November 22, 2016

"THE GOSPEL OF MATTHEW" The Anger That Kills (5:21-26) by Mark Copeland

                        "THE GOSPEL OF MATTHEW"

                     The Anger That Kills (5:21-26)

INTRODUCTION

1. In His sermon on the mount, Jesus challenges us to attain to a high
   level of righteousness...
   a. To exceed "the righteousness of the scribes and Pharisees"
      - Mt 5:20
   b. He illustrates what is meant through a series on contrasts
      1) Between what they had heard from those of old
      2) And what He was now declaring to them

2. The first contrast (Mt 5:21-26) pertains to properly understanding
   and applying...
   a. The Sixth Commandment
   b. I.e., "You shall not murder" - cf. Exo 20:13

[How should the sixth command be understood and applied?  Is the actual
act of murder the only thing we need to be concerned about?  Before we
consider what Jesus taught, let's look at...]

I. THE "TRADITIONAL" INTERPRETATION AND APPLICATION

   A. NOTE THAT I SAY "TRADITIONAL"...
      1. Jesus is responding to traditional interpretations of the Law,
         not the Law itself
         a. I.e., what had been taught by the "traditions of the
            elders" - cf. Mt 15:2
         b. Note His preparatory remarks:  "You have HEARD that it was
            SAID..."
         c. Referring to oral traditions rather than the written Law
            (cf. earlier lesson on "Jesus And The Law")
      2. Which traditions had likely been accepted by the scribes and
         Pharisees

   B. THE TRADITIONAL INTERPRETATION AND APPLICATION...
      1. Is seen in the phrase "whoever murders will be in danger of
         the judgment"
      2. The term "judgment" likely refers to the local courts of their
         day (see below)
      3. This interpretation may sound fine, but evidently did not go
         far enough in how the Law should have been interpreted and
         applied
         a. Was the Law only concerned about the actual act of murder?
         b. Should the disciples of Jesus also limit their concern to
            actual acts of murder?

[To answer these two questions, let's now take a closer look at...]

II. THE TEACHING OF JESUS

   A. JESUS PRONOUNCED JUDGMENT ON ANGER...
      1. As found in Mt 5:22...
         a. One angry without a cause should be in danger of the 
            "judgment"
            1) I.e., the local courts through Palestine
            2) Which were normally reserved for common criminals
         b. One who calls his brother "Raca!" (stupid, empty-headed)
            should be in danger of the "council"
            1) I.e., the Sanhedrin council
            2) Which was the high court normally reserved for special
               criminals
         c. One who says "You fool!" would be in danger of "hell fire"
            1) I.e., Gehenna
            2) The place of everlasting torment - Mk 9:43-48
         -- The judgment normally accorded to murderers, Jesus deemed
            worthy of those whose anger led to just verbal abuse!
      2. Jesus' teaching was in harmony with the Law regarding anger 
         - cf. Pr 6:16-19
         a. "Hands that shed innocent blood" (murder) are an
            abomination to the Lord
         b. So also a "heart that devises wicked plans" and "one who
            sows discord among brethren" (due to anger)
         -- This being true, the Law should have been interpreted and
            applied accordingly
      3. Thus the traditional interpretation and application of the Law
         fell far short
         a. The "righteousness of the scribes and Pharisees" only 
            condemned murderers when those with hateful emotions were
            just as guilty!
         b. While the righteousness of the kingdom would be in harmony
            with the original intent of the Law
            1) The Law taught to forsake wrath and anger - Ps 37:8
            2) So does the righteousness of the kingdom - cf. Ga 5:19-
               21; Ep 4:31

   B. JESUS ILLUSTRATED THE SERIOUSNESS OF ANGER...
      1. We should not try to worship God when we are "at odds" with a
         brother - Mt 5:23-24
         a. Repair strained relationships with a brother before 
            worshipping God
         b. Just as a husband must treat his wife with understanding if
            he desires to have his prayers heard - 1Pe 3:7
         -- Wrong emotions toward others can "kill" our relationship 
            with God!
      2. We should be quick to "make amends" lest uncontrolled anger
         cause us to wind up in court, possibly prison! - Mt 5:25-26
         a. Many "hot-heads" let anger prompt them to do things that
            send them to prison
         b. But note how those in the kingdom are to act - Ro 12:18-21
         -- Wrong emotions can "murder" our relationships with man as
            well!

CONCLUSION

1. In His first contrast between the "righteousness of the kingdom" and
   the "traditional treatment of the Law", Jesus:
   a. Declared that the ancients did not go far enough in applying the
      Law
   b. Illustrated how it should be applied by those seeking to surpass
      the "righteousness of the scribes and Pharisees"
   -- The "righteousness of the kingdom" is actually in harmony with
      the Law!

2. Jesus also reminds us that there is "The Anger That Kills"...
   a. Improper anger toward our fellow man can "kill" our relationship
      with God
   b. It can "murder" our relationships with our fellow man, and ruin
      our lives in the process
   -- One does not have to be guilty of actual murder to do this!
   
Thus Jesus calls upon us to deal with the anger that often leads to
murder, if we desire to truly be His disciples!  This requires that we
be "born again"... - cf. Jn 3:5; 1Pe 1:22-23
 

"THE GOSPEL OF MATTHEW" Nipping Adultery In The Bud (5:27-30) by Mark Copeland

                        "THE GOSPEL OF MATTHEW"

                 Nipping Adultery In The Bud (5:27-30)

INTRODUCTION

1. Though our society takes adultery lightly, it is a serious offense
   in the eyes of God...
   a. He listed it right after murder in the Ten Commandments - Exo 20:
      13-14
   b. He made it a capital offense in the Old Testament, worthy of the
      death penalty - Lev 20:10
   c. God has promised to judge those who are adulterers - He 13:4;
      1Co 6:9-10
   -- It destroys friendships, marriages, and families, contributing to
      the destruction of many children's lives!

2. How can one avoid the sin of adultery?
   a. Is the solution one of just making sure that you don't commit the
      actual act?
   b. Or is there way that one can "nip it in the bud"?

3. In His sermon on the mount, Jesus challenged His disciples...
   a. To exceed "the righteousness of the scribes and Pharisees" 
      - Mt 5:20
   b. He illustrated what He meant through a series on contrasts
      1) Between what they had heard from those of old
      2) And what He was now declaring to them

4. In the second contrast (Mt 5:27-30), Jesus addressed the issue of
   adultery...
   a. In which we learn where adultery really begins
   b. And what steps can be taken to ward off committing such a serious
      offense

[On the subject of adultery, let's first note the contrast between...]

I. JESUS AND THE TRADITIONAL INTERPRETATION

   A. THE "TRADITIONAL" INTERPRETATION...
      1. The oral traditions of the Scribes and Pharisees certainly
         repeated the written commandment found in the Law - Mt 5:27
      2. But they evidently stressed that as long as one did not commit
         the actual act, one was not guilty
      3. Thereby emphasizing the "letter" of the Law, but not 
         appreciating the "spirit" behind the Law as well

   B. JESUS TAUGHT DIFFERENTLY...
      1. One does not have to commit the "act" to be guilty of adultery
      2. One is just as guilty when one "looks at a woman to lust for
         her" - Mt 5:28
      3. Note:  Not the "looking" per se, but looking "to lust" for her
         is what is wrong
         a. "to lust" means to have a strong desire for, to possess and
            dominate completely
         b. A person may look at another with admiration for beauty and
            not be guilty of "lust"

   C. JESUS' INTERPRETATION WAS IN HARMONY WITH THE LAW...
      1. Notice that the Tenth Commandment condemned coveting a 
         neighbor's wife - Exo 20:17
      2. Even in the time of Job, to "look at a woman to lust for her"
         was considered wrong - Job 31:1

[So the problem begins in the heart (cf. Mk 7:21-23).  If we can
prevent the lusting in the heart (or the "lustful eye"), the problem of
adultery is "nipped in the bud"!  Jesus goes on to say what we should
do with respect to the lustful eye or any other stumbling blocks...]

II. JESUS' PROGNOSIS FOR LUSTFUL EYES AND OTHER STUMBLING BLOCKS

   A. "PLUCK IT OUT AND CAST IT FROM YOU..."
      1. That Jesus is not being literal should be obvious, for one
         could still stumble with the left eye or hand
      2. The key to understanding this passage is found in Mt 18:7-9
         a. The "eye" and "hand" represent "offenses"
         b. Offenses are "stumbling blocks" that lead a person to sin
         c. These would be enticements to do wrong, beguiling 
            allurements

   B. THE MEANING OF JESUS' TEACHING...
      1. "Take drastic action in getting rid of whatever in the natural
         course of events will tempt you to sin" (Hendriksen)
      2. Such should be the case in regards to ALL sin, as well as the
         sin of adultery

[As we contemplate Jesus' words, there are several...]

III. IMPORTANT LESSONS TO BE LEARNED

   A. THE PRESENT IS NOT OUR ONLY LIFE; WE ARE DESTINED FOR ETERNITY!
      1. The future holds the possibility of "hell" (Greek, GEHENNA,
         the place of everlasting torment)
      2. What we do or not do in the present will determine our place
         in the future

   B. NOTHING, NO MATTER HOW PRECIOUS, SHOULD BE ALLOWED TO DOOM OUR
      GLORIOUS DESTINY!
      1. God's goal for us is the "kingdom of heaven" in all its 
         eternal glory!
      2. What on "earth" (such as an adulterous relationship) can be
         worthy of losing that?

   C. SIN, BEING A VERY DESTRUCTIVE FORCE, MUST NOT BE PAMPERED!
      1. Do we need to be convinced that sin (like adultery) is 
         destructive to those around us?
      2. Sin is to the soul what cancer is to the body
         a. Delay can be deadly!
         b. Halfway measures, halfhearted efforts, only give sin time
            to wreak havoc!
      2. "Radical surgery" is what's necessary to treat the "cancer" of
         sin!
         a. Cut off those things that might lead you to look upon 
            others to lust after them
         b. How much better to dwell upon such things as mentioned in
            Php 4:8!
         c. Remove all stumbling blocks that encourage you to sin!
            1) Such as certain books, movies, pictures
            2) Or possible companions, associates - cf. 1Co 15:33
         -- As Paul exhorted the Corinthians , and Joseph illustrated
            by example, "flee sexual immorality"! - 1Co 6:18; Gen 39:
            7-12

CONCLUSION

1. Our families, our friends, our lives, and especially our souls are
   too precious to allow the sin of adultery to destroy them!

2. But if we desire to "nip it in the bud", we cannot be content with
   the righteousness of the  Scribes and Pharisees...
   a. Who may have faithfully quoted the Law to others
   b. But were unwilling to deal with the real problem, which is one of
      the heart!

3. In view of the reality of hell, the eternal abode of impenitent
   adulterers...
   a. Let us be willing to tackle the "cancer" of sin seriously
   b. Performing whatever "radical surgery" might be necessary!

While one may not be able to rebuild the lives destroyed by the sin of
adultery, for the penitent adulterer there is still the hope of 
salvation in Christ Jesus, as there is for all... - cf. 1Co 6:9-11
 

"THE GOSPEL OF MATTHEW" The Treachery Of Divorce (5:31-32) by Mark Copeland

                        "THE GOSPEL OF MATTHEW"

                   The Treachery Of Divorce (5:31-32)

INTRODUCTION

1. We live in an age of easy divorce...
   a. Many if not all states have "no-fault" divorce laws
   b. In some cases, all it takes is for one person to decide to have a
      divorce, and their spouse can do nothing to prevent it

2. What does God think about divorce?
   a. What was His view of divorce in the Old Testament?
   b. What does He think of it now?

3. In His sermon on the mount, Jesus addressed the issue of divorce...
   a. As He taught His disciples concerning the righteousness of the 
      kingdom
   b. In which He described the effects of divorcing one's spouse

[In this lesson, "The Treachery Of Divorce", we shall use Mt 5:31-32 as
our text.  To understand Jesus' comments in their context, let's first
determine what was...]

I. THE "TRADITIONAL" INTERPRETATION

   A. "WHOEVER DIVORCES HIS WIFE, LET HIM GIVE HER A CERTIFICATE OF
      DIVORCE" - Mt 5:31
      1. This was the "traditional" interpretation of Deut 24:1-4;
         handed down orally
      2. In applying the Law, they had focused on the idea of giving
         certificates of divorce
      3. They concluded divorce was permissible as long as a 
         certificate of divorce was given

   B. IS THIS WHAT THE LAW ACTUALLY SAID?
      1. Please read Deut 24:1-4 carefully...
         a. Verses 1-3 simply describe a particular situation
            1) WHEN a man is displeased with his wife and gives her a
               certificate a divorce and sends her out of the house...
            2) WHEN she has left and becomes another man's wife...
            3) IF her second husband detests her and gives her a bill
               of divorcement and sends her out of his house, or if the
               second husband dies...
         b. It is in verse 4 that Moses actually commands what must not
            be done
            1) Which was: "her former husband who divorced her must not
               take her back to be his wife after she has been defiled;
               for that is an abomination to the Lord"
            2) This passage is simply forbidding a man to remarry his
               wife after she had been married to another - cf. Jer 3:1
      2. Note also Paul's understanding of the Law - cf. Ro 7:1-3
         a. A woman was bound by the Law to her husband as long he
            lived
         b. If she married another while her first husband was still
            living (implying a certificate of divorce was given), she
            became an adulteress (i.e., defiled)!

[So the scribes and Pharisees had interpreted the Law to permit divorce
as long as a certificate of divorce was given to the wife.  We have 
tried to point out that was not the case.  What does Jesus say?]

II. JESUS' INTERPRETATION AND APPLICATION

   A. "WHOEVER DIVORCES HIS WIFE FOR ANY REASON EXCEPT SEXUAL
      IMMORALITY CAUSES HER TO COMMIT ADULTERY" - Mt 5:32
      1. The only acceptable grounds for divorcing a wife is SEXUAL 
         IMMORALITY
      2. Otherwise, divorcing a wife "causes her to commit adultery"
      3. How?  By placing her in a position where she is likely to 
         remarry, in which she becomes an adulteress
      4. This is what the Law implied in Deut 24:4 and Jer 3:1
         a. That is why the first husband couldn't take her back
         b. Even if her second husband had died!
         c. Because the wife had become "defiled"!
      5. Notice these comments by KEIL & DELITZSCH...

         "The second marriage of a woman who had been divorced is
         designated by Moses a defilement of the woman...a moral
         defilement, i.e., blemishing, desecration of the sexual
         communion which was sanctified by marriage, IN THE SAME SENSE
         IN WHICH ADULTERY IS CALLED A DEFILEMENT in Lev 18:20 and Num5:13,14..."

         "Thus the second marriage of a divorced woman was placed
         implicit upon a par with adultery, and some approach was made
         towards the teaching of Christ concerning marriage (Mt5:32)..."

         "If the second marriage of a divorced woman was a moral
         defilement, of course the wife could not marry the first again
         even after the death of her second husband...because the
         defilement of the wife would be thereby repeated, and even
         increased, as the moral defilement which the divorced wife
         acquired through the second marriage was not removed by a
         divorce from the second husband, nor yet by his death."

      6. Jesus simply made clear what the Law itself implied:  To 
         divorce a woman for any reason other than sexual immorality
         would cause her to be defiled (when she remarried)!
      7. Therefore, I believe that a careful study of the Law 
         concerning divorce reveals...
         a. That Jesus' teaching was really in harmony with the Law
            itself
         b. But the "traditional interpretation and application" of the
            Law had missed the mark by placing emphasis upon the 
            mention of giving a certificate of divorce

   B. "WHOEVER MARRIES A DIVORCED WOMAN COMMITS ADULTERY"
      1. Jesus goes on to say that anyone who marries a person who has
         been divorced (lit., "put away") also commits adultery!
      2. Jesus does not use the definite article in reference to one
         put away, therefore He seems to refer to ANY "put away" 
         person!  In other words...
         a. A person put away for reasons OTHER than adultery cannot
            remarry
            1) Because such would "cause them to commit adultery"
            2) Or to put it in O.T. terms: "become defiled"
         b. Nor can a person "put away" for the reason of adultery 
            remarry
            1) For such a person is an "adulteress" or "adulterer"
            2) As such, is "defiled" and would thereby cause anyone who
               married that person to commit adultery!

CONCLUSION

1. Jesus later taught more concerning the subject of divorce and 
   remarriage - Mt 19:3-12
   a. Defining who has the right to divorce their spouse and remarry
   b. Indicating that some might need to "make themselves eunuchs" for
      the sake of the kingdom of heaven

2. But in our text (Mt 5:31-32), Jesus reveals "The Treachery Of
   Divorce"...
   a. A man who divorces his wife for any cause other than sexual
      immorality causes her to commit adultery (by placing her in a
      situation where she is likely to remarry and become defiled; 
      i.e., an adulteress)
   b. Whoever marries a divorced woman commits adultery
   -- The harmful effect of divorce is seen in that it creates 
      situations where adultery is committed!

3. Perhaps we can better understand why God hates divorce - Mal 2:13-16
   a. When we put away our spouses, we treat them treacherously! 
      - Mal 2:14
   b. When we divorce our spouses, we cover our garments with violence!
      - Mal 2:16

4. Making divorce "legal" does not change the facts of the matter...
   a. The one put away still becomes defiled (commits adultery) if they
      remarry
   b. Whoever marries the one put away still commits adultery
   -- It is still a "treacherous" act!

As difficult as Jesus' teaching on the subject of divorce might seem in
today's permissive and immoral society, those who respect the authority
of Jesus Christ will abide by His teaching.

Have you found yourself in an adulterous relationship?  There is hope
in Jesus Christ (cf. 1Co 6:9-11)!  Yet true repentance requires that
you stop committing adultery, even if it means becoming a "eunuch" for
the sake of the kingdom of heaven (cf. Mt 19:11-12).
 

"THE GOSPEL OF MATTHEW" The Swearing Of Oaths (5:33-37) by Mark Copeland

                        "THE GOSPEL OF MATTHEW"

                    The Swearing Of Oaths (5:33-37)

INTRODUCTION

1. Are you a man or woman of your word?
   a. When you say "yes" or "no", do people take it as "gospel" (i.e., 
      truth)?
   b. Are you someone whose word is questioned, unless confirmed with
      an oath?

2. In His sermon on the mount, Jesus dealt with the issue of swearing 
   oaths...
   a. In which He set a high standard for His disciples to follow
   b. A standard that exceeded that of the scribes and Pharisees, and
      exceeds the standard followed by many people today

3. In this lesson, "The Swearing Of Oaths", we shall consider what
   Jesus taught from the viewpoint of four questions:
   a. What did the Law of Moses actually teach concerning the swearing
      of oaths?
   b. How had the Jews, and in particular the Scribes and Pharisees,
      traditionally interpreted and applied the Law?
   c. What did Jesus teach in response to this abuse of the Law 
      concerning oaths?
   d. Did Jesus forbid even those oaths made in court?

[To answer the first question, "What did the Law of Moses actually
teach concerning the swearing of oaths?", let's take a moment to 
consider...]

I. THE LAW OF MOSES AND THE SWEARING OF OATHS

   A. THREE PASSAGES MAKE VERY CLEAR THE TEACHING OF THE LAW...
      1. "And you shall not swear by My name falsely, nor shall you 
         profane the name of your God; I am the LORD." - Lev 19:12
      2. "If a man vows a vow to the LORD, or swears an oath to bind
         himself by some agreement, he shall not break his word; he 
         shall do according to all that proceeds out of his mouth." 
         - Num 30:2
      3. "When you make a vow to the LORD your God, you shall not delay
         to pay it; for the LORD your God will surely require it of 
         you, and it would be sin to you." - Deut 23:21

   B. THE EMPHASIS WAS ON TRUTHFULNESS AND FAITHFULNESS...
      1. A person must be truthful when he swears an oath; he must
         truly mean it
      2. He must also be faithful in keeping the oath; he must carry
         out his word

   C. THIS EMPHASIS ON TRUTHFULNESS "IN THE HEART" WAS STRESSED BY THE
      PSALMS AND PROPHETS AS WELL...
      1. In the Psalms - Ps 15:1-2; 24:3-4
      2. The Prophets often bemoaned the lack of truth in the heart 
         - Jer 5:1-2; Hos 4:1-2

[So the teaching of the Law was clear: Vows to the Lord should be kept,
and truthfulness in all things was expected.

This leads to our second question: "How had the Jews, and in particular
the Scribes and Pharisees, traditionally interpreted and applied the 
Law?"]

II. THE TRADITIONAL INTERPRETATION AND APPLICATION

   A. IT APPEARS THE EMPHASIS HAD SHIFTED...
      1. FROM truthfulness in all things
      2. TO honoring only those vows sworn "to the Lord"
      -- As implied by Jesus comments in Mt 5:34-36

   B. IN APPLICATION, ONLY VOWS "TO THE LORD" WERE BINDING...
      1. That the Jews had made such arbitrary distinctions between
         their vows is seen in Mt 23:16-19
      2. Because of this distinction, daily conversations were often
         spiced with meaningless oaths to make impressions; e.g.,:
         a. "I swear by heaven"
         b. "I swear by the throne of God"
         c. "I swear...by the earth...by Jerusalem...by the altar...by
            the temple...by my head..."

[By shifting the emphasis from truthfulness to honoring only those vows
made to the Lord, the Pharisees in their application of the Law 
justified the use of meaningless vows.

Now to our third question: "What did Jesus teach in response to this
abuse of the Law concerning oaths?"]

III. THE TEACHING OF JESUS

   A. HE EXPOSED THE HYPOCRISY IN SUCH ARBITRARY DISTINCTIONS...
      1. Mt 23:20-22 clearly shows that when one swears by...
         a. "the temple"
         b. "the throne of God"
         ...he is swearing by the LORD also!
      2. Mt 5:34-36 likewise teaches that one cannot swear by these
         things without involving God
         a. Heaven is the throne of God
         b. Earth is His footstool
         c. Only God can change our hair color (without the use of
            dyes)
      -- Therefore, any oath is an oath "to the Lord"!

   B. HE ENJOINED "TRUTHFULNESS IN THE HEART"...
      1. Let your "yes" mean "yes"
      2. Let your "no" mean "no"
      -- Any more than this is evil, and would be contrary to speaking
         "truth in his heart" (Ps 15:1-2)

[In exposing the hypocritical distinctions made by the scribes and 
Pharisees in their oaths, and in commanding us to speak simply and 
truthfully, the words of Jesus have led many to ask our fourth and 
final question: "Did Jesus forbid even those oaths made in court?"]

IV. MAKING OATHS IN JUDICIAL MATTERS

   A. ARGUMENTS IN SUPPORT OF SWEARING JUDICIAL OATHS...
      1. Both Jesus and James qualified their statements concerning 
         oaths
         a. Mt 5:34ff - "swear not at all" is immediately qualified by
            Jesus to refer to flippant and hypocritical oaths commonly
            voiced by the people
         b. Jm 5:12 - the command "do not swear" is also qualified by
            James to refer to the same kind of meaningless oaths
      2. Also, consider the following points:
         a. God has sworn an oath to us - He 6:16-18
         b. Jesus was willing to answer under oath before the Sanhedrin
            court - Mt 26:63-64
         c. Paul made solemn oaths in his epistles - 2Co 1:23; Ga 1:20
         d. An angel of God swore an oath - Re 10:5-7

   B. IN LIGHT OF THESE ARGUMENTS...
      1. Some understand Jesus and James to condemn only the flippant,
         profane and hypocritical oaths...
         a. Used to make impressions
         b. Used to spice daily conversations
         ...but were never intended to be kept
      2. Therefore the EXCEPTION to not swearing oaths can be:
         a. Solemn oaths made in judicial circumstances
         b. Those oaths on occasions of solemn religious importance (as
            in the case of Paul)

   C. I PREFER TO TAKE THE "SAFE" COURSE...
      1. In other words, to "swear not at all"
      2. Fortunately, in this country we are allowed the option to 
         "confidently affirm"
      -- But I would not judge brethren who themselves solemnly and 
         honestly "swear oaths" in judicial circumstances

CONCLUSION

1. The righteousness of the kingdom is to exceed that of the scribes 
   and Pharisees...
   a. They would often spice their statements with vows and oaths in
      order to be believed...
   b. Christians are to be so truthful, their "yes" means "yes" and 
      their "no" means "no"
   -- So truthful and trustworthy are the disciples of Christ to be, it
      would not be necessary for them to swear oaths or have to say "I 
      promise" in order to be trusted

2. Can this be said of us, when people know that we are Christians?
   a. Can others "bank" on our words?
   b. When we say we will do something, is it as good as done?

May the words of our Lord remind us that even our speech reflects 
either honor or dishonor upon the God we serve!
 
Executable Outlines, Copyright © Mark A. Copeland, 2016

"THE GOSPEL OF MATTHEW" Responding To Evil (5:38-42) by Mark Copeland

                        "THE GOSPEL OF MATTHEW"

                      Responding To Evil (5:38-42)

INTRODUCTION

1. When someone treats you wrong, how do you respond?
   a. Do you react in kind, treating evil with evil?
   b. Do you just stand there and take whatever abuse is given?
   -- What is the proper way to respond to evil?

2. In His sermon on the mount, Jesus taught concerning the
   righteousness of the kingdom...
   a. He did so by contrasting it with the righteousness of the scribes
      and Pharisees
      1) Noting how the Law had often been interpreted and applied
      2) Declaring what He expected of His disciples
   b. We have seen Jesus contrast this righteousness in such matters
      as:
      1) Murder and anger - Mt 5:21-26
      2) Adultery - Mt 5:27-30
      3) Divorce - Mt 5:31-32
      4) Swearing Oaths - Mt 5:33-37

[In this lesson, we shall look at what Jesus taught concerning
"vengeance" (Mt 5:38-42) as we discuss "Responding To Evil".  First,
let's compare...]

I. THE LAW OF MOSES AND THE TRADITIONAL INTERPRETATION

   A. CONCERNING "AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH"...
      1. It is found in Exo 21:24-25
      2. A parallel passage is Deut 19:21

   B. THESE STATEMENTS WERE LAWS FOR CIVIL COURTS TO APPLY...
      1. Notice carefully Deut 19:15-21; Exo 21:22-23
      2. They were given to guide the priests in meriting out proper
         punishment

   C. WHAT THE SCRIBES AND PHARISEES HAD DONE...
      1. Interpreted these statements so as to justify personal
         retribution!
      2. Applied them by frequently taking matters of revenge into
         their own hands
      -- Just as many people do today!

   D. THE LAW REPEATEDLY FORBAD "PERSONAL" VENGEANCE...
      1. Consider Lev 19:18; Pr 20:22; 24:29
      2. In both Old Testament and New Testaments, the matter of
         vengeance was to be left up to God and His duly appointed
         agent:  civil government! - cf. Ro 12:19; 13:1-4

[There really is no difference between the Law and what we find in the
New Testament in this regard:  Personal vengeance has no place in the
lives of those who are the children of God!

Now let's examine more closely...]

II. THE PROPER RESPONSE TO EVIL

   A. JESUS PROCLAIMED TWO PRINCIPLES...
      1. Do not resist an evil person (39a)
         a. Not only should you not take vengeance into your own
            hands...
         b. But don't even oppose (resist) the evil person when the
            evil is being done!
      2. Respond to evil by doing good! (39b-42)
         a. Jesus illustrates this principle with several examples...
            1) Responding to physical abuse  (39b)
               a) "Turn the other cheek"
               b) This may refer to offering the other cheek as an
                  expression of love
            2) Responding to a civil suit, by giving more than what the
               person is suing! (40)
            3) Responding to government oppression, by offering to do
               more than what is being demanded of you! (41)
            4) Responding to those asking for help, by giving them what
               they ask! (42)
         b. In each case, the principle is the same
            1) We are not to resist the person...
               a) Who would mistreat us
               b) Who would try to deprive us of our possessions
            2) Instead, respond in a positive manner...
               a) Demonstrate love towards them
               b) Do so by freely giving them more than they were
                  hoping to gain by force, oppression, or manipulation!

   B. IS THIS TO BE TAKEN LITERALLY?
      1. Why not?
         a. We have several O.T. examples...
            1) Joseph, in forgiving his brothers - Gen 45:4-15
            2) David, in sparing the life of Saul - 1Sa 24:8-15
            3) Elisha, in feeding the army of the Arameans - 2Ki 6:
               8-23
         b. We also have several N.T. examples...
            1) Jesus, our prime example - 1Pe 2:20-23
            2) Stephen, when he was being stoned - Ac 7:59-60
            3) The Hebrew Christians, who "joyfully accepted" the
               plundering of their goods - He 10:32-34
         c. We have the clear teaching of Paul in Ro 12:19-21...
            1) We are not to avenge ourselves
            2) We must seek to overcome evil with good
      2. If not, then how do we apply these words of Jesus?
         a. What does Jesus mean?
         b. Give some examples of how to apply these teachings... ???

   C. ARE WE TO APPLY IT "UNCONDITIONALLY"?
      1. I.e., must we decide who is "worthy" to receive this kind of
         treatment?
         a. Jesus does not give us any indication that we are to use
            "discretion"
         b. Paul does give some qualifying instructions (e.g., 2 Th 3:10)...
            1) But it applies to those who are Christians
            2) And we have a responsibility to "judge" those in the
               church, leaving those outside to God - 1Co 5:9-13
      2. I do find striking the attitude of Christians in the second
         century, A.D.:
         a. "Do good, and give liberally to all who are in need from
            the wages God gives you. Do not hesitate about to whom you
            should not give. Give to all. For God wishes gifts to be
            made to all out of His bounties." (Hermas, 135 A.D.)
         b. "And he said to love not only our neighbors but also our
            enemies, and to be givers and sharers not only with the
            good but also to be liberal givers towards those who take
            away our possessions." (Irenaeus, 185 A.D.)
         c. "Do not judge those who is worthy and who is unworthy, for
            it is possible for you to be mistaken in your opinion. In
            the uncertainty of ignorance it is better to do good to the
            unworthy for the sake of the worthy, than by guarding
            against those who are less good not to encounter the good.
            For by sparing and trying to test those who are
            well-deserving or not, it is possible for you to neglect
            some who are loved by God, the penalty for which is the
            eternal punishment of fire. But by helping all those in
            need in turn you must assuredly find some who are able to
            save you before God." (Clement of Alexandria, 190 A.D.)
         -- These statements were written at a time when Christians
            were constantly mistreated, abused, and manipulated by
            others!
      3. The teachings of Jesus in this passage are admittedly
         challenging...
         a. It is opposed to what we might call "human nature"
         b. But we are called upon to be "partakers of the divine
            nature" (2Pe 1:4); in other words, to be more like God
            than men
      4. As we will see in the next lesson, it is in order to be truly
         "sons of your Father in heaven" that Jesus teaches a standard
         of righteousness that far exceeds...
         a. That of the scribes and Pharisees
         b. That of most people today!
      5. At the very least, let us expend as much energy...
         a. In seeing how we can apply this passage to lives...
         b. ...as many do trying to explain how it doesn't really mean
            what it appears to say!

CONCLUSION

1. Summarizing the teaching of Jesus concerning "Responding To Evil"...
   a. We are not to resist evil
   b. We are to respond by doing good in turn

2. We may never face the exact situations Jesus used to illustrate His
   point...
   a. But the principles can be applied to so many things we do face
   b. E.g., how people treat us at work, in our communities, in our own
      families, in the church

Whenever mistreated, take the challenge to see how you might overcome
evil with good.  Then your "righteousness" will exceed that of the
scribes and Pharisees!
 

November 21, 2016

Associatian by Gary Rose


Last week, I saw this bird for the first time and it reminded me of someone famous. The mind associates things works in strange ways, doesn't it? We think of something and immediately, something apparently unrelated comes to mind.

This happens in Scripture as well and here is one example...

Matthew, Chapter 14 (World English Bible)
1 At that time, Herod the tetrarch heard the report concerning Jesus,
2 and said to his servants, “This is John the Baptizer. He is risen from the dead. That is why these powers work in him.”  (emp. added, GDR)

3 For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife.
4 For John said to him, “It is not lawful for you to have her.”
5 When he would have put him to death, he feared the multitude, because they counted him as a prophet.
6 But when Herod’s birthday came, the daughter of Herodias danced among them and pleased Herod.
7 Whereupon he promised with an oath to give her whatever she should ask.
8 She, being prompted by her mother, said, “Give me here on a platter the head of John the Baptizer.”
9 The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given,
10 and he sent and beheaded John in the prison.
11 His head was brought on a platter, and given to the young lady: and she brought it to her mother.
12 His disciples came, and took the body, and buried it; and they went and told Jesus.
13 Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.

Herod thought a lot of John the baptizer, but he put himself in a position where he had to execute him. Perhaps, when he saw Jesus doing great works his memories of John came to the forefront of his mind- or maybe he really believed John had risen from the dead. 
When we think of Jesus, who do we think about? I think of God in human form. How about you?
As for the Golden pheasant, he reminds of the president-elect, Donald Trump. You know, because of his hair.  Loving the flag is great too!!!

The outpouring of the Holy Spirit on Pentecost fulfilled an age-old promise of God by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/036-outpouring.html

The outpouring of the Holy Spirit on Pentecost
fulfilled an age-old promise of God
Before His ascension, Jesus told His apostles: “Behold, I send the promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49). “And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the promise of the Father, 'which,' He said, 'you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now'” (Acts 1:4, 5).

Within a few days the apostles would receive special power when they were baptized with the Holy Spirit.

The approaching fulfillment of this promise was announced by John the Baptist.

“I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit'” (John 1:32, 33).

“I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and with fire. His winnowing fan is in His hand, and He will thoroughly purge His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire” (Luke 3:16, 17). [See also Matthew 3:11 and Mark 1:7, 8.]


The outpouring of the Holy Spirit was promised in the Old Testament.

In about 750 BC God revealed through Isaiah: “'The Redeemer will come to Zion, and to those who turn from transgression in Jacob,' says the LORD. 'As for Me,' says the LORD, 'this is My covenant with them: My Spirit who is upon you, and My words which I have put in your mouth, shall not depart from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendant's descendants,' says the LORD, 'from this time and forevermore'” (Isaiah 59:20, 21). God's Spirit would be upon the people of the New Covenant forever.

Isaiah said desolation would continue “until the Spirit is poured upon us from on high” (Isaiah 32:15). God told His righteous one (Jeshurun) not to fear: “For I will pour water on him who is thirsty, and floods on the dry ground; I will pour My Spirit on your descendants, and My blessing on your offspring” (Isaiah 44:3).

Also through Ezekiel, God said He would pour out His Spirit.

“Then I will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh, that they may walk in My statutes and keep My judgments and do them; and they shall be My people, and I will be their God” (Ezekiel 11:19, 20). [See also Ezekiel 36:26, 27.]

“'And I will not hide My face from them anymore; for I shall have poured out My Spirit on the house of Israel,' says the Lord GOD” (Ezekiel 39:29).

This promise was for all mankind: “And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also on My menservants and on My maidservants I will pour out My Spirit in those days” (Joel 2:28, 29).


On Pentecost this promise was fulfilled.

Two things happened that day that are often confused: (1) the apostles received power, (2) the Spirit was poured out on all flesh.

The apostles were baptized with the Holy Spirit.

“Now when the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:1- 4).

This passage describes the outpouring of the Spirit on the apostles. 'They' refers to the apostles, mentioned in the last verse of chapter one. The apostles were Galileans, and according to verse seven all those who spoke in languages were Galileans. Verse fourteen states that Peter stood up with the eleven.

The baptism with the Spirit gave the apostles the divine guidance and power needed to establish the church of Christ. The mighty signs and the ability to be understood in many languages proved that they brought a message from God.


Later, the first Gentile converts were also baptized with the Holy Spirit.

Peter gave this report of the conversion of Cornelius and his household: “And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Then I remembered the word of the Lord, how He said, 'John indeed baptized with water, but you shall be baptized with the Holy Spirit.' If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God” (Acts 11:15- 17).

Peter's statement “as upon us at the beginning” indicates that this was not an ordinary conversion.

'Them' refers to the Gentiles and 'us' refers to the Jews.

The purpose of this outpouring of the Holy Spirit was to prove to the Jews that Gentiles could become Christians. This is evident from the response of the Jewish Christians: “When they heard these things they became silent; and they glorified God, saying, 'Then God has also granted to the Gentiles repentance to life'” (Acts 11:18). They understood that this outpouring was for all Gentiles and not only for the household of Cornelius. Like Pentecost, this was a one-time occurrence with eternal consequences.

Later, Peter refers back to this occasion as the time when God gave the Holy Spirit to the Gentiles: “And when there had been much dispute, Peter rose up and said to them: 'Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So, God, who knows the heart, acknowledged them, by giving them the Holy Spirit just as He did to us, and made no distinction between us and them, purifying their hearts by faith” (Acts 15:7-9).

No other instances of baptism with the Holy Spirit are found in the New Testament.

The baptism with the Holy Spirit served to usher in the kingdom of God, first for the Jews and then for the Gentiles. In the first case, the apostles were empowered. In the second case, God confirmed that the Gentiles could enter the kingdom with 'no distinction'.


On Pentecost the Spirit was poured out on all flesh.

Under the old covenant certain people were filled with the Holy Spirit but the Spirit was not available to every believer. Even during the ministry of Jesus, the Spirit had not yet come: “'He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.' But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified” (John 7:38, 39).

The Spirit could not come until Jesus was glorified. That is why Peter said on Pentecost: “Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear” (Acts 2:33).

The apostles were baptized with the Holy Spirit on Pentecost. But something else happened as well. The Holy Spirit was poured out on all flesh: “And it shall come to pass in the last days, says God, that I will pour out of My Spirit on all flesh” (Acts 2:17).

What does this mean? Did all people on earth receive the Holy Spirit on the Day of Pentecost? Assuredly not. But because the Spirit came on Pentecost, the gift of the Holy Spirit became available to all. Since that day, the water of life can be obtained by anyone who comes to Christ: “And the Spirit and the bride say, 'Come!' And let him who hears say, 'Come!' And let him who thirsts come. And whoever desires, let him take the water of life freely” (Revelation 22:17).

Although he did not fully understand it himself, Peter proclaimed on Pentecost that the promise was also for the Gentiles: “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 2:39). From a comparison of Isaiah 57:19 with Ephesians 2:11, 17 we know that those “who are afar off” are the Gentiles.

But this was difficult for Jews to accept, even for Peter. Thus God confirmed it by pouring out the Holy Spirit on the first Gentile converts (Acts 11:15-17; 15:7-9).

Since the outpouring of the Holy Spirit on Pentecost, the gift of the Holy Spirit is available to all who repent and are baptized in the name of Jesus for the forgiveness of sins (Acts 2:38, 39). The outpouring on the household of Cornelius verified that the gift of the Holy Spirit is also available to Gentiles (Acts 11:18).

Since Pentecost, the Holy Spirit continues to be with us, as Jesus promised: “And I will pray the Father, and He will give you another Helper, that He may abide with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you” (John 14:16, 17).

This is why, after the conversion of Cornelius, the Holy Spirit was never poured out again as on Pentecost. The Spirit has come and is with us forever (John 14:16)!

When some people now ask God to pour out the Holy Spirit as on the Day of Pentecost, that is something like asking God to raise Jesus from the dead! He is already risen, He has already ascended to the Father, and He has already poured out the Holy Spirit on all flesh!


What is the gift of the Holy Spirit?

The Holy Spirit is given to each Christian: “And by this we know that He abides in us, by the Spirit whom He has given us” (1 John 3:24). “By this we know that we abide in Him, and He in us, because He has given us of His Spirit” (1 John 4:13).

“For God did not call us to uncleanness, but in holiness. Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit” (1 Thessalonians 4:7, 8).

God “has sealed us and given us the Spirit in our hearts as a guarantee” (2 Corinthians 1:22). “Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee” (2 Corinthians 5:5). This is the basis of our hope: “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Romans 5:5).

The gift of the Holy Spirit received by all Christians may not be confused with the 'gifts' (plural) of the Holy Spirit received by certain Christians in the first century through the laying on of the apostles' hands (Acts 5:12; 8:18; 2 Timothy 1:6).

Receiving the gift of the Holy Spirit does not enable us to perform signs such as speaking in a language we have not learned or raising the dead.

It does mean that we have 'living water' within us (John 7:37-39). We have 'the comfort of the Holy Spirit' (Acts 9:31). We are 'strengthened with might through His Spirit in the inner man' (Ephesians 3:16).


How do we receive this promise?

Since Pentecost the Spirit is available to all. But how do I receive the Spirit?

When the hearers on Pentecost asked Peter what they should do, he did not say that they should ask God to pour out the Spirit on them as he poured it out on the apostles!

“Then Peter said to them, 'Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 2:38, 39). At baptism we receive the gift of the Holy Spirit.

Nor do we read that the 3000 baptized on the Day of Pentecost spoke in tongues or did signs and wonders.

After Pentecost the signs and wonders were done through the hands of the apostles. “Then fear came upon every soul, and many wonders and signs were done through the apostles” (Acts 2:43). “And through the hands of the apostles many signs and wonders were done among the people” (Acts 5:12).

Others, who performed signs later, received that ability “through the hands of the apostles” by the laying on of their hands: “Simon saw that through the laying on of the apostles' hands the Holy Spirit was given” (Acts 8:18). [See also Acts 6:6; 19:6; 2 Timothy 1:6.]

The 3000 did receive the gift of the Holy Spirit when they repented and were baptized in the name of Jesus Christ for the forgiveness of their sins! [See also Acts 5:32; Romans 5:5; 1 Corinthians 2:12; 2 Corinthians 1:22; 5:5; 1 Thessalonians 4:8; 1 John 3:24; 4:13.]

Paul explains how we receive the Spirit: “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior” (Titus 3:4-6). The Spirit is poured out on us at baptism, 'the washing of regeneration'.

“For by one Spirit we were all baptized into one body - whether Jews or Greeks, whether slaves or free - and have all been made to drink of one Spirit” (1 Corinthians 12:13).

When we hear the good news of salvation through Christ, when we believe in Him as the risen Son of God, when we repent of our sins, and when we are baptized into the body of Christ, we receive the gift of the Holy Spirit.

“Thanks be to God for His indescribable gift!” (2 Corinthians 9:15). Since the outpouring on Pentecost, the gift of the Holy Spirit is available to all through Christ. “For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 2:39). Amen.
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.
Published in The Old Paths Archive
(http://www.oldpaths.com)

Was the Sun Up, Down, or In Between? by Kyle Butt, M.Div.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=561&b=John

Was the Sun Up, Down, or In Between?

by Kyle Butt, M.Div.

Attempting to cite contradictions between the resurrection accounts of the four Gospels consistently has been an endeavor long on effort and Scripture-twisting but short on evidence and valid reasoning. For example, some Bible critics demand that the time of day at which the women visited the empty tomb of Jesus is different when the Gospel of John is compared with the other three accounts. Please read for yourself the four different accounts that follow (emphasis has been added to underscore the time of day under discussion).

Matthew 28:1: Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Luke 24:1: But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared.
Mark 16:2: And very early on the first day of the week, they come to the tomb when the sun was risen.
John 20:1: Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb.

First, please understand that if these four accounts were in any ancient book other than the Bible, they hardly would be questioned as contradictory. In fact, they most likely would be considered to be in perfect agreement. Yet the Bible often is scrutinized much more strictly than any other book that records ancient history. Consider this: if the above accounts were read to a group of third graders could they understand what time of day was under discussion? To ask is to answer. Everyone who reads the accounts can see quite plainly that the women visited the tomb sometime very early on the first day of the week.
Second, it is not difficult to understand how Mary Magdalene could have arrived at the tomb while it was yet dark, and as it began to dawn, and at early dawn. The fact is, it was so early that the Sun had not fully come up, and thus a hint of darkness lingered over the scene.
This alleged contradiction is easily reconciled, proving once again that the sum of God’s Word is truth (Psalm 119:160).

Does the Bible Approve of Homosexuality? by Brad Bromling, D.Min.

http://apologeticspress.org/APContent.aspx?category=7&article=358

Does the Bible Approve of Homosexuality?

by  Brad Bromling, D.Min.

It is becoming increasingly common to read and hear arguments made in defense of homosexuality. Usually no appeal is made to Scripture. However, on occasion, books and articles appear that attempt to address the biblical passages that discuss the subject. This article is a brief response to common claims about the Bible and homosexuality.

GENESIS 19:1-11

Some contend that Genesis 19 should not be used to argue against homosexuality since Sodom was destroyed, not for homosexuality, but because of its inhospitality and pride (see Matthew 10:14-15; Ezekiel 16:48-49). The argument is that the men of the city did not necessarily have any sexual perversion in mind, but just wanted to “know” Lot’s guests in the sense of interrogating them in a disrespectful fashion.
While it is true to say that Sodom was not destroyed merely because some of its citizens practiced homosexuality, it is false to say that Sodom was destroyed merely because its inhabitants were inhospitable and proud. The city was destroyed because its citizens were exceedingly sinful (Genesis 13:13). Ezekiel 16, which does mention their pride, also says they “committed abomination before” the Lord. Their actions at Lot’s doorstep reflected that sinfulness (Genesis 19:4-11). When the men of Sodom said they wanted to “know” the messengers of God, they obviously had sexual intentions in mind. This is clear from Lot’s unfortunate offer of his two daughters. Jude 7 reinforces this view as well: “As Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.”

LEVITICUS 20:13

Although Leviticus 20:13 enjoins the death penalty upon homosexuals, the passage is dismissed as irrelevant to the debate because it is part of a legal/holiness code that no longer is in force. It is no more binding than are the regulations against wearing different materials of cloth and planting different types of seed in the same ground.
It is true that the Mosaic legal/holiness code was nailed to the cross (Colossians 2:14). However, to trivialize the code by placing all items in it on the same level is dubious. The Levitical condemnation of homosexual behavior is treated differently than the legislations against mixing cloths and sowing mixed seed. The former was under penalty of death; the latter were not (Leviticus 19:19). A better, though more unpleasant, analogy to the Levitical view of homosexuality is seen in the prohibitions against incest and bestiality, which are mentioned in the same context (Leviticus 20:14-16ff.).

WHAT DID JESUS SAY?

It commonly is argued that Jesus never said a word about homosexuality. As our guide and model for life, we should follow Jesus’ example of silence. He taught, instead, that we should love one another in a non-judgmental way.
In response, it should be noted that Jesus’ silence on the issue is no argument that He approved of homosexuality. He never specifically addressed the issues of pedophilia, bestiality, or any number of other sexual perversions. Does this mean that Jesus approved of whatever He did not condemn by name? Are we to think that as long as people feel love, it doesn’t matter what they do? To ask is to answer. In fact, the Lord Jesus always spoke of sexual relations in heterosexual terms. What Jesus did say carries more weight than our views of what He did not say. Clearly, Jesus’ heterosexual view must be taken as normative (read Matthew 19:4-6 et al.).

1 CORINTHIANS 6 AND 1 TIMOTHY 1

Great strides are taken to prove that 1 Corinthians 6:9-10 and 1 Timothy 1:9-11 do not condemn homosexuality in general, but rather, abusive homosexual practices and male prostitution in particular.
Although the specific type of homosexual behavior mentioned in these two passages may be male prostitution and abusive homosexual practices, this does not in itself argue in favor of “loving, monogamous, homosexual” relationships. In fact, that concept is foreign to the New Testament. Both of these passages do condemn “fornication.” Fornication is a broad term that includes homosexuality. This is so for two reasons: (1) fornication refers to illicit sexual behavior; and (2) all sexual behavior that violates, is contrary to, or in addition to, the heterosexual behavior implied by a monogamous marriage, is illicit.

ROMANS 1:26-27

Clearly the most problematic passage for all who wish to say the Bible does not condemn homosexuality is Romans 1:26-27:
For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.
Proponents of homosexuality have tried to remove the force of this passage by suggesting that either Paul was expressing his own uninspired opinion, or he was merely laying the groundwork for his teaching on grace. So he was mainly concerned with idolatry, and not any sin in particular.
Although a biblical writer’s opinion might indeed appear in Scripture (e.g., 1 Corinthians 7:7), the suggestion that Romans 1:26-27 represents Paul’s uninspired opinion and is at variance with the rest of the Scripture, is erroneous. If we cannot trust Paul to express the will of God on this point, where can we trust him? What will be our standard? Unfortunately, our own opinions become the standard all too often.
The fact is, Paul meant exactly what Christians have long thought he meant—that homosexual behavior is symptomatic of sin in the world. This passage is not to be dismissed as too difficult to understand, or as an isolated passage that somehow is outweighed by an impressive array of passages teaching the opposite. Although this passage does not stand alone, from the standpoint of divine inspiration, one reference is enough.

CONCLUSION

The conclusion is this: every time homosexual behavior is mentioned, it is condemned. The Bible is not homophobic (i.e., obsessively hostile toward homosexuality), but it clearly treats heterosexuality as normative (1 Corinthians 7; Ephesians 5; 1 Peter 3; et al.). These unsuccessful attempts to reinterpret the Bible’s teaching on the subject raise an even more crucial question: What Scripture can be presented that legitimizes homosexuality?

Big Bang or "Big Crunch"? by Bert Thompson, Ph.D.

http://apologeticspress.org/APContent.aspx?category=9&article=1123

Big Bang or "Big Crunch"?

by  Bert Thompson, Ph.D.

Q.

Some scientists have suggested that the Universe started via the “Big Bang,” and will collapse via a “Big Crunch.” Then the whole process will start all over again. Does such a concept have any merit?
A.
The origin and destiny of the Universe always have been important topics in the creation/evolution controversy. In the past, evolutionists went to great extremes to avoid scenarios that suggested a Universe with a beginning or ending, because such scenarios posed bothersome philosophical questions (“What came before the beginning?” or “What will come after the ending?”). Only theories that guaranteed an eternal Universe were worthy of consideration.

BACKGROUND

One theory offered in an attempt to establish the eternality of the Universe was the Steady State model of Sir Fred Hoyle and his colleagues. Even before he offered this unusual theory, however, scientific evidence had been discovered which indicated that the Universe was expanding. Hoyle set forth the Steady State model to: (a) erase any possibility of a beginning; (b) bolster the idea of an eternal Universe; and (c) explain why the Universe was expanding. His idea was that at certain points in the Universe (which he labeled “irtrons”), matter was being created spontaneously from nothing. Since this new matter had to “go” somewhere, and since two objects cannot occupy the same space at the same time, it pushed the matter that already existed further into distant space. Hoyle asserted that this process of matter continually being created (the idea even came to be known as the “continuous creation” theory) avoided any beginning or ending, and simultaneously accounted for the expansion of the Universe.
For a time, Hoyle’s Steady State hypothesis was quite popular. Eventually, however, it was discarded for several reasons. Cosmologist John Barrow suggested that the Steady State theory sprang “from a belief that the universe did not have a beginning.... The specific theory they proposed fell into conflict with observation long ago” (1991, p. 46). Indeed, the Steady State theory did fall “into conflict with observation” for a number of reasons. First, new theoretical concepts being proposed at the time were completely at odds with the Steady State model. Second, empirical observations no longer agreed with the model (see Gribbin, 1986). And third, it violated the First Law of Thermodynamics, which states that neither matter nor energy may be created or destroyed in nature. Therefore, the Steady State model was abandoned.
The Big Bang model replaced the Steady State theory by postulating that all the matter/energy in the observable Universe was condensed into a particle smaller than a single proton (the famous “cosmic egg”). The Big Bang model, however, suffered from at least two major problems. First, it required that the “cosmic egg” be eternal—a concept clearly at odds with the Second Law of Thermodynamics. John Gribbin, a highly regarded evolutionary cosmologist, voiced the opinion of many when he said: “The biggest problem with the Big Bang theory of the origin of the Universe is philosophical—perhaps even theological—what was there before the bang?” (1976, pp. 15-16).
Second, the expansion of the Universe could not go on forever; it had to end somewhere. The Universe had a beginning, and would have an ending. Robert Jastrow has addressed both of these points: “And concurrently there was a great deal of discussion about the fact that the second law of thermodynamics, applied to the Cosmos, indicates the Universe is running down like a clock. If it is running down, there must have been a time when it was fully wound up” (1978, pp. 48-49). Matter could not be eternal, because eternal things do not run down. Furthermore, there was going to be an end at some point in the future.
Such a scenario is unacceptable to evolutionists. Jastrow himself admitted: “Astronomers try not to be influenced by philosophical considerations. However, the idea of a Universe that has both a beginning and an end is distasteful to the scientific mind” (1977, p. 31). To avoid any vestige of a beginning, or any hint of an ending, evolutionists invented the Oscillating Universe model (also known as the Big Bang/Big Crunch model, the Expansion/ Collapse model, etc.). Dr. Gribbin suggested: “[T]he best way around this initial difficulty is provided by a model in which the Universe expands from a singularity, collapses back again, and repeats the cycle indefinitely” (1976, pp. 15-16).
That is to say, there was a Big Bang; but there also will be a Big Crunch, at which time the matter of the Universe will collapse back onto itself. There will be a “bounce,” followed by another Big Bang, which will be followed by another Big Crunch, and this process will be repeated ad infinitum. In the Big Bang model, there is a permanent end; not so in the Oscillating Universe model, as Dr. Jastrow explained:
But many astronomers reject this picture of a dying Universe. They believe that the expansion of the Universe will not continue forever because gravity, pulling back on the outward-moving galaxies, must slow their retreat. If the pull of gravity is sufficiently strong, it may bring the expansion to a halt at some point in the future.
What will happen then? The answer is the crux of this theory. The elements of the Universe, held in a balance between the outward momentum of the primordial explosion and the inward force of gravity, stand momentarily at rest; but after the briefest instant, always drawn together by gravity, they commence to move toward one another. Slowly at first, and then with increasing momentum, the Universe collapses under the relentless pull of gravity. Soon the galaxies of the Cosmos rush toward one another with an inward movement as violent as the outward movement of their expansion when the Universe exploded earlier. After a sufficient time, they come into contact; their gases mix; their atoms are heated by compression; and the Universe returns to the heat and chaos from which it emerged many billions of years ago (1978, p. 118).
The description provided by Dr. Jastrow is that commonly referred to in the literature as the “Big Crunch.” But the obvious question is—after that, then what? Again, Jastrow explained:
No one knows. Some astronomers say the Universe will never come out of this collapsed state. Others speculate that the Universe will rebound from the collapse in a new explosion, and experience a new moment of Creation. According to this view, our Universe will be melted down and remade in the caldron of the second Creation. It will become an entirely new world, in which no trace of the existing Universe remains....
This theory envisages a Cosmos that oscillates forever, passing through an infinite number of moments of creation in a never-ending cycle of birth, death and rebirth. It unites the scientific evidence for an explosive moment of creation with the concept of an eternal Universe. It also has the advantage of being able to answer the question: What preceded the explosion? (1978, pp. 119- 120).

COMMENTS

Several questions arise. First, of what benefit would such events be? Second, is such a concept testable scientifically? Third, does current scientific evidence support such an idea?
Of what benefit would a Big Bang/Big Crunch/Big Bang scenario be? Theoretically, as I have noted already, the benefit to evolutionists is that they do not have to explain a Universe with absolute beginnings or endings. A cyclical Universe that expands and contracts infinitely is much more acceptable than one that demands explanations for both its origin and destiny. Practically, there is no benefit that derives from such a scenario. Astronomer Carl Sagan of Cornell University noted:
...information from our universe would not trickle into that next one and, from our vantage point, such an oscillating cosmology is as definitive and depressing an end as the expansion that never stops (1979, pp. 13-14).
Could the Oscillating Universe model be tested scientifically? Gribbin felt that it could.
The key factors which determine the ultimate fate of the Universe are the amount of matter it contains and the rate at which it is expanding.... In simple terms, the Universe can only expand forever if it is exploding faster than the “escape velocity” from itself.... If the density of matter across the visible Universe we see today is sufficient to halt the expansion we can observe today, then the Universe has always been exploding at less than its own escape velocity, and must eventually be slowed down so much that the expansion is first halted and then converted into collapse. On the other hand, if the expansion we observe today is proceeding fast enough to escape from the gravitational clutches of the matter we observe today, then the Universe is and always was “open” and will expand forever (1981, p. 313).
Does scientific evidence support the theory of an “oscillating” Universe? The success or failure of this theory depends, in part, on the amount of matter contained in the Universe, since there must be enough matter for gravity to “pull back” to cause the Big Crunch. This is one reason why cold dark matter is so important. Dr. Gribbin has said: “This, in a nutshell, is one of the biggest problems in cosmology today, the puzzle of the so-called missing mass” (1981, pp. 315-316). In discussing the Oscillating Universe model, astronomers speak of a “closed” or an “open” Universe. If the Universe is closed, theoretically the Big Crunch could occur, and an oscillating Universe becomes a viable possibility. If the Universe is open, the expansion of the Universe will continue and the Big Crunch will not occur, making an oscillating Universe impossible. Joseph Silk remarked: “The balance of evidence does point to an open model of the universe” (1980, p. 309, emp. added). Gribbin commented: “The consensus among astronomers today is that the universe is open” (1981, p. 316, emp. added). Jastrow observed: “Thus, the facts indicate that the universe will expand forever” (1978, p. 123, emp. added). Recent evidence seems to indicate that an oscillating Universe is a physical impossibility (see Chaisson, 1992).
Evolutionary cosmologist John Wheeler has drawn the following conclusion based on the scientific evidence: “With gravitational collapse we come to the end of time. Never out of the equations of general relativity has one been able to find the slightest argument for a ‘re-expansion’ of a ‘cyclic universe’ or anything other than an end” (1977, p. 15). As Ross has admitted: “Attempts...to use oscillation to avoid a theistic beginning for the universe all fail” (1991, p. 105). No one yet has improved on Genesis 1— “In the beginning, God created....”

REFERENCES

Barrow, John D. (1991), Theories of Everything (Oxford, England: Clarendon Press).
Chaisson, E.J. (1992), “Early Results from the Hubble Space Telescope,” Scientific American, 266[6]:44-51, June.
Gribbin, John (1976), “Oscillating Universe Bounces Back,” Nature, 259:15-16.
Gribbin, John (1981), Genesis: The Origins of Man and the Universe (New York: Delacorte).
Gribbin, John (1986), In Search of the Big Bang (New York: Bantam).
Jastrow, Robert (1977), Until the Sun Dies (New York: W.W. Norton).
Jastrow, Robert (1978), God and the Astronomers (New York: W.W. Norton).
Ross, Hugh (1991), The Fingerprint of God (Orange, CA: Promise Publishing).
Sagan, Carl (1979), “Will It All End in a Fireball?,” Science Digest, 86[3]:13-14, September.
Silk, Joseph (1980), The Big Bang (San Francisco, CA: W.H. Freeman).
Wheeler, John (1977), “Genesis and Observership,” Foundational Problems in the Special Sciences (Dordrecht, Holland: Reidel).