12, 13

Bible Reading 

March 11, 12, 13

The World English Bible

Mar. 11

Exodus 21

Exo 21:1 "Now these are the ordinances which you shall set before them.

Exo 21:2 "If you buy a Hebrew servant, he shall serve six years and in the seventh he shall go out free without paying anything.

Exo 21:3 If he comes in by himself, he shall go out by himself. If he is married, then his wife shall go out with him.

Exo 21:4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's, and he shall go out by himself.

Exo 21:5 But if the servant shall plainly say, 'I love my master, my wife, and my children. I will not go out free;'

Exo 21:6 then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him for ever.

Exo 21:7 "If a man sells his daughter to be a female servant, she shall not go out as the male servants do.

Exo 21:8 If she doesn't please her master, who has married her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, seeing he has dealt deceitfully with her.

Exo 21:9 If he marries her to his son, he shall deal with her after the manner of daughters.

Exo 21:10 If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights.

Exo 21:11 If he doesn't do these three things for her, she may go free without paying any money.

Exo 21:12 "One who strikes a man so that he dies shall surely be put to death,

Exo 21:13 but not if it is unintentional, but God allows it to happen: then I will appoint you a place where he shall flee.

Exo 21:14 If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die.

Exo 21:15 "Anyone who attacks his father or his mother shall be surely put to death.

Exo 21:16 "Anyone who kidnaps someone and sells him, or if he is found in his hand, he shall surely be put to death.

Exo 21:17 "Anyone who curses his father or his mother shall surely be put to death.

Exo 21:18 "If men quarrel and one strikes the other with a stone, or with his fist, and he doesn't die, but is confined to bed;

Exo 21:19 if he rises again and walks around with his staff, then he who struck him shall be cleared: only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed.

Exo 21:20 "If a man strikes his servant or his maid with a rod, and he dies under his hand, he shall surely be punished.

Exo 21:21 Notwithstanding, if he gets up after a day or two, he shall not be punished, for he is his property.

Exo 21:22 "If men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman's husband demands and the judges allow.

Exo 21:23 But if any harm follows, then you must take life for life,

Exo 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot,

Exo 21:25 burning for burning, wound for wound, and bruise for bruise.

Exo 21:26 "If a man strikes his servant's eye, or his maid's eye, and destroys it, he shall let him go free for his eye's sake.

Exo 21:27 If he strikes out his male servant's tooth, or his female servant's tooth, he shall let him go free for his tooth's sake.

Exo 21:28 "If a bull gores a man or a woman to death, the bull shall surely be stoned, and its flesh shall not be eaten; but the owner of the bull shall not be held responsible.

Exo 21:29 But if the bull had a habit of goring in the past, and it has been testified to its owner, and he has not kept it in, but it has killed a man or a woman, the bull shall be stoned, and its owner shall also be put to death.

Exo 21:30 If a ransom is laid on him, then he shall give for the redemption of his life whatever is laid on him.

Exo 21:31 Whether it has gored a son or has gored a daughter, according to this judgment it shall be done to him.

Exo 21:32 If the bull gores a male servant or a female servant, thirty shekels of silver shall be given to their master, and the ox shall be stoned.

Exo 21:33 "If a man opens a pit, or if a man digs a pit and doesn't cover it, and a bull or a donkey falls into it,

Exo 21:34 the owner of the pit shall make it good. He shall give money to its owner, and the dead animal shall be his.

Exo 21:35 "If one man's bull injures another's, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal.

Exo 21:36 Or if it is known that the bull was in the habit of goring in the past, and its owner has not kept it in, he shall surely pay bull for bull, and the dead animal shall be his own.

Mar. 12

Exodus 22

Exo 22:1 "If a man steals an ox or a sheep, and kills it, or sells it; he shall pay five oxen for an ox, and four sheep for a sheep.

Exo 22:2 If the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him.

Exo 22:3 If the sun has risen on him, there shall be guilt of bloodshed for him; he shall make restitution. If he has nothing, then he shall be sold for his theft.

Exo 22:4 If the stolen property is found in his hand alive, whether it is ox, donkey, or sheep, he shall pay double.

Exo 22:5 "If a man causes a field or vineyard to be eaten, and lets his animal loose, and it grazes in another man's field, he shall make restitution from the best of his own field, and from the best of his own vineyard.

Exo 22:6 "If fire breaks out, and catches in thorns so that the shocks of grain, or the standing grain, or the field are consumed; he who kindled the fire shall surely make restitution.

Exo 22:7 "If a man delivers to his neighbor money or stuff to keep, and it is stolen out of the man's house; if the thief is found, he shall pay double.

Exo 22:8 If the thief isn't found, then the master of the house shall come near to God, to find out if he hasn't put his hand to his neighbor's goods.

Exo 22:9 For every matter of trespass, whether it be for ox, for donkey, for sheep, for clothing, or for any kind of lost thing, about which one says, 'This is mine,' the cause of both parties shall come before God. He whom God condemns shall pay double to his neighbor.

Exo 22:10 "If a man delivers to his neighbor a donkey, an ox, a sheep, or any animal to keep, and it dies or is injured, or driven away, no man seeing it;

Exo 22:11 the oath of Yahweh shall be between them both, whether he hasn't put his hand to his neighbor's goods; and its owner shall accept it, and he shall not make restitution.

Exo 22:12 But if it is stolen from him, he shall make restitution to its owner.

Exo 22:13 If it is torn in pieces, let him bring it for evidence. He shall not make good that which was torn.

Exo 22:14 "If a man borrows anything of his neighbor's, and it is injured, or dies, its owner not being with it, he shall surely make restitution.

Exo 22:15 If its owner is with it, he shall not make it good. If it is a leased thing, it came for its lease.

Exo 22:16 "If a man entices a virgin who isn't pledged to be married, and lies with her, he shall surely pay a dowry for her to be his wife.

Exo 22:17 If her father utterly refuses to give her to him, he shall pay money according to the dowry of virgins.

Exo 22:18 "You shall not allow a sorceress to live.

Exo 22:19 "Whoever has sex with an animal shall surely be put to death.

Exo 22:20 "He who sacrifices to any god, except to Yahweh only, shall be utterly destroyed.

Exo 22:21 "You shall not wrong an alien, neither shall you oppress him, for you were aliens in the land of Egypt.

Exo 22:22 "You shall not take advantage of any widow or fatherless child.

Exo 22:23 If you take advantage of them at all, and they cry at all to me, I will surely hear their cry;

Exo 22:24 and my wrath will grow hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.

Exo 22:25 "If you lend money to any of my people with you who is poor, you shall not be to him as a creditor; neither shall you charge him interest.

Exo 22:26 If you take your neighbor's garment as collateral, you shall restore it to him before the sun goes down,

Exo 22:27 for that is his only covering, it is his garment for his skin. What would he sleep in? It will happen, when he cries to me, that I will hear, for I am gracious.

Exo 22:28 "You shall not blaspheme God, nor curse a ruler of your people.

Exo 22:29 "You shall not delay to offer from your harvest and from the outflow of your presses. "You shall give the firstborn of your sons to me.

Exo 22:30 You shall do likewise with your cattle and with your sheep. Seven days it shall be with its mother, then on the eighth day you shall give it to me.

Exo 22:31 "You shall be holy men to me, therefore you shall not eat any flesh that is torn by animals in the field. You shall cast it to the dogs.

Mar. 13

Exodus 23

Exo 23:1 "You shall not spread a false report. Don't join your hand with the wicked to be a malicious witness.

Exo 23:2 You shall not follow a crowd to do evil; neither shall you testify in court to side with a multitude to pervert justice;

Exo 23:3 neither shall you favor a poor man in his cause.

Exo 23:4 "If you meet your enemy's ox or his donkey going astray, you shall surely bring it back to him again.

Exo 23:5 If you see the donkey of him who hates you fallen down under his burden, don't leave him, you shall surely help him with it.

Exo 23:6 "You shall not deny justice to your poor people in their lawsuits.

Exo 23:7 "Keep far from a false charge, and don't kill the innocent and righteous: for I will not justify the wicked.

Exo 23:8 "You shall take no bribe, for a bribe blinds those who have sight and perverts the words of the righteous.

Exo 23:9 "You shall not oppress an alien, for you know the heart of an alien, seeing you were aliens in the land of Egypt.

Exo 23:10 "For six years you shall sow your land, and shall gather in its increase,

Exo 23:11 but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the animal of the field shall eat. In like manner you shall deal with your vineyard and with your olive grove.

Exo 23:12 "Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may have rest, and the son of your handmaid, and the alien may be refreshed.

Exo 23:13 "Be careful to do all things that I have said to you; and don't invoke the name of other gods, neither let them be heard out of your mouth.

Exo 23:14 "You shall observe a feast to me three times a year.

Exo 23:15 You shall observe the feast of unleavened bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib (for in it you came out from Egypt), and no one shall appear before me empty.

Exo 23:16 And the feast of harvest, the first fruits of your labors, which you sow in the field: and the feast of harvest, at the end of the year, when you gather in your labors out of the field.

Exo 23:17 Three times in the year all your males shall appear before the Lord Yahweh.

Exo 23:18 "You shall not offer the blood of my sacrifice with leavened bread, neither shall the fat of my feast remain all night until the morning.

Exo 23:19 The first of the first fruits of your ground you shall bring into the house of Yahweh your God. "You shall not boil a kid in its mother's milk.

Exo 23:20 "Behold, I send an angel before you, to keep you by the way, and to bring you into the place which I have prepared.

Exo 23:21 Pay attention to him, and listen to his voice. Don't provoke him, for he will not pardon your disobedience, for my name is in him.

Exo 23:22 But if you indeed listen to his voice, and do all that I speak, then I will be an enemy to your enemies, and an adversary to your adversaries.

Exo 23:23 For my angel shall go before you, and bring you in to the Amorite, the Hittite, the Perizzite, the Canaanite, the Hivite, and the Jebusite; and I will cut them off.

Exo 23:24 You shall not bow down to their gods, nor serve them, nor follow their practices, but you shall utterly overthrow them and demolish their pillars.

Exo 23:25 You shall serve Yahweh your God, and he will bless your bread and your water, and I will take sickness away from your midst.

Exo 23:26 No one will miscarry or be barren in your land. I will fulfill the number of your days.

Exo 23:27 I will send my terror before you, and will confuse all the people to whom you come, and I will make all your enemies turn their backs to you.

Exo 23:28 I will send the hornet before you, which will drive out the Hivite, the Canaanite, and the Hittite, from before you.

Exo 23:29 I will not drive them out from before you in one year, lest the land become desolate, and the animals of the field multiply against you.

Exo 23:30 Little by little I will drive them out from before you, until you have increased and inherit the land.

Exo 23:31 I will set your border from the Red Sea even to the sea of the Philistines, and from the wilderness to the River; for I will deliver the inhabitants of the land into your hand, and you shall drive them out before you.

Exo 23:32 You shall make no covenant with them, nor with their gods.

Exo 23:33 They shall not dwell in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare to you."

Mar. 11, 12

Mark 8

Mar 8:1 In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them,

Mar 8:2 "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat.

Mar 8:3 If I send them away fasting to their home, they will faint on the way, for some of them have come a long way."

Mar 8:4 His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?"

Mar 8:5 He asked them, "How many loaves do you have?" They said, "Seven."

Mar 8:6 He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude.

Mar 8:7 They had a few small fish. Having blessed them, he said to serve these also.

Mar 8:8 They ate, and were filled. They took up seven baskets of broken pieces that were left over.

Mar 8:9 Those who had eaten were about four thousand. Then he sent them away.

Mar 8:10 Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha.

Mar 8:11 The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him.

Mar 8:12 He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most certainly I tell you, no sign will be given to this generation."

Mar 8:13 He left them, and again entering into the boat, departed to the other side.

Mar 8:14 They forgot to take bread; and they didn't have more than one loaf in the boat with them.

Mar 8:15 He warned them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod."

Mar 8:16 They reasoned with one another, saying, "It's because we have no bread."

Mar 8:17 Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened?

Mar 8:18 Having eyes, don't you see? Having ears, don't you hear? Don't you remember?

Mar 8:19 When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?" They told him, "Twelve."

Mar 8:20 "When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?" They told him, "Seven."

Mar 8:21 He asked them, "Don't you understand, yet?"

Mar 8:22 He came to Bethsaida. They brought a blind man to him, and begged him to touch him.

Mar 8:23 He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything.

Mar 8:24 He looked up, and said, "I see men; for I see them like trees walking."

Mar 8:25 Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly.

Mar 8:26 He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village."

Mar 8:27 Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?"

Mar 8:28 They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets."

Mar 8:29 He said to them, "But who do you say that I am?" Peter answered, "You are the Christ."

Mar 8:30 He commanded them that they should tell no one about him.

Mar 8:31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.

Mar 8:32 He spoke to them openly. Peter took him, and began to rebuke him.

Mar 8:33 But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men."

Mar 8:34 He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me.

Mar 8:35 For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the sake of the Good News will save it.

Mar 8:36 For what does it profit a man, to gain the whole world, and forfeit his life?

Mar 8:37 For what will a man give in exchange for his life?

Mar 8:38 For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels."

Mar. 13, 14

Mark 9

Mar 9:1 He said to them, "Most certainly I tell you, there are some standing here who will in no way taste death until they see the Kingdom of God come with power."

Mar 9:2 After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them.

Mar 9:3 His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them.

Mar 9:4 Elijah and Moses appeared to them, and they were talking with Jesus.

Mar 9:5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah."

Mar 9:6 For he didn't know what to say, for they were very afraid.

Mar 9:7 A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."

Mar 9:8 Suddenly looking around, they saw no one with them any more, except Jesus only.

Mar 9:9 As they were coming down from the mountain, he commanded them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead.

Mar 9:10 They kept this saying to themselves, questioning what the "rising from the dead" meant.

Mar 9:11 They asked him, saying, "Why do the scribes say that Elijah must come first?"

Mar 9:12 He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised?

Mar 9:13 But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him."

Mar 9:14 Coming to the disciples, he saw a great multitude around them, and scribes questioning them.

Mar 9:15 Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him.

Mar 9:16 He asked the scribes, "What are you asking them?"

Mar 9:17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit;

Mar 9:18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able."

Mar 9:19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me."

Mar 9:20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth.

Mar 9:21 He asked his father, "How long has it been since this has come to him?" He said, "From childhood.

Mar 9:22 Often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us."

Mar 9:23 Jesus said to him, "If you can believe, all things are possible to him who believes."

Mar 9:24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!"

Mar 9:25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"

Mar 9:26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead."

Mar 9:27 But Jesus took him by the hand, and raised him up; and he arose.

Mar 9:28 When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?"

Mar 9:29 He said to them, "This kind can come out by nothing, except by prayer and fasting."

Mar 9:30 They went out from there, and passed through Galilee. He didn't want anyone to know it.

Mar 9:31 For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again."

Mar 9:32 But they didn't understand the saying, and were afraid to ask him.

Mar 9:33 He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?"

Mar 9:34 But they were silent, for they had disputed one with another on the way about who was the greatest.

Mar 9:35 He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all."

Mar 9:36 He took a little child, and set him in the midst of them. Taking him in his arms, he said to them,

Mar 9:37 "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me."

Mar 9:38 John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us."

Mar 9:39 But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me.

Mar 9:40 For whoever is not against us is on our side.

Mar 9:41 For whoever will give you a cup of water to drink in my name, because you are Christ's, most certainly I tell you, he will in no way lose his reward.

Mar 9:42 Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck.

Mar 9:43 If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire,

Mar 9:44 'where their worm doesn't die, and the fire is not quenched.'

Mar 9:45 If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched-

Mar 9:46 'where their worm doesn't die, and the fire is not quenched.'

Mar 9:47 If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire,

Mar 9:48 'where their worm doesn't die, and the fire is not quenched.'

Mar 9:49 For everyone will be salted with fire, and every sacrifice will be seasoned with salt.

Mar 9:50 Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another."