Why Christianity? Why the Bible? by Kippy Myers, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1362

Why Christianity? Why the Bible?

by	Kippy Myers, Ph.D.

Are religions of the world simply different expressions of the same thing? Is Christianity the counterpart to Hinduism, Islam, or Buddhism, and do these religions merely “complement” one another? Is Allah the same deity as Jehovah, and is Jehovah the same as the Hindu god, Brahman? There are some who think that we are all trying to get to the same place, and simply call God by different names or approach Him in different ways. Thus, in the final analysis, the different approaches are coequal, and therefore equally acceptable to God.

The brief answer to these questions is a simple “no.” These religions are not the same truth in different wrappings. We can discern why by noting some of the radical distinctions at the very heart of these religions that show how completely distinct and unrelated they are. Of course, they have things in common (they are religions, they have deities, they have holy books, etc.), but this does not mean that they are equally efficacious, any more than a book with blank pages is equal to a book filled with good information.

Let me introduce an important term—“ontology.” Ontology refers to something’s being, essence, or nature. It has to do with what makes it what it is even after being stripped of all its unnecessary elements. Hinduism, Islam, and Christianity are different ontologically. When you strip them of their coincidental characteristics and focus on what makes them distinct as religions, they are radically divergent. They are different by their very nature, even in their most basic elements. Their books, their concepts of salvation, and even their deities are wildly different from one another. Let us make a simple beginning by noting a few of their essential differences.

THE BOOKS OF WORLD RELIGIONS
DISASSOCIATE THEMSELVES FROM ONE ANOTHER

Individuals who claim to be members in good standing of one religion (whether Christian, Moslem, or Hindu) sometimes extend the hand of fellowship to those in other religions. That is, some express a willingness to accept people who remain in other religions as if they have their deity’s blessing. But for the most part, these open-armed well-wishers are viewed as heretics by the faithful followers because the holy books themselves, which form the very center of the religions, are not so accepting of one another. Can the follower be better than the “inspired” book from which he gains faith?

The Bible—For example, the New Testament clearly claims to be the only way by which a person can come to God (specifically, one must come through Jesus—John 14:6; 2 John 9; et al.). This establishes solid barriers against all who disagree with the person of Jesus depicted in the gospel accounts. Prior to New Testament times, Judaism carried the same policy. In the Old Testament, God always spoke against pagan religions and their followers. The religions of Egypt, Babylon, Assyria, Canaan, Greece, and others are roundly attacked, condemned, and described in great detail as false and devilish.

Obviously, simply calling something “god” and worshipping it does not mean that it is acceptable to the God of the Bible. Jesus said that they who worship God must do so in spirit and in truth (John 4:24). Amazing as it may seem to those who think that the God of the Bible approves of other religions, the apostles of Christ even condemned those in the Christian age who were going backward, trying to be saved by the Mosaic law, a religion that unquestionably centered on the same God as Christianity (Galatians 5:4). In addition, they even condemned their own Christian brethren if they were living wrongly (Acts 8:18-23; Galatians 2:11).

Thus, even if the different religions did comprehend the same God, worshipping the same God does not legitimize one’s religion or religious practices according to the Bible since the one true God must be worshipped properly, that is, as the Bible prescribes (Colossians 3:17). The Bible claims to be the uniquely acceptable religion before God, and specifically condemns any other as illegitimate. Whatever we say about Islam and Hinduism’s relationship to Christianity, we cannot say justifiably that biblical Christianity has any affiliation with them. Any superimposition of fellowship between them would be forced and unnatural.

The Koran—The Islamic holy book, the Koran (or Qur’an), claims to be the final word from God. It claims that the Bible was just a step in its direction, so the Koran is further and final revelation (Sura 4:161). Whereas the Bible says that the apostles would be led into all Truth, and although it condemns additional and different alleged revelations as false (e.g., John 16:13; Galatians 1:6-9), the Koran teaches that if a person has only the Bible, it is not enough because then he rejects the greatest prophet of all, Mohammed. Since the Islamic holy book condemns unbelievers, it condemns those who accept only the Bible.

Whereas the Bible says that Jesus was and is God, and is the only way to heaven (Philippians 2:5-11; Hebrews 5:9), the Koran exalts Mohammed above Jesus. Mohammed explicitly says several times that Jesus was not God, but a prophet and apostle (Sura 5:79; 4:169, et al.). The apostle John, however, calls the teacher of this doctrine “the antichrist” and has a lot to say about his spiritual condition (1 John; 2 John; 3 John).

Speaking of misbelievers (which would most definitely include Hindus) who turn others from the path of God, the Koran says in Sura 13:34, “For them is torment in this world’s life; but surely the torment of the next is more wretched still—nor have they against God a keeper” and “the recompense of misbelievers is the Fire!” (13:35). Also, “Whosoever craves other than Islam for a religion, it shall surely not be accepted from him, and he shall, in the next world, be of those who lose” (Sura 3:79).

Mohammed claimed that his revelations came from God via a Heavenly Book from which all Zoroastrian, Jewish, and Christian revelations came. The Bible, however, teaches that God is not a God of confusion (1 Corinthians 14:33), which would be contradicted if all of these conflicting religions came from the same source. The Koran says that Moslems believe what was revealed to Jesus and the prophets, but this is incredible in light of the aforementioned facts in addition to hundreds of others left unmentioned here (Sura 3:78-79). Amazingly, Richardson says in his introduction to the Koran, “the Qur’an often contradicts itself as well as other scriptures. Allah, then, changes his mind and alters the text of the Heavenly Book accordingly (Surah 13:39).” Compare this with Jesus’ statements, “Heaven and earth shall pass away, but my word will not pass away” (Matthew 24:35), and “The Scripture cannot be broken” (John 10:35).

Hindu Writings—Contradictions between the most basic doctrines of the Bible and the Koran could be multiplied, and the Hindu Vedic literature is widely divergent from these two. As different as they are, the Bible and the Koran have more in common than either has in common with Hindu writings. Vedic materials are something altogether different. The point here is that if the major religious books condemn and contradict one another on such fundamental issues, where does anyone get the idea that they belong together? If we believe any one of them, we must disbelieve the others. They cannot be related unless severely mutilated. They clearly are mutually exclusive. Since they so clearly do not affiliate, which, if any, is the right one?

HISTORICAL EVENTS AND INDIVIDUAL EXPERIENCES

The Koran—Islam is based entirely upon the secret, private experiences of one man. Mohammed regularly went alone to a cave and said that a Revealer delivered visions to him there. He later identified this person as the angel Gabriel. Only one person allegedly saw the angel. Only one person allegedly heard a voice. Only one person allegedly saw the visions. The only way to become a Moslem, then, is to take this one man’s word for it. We must believe a man who was kicked out of his home town, became a robber baron, led a pack of thieves in attacks on caravans, and then later returned to the city and took it by force. Compare the lifestyle and character of this man with that of Jesus Whom he claims to supersede, and see who is more worthy of belief.

The Bible—In vivid contrast to this approach of having to take one man’s word for an entire religion and basing one’s eternal destiny on one person’s private visions, the Bible is rooted and grounded in objective historical events—things many thousands of people beheld. Its specific times, places, people, and events can be located in history. Archaeology, ancient history, geography, literature, etc., corroborate its details. These give the Bible the ring of authenticity, and tie it to reality outside the mind of any single person or any group of people.

Because of this, the Bible has a beginning, middle, and end. It has a flow, a progression, a unity. It is very orderly and systematic. The Koran, however, is a very disjointed collection of many small apothegms called Suras. This is because Mohammed could not write and did not intend for his revelations to be compiled into a book. Richardson’s introduction to the Koran says, “It was addressed to the ear, not to the critical eye....” However, after Mohammed died and many began to question the legitimacy of his visions, believers gathered together the leaves, potsherds, etc., on which his sayings allegedly had been copied by some of his hearers. Someone later edited them and put them in a book format. Richardson says, “Apart from its preposterous arrangement, the Qur’an is not so much a book as a collection of manifestoes, diatribes, harangues, edicts, discourses, sermons, and such-like occasional pieces. No subject is treated systematically....” It certainly does not appear to be related to an alleged Mother Book from which the Old and New Testaments also were derived. The Koran’s sum and substance is very different from Scripture as Christians know it.

Hindu Writings—The holy literature of Hinduism encompasses many volumes, and is referred to as the Vedic literature. The most widely known is the Bhagavad-Gita, a small section of the much larger section, the Mahabharata—a huge work that has influenced Hinduism profoundly. It allegedly was composed over a period of eight hundred years (400 B.C. to A.D. 400), and supposedly tells the Sanskrit history of the ancient world. But as A.C. Bhaktivedanta Swami Prabhupada says in his translation, the Gita is “the essence of Vedic knowledge.”

The high god in Hinduism is Brahman. In a sense, Brahman is the All, the infinitely embracing Everything—ultimate reality. In another sense, Brahman is a god composed of Brahma, Shiva (the one often pictured with four arms), and Vishnu. Each of these three has a basic personality and work. Brahma creates, Shiva destroys, and Vishnu preserves. Each has wives, sons (one of Shiva’s sons is the elephant-headed Ganesha), daughters, and a series of folklore-type adventures. Their consorts also are worshipped, so there is actually an indefinite number of gods. A Hindu expert will tell you that they often use the number 330,000,000 as a convenient way of describing how many are worshipped. The boundaries and eccentricities of Hinduism, therefore, are very loose, and there are many types and sects of Hindus. What ties them together seems to be their belief in Brahman and the pantheon of gods, reincarnation (the idea that after you die you are reborn into another life on Earth), karma (the law which says that if you were bad in this life you will have a difficult life in the next), and the Vedic teachings.

One of Vishnu’s avatars (incarnations) was named Krishna. He has been described as “an impetuous, violent, and erotic figure.” Krishna is the speaker and the hero of the Bhagavad-Gita, in which he is prince of a great dynasty. The Gita’s setting is a battle in which he is involved with relatives who are enemies of his kingdom. There is no way of checking whether these events actually occurred or if this is pure legend, since we have no record of the events outside the Gita itself.

Someone might respond, “But why is it better to be historical and checkable (like the Bible) than to be non-historical (like the Koran or Vedic writings)?” The real issue, of course, is that we believe we must be rational in regard to religion. Does anyone seriously suggest that we beirrational about it? If we are to be irrational, then what is the use of arguing rationally that we must be irrational? Why worry about persuading people that the major religions are all the same if it does not really matter? Actually, all of the world religions attempt to use reason and (with the possible exception of Buddhism) teach their adherents to use their minds in religion. Even though Buddhism tries to get its adherents to a point in meditation where they lose thought and feeling, it uses reason to teach them, to explain itself, and to get them to that point. The point is, should reason and proof be the “engine that pulls our train of life” or not? Should we not require proof for what we believe? If not, that would put us in the position of accepting every person who claimed a divine vision. The Bible both demands proof and provides it (Deuteronomy 18:20; Isaiah 41:21-24; 1 Thessalonians 5:21, et al.).

UNIQUENESS OF INCARNATION

The Bible—The Christian system centers on the fact that God has come to Earth in a physical body and made a one-time sacrifice for sin (John 1:1-14; Philippians 2:5-9). The Bible says that the salvation of mankind was accomplished only through this act and that apart from it, man would be hopelessly lost in sin (John 3:16; Ephesians 1:7, et al.). The incarnation of the Word, along with His death and resurrection, combine to form the fundamental essential truth that defines Christianity (1 Corinthians 15:1-4). Without it, Christianity would not exist.

Hindu Writings—In Hinduism, there is no requirement to escape from sin before judgment comes (Hebrews 9:27) because for the Hindu, there is no final judgment day. Rather, the Universe is eternal; we live here forever in different personalities, one lifetime after another. The goal is to gain release from being reincarnated. The incarnation and sacrifice of someone in Jerusalem plays no role at all in Hinduism. Hindus gain release from this cycle through individual observance of ritual, right thinking, and right acting. Everything we get in this life is what we deserve because of the way we lived in past lives (even though we cannot remember our past lives so as to learn to do better in the next one, we still suffer for them). If we are better in each successive life, we will climb the ladder of goodness until we finally achieve release and oneness with divinity and the Universe.

Thus, there is also no unique one-time incarnation of God because the Hindu god, Vishnu, has come in the flesh many times in a number of guises. Vishnu has visited Earth ten times as a deliverer (as Rama, Krishna, et al.). For example, the one to whom the Gita is directed is a warrior named Arjuna. One day Krishna is driving his chariot, and Arjuna says to him, “You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest” (10:12-14). In the section “Knowledge of the Absolute” Krishna says, “as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come” (10:26). He elsewhere comments, “This material nature is working under My direction.” Hence, he was allegedly deity in the flesh several times.

The Koran—Islam teaches that Jesus Christ was not deity, but rather one of the great prophets (see previous quotes). His death is not necessitated for redemption, and if He died on the cross at all, its purpose was definitely not to wash away our sins. Moslems believe that salvation is obtained through observance of the “five pillars” of Islam: recite the creed (which is basically, “There is no God but Allah, and Mohammed is his prophet”); pray five times daily while facing the holy city of Mecca; give alms to the poor; fast for an extended period each year; and once in your life make a pilgrimage to Mecca.

RADICALLY DIVERGENT DIVINITY

Hindus do not believe the Universe was created by God out of nothing. It is simply an eternal emanation from Brahman. It is illusory and must be escaped so that we may gain what is real, viz., oneness with the Universe and oneness with Brahman. Islam and Christianity think of this as blasphemy, for Jehovah is perfect in every way, and infinite in every attribute. A created being never could attain such a degree of being and certainly never could become God.

Hindu gods in their many thousands of representations are commonly worshipped by means of figurines and “idols” that are condemned by both Old and New Testaments (e.g., the first two of the ten commandments—Exodus 2:3-4). One of Mohammed’s primary goals was to condemn and destroy this practice.

Islam also says there is only one member of the godhead, Allah. Christianity preaches a trinity: God the Father, Son, and Holy Spirit (Matthew 28:18). Obviously, Christianity and Islam are as opposed to Hinduism on this matter as it is to them.

DECIDING WHICH IS RIGHT

From this brief introductory study it can be seen that these three religions and their books cannot be equated. But the question remains, which one should we accept? I maintain that we should accept the Bible over other religious books because no book can amass the evidence for supernatural origin that the Bible can. No other book exhibits such profound evidence for inspiration. We should accept the Bible because:

1. It claims to be from God. That in itself does not prove its claim, but the claim is something we should look for. Would God send His revelation anonymously?
2. It is based in history, not in the subjective experience of one individual. That opens it to being tested. It can be proven or disproven.
3. It contains the highest and purest moral teachings. They remain unsurpassed for their simplicity, applicability, and profundity.
4. It contains prophecies that are made and fulfilled. They surpass the possibility of human or natural powers to foresee or bring about.
5. It has a sublime unity about it in every way—doctrine, progression of thought, story line, theme, details, structure, etc.
6. It is accurate in every way—historically, geographically, scientifically, etc. As diligently as skeptics have tried for centuries, there never has been one flaw or contradiction proven to be in the Bible that would establish that it is not what it claims to be. Yet, “to err is human.”
7. It contains medical and scientific knowledge ahead of its time. The Bible did not partake of its contemporary medical and scientific ignorance.
8. It has had an immeasurably profound impact on the world and always in a positive way whenever faithfully practiced.
9. It has the best textual sources of any ancient book. That is, we can trace its history back to its beginnings more accurately, and with greater corroboration, than any major writing of the ancient world.
10. It contains a reasonable view of God, man, and truth.
11. It is indestructible. Its most powerful, rabid, and scholarly opponents have failed to do away with it.
12. It always is current. Last year the Book of the Month Club asked 2,000 of its readers what book most influenced their lives. The Bible was number one.
13. It addresses our fundamental questions about why we are the way we are, why suffering exists, where we came from, what our destiny will be, how the Universe began and how it will end, etc.
14. It fulfills our spiritual, social, psychological, and emotional needs.
15. It is incredibly brief, although it is set forth as a seminal book from the Creator. Men are notorious for their verbosity in such matters.
16. It is based on the testimony of thousands of witnesses throughout its history.
17. It portrays its heroes, flaws and all. It is unbiased in its treatment of history, unlike works of men praising their heroes.

On the other hand, the evidence for the inspiration of the Koran is based solely upon the testimony of one man, Mohammed. The same kind of “evidence” would make you a Hindu. Why accept Mohammed’s testimony and reject the Hindu testimony? Or, why accept the Hindu writings and reject the Koran? Both have essentially the same evidence in their favor. One cannot be proven to be any more legitimate than the other.

However, the preceding list includes just a few of the many very significant avenues that should be considered if a person is truly seeking to be open-minded about searching for truth among the world’s alleged books from God.

All religions are not the same. Their most basic doctrines readily contradict the others. However, there is one religion that is based upon a book that provides good reasons to be believed—unity and consistency of thought, high standards of thought and conduct, etc. Which should we believe?

[EDITOR'S NOTE: Kippy Myers holds an M.A. in philosophy and Christian apologetics from Harding Graduate School, an M.A. in philosophy from the University of Dallas, and a Ph.D. in philosophy from the University of Tennessee at Knoxville. He is an assistant professor of Bible at Freed-Hardeman University in Henderson, Tennessee.]

Why Doesn’t God Just Appear to Us and Prove that He Exists? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=12&article=466

Why Doesn’t God Just Appear to Us and Prove that He Exists?

by	Eric Lyons, M.Min.

Sometimes our unbelieving friends wonder why God doesn’t just appear to everyone on Earth and prove in person that He exists? Why doesn’t He show Himself to each generation of humanity so that everyone on Earth can see and hear Him and know beyond a shadow of a doubt that He is real? After all, according to the Bible, the Lord appeared “to Abraham, to Isaac, and to Jacob, as God Almighty” (Exodus 6:3), and He “spoke to Moses face to face, as a man speaks to his friend” (Exodus 33:11). So why doesn’t He do the same for everyone else?

Christians freely admit that there are many specific things that we do not know about the infinite, eternal, omnipotent, omniscient Creator of the Universe, including why He does or does not do certain things. “‘For My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord. ‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts’” (Isaiah 55:8-9). There is no way to know the mind of God unless He chooses to reveal some of His ways to us. Moses wrote: “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law” (Deuteronomy 29:29, emp. added). So has God specifically revealed why He has not appeared to every human being in the history of the world to prove His existence to them? The fact is, God does not expressly address this question in the Bible; but He does reveal enough to us about Himself and His creation to draw the following conclusions. 

First, even if God directly appeared to and spoke with every person on Earth, not everyone would believe in Him. After all, God revealed Himself to mankind in the first-century (John 1:1,14), speaking like “no man ever spoke” (John 7:46) and working all manner of miracles, including walking on water, healing the blind, reattaching severed body parts with the touch of His hand, and raising the dead. Yes, even though, for example, Jesus raised Lazarus from the dead, and came back from the dead Himself, many still did not believe in Him (John 11:45-53; 12:9-11)—they rejected Him despite the fact that He (God) appeared to them face to face.

In 2012, renown atheist Richard Dawkins was questioned about his unbelief in God. Specifically, he was asked, “What proof, by the way, would change your mind?” He quickly responded by saying, “That is a very difficult and interesting question because, I mean, I used to think that if somehow, you know, great, big, giant 900-foot-high Jesus with a voice like Paul Robeson suddenly strode in and said, ‘I exist and here I am,’ but even that, I actually sometimes wonder if that would….”¹ Though Dr. Dawkins was interrupted, he clearly left the impression that even if God appeared to him, taking the form of a “giant 900-foot-high Jesus” with a mighty voice, even that encounter would probably not convince him.

Sadly, not only would many continue in their unbelief if God actually did appear to them, many more would reject His authority over them, even if they acknowledged His existence. Judas was among the closest friends and disciples of Jesus. He was the treasurer of the group. Yet, he was a thief who eventually betrayed the Lord. One might argue that Judas never believed (cf. John 6:60-71), which would only further validate our first point. But if he truly believed in Jesus as the Son of God, then he ultimately chose money over the Master; he chose sin over the Savior. He was not, and will not be, the last to make such choices. In fact, before any human being ever came to know God and subsequently reject His will, there were a number of angelic beings who did. They are created heavenly beings (Colossians 1:16) who knew (and know) God, but willingly chose to reject His will for them (2 Peter 2:4; Jude 6). So wicked and rebellious to the God of heaven did Satan become that he even tried to tempt God to sin (Matthew 4:1-11). Make no mistake about it, in no way does acknowledging God’s existence directly translate into loving Him and submitting to His will (Matthew 7:21-23). In fact, atheist Dan Barker demonstrated such rebelliousness in the Butt/Barker debate when he stated that, though he believes God “doesn’t exist,” “[i]f there is a hell and if the atheists get to the end of their life and discover, ‘Yep, I was wrong, there is a God….’ Then I would say to that God…‘you go to hell…. You do not have my respect.’”²

Third, God has already given every accountable person on Earth an adequate amount of evidence to come to a knowledge of His existence. The very reality of a material Universe (which could not have sprung into existence from nothing; nor is it eternal),³ testifies to the existence of a Creator. “For every house is built by someone, but He who built all things is God” (Hebrews 3:4). In fact, “Since the creation of the world His invisible attributes are clearly seen being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20). Since the time of Adam and Eve, mankind has been given the opportunity to see how “the things that are made” testify quite “clearly” on behalf of a powerful, invisible Creator. As the psalmist proclaimed, “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world” (19:1-4).

So why doesn’t God appear to every person on Earth to prove that He exists? The short answer is: “Because He, as the sovereign Ruler of the Universe, chooses not to.” We may not know all of God’s reasons for why He chooses not to appear personally to every person on the Earth throughout every generation, but in no way does such a decision on His part prove (1) that He doesn’t exist, or (2) that He is unkind and unfair. The fact is, God has always given man adequate evidence for His existence—so much so that any person who refuses to acknowledge His existence is “without excuse” (Romans 1:20).

ENDNOTES

¹ “Q&A: Religion and Atheism” (2012), ABC Australia, April 9, http;//www.abc.net.au/tv/qanda/txt/s3469101.htm, emp. added.

² Butt, Kyle and Dan Barker (2009), Butt/Barker Debate: Does the God of the Bible Exist?(Montgomery, AL: Apologetics Press), emp. added.

³ Miller, Jeff (2013), “Evolution and the Laws of Science: The Laws of Thermodynamics,” Apologetics Press, http://www.apologeticspress.org/apcontent.aspx?category=9&article=2786.

Suggested Resources

Was Job a Real Person? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=13&article=521

Was Job a Real Person?

by	Eric Lyons, M.Min.

In a single day, the patriarch Job lost all ten of his children, all of his livestock, and many of his servants. In chapter 1 of the book of Job, we learn that as one of Job’s servants was telling him about a group of raiders (the Sabeans) that had stolen all of his oxen and donkeys and killed all the servants tending to the animals (save him), another servant arrived even as the first “was still speaking.” This second servant told Job that a fire fell down from heaven and consumed his sheep and servants. Again, while this servant was talking, a third servant came and related to Job that another group of invaders (the Chaldeans) had stolen all of his camels and had killed all of the servants except him. Finally, while this third servant was talking, a fourth servant came and bore even worse news—Job’s ten children had all perished when a great wind struck the house and caused it to crush them. His seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, very large household, and ten children were all gone “in the blink of an eye.” And as if being stripped of his worldly possessions and children were not enough, Job’s body then became diseased from head to toe, his wife urged him to “curse God and die,” and the comforting counsel of his “friends” quickly gave way to judgmental accusations.

Based upon the extent of the physical destruction and mental suffering mentioned above, and upon the limited time frame in which it all occurred, some critics tend to doubt that Job was a real person. Rather, they think he simply was fabricated to teach a lesson about human suffering. Perhaps, they say, he is to be valued like such parabolic figures as the good Samaritan (Luke 10:30-37), the prodigal son (Luke 15:11-32), or the rich fool (Luke 12:16-21), but not like those who actually lived and died upon the Earth.

If Job were not mentioned anywhere else in the Bible apart from for the book that bears his name, those who claim he was not a real person might be able to argue their position more confidently. But the fact is, Job is mentioned in three different verses in Scripture (outside the book of Job), and in all three passages he is considered a real, historical figure.

The first two places his name is found (aside from the book of Job) is in Ezekiel 14, verses 14 and 20. In verse 14, the prophet stated: “Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness, says the Lord God.” Verse 20 is worded nearly the same way: “[E]ven though Noah, Daniel, and Job were in it, as I live, says the Lord God, they would deliver neither son nor daughter; they would deliver only themselves by their righteousness.” Ezekiel’s point in both verses was that the ungodly conditions in the land were such that even if Noah, Daniel, and Job lived in that city, no one else would be saved. Ezekiel spoke of all three of these men as being real, historical people, not legendary characters. If one recognizes Noah and Daniel as being real people of history, then there is no reason to think otherwise about Job.

The last place the suffering patriarch is mentioned in Scripture (and the only time he is mentioned in the New Testament) is found in the latter part of the book of James. In 5:10-11 we read: “My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful.” Obviously, James was not writing through inspiration about an imaginary person. Rather, he considered Job as real as Elijah, Isaiah, and Jeremiah, and as genuine as the Lord Himself.

Finally, that Job was a real person is stated explicitly by God within the book of Job itself. In his second “speech” to Job, God declared that the mighty behemoth was “made along with you” (40:15, emp. added). If Job were just a fairy tale-like character, God certainly would not have spoken as having “made” him.

Although admittedly much about Job remains a mystery (his race, exactly when he lived, who wrote the book that bears his name, where the Land of Uz was located, etc.), we can know that he was a real person who suffered in every way like you and me, and yet remained faithful to his God. Knowing that Job persevered through all his trials and tribulations gives us hope that we can do the same when similar trials come our way (James 1:2-4; 5:10-11).

"THE EPISTLE TO THE ROMANS" Introduction by Mark Copeland

                      "THE EPISTLE TO THE ROMANS"

                              Introduction

AUTHOR:  PAUL, the apostle (1:1)

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

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

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

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

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

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

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

          TO SET STRAIGHT THE DESIGN AND NATURE OF THE GOSPEL

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

THEME:  Romans 1:16-17

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

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

BRIEF OUTLINE (adapted from Dextor Sammons)

INTRODUCTION (1:1-17)

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

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

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

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

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

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

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

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

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

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

REVIEW QUESTIONS FOR INTRODUCTION

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

2) From where was it written?
   - Corinth

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

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

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

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"THE EPISTLE TO THE ROMANS" Chapter One by Mark Copeland

                      "THE EPISTLE TO THE ROMANS"

                              Chapter One

OBJECTIVES IN STUDYING THIS CHAPTER

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

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

SUMMARY

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

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

OUTLINE (adapted from Jim McGuiggan)

I. INTRODUCTION & THEME (1-17)

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

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

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

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

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

WORDS TO PONDER

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

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

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

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

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

REVIEW QUESTIONS FOR THE CHAPTER

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

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

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

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

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

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

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

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

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

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

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"THE EPISTLE TO THE ROMANS" Chapter Two by Mark Copeland

                      "THE EPISTLE TO THE ROMANS"

                              Chapter Two

OBJECTIVES IN STUDYING THIS CHAPTER

1) To see how people without a direct revelation of God's Will can
   still be lost

2) To see how people who may have a written Law from God are also in
   need of salvation

SUMMARY

Having vividly depicted the condition of the Gentile world in chapter
one, Paul now addresses his comments to those who pass judgment on
others when they themselves are guilty of the same things (1).  He
points out that they are in danger of God's righteous judgment, who
"will render to each one according to his deeds" (2-6).  This judgment
will offer either eternal life or wrath and indignation, given without 
partiality, and the decision is based on whether one does good or evil 
(7-11).

To justify the condemnation of Gentiles who did not have a written Law 
(like the Jews), Paul affirms that the Gentiles could "by nature do the 
things contained in the law" and that their own consciences will bear 
witness of their guilt on the day of judgment.  In this way Paul 
demonstrated the Gentiles' need of salvation (12-16).

Lest the Jews think their having the Law frees them from condemnation, 
Paul proceeds to demonstrate that they too are in need of salvation.  
Though they have the Law, their failure to keep it perfectly caused 
them to dishonor God and blaspheme His Name (17-24).  Introducing a 
thought he will expand upon later in the epistle, he points out that a 
true Jew is one who is circumcised in his heart, and not just in the 
flesh (25-29).

OUTLINE (adapted from Jim McGuiggan)

I. THE GENTILES' NEED OF SALVATION (1-16)

   A. EVEN THE "JUDGES" WILL BE JUDGED (1-11)
      1. The inconsistent judge judges himself (1)
      2. The hypocritical judge is judged by truth (2)
      3. The foolish judge reasons poorly (3)
      4. The presumptuous judge treasures up wrath (4-11)
   
   B. NOT HAVING A "WRITTEN" LAW DOES NOT EXEMPT FROM JUDGMENT (12-16)
      1. Those who sin will still perish (12)
      2. The Gentiles DO have a law (13-15)
      3. Jesus Christ will judge accordingly (16)

II. THE JEWS' NEED OF SALVATION (17-29)

   A. THE JEWS CONDEMNED BY THEIR OWN LAW (17-24)
      1. The Jewish self-portrait (17-20)
      2. The Jewish inconsistency and dishonor of God (21-24)

   B. THE LIMITATION OF CIRCUMCISION (25-29)
      1. Voided by transgressing the Law (25-27)
      2. The true Jew is one circumcised in the heart, in the Spirit
         (28-29)

WORDS TO PONDER

judgment - in some places, the idea is "discernment;" in other places 
           "condemnation" is the idea - the context must determine

wrath - anger (in God's case, a just displeasure in response to sin)

law - when preceded by the definite article "the" (in the Greek) it 
      usually refers to the Law of Moses, otherwise it may refer to the
      principle of law in general; there are exceptions, and the
      context must determine

by nature - "a mode of feeling and acting which by long habit has
            become nature" (THAYER)

conscience - that faculty of thought which makes moral judgments
             (either excusing or condemning our actions); developed
             through training

REVIEW QUESTIONS FOR THE CHAPTER

1) List the main points of this chapter
   - The Gentiles' Need Of Salvation (1-16)
   - The Jews' Need Of Salvation (17-29)

2) Why is one who passes judgment without excuse? (1)
   - They are guilty of the same thing and so condemn themselves

3) How does God try to lead one to repentance? (4)
   - Through kindness, forbearance, and longsuffering

4) What is the reward given to those who do good?  To those who do
   evil? (9,10)
   - Eternal life to those who do good; wrath and indignation,
     tribulation and anguish to those who do evil

5) How will God judge those who do not have a "written" law? (14-16)
   - The law of their conscience will condemn them when God judges the
     secrets of their hearts by Jesus Christ

6) Without a "written" Law, how did the Gentiles know the difference
   between right and wrong? (14,15)
    - "by nature" (note the definition above); they are able to do the
      things contained in the Law, for they have the "work of the Law"
      written in their hearts

7) Why were the Jews in need of salvation? (21-24)
   - Through inconsistency and disobedience to the Law, they dishonored
     God

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

"THE EPISTLE TO THE ROMANS" Chapter Three by Mark Copeland

                      "THE EPISTLE TO THE ROMANS"

                             Chapter Three

OBJECTIVES IN STUDYING THIS CHAPTER

1) To understand the particulars of God's righteousness:  grace,
   redemption, propitiation, faith in Jesus, and justification

2) To see the difference between a law of works and the law of faith

SUMMARY

As Paul continues to demonstrate the Jews' need of salvation, he 
proceeds to answer questions that he envisions protesting Jews might 
ask.  He explains the advantage of being a Jew, the faithfulness of God 
in spite of the Jews' unbelief, and the right of God to condemn the
unrighteousness of man even though it magnifies His Own righteousness
(1-8).  Though the Jews had the advantage of possessing the oracles of
God, Paul still concludes that the Jews as well as the Gentiles are in
sin and proves his conclusion by listing a series of Old Testament
scriptures that speaks to those under the Law (the Jews) as sinners
(9-19).  His conclusion:  a law (like the Law of Moses) could not save,
but only reveal the knowledge of sin; a point he will elaborate upon in 
chapter seven (20).

Paul now carefully begins to explain the "good news" of God's plan of 
salvation.  Apart from law, yet witnessed by the Law and the Prophets, 
God's way of making man right through faith in Jesus Christ is now made 
clear, and made available to all who believe, whether Jew or Greek, for
all have sinned (21-23).

This justification of man is explained in terms of redemption, made 
possible through the blood of Christ, and offered to those who have 
faith in Christ.  It also demonstrates how God can be both "just" (who
takes seriously the sins of mankind) and "a justifier" (who is able to 
forgive sinners).  God is able to do this by offering Christ's blood as 
a propitiation to those who have faith (24-26).

This "justification" is a gift of God's grace to those who have faith, 
which prevents anyone from boasting as though they through the works of 
a law deserved it (27-30).  This does not void the need for law, but
rather meets the requirement of law (31).

OUTLINE (adapted from Jim McGuiggan)

I. THE JEWS' NEED OF SALVATION (1-20)

   A. THE JEWISH ADVANTAGE (1-2)
      1. In many respects (1)
      2. Especially in having the "Oracles of God" (2)

   B. ANSWERS TO POSSIBLE OBJECTIONS (3-8)
      1. Unbelieving Jews will not make the faithfulness of God without
         effect (3-4)
      2. God is right to be angry, even if "unrighteousness"
         demonstrates His Own righteousness (5-6)
      3. Though sin might increase God's truth and give Him glory,
         people will still be judged for their sins (7-8)

   C. THE JEWS INDICTED AS SINNERS BY THEIR OWN SCRIPTURES (9-20)
      1. Despite advantages, Jews like Greeks are under sin (9)
      2. Biblical proof (10-18)
      3. Application and conclusion (19-20)
         a. The Law condemns all, especially to whom it was given (19)
         b. Law cannot justify, but only reveal the knowledge of sin
            (20)
     
II. THE PROVISION:  JUSTIFICATION BY FAITH (21-31)

   A. GOD'S RIGHTEOUSNESS REVEALED (21-23)
      1. Apart from law, but witnessed by the Law (21)
      2. A righteousness through faith in Jesus (22a)
      3. For all who believe, for all have sinned (22b-23)
      
   B. GOD'S RIGHTEOUSNESS EXPLAINED (24-26)
      1. Justification by grace through redemption in Christ (24)
      2. Jesus' blood offered by God as a propitiation through faith
         (25a)
      3. This demonstrates God's righteousness toward the one who has
         faith in Jesus (25b-26)

   C. IMPLICATIONS OF GOD'S RIGHTEOUSNESS (27-31)
      1. Boasting on man's part is excluded (27a)
      2. For justification is based on faith, not deeds of law (27b-28)
      3. God is God of Jews and Gentiles, for He justifies both by
         faith (29-30)
      4. This does not void the need for law, but rather meets the 
         requirements of law (31)

WORDS TO PONDER

redemption - "a releasing, a payment for a ransom; refers to being
              released from the guilt of sin by the blood of Christ"

justified - "a legal term, indicating a verdict of 'not guilty'; in
             regards to sin, he who is justified is not held
             accountable for his sins"

propitiation - "used to refer to an offering designed to appease; God
               offers the blood of Christ to appease for man's sins"

sin - "a missing of the mark" (Ro 3:23) -- "a breaking of the law"
      (1Jn 3:4)

REVIEW QUESTIONS FOR THE CHAPTER

1) List the main points of this chapter
   - The Jews' Need Of Salvation (1-20)
   - The Provision:  Justification By Faith (21-31)

2) What advantage was there in being a Jew? (2)
   - They possessed the revealed oracles of God

3) What comes through law? (20)
   - The knowledge of sin

4) What came apart from law? (21)
   - The righteousness of God (God's way of justifying sinful man)

5) Who has sinned? (23)
   - All have sinned

6) What is the gift of God's grace? (24)
   - Being justified through the redemption that is in Christ Jesus

7) How is God appeased for our sins? (25)
   - Through the blood of Jesus Christ

8) How does man receive justification from God? (28)
   - By faith

9) How does "justification by faith" relate to the principle of law?
   (31)
   - It does not void the need for law, but rather supports the demand
     of law

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

The God Of Love And Wrath by Allan Turner

http://allanturner.com/love.html

The God Of Love And Wrath

by Allan Turner

Because He is love, some are inclined to think that God does not, and will not, become involved with punishment. Punishment, it is believed, is somehow inconsistent with love. We are told that if God were to inflict punishment, He would no longer be a God of love. Those who take this position exhibit their ignorance of both the character of God and the nature of punishment.

The God of the Bible identifies Himself as a God of love (I John 4:8) and a God of wrath, vengeance and punishment (Romans 1:18; II Thessalonians 1:6-9). Now, if God identifies Himself as being both a God of love and wrath, then who are we to argue with Him? Instead of arguing against it, we ought to try to understand how these two attributes coexist.

Wrath Is A Requirement Of Justice

When God executes wrath, vengeance, and punishment, it is only in a judicial sense that He does so. When God, as lawgiver, executes judgment, justice demands that one be either vindicated or punished, i.e., one receives either a “blessing” or a “curse” (cf. Deuteronomy 11:26-28; James 4:12). In this sense, punishment is retribution (viz., “the wages of sin...,” Romans 6:23) to vindicate Law and satisfy Justice, and is, consequently, an action based upon the principle of Righteousness (“It is a righteous thing with God to recompense tribulation to them that trouble you,” II Thessalonians 1:6).

Without reward and punishment, there is no justice. Without justice, there is no judgment. Without judgment, there is no law. Without law, there is no lawgiver. Finally, if there is no lawgiver, then there is no God like the one described in the Bible. Consider what the Bible has said on this: “Because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained” (Acts 17:31); “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men...” (II Corinthians 5:10,11a).

The Primary Design Of Punishment Is Punishment

Too often, punishment is thought to be remedial. In other words, many think the primary purpose of punishment is to make one better. Although it is true that correction or reform can be-—and in some cases is-—a residual effect of punishment, it has as its major objective the vindication of Law and the satisfaction of Justice. If this is not true, then our atonement through Jesus' vicarious death is eliminated. This ought to be obvious. If the punishment the Lord experienced on the cross was actually designed to make those who rightly deserved it better-—and not to vindicate Law and satisfy Justice-—then there was no way He could have experienced that for us. On the other hand, if punishment was designed to uphold Law and satisfy Justice, then it was possible for Christ to be “the propitiation for our sins” (I John 4:10). This is exactly what happened. The vicarious death of Jesus on the cross made it possible for God to give those who actually deserved the punishment a clean slate as a result of their faith in His Son. Because Jesus paid the full price for our redemption, Justice was done (i.e., God remained just) and God was able to justify those who exercise faith in Jesus (Romans 3:25,26).

Punishment Is The Reward Of Unrighteousness

There is absolutely no reason why man cannot keep God's Law perfectly. The Bible makes no excuse for man's sinfulness. It simply teaches us that although man has the capacity to do so, he has not, does not, and will not keep Law perfectly, i.e., “all have sinned and fall short of the glory of God” (cf. Romans 3:20, 23). Sin, we are taught in the Bible and know in our hearts, is not forced or coerced, but is clearly a voluntary action (James 1:14,15) committed by creatures of free will (Joshua 24:15), who will be judged by a just God Who will vindicate His Law (Deuteronomy 32:35; He-brews 10:30).

Punishment, then, is “the just recompense of reward” one receives for unrighteousness (Hebrews 2:2). Therefore, those who would make arguments against God's punishment of those who violate His law because such would make Him, in their opinion, less a God of love and more like a vicious ogre, fail not only to understand the character of God and the primary purpose of punishment, but they really fail to appreciate the most magnificent manifestation of God's love ever bestowed upon man-kind—the sacrificial death of His only begotten Son (John 3:16; I John 4:10).

Saved By Grace Through Faith

God's love, mercy and grace abounded unto us through Jesus Christ, our Lord. The sacrifice of God's Son was the only means whereby God, Who loved us, could save us from the punishment we all justly deserved. If man would but see his predicament (“For all have sinned, and come short of the glory of God”), he would appreciate what God has done for him (“For God so loved the world that he gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life”), and there would be no misunderstanding of either God's love or His need to vindicate Law and satisfy Justice. “O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord” (Romans 7:24,25).