Did Jesus Break the Sabbath? by Dave Miller, Ph.D.

https://apologeticspress.org/APContent.aspx?category=7&article=5155

Did Jesus Break the Sabbath?

by	Dave Miller, Ph.D.

One common misconception regarding the behavior of Jesus is that, on occasion, in healing the sick and performing other benevolent actions, He broke the Sabbath in order to accommodate the higher law of love. This viewpoint leaves the impression that law is sometimes, if not frequently, antithetical to being loving. It implies that sometimes breaking God’s laws is necessary in order to be loving. This notion, of course, is flawed and contrary to Bible teaching. As Paul explained to the Romans: “he who loves another has fulfilled the law. For the commandments…are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no harm to a neighbor; therefore love is the fulfillment of the law” (Romans 13:8-10). Paul meant that when you obey the law’s directives concerning how to conduct yourself toward your neighbor, you will be engaging in loving behavior. To love, one must enact God’s laws.
The fact is the perfect Son of God obeyed all of God’s laws, never violating even one Divine precept (Hebrews 4:15). Sin is defined as violation of God’s law (1 John 3:4). Since Jesus was sinless, He never broke God’s laws. Hence, He could not have broken the Sabbath. Those who leveled such an accusation against Him were, in fact, mistaken.

the pool

Take, for example, the incident in John 5, when Jesus caused a man, who suffered from a 38-year-old ailment, to rise from his bed of confinement and walk. The fact that Jesus’ action took place on the Sabbath drew the criticism of the Jews who promptly informed the man, “It is the Sabbath; it is not lawful for you to carry your bed” (vs. 10). Many would suppose that Jesus would not be concerned with careful conformity to the Law. They would assume that He would chide the Jews for their “nit-picky, legalistic” approach to religion, and that He would be quite willing to dismiss the requirements of the Law in order to give priority to human need in the name of compassion. But this viewpoint is fraught with error, not the least of which is its demeaning assessment of law—law which God, Himself, authored. Law, according to God, is given for human well-being (Deuteronomy 6:24; 10:13; Proverbs 29:18). God’s law is “holy and just and good” (Romans 7:12), and serves divinely intended, positive purposes (e.g., Romans 3:20). Indeed, Jesus’ handling of His critics illustrates the high regard He had for law, the necessity of carefully conforming to that law, and the critical importance of applying it accurately.
In John 7, calling attention to the miracle He performed in chapter 5, Jesus offered a logical rebuttal to the allegation that He violated the Sabbath. Here is that argument placed in syllogistic form:

Premise 1: If the Law of Moses requires the circumcision of a male infant on the 8^th day after birth—even when the 8^th day falls on the Sabbath—then healing a man on the Sabbath is equally legal.
Premise 2: The Law of Moses requires the circumcision of a male infant on the 8^th day after birth—even when the 8^th day fell on the Sabbath.

Conclusion: Therefore, healing a man on the Sabbath is equally legal.

Jesus then offered a concluding admonition that cinched the validity of His argument: “Do not judge according to appearance, but judge with righteous judgment” (vs. 24). Making application of God’s laws based on “appearance” refers to doing so based on how things seem or look to the person making the judgment, i.e., forming an opinion based on inadequate evidence. To the contrary, to “judge with righteous judgment” means to make accurate assessments by drawing only warranted conclusions from the evidence, i.e., thinking and acting rationally. One must be very careful that he is “accurately handling the word of truth” (2 Timothy 2:15, NASB) and not “handling the word of God deceitfully” (2 Corinthians 4:2).

The Synagogue

Another instance in which Jesus was falsely accused of breaking the Sabbath is seen on the occasion when Jesus entered the synagogue and encountered a man who had a deformed hand (Matthew 12:9-13). This circumstance prompted His enemies to ask Him a question in hopes of being able to accuse Him of breaking the Law. They asked: “Is it lawful to heal on the Sabbath?” Of course, they had pre-decided that the answer to the question was “no,” and that, in fact, the Law would naturally forbid such an action.
Unfortunately, the prevailing interpretation of the Law of Moses at the time, at least among the Jewish leaders, was that the Sabbath law enjoined total inactivity—as if everyone was to sit down for 24 hours and do absolutely nothing. This view was a distortion of God’s Law on the matter. The Law gave the right, even the obligation, to engage in several activities (that could rightly be designated “work”) that did not constitute violation of the Sabbath regulation. On this occasion, Jesus pinpointed one such instance: “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out?” (vs. 11). Jesus was recalling a directive from the Law of Moses:

You shall not see your brother’s ox or his sheep going astray, and hide yourself from them; you shall certainly bring them back to your brother. And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall remain with you until your brother seeks it; then you shall restore it to him. You shall do the same with his donkey, and so shall you do with his garment; with any lost thing of your brother’s, which he has lost and you have found, you shall do likewise; you must not hide yourself. You shall not see your brother’s donkey or his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again (Deuteronomy 22:1-4; cf. Exodus 23:4-5).

Such passages give insight into the nature of God and provide tremendous assistance in making proper application of God’s laws to everyday circumstances.
Observe that God’s laws never contradict or countermand each other. Unlike manmade laws which often manifest inconsistency and contradiction, God’s laws function in perfect harmony with each other. The Mosaic passage to which Jesus alluded demonstrates that the general principle of the cessation of usual work on the Sabbath did not conflict with any number of specific circumstances in which benevolence and compassion were to be expressed. In an agriculturally based society, a family’s survival depends on its farm animals. If a sheep, ox, or donkey were to break out of its stall, flee the premises, and then fall into a pit from which it would be unable to extricate itself, the animal would most likely die or become seriously ill if left in its predicament for 24 hours. To expend the necessary effort (i.e., “work”) to retrieve the animal from danger was not considered by God to be included in the Sabbath prohibition. Hence, Jesus stated the logical conclusion: “Of how much more value then is a man than a sheep?” (vs. 12). If action could be exerted to see to the well-being of a dumb animal, then obviously, God would approve of action taken to see to the physical care of a human being! Here, once again, is Jesus’ argument placed in syllogistic form:

Premise 1: If the Law of Moses requires a person to manifest care, concern, and physical effort to recover a neighbor’s escaped, endangered farm animal—even when the incident occurs on the Sabbath—then healing a man on the Sabbath is equally legal.
Premise 2: The Law of Moses requires a person to manifest care, concern, and physical effort to recover a neighbor’s escaped, endangered farm animal—even when the incident occurs on the Sabbath.
Conclusion: Therefore, healing a man on the Sabbath is equally legal.

The logic is penetrating and decisive. Indeed, “they could not answer Him regarding these things” (Luke 14:6; see also Luke 6:6-11). Far from suggesting that law is unimportant and may be ignored under the guise of “human need,” or implying that humans can break the “letter of the law” in order to keep the “spirit of the law” (see Miller, 2003), Jesus demonstrated that inherently built into God’s laws are all concerns deemed by Deity to be necessary. The benevolent, loving thing to do will always harmonize with God’s laws, since “love is the fulfillment of the law” (Romans 13:10), i.e., every truly loving action has already been defined by God in His legal admonitions.

The Grain Field

A final instance in which Jesus was accused of breaking the Sabbath is seen in the grain field incident (Matthew 12:1-8). Many commentators automatically assume that the charge leveled against Jesus’ disciples by the Pharisees was a scripturally valid charge. However, when the disciples picked and consumed a few heads of grain from a neighbor’s field, they were doing that which was perfectly lawful (Deuteronomy 23:25). Working would have been a violation of the Sabbath law. If they had pulled out a sickle and begun harvesting the grain, they would have been violating the Sabbath law. However, they were picking strictly for the purpose of eating immediately—an action that was in complete harmony with Mosaic legislation (“but that which everyone must eat”—Exodus 12:16). A modern equivalent might be reaching for a box of cereal on the pantry shelf, pouring it in a bowl, retrieving the milk from the refrigerator, pouring it on the cereal, and eating it. The Pharisees’ charge that the disciples were doing something “not lawful” on the Sabbath was simply an erroneous charge (cf. Matthew 15:2).
Jesus commenced to counter their accusation with masterful, penetrating logic, advancing successive rebuttals. Before He presented specific scriptural refutation of their charge, He first employed a rational device designated by logicians as argumentum ad hominem (literally “argument to the man”). He used the “circumstantial” form of this argument, which enabled Him to “point out a contrast between the opponent’s lifestyle and his expressed opinions, thereby suggesting that the opponent and his statements can be dismissed as hypocritical” (Baum, 1975, p. 470, emp. added). This variety of argumentation spotlights the opponent’s inconsistency, and “charges the adversary with being so prejudiced that his alleged reasons are mere rationalizations of conclusions dictated by self-interest” (Copi, 1972, p. 76).
Observe carefully the technical sophistication inherent in Jesus’ strategy. He called attention to the case of David (vss. 3-4). When David was in exile, literally running for his life to escape the jealous, irrational rage of Saul, he and his companions arrived in Nob, tired and hungry (1 Samuel 21). He lied to the priest and conned him into giving to his traveling companions the showbread, or “bread of the Presence” (12 flat cakes arranged in two rows on the table within the Tabernacle [Exodus 25:23-30; Leviticus 24:5-6])—bread that legally was reserved only for the priests (Leviticus 24:8-9; cf. Exodus 29:31-34; Leviticus 8:31; 22:10ff.). David clearly violated the law. Did the Pharisees condemn him? Absolutely not! They revered David. They held him in high regard. In fact, nearly a thousand years after his passing, his tomb was still being tended (Acts 2:29; cf. 1 Kings 2:10; Nehemiah 3:16; Josephus, 1974a, 13.8.4; 16.7.1; Josephus, 1974b, 1.2.5). On the one hand, they condemned the disciples of Jesus, who were innocent, but on the other hand, they upheld and revered David, who was guilty. Their inconsistency betrayed both their insincerity as well as their ineligibility to bring a charge against the disciples.
After exposing their hypocrisy and inconsistency, Jesus next turned to answer the charge pertaining to violating the Sabbath. He called their attention to the priests who worked in the Temple on the Sabbath (12:5; e.g., Numbers 28:9-10). The priests were “blameless”—not guilty—of violating the Sabbath law because their work was authorized to be performed on that day. As previously noted, the Sabbath law did not imply that everyone was to sit down and do nothing. The Law gave the right, even the obligation, to engage in several activities that did not constitute violation of the Sabbath regulation. Again, examples of such authorization included eating, Temple service, circumcision (John 7:22), tending to the basic care of animals (Exodus 23:4-5; Deuteronomy 22:1-4; Matthew 12:11; Luke 13:15), and extending kindness or assistance to the needy (Matthew 12:12; Luke 13:16; 14:1-6; John 5:5-9; 7:23). The divinely authorized Sabbath activity of the priests proved that the accusation of the Pharisees brought against Jesus’ disciples was false. [The term “profane” (vs. 5) is an example of the figure of speech known as metonymy of the adjunct in which “things are spoken of according to appearance, opinions formed respecting them, or the claims made for them” (Dungan, 1888, p. 295, emp. added). By this figure, Leah was said to be the “mother” of Joseph (Genesis 37:10), Joseph was said to be the “father” of Jesus (Luke 2:48; John 6:42), God’s preached message was said to be “foolishness” (1 Corinthians 1:21), and angels were said to be “men” (e.g., Genesis 18:16; 19:10). Priestly activity on the Sabbath gave the appearance of violation when, in fact, it was not. Coincidentally, Bullinger classified the allusion to “profane” in this verse as an instance of catachresis, or incongruity, stating that “it expresses what was true according to the mistaken notion of the Pharisees as to manual works performed on the Sabbath” (1898, p. 676, emp. added).]
After pointing out the obvious legality of priestly effort expended on the Sabbath, Jesus stated: “But I say to you that in this place there is One greater than the temple” (12:6). The underlying Greek text actually has “something” instead of “One.” If priests could carry on Tabernacle/Temple service on the Sabbath, surely Jesus’ own disciples were authorized to engage in service in the presence of the Son of God! After all, service directed to the person of Jesus certainly is greater than the pre-Christianity Temple service conducted by Old Testament priests.
For all practical purposes, the discussion was over. Jesus had disproved the claim of the Pharisees. But He did not stop there. He took His methodical confrontation to yet another level. He penetrated beneath the surface argument that the Pharisees had posited and focused on their hearts: “But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless” (12:7). In this verse, Jesus quoted from an Old Testament context (Hosea 6:6) in which the prophet of old struck a blow against the mere external, superficial, ritualistic observance of some laws, to the neglect of heartfelt, sincere, humble attention to other laws while treating people properly. The comparison is evident. The Pharisees who confronted Jesus’ disciples were not truly interested in obeying God’s law. They were masquerading under that pretense (cf. Matthew 15:1-9; 23:3). But their problem did not lie in an attitude of desiring careful compliance with God’s law. Rather, their zest for law keeping was hypocritical and unaccompanied by their own obedience and concern for others. They possessed critical hearts and were more concerned with scrutinizing and blasting people than with honest, genuine applications of God’s directives for the good of mankind.
They had neutralized the true intent of divine regulations, making void the Word of God (Matthew 15:6). They had ignored and skipped over the significant laws that enjoined justice, mercy, and faith (Matthew 23:23). Consequently, though their attention to legal detail was laudable, their misapplication of it, as well as their own neglect and rejection of some aspects of it, made them inappropriate and unqualified promulgators of God’s laws. Indeed, they simply did not fathom the teaching of Hosea 6:6 (cf. Micah 6:6-8). “I will have mercy, and not sacrifice” is a Hebraism (cf. Matthew 9:13) [McGarvey, 1875, pp. 82-83]. God was not saying that He did not want sacrifices offered under the Old Testament economy (notice the use of “more” in Hosea 6:6). Rather, He was saying that He did not want sacrifice alone. He wanted mercy with sacrifice. Internal motive and attitude are just as important to God as the external compliance with specifics.
Samuel addressed this same attitude shown by Saul: “Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to heed than the fat of rams” (1 Samuel 15:22). Samuel was not minimizing the essentiality of sacrifice as required by God. Rather, he was convicting Saul of the pretense of using one aspect of God’s requirements, i.e., alleged “sacrifice” of the best animals (1 Samuel 15:15), as a smoke screen for violating God’s instructions, i.e., failing to destroy all the animals (1 Samuel 15:3). If the Pharisees had understood these things, they would not have accused the disciples of breaking the law when the disciples, in fact, had not done so. They “would not have condemned the guiltless” (Matthew 12:7, emp. added).
While the disciples were guilty of violating an injunction that the Pharisees had concocted (supposing the injunction to be a genuine implication of the Sabbath regulation), the disciples were not guilty of a violation of Sabbath law. The Pharisees’ propensity for enjoining their uninspired and erroneous interpretations of Sabbath law upon others was the direct result of cold, unmerciful hearts that found a kind of sadistic glee in binding burdens upon people for burdens’ sake rather than in encouraging people to obey God genuinely.
Jesus placed closure on His exchange with the Pharisees on this occasion by asserting the accuracy of His handling of this entire affair: “For the Son of Man is Lord even of the Sabbath” (vs. 8). In other words, Jesus affirmed His deity and, therefore, His credentials and authoritative credibility for making accurate application of the Law of Moses to the issue at hand. One can trust Jesus’ exegesis and application of Sabbath law; after all, He wrote it!
Matthew 12 does not teach that Jesus broke the Sabbath or sanctions occasional violation of His laws under extenuating circumstances. His laws are never optional, relative, or situational—even though people often find God’s will inconvenient and difficult (e.g., John 6:60; Matthew 11:6; 15:12; 19:22; Mark 6:3; 1 Corinthians 1:23). The truth of the matter is that if the heart is receptive to God’s will, His will is “easy” (Matthew 11:30), “not too hard” (Deuteronomy 30:11), nor “burdensome” (1 John 5:3). If, on the other hand, the heart resists His will and does not desire to conform to it, then God’s words are “offensive” (Matthew 15:12), “hard,” (John 6:60), “narrow” (Matthew 7:14), and like a hammer that breaks in pieces and grinds the resister into powder (Jeremiah 23:29; Matthew 21:44).

Conclusion

The religion of Christ surpasses all human religion. It is rooted in the very essence of Deity. When Jesus took on human form on Earth, He showed Himself to be the Master logician and exegete Who always conducted Himself in a rational manner and conformed His actions to divine law. May we do likewise.

[NOTE: For more on Jesus’ handling of the Sabbath, see Miller, 2004.]

REFERENCES

Baum, Robert (1975), Logic (New York: Holt, Rinehart & Winston).
Bullinger, E.W. (1898), Figures of Speech Used in the Bible (Grand Rapids, MI: Baker, 1968 reprint).
Copi, Irving (1972), Introduction To Logic (New York: Macmillan).
Dungan, D.R. (1888), Hermeneutics (Delight, AR: Gospel Light).
Josephus, Flavius (1974a reprint), Antiquities of the Jews (Grand Rapids, MI: Baker).
Josephus, Flavius (1974b reprint), Wars of the Jews (Grand Rapids, MI: Baker).
McGarvey, J.W. (1875), Commentary on Matthew and Mark (Delight, AR: Gospel Light).
Miller, Dave (2003), “The Spirit and Letter of the Law,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=11&article=1225.
Miller, Dave (2004), “Situation Ethics—Extended Version,” Apologetics Press, https://apologeticspress.org/APContent.aspx?category=7&article=645&topic=38.

Britain as Evidence for the Flood by Kyle Butt, M.A.

https://apologeticspress.org/APContent.aspx?category=9&article=2207

Britain as Evidence for the Flood

by	Kyle Butt, M.A.

On July 18, 2007, Nature magazine’s news writer Quirin Schiermeier reported on a scientific study that has made headlines around the world. Since the 1980s, various scientists have proposed that the island of England was created by flooding. Recently, Sanjeev Gupta, from the Imperial College of London, and his research team explored the geological features in and around the island. From the study, Sanjeev and colleagues discovered some very interesting features that led them to an even more interesting conclusion.
Schiermeier wrote that Gupta and his team “used data from the UK Hydrographic Office, collected for the purpose of ensuring safe navigation, to map the sea floor.... More recent data was collected by ships equipped with GPS and high-resolution acoustic measurement devices” (2007). From the data, Gupta and his co-researchers concluded: “The data show a collection of landforms that, taken together, indicate a catastrophic flood origin” (Gupta, et al., 2007). They further stated: “Our study provides the first direct evidence that a megaflood event was responsible for carving the English Channel valley network” (2007). [NOTE: It might surprise the reader that, although megafloods are so massive, geological records of their impact are often subtle and difficult to identify according to Gupta and his colleagues (Schiermeier, 2007).]
How big do the researchers estimate that this “megaflood event” would have been? Associated Press writer Thomas Wagner explained: “The flood unleashed about 35 million cubic feet of water per second, 100 times greater than the water discharge of the Mississippi River” (2007). Philip Gibbard, a geologist from Oxford University, noted: “It is no exaggeration to say that this Channel flood was probably...one of the largest ever identified...(and) it had profound long-term geographical consequences” (as quoted in Wagner, 2007). Gibbard further commented: “This was perhaps the biggest flood on Earth we have evidence for” (as quoted in Schiermeier, 2007). Science reporter Jonathan Amos noted that not only was the flood huge, “at its peak, it is believed that the megaflood could have lasted several months” (2007).
Gupta’s article in Nature consists primarily of detailing the geographical and geological features that led the team to conclude that a huge flood was responsible causing Britain to be an island. As with most information reported in such peer-reviewed science journals, however, the article turns to hypothesizing about the cause and timing of the huge flood. Supposedly, the flood was linked to events that happened about 400,000 years ago, and a second catastrophic occurrence about 200,000 years ago. Victor Baker, of the University of Arizona in Tucson, commented that Gupta and his team made a strong case for a huge flood, but he also concluded that “the complex issue of timing the events is the main caveat of the otherwise convincing study” (Schiermeier, 2007). In essence, then, we have overwhelming evidence that a huge flood caused the geological formation in and around England, but we are not sure exactly when or how this gigantic inundation occurred.
To the Bible student, evidence such as this is not at all surprising. The geological features formed by a massive flood that could have lasted several months and displaced 35 million cubic feet of water per second fits perfectly into the biblical account of the worldwide Flood as recorded in Genesis chapters 7 and 8. The biblical text notes that “all the fountains of the great deep were broken up, and the windows of heaven were opened. And the rain was on the earth forty days and forty nights” (Genesis 7:11-12). As a result, the “waters prevailed and greatly increased on the earth.... And the waters prevailed exceedingly on the earth, and all the high hills under the whole heaven were covered.... And the waters prevailed on the earth one hundred and fifty days” (Genesis 7:18-19,24).
What would a person expect to find if a flood like the one described in Genesis actually took place? The exact type of evidence that Gupta and his fellow researchers reported in Nature. Add to that the convincing evidence of the various flood legends that circulate worldwide (see Lyons and Butt, 2003), and you have a remarkably strong case verifying the Genesis Flood. People who refuse to recognize the weight of this evidence fall into the same category as the gainsayers about whom the apostle Peter wrote. He stated that there would be those who “willingly forget” that the ancient world was flooded by water (1 Peter 3:5-6). To deny the global Flood of Genesis, a person must intentionally choose to reject the evidence available from both the Bible and accurate geology.

REFERENCES

Amos, Jonathan (2007), “Megaflood ‘Made Island Britain’,” BBC News, July 18, [On-line], URL: http://news.bbc.co.uk/2/hi/science/nature/6904675.stm.
Gupta, Sanjeev et al. (2007), “Catastrophic Flooding Origin of Shelf Valley Systems in the English Channel,” Nature, 448:342-345, July 19, [On-line], URL: http://www.nature.com/nature/journal/v448/n7151/abs/nature06018.html.
Lyons, Eric and Kyle Butt (2003), “Legends of the Flood,” Reason and Revelation, 23[11]:102-103, November, [On-line], URL: http://www.apologeticspress.org/articles/40.
Scheirmeier, Quirin (2007), “The Megaflood that Made Britain an Island,” Nature News, July 18, [On-line], URL: http://www.nature.com/news/2007/070716/full/070716-11.html#B2.
Wagner, Thomas (2007), “Study: Flooding Left Britain an Island” [On-line], URL: http://news.yahoo.com/s/ap/20070719/ap_on_sc/britain_megafloods;_ylt =Akls1sqXJTH2y_VwjtoIPiLMWM0F.

God and Katrina by Dave Miller, Ph.D.

https://apologeticspress.org/APContent.aspx?category=12&article=1556

God and Katrina

by	Dave Miller, Ph.D.

In the early morning hours of August 29, 2005,

Courtesy of ORBIMAGE

hurricane Katrina made landfall, devastating the Gulf Coast of the United States from New Orleans to Mobile, earning for itself recognition as one of the worst natural disasters in U.S. history. Though the city was placed under a mandatory evacuation order, many residents remained due to lack of transportation, health, or age. The furry of the hurricane created three breaches in the Lake Pontchartrain levee system—causing a second, even greater disaster: heavy flooding inundated 80% of the city, making it uninhabitable. While the final death toll is still unknown, thousands are believed to have been killed. More than a million people have been displaced, creating a humanitarian crisis on a scale unseen in America since the American Civil War (“Hurricane Katrina,” 2005).
As shocking and heart-rending as this event may seem, many other natural disasters have occurred in human history that exceed Katrina and even the 2004 tsunami in their toll of death and destruction. For example, throughout China’s history, extensive flooding has occurred countless times as a result of the mighty 3,000-mile-long Hwang Ho River. Several of the most terrible floods, with their ensuing famines, have been responsible for the deaths of more than a million people at a time. The southern levee of the river failed in Hunan Province in 1887, affecting a 50,000 square mile area (“Hwang Ho,” 2004). More than 2 million people died from drowning, starvation, or the epidemics that followed (“Huang He,” 2004).
In reality, such events have occurred repetitiously throughout the history of the world, and continue to do so—constantly: hurricanes, cyclones, earthquakes, tornados, floods, tsunamis, droughts, and volcano eruptions. In fact, natural disasters kill one million people around the world each decade, and leave millions more homeless, according to the United Nation’s International Decade for Natural Disaster Reduction (“Disasters...,” 1997).
This circumstance inevitably elicits the pressing question: “WHY?” “Why would God allow such loss of life, inflicted on countless numbers of seemingly innocent people?” The number one argument marshaled by atheists to advocate their disbelief in God is the presence of widespread, seemingly purposeless suffering. They insist that if an infinite Being existed, He would exercise His perfect compassion and His omnipotence to prevent human suffering (e.g., Lowder, 2004; cf. Jackson, 2001). Even for many people who do not embrace formal atheism, the fact that God apparently seems willing to allow misery and suffering to run rampant in the world, elicits a gamut of reactions—from perplexity and puzzlement to anger and resentment.

THE BIBLE HAS THE ANSWERS

But the Bible provides the perfect explanations for such occurrences. Its handling of the subject is logical, sufficient, and definitive. It sets forth the fact that God created the world to be the most appropriate, suitable environment in which humans are enabled to make their own decisions concerning their ultimate destiny (Genesis 1:27; Ecclesiastes 12:13-14). We humans have been provided with the ideal environment in which we may freely accept or reject God’s will for our lives. Natural disasters and nature’s destructive forces are the result of specific conditions that are necessary to God’s providing humanity with this ideal environment.
God is not blameworthy for having created such a world, since He had a morally justifiable reason for having done so. Human existence on Earth was not intended to be permanent. Rather, the Creator intended life on Earth to serve as a temporary interval of time for the development of one’s spirit. Life on Earth is a probationary period in which people are given the opportunity to attend to their spiritual condition as it relates to God’s will for living. Natural disasters provide people with conclusive evidence that life on Earth is brief and uncertain. God has even harnessed natural calamities for the purpose of punishing wickedness (see Miller, “Is America’s Iniquity...?”, 2005). [NOTE: For further study on this thorny issue, see Thompson, 1997 and Warren, 1972.]
Christians understand that no matter how catastrophic, tragic, or disastrous an event may be, it fits into the overall framework of soul-making—preparation for one’s departure from life into eternity. Likewise, the Christian knows that although the great pain and suffering caused by natural disasters may be unpleasant, and may test one’s mettle; nevertheless, such suffering is not intrinsically evil. Nor is it a reflection on the existence of an omnibenevolent God. The only intrinsic evil is violation of God’s will. What is required of all accountable persons is obedience to God’s revealed Word (given in the Bible)—even amid pain, suffering, sickness, disease, death, and, yes, hurricanes.

REFERENCES

“Disasters: A Deadly and Costly Toll Around the World” (1997), FEMA News, [On-line], URL: http://www.fema.gov/pdf/library/stats.pdf.
“Huang He, or Hwang Ho” (2004), Britannica Student Encyclopedia, [On-line], URL: http://www.britannica.com/ebi/article?tocId=9274966.
“Hurricane Katrina” (2005), Wikipedia, [On-line], URL: http://en.wikipedia.org/wiki/Hurricane_Katrina.
“Hwang Ho” (2004), LoveToKnow 1911 Online Encyclopedia, [On-line], URL: http://32.1911encyclopedia.org/H/HW/HWANG_HO.htm.
Jackson, Roy (2001), “The Problem of Evil,” The Philosopher’s Magazine Online, [On-line], URL: http://www.philosophers.co.uk/cafe/rel_six.htm.
Lowder, Jeffery (2004), “Logical Arguments From Evil,” Internet Infidels, [On-line], URL: http://www.infidels.org/library/modern/nontheism/atheism/evil-logical.html.
Miller, Dave (2005), “Is America’s Iniquity Full,” [On-line], URL: http://www.apologeticspress.org/articles/305.
Thompson, Bert (1997), “Divine Benevolence, Human Suffering, and Intrinsic Value,” [On-line], URL: http://apologeticspress.org/articles/198.
Warren, Thomas (1972), Have Atheists Proved There Is No God? (Jonesboro, AR: National Christian Press).

Jesus Christ—Historical Figure or Fairy-Tale Character? by Kyle Butt, M.A.

https://apologeticspress.org/APContent.aspx?category=13&article=820

Jesus Christ—Historical Figure or Fairy-Tale Character?

by	Kyle Butt, M.A.

Most children and adults easily recognize the name Jesus Christ. Many even can tell the story of His life. However, those same people also recognize the names Peter Pan, Snow White, and Cinderella. And they can relate the “facts” of these fairy tales as well. Is Jesus of Nazareth a fictional character that deserves to be included in a list of mystifying magicians, daring dragon slayers, and flying boy heroes? Or should His name take its well-deserved position in the halls of factual history?
Some people say that He is a myth, a legend that never walked the Earth. After all, it is true that we do not have one single book or letter written my Jesus Himself. And, of course, no one has produced any physical evidence (such as His body) to verify His existence. What evidence is available to prove that Jesus actually walked on this Earth?

HOSTILE TESTIMONY

Interestingly, the first type of records comes from what are known commonly as “hostile” sources. Hostile sources were written by people who disliked Jesus and His followers. Such men certainly did not want to further the cause of Christ or add credibility to His existence. In fact, they rejected His teachings and often reviled Jesus and His followers. Therefore, when these sources speak about Jesus, no one can accuse them of shading the facts in Jesus’ favor.
A man named Tacitus will be the first hostile witness called to the stand. He was born about A.D. 56 and died about A.D. 117. He was an upper-class Roman with a good education who held high governmental positions under several Roman emperors. He is most famous for writing Annals—a history of Rome written around the year A.D. 115. In the Annals he told of the Great Fire of Rome, which occurred in A.D. 64. Nero, the Roman Emperor, was suspected by many of having ordered the city set on fire. Tacitus wrote:

Nero fabricated scapegoats, and punished with every refinement the notoriously depraved Christians (as they were popularly called). Their originator, Christ, had been executed in Tiberius’ reign by the governor of Judea, Pontius Pilatus. But in spite of this temporary setback the deadly superstition had broken out afresh, not only in Judea (where the mischief had started) but even in Rome.

Tacitus hated both Christians and their namesake, Christ. He therefore had nothing positive to say about what he referred to as a “deadly superstition.” He did, however, have something to say about it. His testimony establishes beyond any reasonable doubt that the Christian religion was historically relevant and that its originator was a verifiable historical figure so famous that He even attracted the attention of the Roman Emperor himself!
Additional hostile testimony comes from Suetonius, who wrote around the year A.D. 120. The writings of Suetonius are reliable piece of historical evidence. Twice in his history book, Suetonius specifically mentioned Christ or His followers. He wrote, for example: “Because the Jews at Rome caused continuous disturbance at the instigation of Chrestus, he [Claudius] expelled them from the city” (note that in Acts 18:2 Luke mentioned this expulsion by Claudius). Chrestus is probably a misspelling of Christos, the Greek word for Messiah. Suetonius further commented: “Punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief.” Again, it is clear that Suetonius and the Roman government had feelings of hatred toward Christ and His so-called “mischievous” band of rebels. It is equally clear that Suetonius (and, in fact, most of Rome) recognized that Christ was the noteworthy Founder of a historical religion.
Another Roman by the name of Pliny the Younger also provided hostile testimony to the life of Jesus. In a letter he wrote around the year A.D. 110, he used the terms “Christian” or “Christians” seven times, and wrote the name “Christ” three times. It is undeniably the case that Christians, with Christ as their Founder, had multiplied in such a way as to draw the attention of the Emperor and his officials by the time of Pliny. After examining this kind of evidence, it is impossible to deny the fact that Jesus Christ was recognized as an actual, historical person.
Even a casual reader who glances over the testimony of the hostile Roman witnesses will be struck by the fact that these men did not portray Christ as the Son of God or the Savior of the world. They verbally stripped Him of His Sonship, denied His glory, and belittled His magnificence. They described Him to their contemporaries, and for posterity, as a mere man. Yet even though they were greatly mistaken about Who He was, they nevertheless documented that He was. And for that we are indebted to them.

From Mark Copeland... "THE FLESH AND THE SPIRIT" The Fruit Of The Spirit - Kindness

                       "THE FLESH AND THE SPIRIT"

                   The Fruit Of The Spirit - Kindness

INTRODUCTION

1. As we continue our look at those qualities to be present when one is
   producing the fruit of the Spirit in his or her life, we now come to
   "kindness" (gentleness, KJV)

2. The Greek word is chrestotes {khray-stot'-ace}...
   a. This word describes "the sympathetic kindliness or sweetness of
      temper which puts others at their ease, and shrinks from giving
      pain" (PLUMMER)
      1) It therefore describes a quality that makes other people feel
         at ease when with you
      2) They know you will be kind, or gentle
   b. "It is a beautiful word for the expression of a beautiful grace"(TRENCH)

3. To help us better understand what it means to have "kindness", let's
   take a look at how it is used in the Bible

[Beginning with...]

I. "KINDNESS" IN THE OLD TESTAMENT

   A. IN THE SEPTUAGINT, IT USED MORE OF GOD THAN ANYONE ELSE...
      1. For example, consider these two verses, where the word is 
         translated "good":
         a. "Praise the LORD!  Oh, give thanks to the LORD, for He is
            good!  For His mercy endures forever." - Ps 106:1
         b. "The Lord is good to all, And His tender mercies are over
            all His works" - Ps 145:9
      2. The reference in these verses is not to God's moral goodness,
         but rather to His kindness, especially as expressed in His mercy
      3. It is the kindness of God that moves the Psalmist's heart, and
         which should also move us to worship the LORD - cf. Ps 100
         a. In this psalm we find a call to come to the Lord with joy,
            thanksgiving and praise
         b. Why?  "For the LORD is good..." - Ps 100:4-5

   B. WRITERS OF THE O.T. SAW GOD'S KINDNESS EXPRESSED...
      1. In nature - Ps 65:9-13
      2. In the events of history - Ps 145:1-7
      3. In the instructions of His Word - Ps 119:65-68; 25:8
      4. In special ways, to certain people...
         a. To those afflicted, who trust in Him - Nah 1:7
         b. To those poor, who follow Him - Ps 68:10
         c. To all those who hope and trust in Him - Ps 34:8
         d. To all those who fear Him - Ps 31:19

[From the kindness of God as revealed in the Old Testament, let's move
on to consider...]

II. "KINDNESS" IN THE NEW TESTAMENT

   A. ONCE AGAIN WE READ OF THE KINDNESS OF GOD...
      1. In nature, even to ungrateful and evil men - Lk 6:35; cf. Mt 5:45
      2. In the giving of His Son, in Whom we have salvation - Tit 3:4-7
      3. Even in the ages to come - Ep 2:7

   B. SINCE GOD IS KIND, SO HIS CHILDREN SHOULD BE KIND...
      1. Kindness is part of the Christian "garment" we are to put on 
         - cf. Col 3:12
      2. Kindness is to characterize our treatment of one another - Ep 4:31-32

CONCLUSION

1. Do we act with kindness toward others?
   a. So that others are "at ease" in our presence
   b. So that others feel they can draw close to us?
   -- Or do we with sharp words, cold shoulders, or arrogant 
      condescension discourage others from feeling comfortable around us?

2. Remember that kindness is the "sympathetic kindliness or sweetness 
   of temper which puts others at their ease..."
   a. "This Christian kindness is a lovely thing, and its loveliness 
      comes from the fact that Christian kindness means treating others
      in the way in which God has treated us." (BARCLAY)
   b. If we truly desire to be "sons of the Highest", then we must 
      imitate the kindness of God - cf. Lk 6:35-36

3. Speaking of the kindness of God...
   a. What is in store for those who reject His kindness? - cf. Ro 2:4-11
   b. What about those who do not continue in His kindness? - cf. Ro 11:22

Have you responded to the kindness of God in accordance to His Will...?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Gary... Q & A

How true the picture is!!! And its cute as well!!! After looking at it for awhile, I began to think about the question at the top and thought:What is it about human nature that makes us desire "the greatest"? Jesus was asked a "greatest" question as well...

Mark, Chapter 12 (WEB)

 28  One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, “Which commandment is the greatest of all?” 

  29  Jesus answered, “The greatest is, ‘Hear, Israel, the Lord our God, the Lord is one:   30  you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ This is the first commandment.   31  The second is like this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 

  32  The scribe said to him, “Truly, teacher, you have said well that he is one, and there is none other but he,  33 and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices.” 

  34  When Jesus saw that he answered wisely, he said to him, “You are not far from the Kingdom of God.”

Human beings like to condense concepts so they can be understood and this is especially true of matters relating to God.  Love God and your neighbor is my own condensation of the Mark passage. The thing is: If you truly LOVE God, then you will want to please HIM in all things- so loving your neighbor is unnecessary to say!!! To go a bit farther... LOVE GOD AND DO WHAT YOU LIKE seems the best summary, but its not original with me.  

Anyway, always look to be better than you already are and eventually, you too may not be far from "the kingdom of God". Begin by following Jesus' answer...

ps. I wonder if the skunk was a house-guest or part of the household? 

From Gary... Bible Reading July 29

Bible Reading  

July 29

The World English Bible

July 29

2 Chronicles 19-21

2Ch 19:1 Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

2Ch 19:2 Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Should you help the wicked, and love those who hate Yahweh? for this thing wrath is on you from before Yahweh.

2Ch 19:3 Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek God.

2Ch 19:4 Jehoshaphat lived at Jerusalem: and he went out again among the people from Beersheba to the hill country of Ephraim, and brought them back to Yahweh, the God of their fathers.

2Ch 19:5 He set judges in the land throughout all the fortified cities of Judah, city by city,

2Ch 19:6 and said to the judges, Consider what you do: for you don't judge for man, but for Yahweh; and he is with you in the judgment.

2Ch 19:7 Now therefore let the fear of Yahweh be on you; take heed and do it: for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.

2Ch 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers' houses of Israel, for the judgment of Yahweh, and for controversies. They returned to Jerusalem.

2Ch 19:9 He commanded them, saying, Thus you shall do in the fear of Yahweh, faithfully, and with a perfect heart.

2Ch 19:10 Whenever any controversy shall come to you from your brothers who dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, you shall warn them, that they not be guilty towards Yahweh, and so wrath come on you and on your brothers: this do, and you shall not be guilty.

2Ch 19:11 Behold, Amariah the chief priest is over you in all matters of Yahweh; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king's matters: also the Levites shall be officers before you. Deal courageously, and Yahweh be with the good.

2Ch 20:1 It happened after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle.

2Ch 20:2 Then there came some who told Jehoshaphat, saying, There comes a great multitude against you from beyond the sea from Syria; and behold, they are in Hazazon Tamar (the same is En Gedi).

2Ch 20:3 Jehoshaphat feared, and set himself to seek to Yahweh; and he proclaimed a fast throughout all Judah.

2Ch 20:4 Judah gathered themselves together, to seek help of Yahweh: even out of all the cities of Judah they came to seek Yahweh.

2Ch 20:5 Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of Yahweh, before the new court;

2Ch 20:6 and he said, Yahweh, the God of our fathers, aren't you God in heaven? and aren't you ruler over all the kingdoms of the nations? and in your hand is power and might, so that none is able to withstand you.

2Ch 20:7 Did not you, our God, drive out the inhabitants of this land before your people Israel, and give it to the seed of Abraham your friend forever?

2Ch 20:8 They lived therein, and have built you a sanctuary therein for your name, saying,

2Ch 20:9 If evil come on us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before you, (for your name is in this house), and cry to you in our affliction, and you will hear and save.

2Ch 20:10 Now, behold, the children of Ammon and Moab and Mount Seir, whom you would not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and didn't destroy them;

2Ch 20:11 behold, how they reward us, to come to cast us out of your possession, which you have given us to inherit.

2Ch 20:12 Our God, will you not judge them? for we have no might against this great company that comes against us; neither know we what to do: but our eyes are on you.

2Ch 20:13 All Judah stood before Yahweh, with their little ones, their wives, and their children.

2Ch 20:14 Then on Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the Spirit of Yahweh in the midst of the assembly;

2Ch 20:15 and he said, Listen, all Judah, and you inhabitants of Jerusalem, and you king Jehoshaphat: Thus says Yahweh to you, Don't you be afraid, neither be dismayed by reason of this great multitude; for the battle is not yours, but God's.

2Ch 20:16 Tomorrow go down against them: behold, they come up by the ascent of Ziz; and you shall find them at the end of the valley, before the wilderness of Jeruel.

2Ch 20:17 You shall not need to fight in this battle: set yourselves, stand still, and see the salvation of Yahweh with you, O Judah and Jerusalem; don't be afraid, nor be dismayed: tomorrow go out against them: for Yahweh is with you.

2Ch 20:18 Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before Yahweh, worshipping Yahweh.

2Ch 20:19 The Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise Yahweh, the God of Israel, with an exceeding loud voice.

2Ch 20:20 They rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, Judah, and you inhabitants of Jerusalem: believe in Yahweh your God, so you shall be established; believe his prophets, so you shall prosper.

2Ch 20:21 When he had taken counsel with the people, he appointed those who should sing to Yahweh, and give praise in holy array, as they went out before the army, and say, Give thanks to Yahweh; for his loving kindness endures forever.

2Ch 20:22 When they began to sing and to praise, Yahweh set ambushers against the children of Ammon, Moab, and Mount Seir, who had come against Judah; and they were struck.

2Ch 20:23 For the children of Ammon and Moab stood up against the inhabitants of Mount Seir, utterly to kill and destroy them: and when they had made an end of the inhabitants of Seir, everyone helped to destroy another.

2Ch 20:24 When Judah came to the place overlooking the wilderness, they looked at the multitude; and behold, they were dead bodies fallen to the earth, and there were none who escaped.

2Ch 20:25 When Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in taking the spoil, it was so much.

2Ch 20:26 On the fourth day they assembled themselves in the valley of Beracah; for there they blessed Yahweh: therefore the name of that place was called The valley of Beracah to this day.

2Ch 20:27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for Yahweh had made them to rejoice over their enemies.

2Ch 20:28 They came to Jerusalem with stringed instruments and harps and trumpets to the house of Yahweh.

2Ch 20:29 The fear of God was on all the kingdoms of the countries, when they heard that Yahweh fought against the enemies of Israel.

2Ch 20:30 So the realm of Jehoshaphat was quiet; for his God gave him rest all around.

2Ch 20:31 Jehoshaphat reigned over Judah: he was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem: and his mother's name was Azubah the daughter of Shilhi.

2Ch 20:32 He walked in the way of Asa his father, and didn't turn aside from it, doing that which was right in the eyes of Yahweh.

2Ch 20:33 However the high places were not taken away; neither as yet had the people set their hearts to the God of their fathers.

2Ch 20:34 Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is inserted in the book of the kings of Israel.

2Ch 20:35 After this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel; the same did very wickedly:

2Ch 20:36 and he joined himself with him to make ships to go to Tarshish; and they made the ships in Ezion Geber.

2Ch 20:37 Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, Because you have joined yourself with Ahaziah, Yahweh has destroyed your works. The ships were broken, so that they were not able to go to Tarshish.

2Ch 21:1 Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David: and Jehoram his son reigned in his place.

2Ch 21:2 He had brothers, the sons of Jehoshaphat: Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel.

2Ch 21:3 Their father gave them great gifts, of silver, and of gold, and of precious things, with fortified cities in Judah: but the kingdom gave he to Jehoram, because he was the firstborn.

2Ch 21:4 Now when Jehoram was risen up over the kingdom of his father, and had strengthened himself, he killed all his brothers with the sword, and various also of the princes of Israel.

2Ch 21:5 Jehoram was thirty-two years old when he began to reign; and he reigned eight years in Jerusalem.

2Ch 21:6 He walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab as wife: and he did that which was evil in the sight of Yahweh.

2Ch 21:7 However Yahweh would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a lamp to him and to his children always.

2Ch 21:8 In his days Edom revolted from under the hand of Judah, and made a king over themselves.

2Ch 21:9 Then Jehoram passed over with his captains, and all his chariots with him: and he rose up by night, and struck the Edomites who surrounded him, along with the captains of the chariots.

2Ch 21:10 So Edom revolted from under the hand of Judah to this day: then did Libnah revolt at the same time from under his hand, because he had forsaken Yahweh, the God of his fathers.

2Ch 21:11 Moreover he made high places in the mountains of Judah, and made the inhabitants of Jerusalem to play the prostitute, and led Judah astray.

2Ch 21:12 There came a writing to him from Elijah the prophet, saying, Thus says Yahweh, the God of David your father, Because you have not walked in the ways of Jehoshaphat your father, nor in the ways of Asa king of Judah,

2Ch 21:13 but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the prostitute, like as the house of Ahab did, and also have slain your brothers of your father's house, who were better than yourself:

2Ch 21:14 behold, Yahweh will strike with a great plague your people, and your children, and your wives, and all your substance;

2Ch 21:15 and you shall have great sickness by disease of your bowels, until your bowels fall out by reason of the sickness, day by day.

2Ch 21:16 Yahweh stirred up against Jehoram the spirit of the Philistines, and of the Arabians who are beside the Ethiopians:

2Ch 21:17 and they came up against Judah, and broke into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.

2Ch 21:18 After all this Yahweh struck him in his bowels with an incurable disease.

2Ch 21:19 It happened, in process of time, at the end of two years, that his bowels fell out by reason of his sickness, and he died of sore diseases. His people made no burning for him, like the burning of his fathers.

2Ch 21:20 Thirty-two years old was he when he began to reign, and he reigned in Jerusalem eight years: and he departed without being desired; and they buried him in the city of David, but not in the tombs of the kings.

 

Jul. 28, 29

Acts 17

Act 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.

Act 17:2 Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures,

Act 17:3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ."

Act 17:4 Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women.

Act 17:5 But the unpersuaded Jews took along some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people.

Act 17:6 When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also,

Act 17:7 whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!"

Act 17:8 The multitude and the rulers of the city were troubled when they heard these things.

Act 17:9 When they had taken security from Jason and the rest, they let them go.

Act 17:10 The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue.

Act 17:11 Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily to see whether these things were so.

Act 17:12 Many of them therefore believed; also of the prominent Greek women, and not a few men.

Act 17:13 But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes.

Act 17:14 Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there.

Act 17:15 But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him very quickly, they departed.

Act 17:16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.

Act 17:17 So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him.

Act 17:18 Some of the Epicurean and Stoic philosophers also were conversing with him. Some said, "What does this babbler want to say?" Others said, "He seems to be advocating foreign deities," because he preached Jesus and the resurrection.

Act 17:19 They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you?

Act 17:20 For you bring certain strange things to our ears. We want to know therefore what these things mean."

Act 17:21 Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.

Act 17:22 Paul stood in the middle of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things.

Act 17:23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.

Act 17:24 The God who made the world and all things in it, he, being Lord of heaven and earth, doesn't dwell in temples made with hands,

Act 17:25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things.

Act 17:26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the boundaries of their dwellings,

Act 17:27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us.

Act 17:28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.'

Act 17:29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man.

Act 17:30 The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent,

Act 17:31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given assurance to all men, in that he has raised him from the dead."

Act 17:32 Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you again concerning this."

Act 17:33 Thus Paul went out from among them.

Act 17:34 But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.