"ACTS OF THE APOSTLES" Chapter Twenty-Eight by Mark Copeland

                         "ACTS OF THE APOSTLES"

                          Chapter Twenty-Eight

OBJECTIVES IN STUDYING THIS CHAPTER

1) To review the events on the island of Malta following the shipwreck

2) To observe Paul's arrival at Rome

3) To consider Paul's work in Rome while under house arrest

SUMMARY

It was rainy and cold, as the shipwrecked travelers escaped onto the
island of Malta.  The natives showed kindness by kindling a fire and
welcoming them.  As Paul gathered sticks and laid them on the fire, a
viper bit his hand.  The natives reacted, "No doubt this man is a
murderer, whom, though he has escaped the sea, yet justice does not
allow to live."  Paul shook off the viper and suffered no harm.  After a
time, the natives thought Paul was a "god" as no harm had come to him.
Publius, a leading citizen of the region, received and entertained the
travelers "courteously" for three days.  Publius'
father was sick with a fever and dysentery.  Paul went in to him and
prayed.  He laid hands on Publius' father and healed him.  Others on the
island with diseases came and were healed.  The islanders honored
them in many ways and provided the necessities for them as they departed
the island.  (1-10)

After three months, an Alexandrian ship (the Twin Brothers) sailed from
Malta - it had wintered there.  They sailed to Syracuse, Rhegium, and
then to Puteoli.  Paul found brethren at Puteoli and stayed with them
seven days.  As they traveled along, brethren heard about them and met
them at Appii Forum and Three Inns.  This gave Paul courage and he
thanked God.  Upon arrival at Rome, the centurion delivered the
prisoners to the captain of the guard.  Paul was permitted to "dwell by
himself with the soldier who guarded him."  (11-16)

After three days, Paul called for the Jewish leaders.  When they came
together, he spoke to them.  Paul noted that he had done nothing against
their people or the customs of their fathers.  He reviewed that
he had been taken prisoner in Jerusalem, and was taken into Roman
custody.  He had been examined and was to be released, but the Jews
spoke against his release; thus he appealed to Caesar.  That was the
reason he had called for and had spoken with the Jewish leaders.  Paul
stated, "...because for the hope of Israel I am bound with this chain."
The Jewish leaders responded to Paul.  They indicated they had not
received letters nor heard of any evil spoken of Paul.  They wanted to
hear more from Paul "concerning this sect."  They stated that it had
been "spoken against everywhere."  The Jews met Paul again at his place
of lodging at another arranged time.  He explained and testified of the
kingdom of God, and persuaded them concerning Jesus.  Paul spoke from
both the Law of Moses and the Prophets.  He spoke from morning until
evening.  Some were persuaded and some disbelieved.  Paul completed the
discourse by quoting from Isaiah the prophet.  The quotation indicated
they would hear/see but not understand/ perceive.  The Lord wanted them
to understand and turn so He could heal them.  Paul told them that the
salvation of God had been sent to the Gentiles, and "they will hear it!"
The Jews departed and "had a great dispute among themselves."  Paul was
allowed to rent his own home for two years, as he continued under house
arrest.  Paul received all who came to him.  He preached the kingdom of
God, and taught the things concerning the Lord Jesus Christ.  He taught
with all confidence, and no one forbade him.  (17-31)

OUTLINE

I. ON THE ISLAND OF MALTA FOLLOWING THE SHIPWRECK (1-10)

   A. THE NATIVES SHOWED KINDNESS TO THE SHIPWRECKED TRAVELERS (1-6)
      1. It was rainy and cold, as the travelers escaped to the island
      2. The natives showed kindness by kindling a fire and welcoming
         them
      3. A viper bit Paul, as he gathered sticks and laid them on the
         fire
         a. The natives reacted, "No doubt this man is a murderer, whom,
            though he has escaped the sea, yet justice does not allow to
            live."
         b. Paul shook off the viper and suffered no harm
         c. After a time, the natives thought Paul was a "god" as no
            harm had come to him

   B. THE HEALING OF PUBLIUS' FATHER AND OTHERS (7-10)
      1. Publius was a leading citizen of the region
         a. He received and entertained the travelers for three days
      2. Publius' father was sick with a fever and dysentery
         a. Paul went in to him and prayed
         b. Paul laid hands on him and healed him
      3. Others on the island with diseases came and were healed
      4. The islanders honored them in many ways and provided the
         necessities for them as they departed the island

II. PAUL'S ARRIVAL AT ROME (11-16)

   A. THEY SAILED TOWARD ROME (11-13)
      1. After three months, an Alexandrian ship (Twin Brothers) sailed
         from Malta - it had wintered there
      2. They sailed to Syracuse, Rhegium, and then to Puteoli

   B. THEY TRAVELED BY LAND TOWARD ROME (14-15)
      1. Paul found brethren at Puteoli and stayed with them seven days
      2. As they traveled along, brethren heard about them and met them
         a. They met at Appii Forum and Three Inns
         b. This gave Paul courage and he thanked God

   C. THEY ARRIVED AT ROME (16)
      1. The centurion delivered the prisoners to the captain of the
         guard at Rome
      2. Paul was permitted to "dwell by himself with the soldier who
         guarded him"

III. PAUL'S WORK IN ROME WHILE UNDER HOUSE ARREST (17-31)

   A. AFTER THREE DAYS, PAUL CALLED FOR THE JEWISH LEADERS (17-22)
      1. When they came together, Paul spoke to the Jewish leaders
         a. He noted that he had done nothing against their people or
            the customs of their fathers
         b. He reviewed that he had been taken prisoner in Jerusalem and
            taken into Roman custody
         c. He had been examined and was to be released, but the Jews
            spoke against his release; thus he appealed to Caesar
         d. That was the reason he called for and spoke with them
         e. He stated, "...because for the hope of Israel I am bound
            with this chain"
      2. The Jewish leaders responded to Paul
         a. They indicated they had not received letters nor heard of
            any evil spoken of Paul
         b. They wanted to hear more from Paul "concerning this sect"
         c. They noted that it had been "spoken against everywhere"

   B. PAUL SPOKE TO THE JEWISH LEADERS AGAIN (23-29)
      1. The Jews met Paul again at his place of lodging
      2. He explained and testified of the kingdom of God and persuaded
         them concerning Jesus
         a. He spoke from both the Law of Moses and the Prophets
         b. He spoke from morning until evening
         c. Some were persuaded and some disbelieved
      3. Paul completed the discourse by quoting from Isaiah
         a. The quotation indicated they would hear/see but not
            understand/perceive
         b. The Lord wanted them to understand and turn so He could heal
            them
         c. Paul told them that the salvation of God had been sent to
            the Gentiles, and "they will hear it"
         d. The Jews departed and "had a great dispute among themselves"

   C. PAUL CONTINUED FOR TWO YEARS UNDER HOUSE ARREST (30-31)
      1. Paul was allowed to rent his own home for two years
      2. Paul received all who came to him
         a. He preached the kingdom of God
         b. He taught the things concerning the Lord Jesus Christ
      3. He taught with all confidence, and no one forbade him

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main events in this chapter?
   - On the island of Malta following the shipwreck (1-10)
   - Paul's arrival at Rome (11-16)
   - Paul's work in Rome while under house arrest (17-31)

2) What was the name of the island they escaped the shipwreck onto? (1)
   - Malta (1)

3) How did the natives treat the shipwrecked travelers? (2)
   - They showed unusual kindness (2)
   - They kindled a fire and welcomed them (2)

4) What happened to Paul while laying sticks on the fire? (3)
   - A viper came out and bit him on the hand (3)

5) What did the natives say to one another? (4)
   - "No doubt this man is a murderer, whom, though he has escaped the
     sea, yet justice does not allow to live." (4)

6) What did Paul do to the creature?  What was Paul's outcome? (5)
   - Paul shook the viper from his hand (5)
   - He "suffered no harm" (5)

7) Seeing that Paul suffered no harm, what did the natives think of him?
   (6)
   - They changed their minds about him; thought he was a "god" (6)

8) Who was Publius?  What did he do for the travelers? (7)
   - He was a leading citizen of the island of Malta (7)
   - He "courteously" received and entertained them for 3 days (7)

9) What was wrong with Publius' father?  What did Paul do? (8-9)
   - He was sick with a fever and dysentery (8)
   - Paul went in to him, prayed, laid hands on him and healed him (8)
   - Others with diseases also came and were healed (9)

10) How long did they remain on Malta? Why was a ship there? (11)
   - Three months (11)
   - The Alexandrian ship had wintered there (11)

11) Name three places they sailed to as they continued to Rome. (12-13)
   - Syracuse (12)
   - Rhegium and Puteoli (13)

12) Name places Paul met with brethren along the way in Italy. How did
    this affect Paul?  (13-15)
   - Puteoli for seven days (13-14)
   - Appii Forum and Three Inns (15)
   - "When Paul saw them, he thanked God and took courage." (15)

13) At Rome, who was Paul delivered to?  What was he permitted to do?
    (16)
   - The prisoners were delivered to the captain of the guard (16)
   - He was permitted to "dwell by himself with the soldier who guarded
     him" (16)

14) Why did Paul call the Jewish leaders together? (17-20)
   - "to see you and speak with you, because of the hope of Israel I am
     bound with this chain" (20)

15) Had the Jewish leaders heard a report on Paul? Had they heard about
    this "sect?" (21-22)
   - No, they had not heard any "evil" spoken of Paul (21)
   - Yes, and they wanted to hear more about this "sect;" it had been
     "spoken against everywhere" (22)

16) What did Paul speak to them about at the next meeting? (23)
   - "he explained and solemnly testified of the kingdom of God,
     persuading them concerning Jesus" (23)

17) How did they react to Paul's teaching? (24)
   - Some were persuaded and some disbelieved (24)

18) What prophet did Paul quote when the Jews disagreed among
    themselves? (25-27)
   - He quoted from Isaiah the prophet - Isa. 6:9-10 (25)

19) To whom had the salvation of God been sent? (28)
   - To the Gentiles, and "they will hear it!" (28)

20) How long was Paul there? What did he continue to do? (30-31)
   - "Paul dwelt two years in his own rented house" (30)
   - He preached the kingdom of God, and taught things concerning the
     Lord Jesus Christ "with all confidence" (31)

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

God's Knowledge In View Of Genesis 18 & 22: Is It Limited? by Allan Turner

http://allanturner.com/article04.html

God's Knowledge In View Of Genesis 18 & 22: Is It Limited?

by Allan Turner

Psalm 147:5 says that God's understanding is infinite. Infinite in this verse is the Hebrew micpar and means the same thing it does in English. Now, if God's understanding is infinite (having no boundaries or limits), and understanding is predicated on knowledge, then it follows necessarily that God's kno1wledge is also infinite. If not, then why not? Of course, such infinite knowledge would, in fact, be “unsearchable” by finite creatures, and this is exactly what Romans 11:33 says. In other words, God “knows all things” (1 John 3:20). Notice that the Bible does not say God has the capacity to know all things, which He certainly does have; instead, the argument is that God actually “knows all things.” Now, if God knows all things, what is it that He does not know? Remember, the Great Intelligence of the universe is writing to His intelligent creatures. Consequently, not only does He teach us through direct statements and approved examples, but He also expects us to make necessary conclusions. By direct statement, the Bible teaches that God “knows all things” (1 John 3:20), and the necessary conclusion is that there is nothing God does not know—and this includes the then, now, and not yet!

But, some say that this is not true. For example, bro. Ken Green takes the position that there are some things God cannot know, such as the future, contingent, free will choices of men and women. For those interested in pursuing bro. Green's argument, get a copy of the Green-Turner debate on the foreknowledge of God that took place in the Gospel Anchorseveral years ago. On the other hand, there are others who believe that God has the capacity to know all things, but, for reasons known only to Him, chooses not to know somethings. Unlike bro. Green, this group does not take this position primarily for philosophical reasons. Instead, they take this position only because the Bible seems to be saying that there are things God did not know (Genesis 18:21 and 22:12), and, as they are wont to say, the sincere Bible student knows the Bible does not contradict itself.

Yes, the Bible does not contradict itself; therefore, if the Bible teaches that there is not anything God does not know, then passages like Genesis 18 and 22 must be interpreted in light of this truth. In fact, a fundamental rule of hermeneutics (Bible interpretation) says that we must understand Scripture in its normal sense unless a literal interpretation contradicts other clear teaching found in God's Word. This, in my opinion, is the error one makes in thinking these passages negate the all-knowingness of God. (If you disagree with me, I would be very interested to know what you think Psalm 147:5; Romans 11:33; and 1 John 3:20 are saying about God's omniscience.) In their defense, many who take this erroneous position argue that just as God being all-powerful does not mean He has to be doing everything He has the capacity to do, being all-knowing does not mean that God must actually know everything He has the capacity to know. What to many otherwise bright individuals seems like iron-clad logic is, in fact, a non sequitur, an argument that does not logically follow the premise or evidence. Yes, being all-powerful, definitionally, does not mean one has to be engaged in doing all things; but, on the other hand, knowing all things, definitionally, means knowing all things. Being all-powerful infers ability only, while being all-knowing infers not just ability but the actual knowledge itself, which, in this case, is universal in scope. In other words, God is not claiming that He could know all things; He's claiming He does know all things!

It should be clear, then, that those who wrongly believe Genesis 18 and 22 to be teaching that God has chosen not to know some things are trying to explain away, ignore, or impugn, by their literal interpretation of the these passages, the plain teaching of those passages I have cited that teach the all-knowingness of God . Of course, fairness compels me to admit that it is equally possible for one to argue that I am guilty of the same thing I am arguing against. This is why I would like to know how those who disagree with me interpret the passages I have cited in favor of God's all-knowingness. Evidently, they must think these passages mean something other than what they literally say. But, whether one agrees with me or not, the task before us is to harmonize two seemingly contradictory teachings—God knows all things; God does not know some things—and do it in a way that does no damage to the integrity of either set of scriptures.

So, here is how I try to explain the apparent dilemma. In Genesis 18:21, we are dealing with an unusual circumstance. God, who is omnipresent, which means His ontological being is present to all of space equally, has, on occasion, entered space at specific points and become present in it for a specific purpose. The theologians call these “theophanies.” This seems to be the case in Genesis 18:21. In verse 1 of the chapter, it says, “Then the LORD appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day.” In verse 2, it mentions “three men.” Whether these three men are manifestations of the triune nature of God, or whether the other two were angels, is not clear. What seems clear is that this is, in fact, a theophany. In entering the time/space continuum, God, who is infinite ontologically, willingly, and somehow, without ceasing to be who He is, allowed Himself to be subject to the finite. It's mind-boggling, I know, but, nevertheless, this appears to be the clear import of Scripture. Now, let's look at the passage in question with my interpretation of it:

“I, [who have somehow subjected Myself to the time/space continuum] will go down [not from heaven, but down the way geographically] now [not in eternity, but right now at this moment, subject to time and space] and see [i.e., learn experientially in time and space] whether they have done [and, more importantly, continue to do “now”] altogether according to the outcry against it that has come to Me [in eternity, not limited by time and space]; and if not [i.e., if they are no longer doing what I knew they were doing before I allowed Myself to be subject to time and space], I [God subject to time and space] will know [experientially]” (verse 21).

Notice that I have emphasized the word “now” by putting it in bold letters. This is because I believe this word to be the key to understanding this passage. God, who ontologically knows the past, present, and future, contextualizes His knowing to the “now” of the time/space continuum. Are we really supposed to think that the self-existent, eternal, infinite Spirit who is God did not really know everything that had been happening in Sodom and Gomorrah? 1 John 3:20 makes it absolutely clear that God is greater than our heart (he knows our heart as well as every other heart) and knows all things. No, whatever Genesis 18:21 means must be understood by the context, and the context clearly indicates a theophany. Therefore, the theophany must be taken into consideration when trying to understand this passage. When I debated bro. Green on the foreknowledge of God, he at least admitted that God knew the past and present perfectly. Now, some are wanting me to believe that the all-knowing God does not even know the past and present perfectly. This, of course, is the only conclusion one may come to if this passage is to be understood literally and apart from the “now" context. Consequently, this conclusion is not—and, therefore, cannot be—true.

We now turn our attention to what I consider to be the more difficult passage. In Genesis 22:12, the angel of the Lord says to Abraham, “Do not lay your hand on the lad, or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.”  Although the “angel of the LORD” is involved in this episode, the unusual circumstances associated with a theophany are not a part of the context of this passage. Furthermore, as we have already observed, the Bible teaches us that the self-existent, eternal, and infinite Spirit who is God “knows all things.” So, again, citing a fundamental principle of hermeneutics, this passage cannot be interpreted in a way that would negate this truth.

Now, in this connection, it is interesting to note what the self-existent, eternal, infinite Spirit who is God knew about Abraham before He ever “tested” him. In Genesis 18:18-19, the Lord said: “...since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him, in order that he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him.” In other words, God knew that Abraham would pass the “tests,” of faith, which included the one mentioned in this passage. To disregard this information, as well as the truth about God's “all-knowingness,” is to make a serious mistake when trying to understand this passage. Yes, taken literally, the passage does appear to be teaching that God learned something about Abraham that He had not previously known. But, if God really does know all things, and if He therefore knew Abraham would pass all “tests,” then Genesis 22:12 cannot be teaching us what it seems to be teaching.

Although I admit to feeling a little uncomfortable making this kind of statement, nevertheless, I am confident that this is the correct way to think about this passage. One must realize that Paul was not the only inspired writer who wrote things difficult to understand, which, if we are not careful, can be twisted to teach something completely contrary to truth (cf. 2 Peter 3:16). Our responsibility is to be diligent to present ourselves approved to God, as workers who do not need to be ashamed, rightly dividing the word of truth (2 Timothy 2:15). This is not always easy, but if we work hard at it, then we, too, will pass the “test.”

I think the answer to understanding Genesis 22:12 is found in places like Deuteronomy 29-30, where God promises to give life or death and blessings or cursings, depending upon one's obedience to His Word.  Do what is right and one is blessed; do what is wrong and one is cursed. This is, in fact, a principle taught many places in the Bible. And although we do not expect to hear the voice of the “angel of the Lord” today, nevertheless, this principle is still true: If we serve the Lord faithfully, He will bless us; if we disobey Him, He will curse us.

God is all-knowing. This is what the Bible clearly teaches. Even so, He has agreed to deal with us in the time/space continuum. In the passage cited, you will notice that I have once again emphas ized the word “now.” This is because I believe the key to understanding this passage, like the key to understanding Genesis 18:21, is the “now” context. In the “now” of Abraham's time and space, the voice of  the angel of the Lord could be heard audibly, and God is acknowledging His blessing on or appreciation of Abraham at a very critical timeand place in his “walk of faith.” In fact, the word “know” in this passage is sometimes translated “to recognize, admit, acknowledge, confess, declare, or tell.” So, in harmony with the rest of Scripture, and without doing any violence to the words of this passage, Genesis 22:12 is not teaching that the all-knowing God of the universe did not really know whether Abraham would pass this critical test. He is, instead, acknowledging His appreciation of Abraham's faithfulness to Him. In other words, He is declaring, “Abraham, I have been testing you...and you have passed the test!”

The WHOLE world includes me by Gary Rose

He's got the whole world in his hands

https://www.youtube.com/watch?v=Ck6cCyvo5vo

Click on the link and listen; God really does have the whole world in his hands. God is really GOD; there is only ONE!!! Whether you know HIM as Jehovah or Yahweh or Jesus- There is only ONE! He is in control, whether or not we choose to believe it or not!

Why?

1 Corinthians 10:26 (WEB)
 26 for “the earth is the Lord’s, and its fullness.”

He made everything- that includes you and me! Give HIM the credit he deserves! Put yourself in his hands, today.

Listen to this recording of his hands; it made me think and I hope it does for you as well---

"His Hands"

https://www.youtube.com/watch?v=60Z7N2UHzyE

Bible Reading June 7 by Gary Rose

Bible Reading June 7  (The World English Bible)

June 7

1 Samuel 7, 8

1Sa 7:1 The men of Kiriath Jearim came, and fetched up the ark of Yahweh, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of Yahweh.

1Sa 7:2 It happened, from the day that the ark abode in Kiriath Jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after Yahweh.

1Sa 7:3 Samuel spoke to all the house of Israel, saying, If you do return to Yahweh with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts to Yahweh, and serve him only; and he will deliver you out of the hand of the Philistines.

1Sa 7:4 Then the children of Israel did put away the Baals and the Ashtaroth, and served Yahweh only.

1Sa 7:5 Samuel said, "Gather all Israel to Mizpah, and I will pray for you to Yahweh."

1Sa 7:6 They gathered together to Mizpah, and drew water, and poured it out before Yahweh, and fasted on that day, and said there, "We have sinned against Yahweh." Samuel judged the children of Israel in Mizpah.

1Sa 7:7 When the Philistines heard that the children of Israel were gathered together at Mizpah, the lords of the Philistines went up against Israel. When the children of Israel heard it, they were afraid of the Philistines.

1Sa 7:8 The children of Israel said to Samuel, "Don't cease to cry to Yahweh our God for us, that he will save us out of the hand of the Philistines."

1Sa 7:9 Samuel took a sucking lamb, and offered it for a whole burnt offering to Yahweh: and Samuel cried to Yahweh for Israel; and Yahweh answered him.

1Sa 7:10 As Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel; but Yahweh thundered with a great thunder on that day on the Philistines, and confused them; and they were struck down before Israel.

1Sa 7:11 The men of Israel went out of Mizpah, and pursued the Philistines, and struck them, until they came under Beth Kar.

1Sa 7:12 Then Samuel took a stone, and set it between Mizpah and Shen, and called its name Ebenezer, saying, Hitherto has Yahweh helped us.

1Sa 7:13 So the Philistines were subdued, and they came no more within the border of Israel: and the hand of Yahweh was against the Philistines all the days of Samuel.

1Sa 7:14 The cities which the Philistines had taken from Israel were restored to Israel, from Ekron even to Gath; and its border did Israel deliver out of the hand of the Philistines. There was peace between Israel and the Amorites.

1Sa 7:15 Samuel judged Israel all the days of his life.

1Sa 7:16 He went from year to year in circuit to Bethel and Gilgal, and Mizpah; and he judged Israel in all those places.

1Sa 7:17 His return was to Ramah, for there was his house; and there he judged Israel: and he built there an altar to Yahweh.

1Sa 8:1 It happened, when Samuel was old, that he made his sons judges over Israel.

1Sa 8:2 Now the name of his firstborn was Joel; and the name of his second, Abijah: they were judges in Beersheba.

1Sa 8:3 His sons didn't walk in his ways, but turned aside after lucre, and took bribes, and perverted justice.

1Sa 8:4 Then all the elders of Israel gathered themselves together, and came to Samuel to Ramah;

1Sa 8:5 and they said to him, Behold, you are old, and your sons don't walk in your ways: now make us a king to judge us like all the nations.

1Sa 8:6 But the thing displeased Samuel, when they said, Give us a king to judge us. Samuel prayed to Yahweh.

1Sa 8:7 Yahweh said to Samuel, Listen to the voice of the people in all that they tell you; for they have not rejected you, but they have rejected me, that I should not be king over them.

1Sa 8:8 According to all the works which they have done since the day that I brought them up out of Egypt even to this day, in that they have forsaken me, and served other gods, so do they also to you.

1Sa 8:9 Now therefore listen to their voice: however you shall protest solemnly to them, and shall show them the manner of the king who shall reign over them.

1Sa 8:10 Samuel told all the words of Yahweh to the people who asked of him a king.

1Sa 8:11 He said, This will be the manner of the king who shall reign over you: he will take your sons, and appoint them to him, for his chariots, and to be his horsemen; and they shall run before his chariots;

1Sa 8:12 and he will appoint them to him for captains of thousands, and captains of fifties; and he will set some to plow his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots.

1Sa 8:13 He will take your daughters to be perfumers, and to be cooks, and to be bakers.

1Sa 8:14 He will take your fields, and your vineyards, and your olive groves, even the best of them, and give them to his servants.

1Sa 8:15 He will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.

1Sa 8:16 He will take your male servants, and your female servants, and your best young men, and your donkeys, and put them to his work.

1Sa 8:17 He will take the tenth of your flocks: and you shall be his servants.

1Sa 8:18 You shall cry out in that day because of your king whom you shall have chosen you; and Yahweh will not answer you in that day.

1Sa 8:19 But the people refused to listen to the voice of Samuel; and they said, No: but we will have a king over us,

1Sa 8:20 that we also may be like all the nations, and that our king may judge us, and go out before us, and fight our battles.

1Sa 8:21 Samuel heard all the words of the people, and he rehearsed them in the ears of Yahweh.

1Sa 8:22 Yahweh said to Samuel, Listen to their voice, and make them a king. Samuel said to the men of Israel, Every man go to his city.

 Jun. 7, 8

John 12

Joh 12:1 Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead.

Joh 12:2 So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him.

Joh 12:3 Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment.

Joh 12:4 Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said,

Joh 12:5 "Why wasn't this ointment sold for three hundred denarii, and given to the poor?"

Joh 12:6 Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.

Joh 12:7 But Jesus said, "Leave her alone. She has kept this for the day of my burial.

Joh 12:8 For you always have the poor with you, but you don't always have me."

Joh 12:9 A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.

Joh 12:10 But the chief priests conspired to put Lazarus to death also,

Joh 12:11 because on account of him many of the Jews went away and believed in Jesus.

Joh 12:12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem,

Joh 12:13 they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!"

Joh 12:14 Jesus, having found a young donkey, sat on it. As it is written,

Joh 12:15 "Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt."

Joh 12:16 His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him.

Joh 12:17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, was testifying about it.

Joh 12:18 For this cause also the multitude went and met him, because they heard that he had done this sign.

Joh 12:19 The Pharisees therefore said among themselves, "See how you accomplish nothing. Behold, the world has gone after him."

Joh 12:20 Now there were certain Greeks among those that went up to worship at the feast.

Joh 12:21 These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus."

Joh 12:22 Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus.

Joh 12:23 Jesus answered them, "The time has come for the Son of Man to be glorified.

Joh 12:24 Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.

Joh 12:25 He who loves his life will lose it. He who hates his life in this world will keep it to eternal life.

Joh 12:26 If anyone serves me, let him follow me. Where I am, there will my servant also be. If anyone serves me, the Father will honor him.

Joh 12:27 "Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time.

Joh 12:28 Father, glorify your name!" Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again."

Joh 12:29 The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him."

Joh 12:30 Jesus answered, "This voice hasn't come for my sake, but for your sakes.

Joh 12:31 Now is the judgment of this world. Now the prince of this world will be cast out.

Joh 12:32 And I, if I am lifted up from the earth, will draw all people to myself."

Joh 12:33 But he said this, signifying by what kind of death he should die.

Joh 12:34 The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?"

Joh 12:35 Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going.

Joh 12:36 While you have the light, believe in the light, that you may become children of light." Jesus said these things, and he departed and hid himself from them.

Joh 12:37 But though he had done so many signs before them, yet they didn't believe in him,

Joh 12:38 that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed?"

Joh 12:39 For this cause they couldn't believe, for Isaiah said again,

Joh 12:40 "He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them."

Joh 12:41 Isaiah said these things when he saw his glory, and spoke of him.

Joh 12:42 Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue,

Joh 12:43 for they loved men's praise more than God's praise.

Joh 12:44 Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me.

Joh 12:45 He who sees me sees him who sent me.

Joh 12:46 I have come as a light into the world, that whoever believes in me may not remain in the darkness.

Joh 12:47 If anyone listens to my sayings, and doesn't believe, I don't judge him. For I came not to judge the world, but to save the world.

Joh 12:48 He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day.

Joh 12:49 For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.

Joh 12:50 I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak."

Who is the Greater Fool? by Donny Weimar

http://www.oldpaths.com/Archive/Weimar/Donny/W/1969/thefool.html

Who is the Greater Fool?

I may be a fool, but I am wiser than most philosophers, for I have Christ and this is to be a wise fool. To those who ponder the nature of our existence and whether they can even know for certain that they themselves exist, I am a buffoon for my belief. But how can I see the beauty in a newborn child and not acknowledge the One who knit her in the womb? Where was the atheist when God said, "Let there be light" and it was so? Does he really believe he can verify the non-existence of a Creator? He cannot do so, for God is spirit and must be spiritually discerned. "But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned" (1 Corinthians 2:14).
The agnostic does not believe in pure reason because he thinks he must verify everything with his sensory observations. But, that 3 + 3 = 6 is purely a synthetic reason with no apples or oranges needed to conceptualize the math. And if I can know that 6 is the only warranted conclusion in the equation, then surely I know there is such a thing as absolute truth. By its own nature, truth cannot contradict itself, and anything standing at odds with it is error. So, I can at least know there is something absolute. And, if I knew I was wrong, I'd know something too, that I was in fact wrong. The Bible says God is truth. Thus, I understand that God's nature exists in every known fact.
To the fool then, I look like a fool. But who has greater folly than someone who denies that he owes his existence to the final Cause of our natural effect? "The fool has said in his heart, 'There is no God' " (Psalm 14:1; 53:1 NKJV).
Donny Weimar


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

Israelite Plundering and a Missing Donkey by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=649&b=Matthew

Israelite Plundering and a Missing Donkey

by Eric Lyons, M.Min.

Numerous passages of Scripture teach—either explicitly or implicitly—about the sinfulness of thievery. One of the Ten Commandments that God gave to Israel was: “You shall not steal” (Exodus 20:15). In the book of Leviticus, one can read where “the Lord spoke to Moses, saying, ‘Speak to all the congregation of the children of Israel, and say to them… You shall not steal, nor deal falsely, nor lie to one another…. You shall not cheat your neighbor, nor rob him’ ” (19:1-2,11,13). If a thief was found breaking into a house and was struck so that he died, the old law stated that there would be “no guilt for his bloodshed” (Exodus 22:2). Under the new covenant, the apostle Paul wrote to the church at Ephesus, saying, “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need” (4:28). And to the Christians at Corinth, Paul wrote that thieves “will not inherit the kingdom of God” (1 Corinthians 6:9-11). Thus, God obviously considers stealing to be a transgression of His law.

Skeptics, however, question the consistency of the above Bible verses when compared to other passages of Scripture, which they feel often are overlooked in a discussion on the biblical view of thievery. One of these alleged inconsistencies is found in the book of Exodus, and centers on how the Israelites “plundered” the Egyptians during the exodus. When God spoke to Moses at the burning bush about the exodus from Egypt, He said: “It shall be, when you go, that you shall not go empty-handed. But every woman shall ask of her neighbor, namely, of her who dwells near her house, articles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters. So you shall plunder the Egyptians” (Exodus 3:21-22, emp. added). Then, as the exodus became a reality, the Bible tells how “the children of Israel had done according to the word of Moses…and plundered the Egyptians” (Exodus 12:35-36, emp. added). According to skeptic Steve Wells, “God tells the Hebrew women to break the eighth commandment…and encourages the Israelites to steal from the Egyptians” (2001).

A second Bible story frequently used by skeptics in defense of their belief in the errancy of Scripture is that of Jesus’ disciples allegedly “stealing” a donkey and a colt. According to the gospel of Matthew, before entering Jerusalem during the final week of His life, Jesus instructed His disciples, saying, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them” (Matthew 21:1-3). Luke added: “So those who were sent went their way and found it just as He had said to them. But as they were loosing the colt, the owners of it said to them, ‘Why are you loosing the colt?’ And they said, ‘The Lord has need of him.’ Then they brought him to Jesus” (Luke 19:32-35). Regarding this story, Dennis McKinsey asked: “Are we to believe this isn’t theft? Imagine seeing a stranger driving your car away while claiming the lord needed it” (1985, p. 1). Another infidel by the name of Dan Barker commented on this passage in his book,Losing Faith in Faith: From Preacher to Atheist, saying, “I was taught as a child that when you take something without asking for it, that is stealing” (1992, p. 166). Did Jesus really encourage His disciples to steal a donkey and a colt? And what about the Israelites plundering the Egyptians? Can these passages be explained logically in light of the numerous statements throughout Scripture that clearly condemn thievery?

A PROPER PLUNDERING, OR AN UNHOLY HEIST?

Concerning the Israelites’ plundering of the Egyptians, the Bible student first needs to recognize that Exodus 3:22 is a reconfirmation of a prophecy made centuries earlier when God spoke to Abraham, saying, “Your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation [Egypt—EL] whom they serve I will judge; afterward they shall come out with great possessions” (Genesis 15:13-14, emp. added).

Next, the honest Bible reader must concede that the Israelites’ “plundering” was not comparable to the forceful plundering that a mighty army might undertake. The kind of plundering done by the Israelites is described within the text. God told Moses, “I will give this people [the Israelites—EL] favor in the sight of the Egyptians…. But every woman shall ask of her neighbor, namely, of her who dwells near her house, articles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters” (Exodus 3:21-22, emp. added). When it finally came time for the exodus, the texts states:

Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing. And the Lord had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus they plundered the Egyptians (Exodus 12:35-36, emp. added).

Who but a biased skeptic would call this stealing? The actual circumstances were such that the Israelites merely requestedvarious articles, which were then granted by the Egyptians. The “plundering” described in the book of Exodus was nothing more than receiving that for which the Israelites asked. [NOTE: The word “plundered” in these two passages is not the normal Hebrew term used for what soldiers do to the enemy at the conclusion of a battle. In Exodus, the word “plundered” (from the Hebrew word natsal) is used figuratively to mean that the Israelites accomplished the same thing as if they had taken them in battle—due to the extenuating circumstances of the plagues motivating the Egyptians to fear the Israelites and their God (see Archer, 1982, p. 110).]

But suppose for a moment that the Israelites had “plundered” the Egyptians (at the Lord’s command), in the sense that they took various possessions by force. Would this have been unjust? Surely not, since Jehovah recognized that the Israelites had provided slave labor for the Egyptians for many years. [NOTE: The descendants of Jacob (Israel) had been in Egypt for more than 200 years, see Bass, Thompson and Butt, 2002] During this time, the Egyptians afflicted them “with burdens” and made them “serve with rigor” (Exodus 1:11,13). Pharaoh “made their lives bitter with hard bondage” (1:14), and, upon seeing the tremendous growth of the Israelites, even commanded that every son born of the Israelites be killed (1:22). In reality, the “plundering” that took place at the end of Israel’s stay in Egypt (even had it been by force at the command of God), was a rather small compensation for the many years of agonizing slave labor they provided for the Egyptians.

WERE JESUS’ DISCIPLES COLT CROOKS?

Even if the skeptic is somewhat pacified by the above explanation of the Israelites’ plundering, he likely will still want to know about the case in the New Testament of Jesus instructing two of His disciples to go into a village, locate a donkey and a colt, and to bring them back to Him. “Are we to believe this isn’t theft?” asked Dennis McKinsey (1985, p. 1). Allegedly, “Jesus told people to take a colt…without the owners’ permission.” And that, says McKinsey, is “commonly known as stealing” (2000, p. 236).

Question: If I e-mailed my wife and asked her to walk to a neighbor’s house and pick up his truck so that I could use it to haul an old furnace to the junkyard, would someone who read this same e-mail (perhaps finding a hard copy of it crumpled up in the trash) be justified in concluding that I asked my wife to steal the truck? Certainly not. Since the e-mail had no other information in it than the request to my wife concerning a neighbor’s truck, a person reading the note would have to have access to additional information in order to come to the conclusion that my wife and I were guilty of theft. This person may be ignorant of the fact that I had prearranged such a pick-up with my neighbor the previous day. Or, perhaps my neighbor had told me at some earlier time that I could use his truck whenever I needed it.

What Mr. McKinsey and other skeptics never seem to take into consideration in their interpretation of Scripture is that the Bible does not record every single detail of every event it mentions (cf. John 21:25). The Bible was not intended to be a chronological timeline citing every detail about the lives of all of the men and women mentioned within it. The New Testament book of Acts covers a period of about 30 years, but it actually is only about some of the acts of some of the early Christians. There were many more things that Paul, Peter, Silas, Luke, and other first-century Christians did that are not recorded therein. For example, Paul spent three years in Arabia and Damascus after his conversion (Galatians 1:16-18), yet Luke did not mention this detail, nor the many things Paul accomplished during these three years.

The case of Jesus telling His disciples to go locate the donkey and colt does not prove thievery, any more than Jesus’ disciples inquiring about and occupying an “upper room” makes them trespassers (cf. Mark 14:13-15). When sending His two disciples to get the requested animals, Jesus told them exactly where to go and what to say, as if He already knew the circumstances under which the donkey and colt were available. Jesus may very well have prearranged for the use of the donkeys. Neither Mr. McKinsey nor any other skeptic can prove otherwise. Similar to how I am not obligated to go home from work every night and rehearse to my wife everything I did each hour at work, the Bible is not obligated to fill in every detail of every event, including the one regarding the attainment of two donkeys. No contradiction or charge of wrong is legitimate if circumstantial details may be postulated that account for explicit information that is given.

Furthermore, the innocence of Jesus and His disciples is reinforced by the fact that the disciples were able to leave with the donkeys. Had the disciples really been stealing the animals, one would think that the owners would not have allowed such to happen. Also, nothing is said in the text about what happened to the animals after Jesus road them into Jerusalem. For all we know, Jesus’ disciples could have immediately taken the animals back to their owners.

CONCLUSION

Skeptics who charge that the Bible contains contradictory teachings concerning the act of stealing have no firm ground on which to stand. The Israelites did not “steal” the Egyptians’ clothing and jewels; they “asked” for them, and the Egyptians “granted them what they requested” (Exodus 12:35-36). And until it can be proven that Jesus’ disciples took the donkeys by force (and without prior permission), justice demands that the accusations of guilt must be withdrawn. There is no justifiable contradiction here. Case closed!

REFERENCES

Archer, Gleason L. (1982), An Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan).

Bass, Thompson, and Butt (2002), “How Long Was the Israelites’ Egyptian Sojourn”, [On-line], URL:http://www.apologeticspress.org/articles/610.

Barker, Dan (1992), Losing Faith in Faith (Madison, WI: Freedom From Religion Foundation, Inc.).

McKinsey, C. Dennis (1985), “Commentary,” Biblical Errancy, pp. 1-2, January.

McKinsey, C. Dennis (2000), Biblical Errancy (Amherst, NY: Prometheus).

Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.