There is one body (Ephesians 4:4) by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/onebody.html

There is one body
(Ephesians 4:4)

The church is the body of Christ (Ephesians 1:22,23). Jesus said He would build His church (Matthew 16:18). He did not say He would establish several thousand denominations.
Jesus prayed that His followers might be one.
"Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are" (John 17:11).
"I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me" (John 17:20-23).
To accomplish this oneness, the distinction between Jew and Gentile had to be erased.
Jesus said to the Jews: "And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd" (John 10:16).
Writing to Jews and Gentiles, Paul said: "For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity" (Ephesians 2:14-16).
Even the high priest who had Christ crucified -- without understanding what he was saying -- was inspired by God to speak of the oneness of all believers in Christ. "And one of them, Caiaphas, being high priest that year, said to them, 'You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.' Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad" (John 11:49-52).
This oneness in Christ encompasses heaven and earth! God had purposed "to unite all things in him, things in heaven and things on earth" (Ephesians 1:9,10 RSV).
Christ's prayer was answered. His followers are one. There is one body (Ephesians 4:4) consisting of all those who are in Christ.
"For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another" (Romans 12:3-5).
Our oneness is based on one baptism.
"For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" (Galatians 3:26-28).
"For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 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 into one Spirit" (1 Corinthians 12:12,13).
This oneness expresses itself in the Lord's supper. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread" (1 Corinthians 10:16,17). On the first day of the week, Christians in countless numbers assemble to partake of the one Bread, the bread of life.
The one body has one Lord and one faith. Paul admonished: "I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all" (Ephesians 4:1-6).
Our oneness is based on the oneness of the Father and the Son, as Christ said in His prayer.
"For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Timothy 2:5).
"But you, do not be called 'Rabbi'; for One is your Teacher, the Christ, and you are all brethren. Do not call anyone on earth your father; for One is your Father, He who is in heaven. And do not be called teachers; for One is your Teacher, the Christ" (Matthew 23:8-10). "The Lord our God, the Lord is one" (Mark 12:29).
"But he who is joined to the Lord is one spirit with Him" (1 Corinthians 6:17).
Our oneness is based on the one faith. We must "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3). "So then faith comes by hearing, and hearing by the word of God" (Romans 10:17). To be one, God's word must dwell in us richly: "And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him" (Colossians 3:15-17).
When we worship God, we not only unite our voices but also our hearts. "Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. Therefore receive one another, just as Christ also received us, to the glory of God" (Romans 15:5-7).
When, on the basis of God's word, we maintain the unity of the Spirit in the bond of peace, we can be of one heart and soul.
"Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you" (2 Corinthians 13:11).
"Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God" (Philippians 1:27,28).
"Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like- minded, having the same love, being of one accord, of one mind.Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others" (Philippians 2:1-4).
"But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body" (Colossians 3:14,15).
"Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing" (1 Peter 3:8,9).
There is one body. Jesus prayed that His followers might be one, and this prayer was answered. His followers are one. There is one body which consists of all those who are in Christ. Our oneness is based on one baptism. This oneness expresses itself in the Lord's supper. It is based on the oneness of the Father and the Son. When we worship God, not only our voices, but also our hearts are united. Confessing and practicing the one faith, we maintain the unity of the Spirit in the bond of peace, and we are one in heart and soul.
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)

https://jimmcguiggan.wordpress.com/2018/02/

DEATH VERSUS RESURRECTION

Death affects not only the body—it affects the entire person. It’s a well-intentioned remark when we say of someone, “She isn’t dead; that’s only her body,” but it isn’t true. “I” die when I die—not just a part of me! Death affects me!

Nevertheless, there is something that is identifiable as the person that continues to be after the person has experienced biological death. We call it “the soul” or “the spirit”. (The words are used in various ways in the Holy Scriptures and context is what determines how they are being used in the various texts. I’m not interested in pursuing that truth right now though it is certainly worthy of development.)
I don’t think that that “something” that is identifiable as us, that survives biological death, is a physical “substance”—even a very refined substance (as if it were a “mist” or a “cloud” as the movies sometimes show us).
I’m currently content to believe what I’ve said is true. However we should speak of it I’m certain that those who die continue to be and I believe that because I take Philippians 1:23 at face value (though it needs developed). Furthermore, I take at face value what Jesus said to the crucified thief, “Verily, verily, I say unto you, this day you will be with Me in paradise.” Luke 23:43. (There are some people who wish to move the comma and have Jesus say, “Verily I say to you this day, you will be…” This is desperation. Conditional immortality may be true but this is no way to make it look creditable.) And with Paul, I’m one of countless that believes that those who die in the Lord Jesus have not “perished”. 1 Corinthians 15:18, where he will not tolerate such a view.
Taking the above to be true (pursue me at holywoodjk@aol.com or holywoodjk@gmail.com if you wish), I take the view that the body of our current fallen state falls apart (the body of our humiliation or “lowly body,”—Philippians 3:21) and we continue in a disembodied state and not non-existent. (In the coming resurrection we are not replaced—I am I and you are you—not substitutes for the having utterly perished.)
Death leads to the corruption and destruction of the physical body but it also robs us of embodiment and God did not create us for such a state. In the death experience we are robbed of embodiment which is an essential element of fullness of life as God has purposed us to experience as humans.Jesus during His experience of death experienced what every other human experiences in dying—disembodiment. While disembodiment continues fullness of life—the fullness of life that God eternally purposed for humans—isn’t possible. Death is an enemy and the one thing that scares it witless is the word resurrection.
But not simply the word (which is used in regard to Lazarus who was raised—John 12:1 and who would die again); the word when it is used about the man Jesus!  It is in and through and as Him that life and immortality was/is brought to light (2 Timothy 1:9-10 Acts 26:23; Ephesians 1:19-21, passim). The OT has no developed doctrine of resurrection (that is disputed) but it repeatedly speaks of a coming One in whom human glorification would take place (Luke 24:25-27, 44-46; Acts 17:1-3; 1 Corinthians 15:3-4, “according to the Scriptures”; Romans 1:4).
I think it important to accept that while those who are embraced in God’s saving work, carried out in and through and as Jesus Christ, are safe and blessed they are yet dead! Death is to be viewed from numerous angles but one of them is this: Death is disembodiment! Disembodiment is robbery and is the wages of Sin (Romans 6:23). And as long as we are disembodied Death is lord over us (see Romans 8:17-25 & 1 Corinthians 15:24-26). Those who are blessed, being reconciled to God by His Son’s death, will be saved by His life (His resurrection)—Romans 5:10.
In light of Jesus and His resurrection beyond the limitations of current creaturely weakness (though without jettisoning His humanity!) we need not fear Death though it might well be that we do when it approaches.
Sin reigns through Death and Death through Sin (Romans 5:12-21) over the entire human family. Even the innocent (babies and other innocent ones) are hurt by our having chosen alienation from God and life. The consequences of that choice of Sin/alienation affects all of us.
Humanity’s history and current experience is in Adam (“the old man”)—our experience in relation to him is one under Sin & Death. In being baptized into the Lord Jesus the history and experience of people is/are altered. The “old man” dies (Romans 6:6)—that is, our relationship to Adam dies and a new relationship comes into being (Romans 7:1-6), and there’s a beginning of a new history that culminates in the utter death of Death and the glorification of God when the last Adam (1 Corinthians 15:24-26, 45) surrenders the dominion to God in contrast to the old Adam who seized a dominion that because it was alienation from the source of life was actually Sin and Death.
Death is not to be seen as merely a biological  experience. It is that, of course; it is sadness, pain, disruption and more but it is bigger than all those; for those who believe in Jesus Christ and have something of an understanding of the incarnation, life, death and resurrection of the Lord Jesus Death is to be seen as Sin’s reign that affects the creation. Only by gaining a further understanding of the gospel realities about GOD and His Holy Son that come to an unending climax in His resurrection to glory and fullness of life do we see Death & Sin for the vile life-sucking but losing predators they really are!

As Long As There Is Life, There Is Hope by Alfred Shannon, Jr.

https://biblicalproof.wordpress.com/2011/04/page/7/

As Long As There Is Life, There Is Hope

Sometimes being born again is a very difficult, and long term pregnancy. Although, some come to God after hearing the gospel just once, many others take a long time to fully comprehend the Word, and be converted. Let us never abort our mission to teach anyone, no matter how challenging, and long it takes. As long there is life, there is still hope.

2 Tim 4:2-5; Acts 24:25; Rom 2:4; 1 Pet 3:20; Col 3:13; John 3:1-21; 1 Cor 15:1-4; Rom 10:17; Rom 10:10; Acts 2:38; Rev 2:10

Are You An Alien? by Ben Fronczek

http://granvillenychurchofchrist.org/?p=746

Are You An Alien?

Are You an Alien?  1 Peter 2:11                                                    

I have to admit, I like Sci-fi programs. I liked those old space programs like Star Trek, Star gate, the movie ET, Lost in Space, even the old program, My  Favorite Martian. And even though I’m not so sure there are extra-terrestrial beings out there, I can’t help but believe how important first contact would be with alien beings, not to mention how we may interact over a period of time .  If there are others who live out there, I wonder how they would perceive us as species and what we would think about them and their customs and practices.

But what about how we interact with other cultures on our own planet; with other nations? I could never picture myself being a foreign exchange student when I was younger. The mere though if it scared me to death. Why, because even then I realized it came with such a huge responsibility.

If I were to go to another country and act like a jerk, those people who may not know any other Americans may think we are all alike. In this sense I believe every American who travels abroad whether they are a foreign exchange student, a businessman, or even a tourist are ambassadors of our country to some degree.

So far in our study of 1 Peter we have seen a number of labels that Peter has placed upon us as Christians. So far he said that: – “God’s elect”. He also said

– We are like living stoned, and collectively we are being built up into a Spiritual Temple.

– He also told us that we are a holy priesthood with the privilege of being able to offer up spiritual sacrifices to glorify our Lord.

– He even said that we are a chosen people, a holy nation, a people belonging to God.

And here now in 1 Peter 2:11, Peter calls us aliens, foreigners, or strangers depending on what translation you are reading. As Peter has already indicated in this letter, this world is not our home, but while we live and take temporary residence here we are God’s representatives, His ambassadors and so in this lesson we are going to look the suggestions Peter gives us on how to conduct our self as such.

#1. To begin with Peter starts off by saying in 2:11 “Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.” NAS

The NLT put it this way, “Dear friends, I warn you as “temporary residents and foreigners” to keep away from worldly desires that wage war against your very souls.”

If we go to another county and carry on like a self indulgent ignoramus who can’t control themselves, what kind of image will those people have in their minds when they think of Americans. Likewise Christians should live as wholesome as possible. If a person calls themselves a Christian but carries on like a drunk, a drug addict, a sexual pervert, a glutton, or can’t control them self in some other ways, they only make a mockery of the name ‘Christian,’  and what it should represent.

People should know that we are Christians by the way we act, without even saying that we are Christians. This leads to Peter’s next suggestion.

#2 Next he says,  “Conduct yourself with honor” The NLT says it this way, “Be careful to live properly among your unbelieving neighbors.” The NAS says, “Keep your behavior excellent among the Gentiles,”

Acting like everyone else just isn’t good enough. He indicates that we should behave in an excellent manner. The NKJV says that we should live lives which are honorable. This suggests that people take note of your behavior in a positive way. We are talking about going the second mile here when it comes to our conduct.

Why live like this? Because in the rest of this verse Peter said that even if… “they accuse you of doing wrong, they will see your good deeds and glorify God”

People aren’t as blind and ignorant as we sometimes think.  If you’ve made a claim of being a Christian, people are watching you whether they themselves believe in Christ or not. And many times the only time we hear from them is when they throw up our own hypocrisy in our face. ‘And you said you are a Christian; huh. I can’t believe you did that or said that!’

#3. Peters next suggestion is big one and it effects almost every part of our life as we interact with others; and that is to have a submissive spirit.

He starts out in verse 13 by saying, “Submit yourselves for the Lord’s sake to every authority instituted among men.”   I don’t believe that he is saying we should be a coward, wimpy, or weak in any way.  I believe it is the same thing that Jesus taught on the Sermon on the Mt. where He talked about being poor in spirit (or humble) and being meek.

Being meek is not about being weak, but rather it is power under control. Having a submissive nature is where a person makes a choice to be humble and gentle just like Jesus did when He chose not to exercise all His power.

Yes whether we recognize it or not we hold a special position in this world as God’s children, and co-heirs with Christ, but we are to submit. Peter then expands on this thought in the following verses.

a. First of he said to every human authority. He writes, “13 Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God’s will that by doing good you should silence the ignorant talk of foolish men. 16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God.”

It is God’s will that we obey individuals with authority over our land; at least as long as what they command isn’t in conflict with what God Himself has commanded or ordained. You may not like Obama, income tax or the 65 mph speed limit, but God expects us as faithful Christians to obey the governing individuals and laws of the land better than any other citizen.

b. Next Peter goes on to tell slaves to obey their masters. The NLT puts it this way, “18 You who are slaves must accept the authority of your masters with all respect.Do what they tell you—not only if they are kind and reasonable, but even if they are cruel. 19 For God is pleased with you when you do what you know is right and patiently endure unfair treatment.”

Often preachers apply this to our work place; that we should submit to our employer and be good workers even if he is not a good boss. I believe that’s a fair teaching, because the issue at hand is not so much who we are working for but rather it’s about our willingness to submit and do a good job. We Christ’s ambassadors and represent Him. If you are a Christian and you are horrible employee it brings no glory to Jesus, nor the church.

c. Peter then moves from those governing us, to those we work for, to the home. In chapter 3, Peter writes, “Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2 when they see the purity and reverence of your lives. 3 Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4 Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.”          

Starting in vs. 7 Peter also writes, “Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers.”

A lot of times you hear individuals use this text to show that wives should have a submissive spirit, and this text does indicate that . But in vs. 7, it also shows that  “in the same way”, husbands should also have a submissivespirit. And if we don’t, and if we think more of ourselves than we should and try dominate and push other family members around, Peters lets us know that such behavior will even hinder our prayers.

Never underestimate the value and power of a humble, gentle spirit. Peter tells wives that their family members including their husbands can be won over to Christ without even a word but rather by their behavior.  I also believe this can happen in the work place and many other situations as well.

At the very least your behavior should not take away from your Christian testimony. We are Christ’s ambassadors and we are told how we are to live as aliens, and His ambassadors. Many times we wonder why we have not been more effective as we try to witness to others.  Maybe the people we are trying to witness to hear our ‘Christian’ words but then we see how we act, and how we talk about others, and hear how we complain and belly ache all the time, or see how we live contrary what they think God would expect us as Christians and just shake their heads and walk away..

Peters concluding comment in the subject in 3:8: “Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. 9 Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.”

Don’t ever forget who you are and who you represent in this world.

I can’t help but admire the woman we know as Mother Teresa. If any woman lived a humble, submissive, loving life it was her, especailly as she served the dying in India. I would like to close by sharing a few quote she made.

– “If you are discouraged it is a sign of pride, because it shows you trust in your own powers.       

– “One of the greatest diseases is to be nobody to anybody.”                                                  – “I am not sure exactly what heaven will be like, but I know that when we die and it comes time for God to judge us, he will not ask, ‘How many good things have you done in your life?’ rather he will ask, ‘How much love did you put into what you did?”    

– “Let no one ever come to you without leaving better and happier. Be the living expression of God’s kindness: kindness in your face, kindness in your eyes, kindness in your smile.”                                                                                                                           

– “Be faithful in small things because it is in them that your strength lies.”

For more lessons click on the following link: http://granvillenychurchofchrist.org/?page_id=566

"Am I Really a Scribe?" (Part II) by Trevor Bowen

http://insearchoftruth.org/articles/am_i_really_a_scribe.html

"Am I Really a Scribe?" (Part II)

What is a parable? Ask any young student, and he, or she will quickly respond, "A parable is an earthly story with a heavenly meaning." Generally, Jesus' parables are considered to be illustrations for the common man, meant to help him understand spiritual truths that were beyond him. Certainly, there is some truth to this idea, because we read:

All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: "I will open My mouth in parables; I will utter things kept secret from the foundation of the world." (Matthew 13:34-35)

Through the use of parables, Jesus was able to communicate eternal truths that transcended the experience of mortal man. However, is this the primary reason He chose parables to convey the gospel of the then impending kingdom? Did He make this choice because He was the Master Teacher, or because He was the Eternal Judge?

"WHY DO YOU SPEAK IN PARABLES?"

After telling the parable of the sower to the multitudes, Jesus' disciples privately approached Him and asked about His use of parables.

But when He was alone, those around Him with the twelve asked Him about the parable. And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 'Seeing they may see and not perceive, And hearing they may hear and not understand; Lest they should turn, And their sins be forgiven them..'" (Mark 4:10-12)

From this passage we learn that Jesus deliberately used parables to prevent those "outside" from understanding the truth; however, when He was alone with His disciples, "He explained all things" (Mark 4:34). The purpose as foretold by Isaiah and explained by Jesus was to prevent the hearers from responding to the message, repenting, and thereby avoid destruction (Isaiah 6:9-10)!

THE GOD WHO WANTS ALL TO BE SAVED

How do we reconcile this seemingly prejudicial decision with God's merciful and loving characterization by Peter (II Peter 3:9)? How can God want all men to be saved, but yet prevent some from understanding the very message that could save them?

Although God wants all to be saved, He does not want them to be saved and remain sinners. He does not want people to go through an outward checklist of motions and deeds for the purpose of avoiding destruction, while their heart remains darkened and steadfast in rebellion (Micah 6:6-8; Amos 5:18-27; Matthew 23:25-28). God instead desires man's whole heart, willing to give itself over to the transformation that ultimately yields a spirit conformed to the image of Jesus (Mark 12:28-33; Psalm 51:16-17; Romans 12:1-2; Romans 8:29; I John 3:2-3).

Unfortunately, not all are willing to submit themselves to God's transforming will. Instead, some close their eyes to the truth - the first truths being their accountability before their Creator, their own spiritual bankruptcy, and their desperate need for redemption (Matthew 5:3-6; Romans 1:18-21; 3:23). Consequently, as Paul said:

… they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. (II Thessalonians 2:10-12)

Therefore, it is not God Who prejudges men by hiding truths in parables, but rather, it is man who refuses to dig into the parables, because he is uninterested or fearful of what he may find, thereby judging himself unworthy of salvation (Acts 13:46). Please recall that Jesus was gladly willing to explain all things to His disciples (Mark 4:34). They merely had to seek His presence when the multitudes left, just as some did (Mark 4:10). The multitudes departed and never understood the parable, but they were content in their ignorance and thereby fulfilled the wayside soil from parable of the sower:

When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. (Matthew 13:19)

Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. (Luke 8:12)

The parables served as a dividing tool, manifesting those who truly desired to be saved. Even today, God's Word continues this function of piercing into the depths of our souls, revealing our innermost thoughts and intentions (Hebrews 4:12-13).

Jesus spoke in parables to mask the truth from those unwilling to truly obey it. However, for those who were willing to hear, the parables communicated divine, redeeming truths. To understand these truths, they had to come to Jesus. They had to open their eyes to their spiritual blindness and ask for help from the One Who walked in the light (Mark 4:10; John 9:39-41; 11:8-10; I John 1:5-10).

WHO AM I? (PART II)

In addition to being limited to quoting Scripture for authority, scribes were also characterized by their hard work and long hours spent seeking to understand God's Word. As Jesus closed His explanation of the early parables to His true disciples, He asked them if they finally understood.

Jesus said to them, "Have you understood all these things?" They said to Him, "Yes, Lord." Then He said to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." (Matthew 13:51-52)

Like the scribes of old who became instructed in the Old Law, we must be scribes instructed concerning the kingdom of heaven. Like the scribe of this closing parable, if we give forth similar diligence (II Timothy 2:15), then we will be like the rich person, who is constantly finding treasure among his large storehouse of possessions. Some of it will be new to us, expanding our knowledge and wisdom. Other treasures found will be old to us, familiar truths bolstering our faith and hope, which grant us a deeper appreciation of God's love. So then brethren, are we really scribes? As we consider the purpose of parables, we must ask ourselves, "Are we scribes instructed concerning the kingdom of heaven?" Are we diligently bringing spiritual treasures out of God's Word on a regular basis? Or, are we like the multitude, who heard great truths and could not grasp them, but walked away unwilling to seek further instruction from the Master Teacher?

Please feel free to send the author of this article any questions, concerns, or feedback that you may have.

Author: Trevor Bowen

God Always Thinks Ahead by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=11&article=1547

God Always Thinks Ahead

by	Kyle Butt, M.Div.

The report of the miraculous events that God used to deliver the Israelites from bondage had spread throughout the land of Canaan. The inhabitants of Canaan had lost all courage and trembled with fear at the prospect of fighting against a people with such a powerful God. In fact, when Joshua sent out the two spies to explore the city of Jericho, the harlot Rahab hid them from danger and said to them, “I know that the Lord has given you the land, that the terror of you has fallen on us, and that all the inhabitants of the land are fainthearted because of you. For we have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt” (Joshua 2:9-10). God’s work and reputation had so paralyzed the Canaanites that the Israelites planned to make easy work of them.

In the first major battle of the Canaanite conquest, the battle of Jericho, God continued to help the Israelites by miraculously destroying the walls of the city. God did, however, decree that none of the gold or silver in Jericho was to be taken by any individuals; it was all to be dedicated to Him. Sadly, an Israelite named Achan disobeyed God’s command and took a wedge of gold, unbeknownst to Joshua and the other Israelites.

In the confidence of their colossal victory over Jericho, the Israelites next plotted to take the small Canaanite city of Ai. Without consulting God, the Israelites only sent a few thousand men to Ai, thinking that victory was inevitable. Aspirations of victory were defeated, however, when the few men of Ai sallied forth and defeated the Israelites, killing some 36 men.

Joshua and the Israelites were devastated and confused. Why had God left them? And what would the other Canaanite nations do now that they saw that the Israelites could be beaten? Joshua mourned and cried to God, “O Lord, what shall I say when Israel turns its back before its enemies? For the Canaanites and all the inhabitants of the land will hear of it, and surround us, and cut off our name from the earth. Then what will You do for Your great Name?” (Joshua 7:8-9).

Upon hearing Joshua’s prayer, God informed him of Achan’s sin and explained that the Israelites would not be victorious until the sinner was removed from the camp. Joshua speedily followed God’s instructions for the removal of Achan. Then God gave Joshua a plan for defeating Ai. He instructed Joshua to set an ambush behind the city. Then he was to set a band of soldiers in front of the city and retreat as in the previous battle (Joshua 8). When all the men of Ai saw the retreating Israelites, they thought that the Israelites were defeated as before, and they all rushed forward, leaving the city unguarded. Those in ambush then attacked the city, and signaled for the retreating Israelites to turn and fight. The result was the utter defeat of Ai.

What appeared to be a major defeat to Joshua and the other Israelites, God used to set the stage for a major victory, by making the defeat look intentional. God had added another element to the Canaanites’ reasons to fear Him, showing that not only were the Israelites powerful and strong with His aid, but that they also were capable of cunning military strategy through His guidance. God’s name and brilliance were once again glorified, even in spite of the temporary setback caused by sin in the Israelite camp. This episode provides one more piece of evidence that “[t]here is no wisdom or understanding or counsel against the Lord” (Proverbs 21:30).

God and Capital Punishment by Frank Chesser, M.S.

http://apologeticspress.org/APContent.aspx?category=11&article=5415

God and Capital Punishment

by	Frank Chesser, M.S.

[NOTE: The author of the following articles is an A.P. board member.]

In 1984 leaders of 13 major denominational churches in Florida signed a joint document condemning capital punishment. They described the death penalty as being extremely harmful, immoral, an action that encourages violence and demonstrates disrespect for human life and is inconsistent with the love of God.¹ The conduct of these religious leaders is a classic example of refusing to think right about God. Capital punishment is a principle that is divine in origin and permanent in nature. It embraces all of time. God intends for the death penalty to be employed as an act of justice by duly authorized authorities for as long as man should inhabit the earth.

GOD AS EXECUTIONER

It is incomprehensible that anyone with even a superficial knowledge of the Bible would object to the death penalty. The Bible is replete with examples of capital punishment with God as the executioner. Was God acting immorally, exhibiting disrespect for human life, and in defiance of His own nature when he destroyed the world of Noah’s day with a global flood? Can a man descend to a depth of sin and evil that he no longer deserves to live? The mind is the axis of life. The minds of the objects of God’s wrath were incessantly evil. They were barren of a single good thought (Genesis 6:5). They feasted on vileness like vultures on the rot of dead flesh and filled the earth “with violence” (Genesis 6:11). Had they forfeited the right to life? Is not God sovereign over all that is? Is He not the source of life? Does He not retain the right to decide when life should end? Is it possible for God to act in a manner inconsistent with His own nature? Is a man thinking right about God when, by implication, he accuses God of acting immorally? “But indeed, O man, who are you to reply against God?” (Romans 9:20). The flood alone is proof of the moral justice of capital punishment and of its complete compatibility with the whole of God’s nature.

God executed capital punishment against Sodom, Gomorrah, Admah, and Zeboim (Genesis 19). The inhabitants of these wicked cities had perverted the very core of man’s sexual being as designed by God. They were sick with sin. They coveted the unnatural and abnormal. They heaped dishonor upon “their own bodies” (Romans 1:24). They yearned after “strange flesh” (Jude 7). Their sexual passions were “vile” (Romans 1:26). They could not “cease from sin” (2 Peter 2:14). They had reached the point of no return. Did they deserve to live? God utterly destroyed these cities with burning sulphur and emblazoned the memory of them before the minds of men “for an example, suffering the vengeance of eternal fire” (Jude 7).

Was God acting improperly when He slew Er, Judah’s firstborn, because he was wicked (Genesis 38:7), killed his brother Onan, because he refused to submit to the Levirate marriage law and perpetuate his brother’s name in Israel (Genesis 38:8-10), or when “it came to pass at midnight that the Lord struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock?” (Exodus 12:29). Does man have the right to call God into account for His actions? “Will the thing formed say to him who formed it, ‘why have you made me like this?’” (Romans 9:20). Who is weak, frail, puny, sinful man to question the conduct of God? God destroyed the army of Egypt in the Red Sea (Exodus 14:26-28). He killed Nadab and Abihu because they “offered profane fire before the Lord, which He had not commanded them” (Leviticus 10:1). He slew some in Israel who loathed the gift of manna, looked backward with longing eyes to the food provisions in Egypt, and demanded a change in diet (Numbers 11:4–34), and killed the ten spies who returned from Canaan with an evil report (Numbers 14:37). Is a man spiritually rational when he depicts such actions of God as immoral and dishonoring to human life?

God destroyed the families of Korah, Dathan, and Abiram in the heart of the earth and 250 princes with fire because they rebelled against the authority of Moses and demanded access to the priesthood (Numbers 16:1-33). He then slew 14,700 in Israel who accused Moses and Aaron of killing “the people of the Lord” (Numbers 16:41). He executed capital punishment upon a large number of Israelites who expressed contempt for the leadership of Moses and God’s provisions of grace in the wilderness (Numbers 21:5-6). He slew 23,000 in Israel for fornication and idolatry (1 Corinthians 10:8), commanded an additional thousand to be executed by the hands of judges (Numbers 25:1-9), and granted Joshua a victory over a coalition of five armies by killing more soldiers with hailstones than the army of Israel had slain in battle (Joshua 10:11).

God executed a host of men in Bethshemesh because of their lack of reverence for the Ark of the Covenant (1 Samuel 6:19), killed Nabal for his wickedness (1 Samuel 25:38), and slew Uzzah for touching the ark (2 Samuel 6:7). He killed 70,000 men of Israel as an act of judgment upon David and Israel because of sin (2 Samuel 24:15), used a lion to slay a disobedient prophet from Judah (1 Kings 13:24), and slew Jeroboam, the first king of the northern kingdom (2 Chronicles 13:20). He executed 102 soldiers in Israel who refused to honor His authority through Elijah (2 Kings 1:1-12), used an angel to kill 185,000 Assyrian soldiers in one night (2 Kings 19:35), and slew Jehoram, the fifth king of Judah, with a bodily disease (2 Chronicles 21:18-19). God killed Ananias and Sapphira for lying to the Holy Spirit (Acts 5:1-10) and slew Herod for refusing to glorify God (Acts 12:23). Is a man thinking right about God when he arrays God’s love against God’s holiness, justice, and wrath and depicts capital punishment as harmful, immoral, and lacking in respect for human life?

MAN AS GOD’S EXECUTIONER

God often used man to administer judgment upon men and nations whose sin and rebellion called for the cessation of life. He used the sons of Levi to slay some three thousand men who had sinned in worshiping the golden calf (Exodus 32:27-28). He used Israel to stone a man who blasphemed the name of God (Leviticus. 24:10-14) and a man who violated the Sabbath (Numbers 15:32-36) and to bring judgment on His enemies (Numbers 21), and He praised and blessed Phinehas for appeasing His wrath in slaying two adulterers (Numbers 25:6-14). God’s statement to Abraham, “for the iniquity of the Amorites is not yet complete” (Genesis 15:16), points to the inevitable judgment that would befall the inhabitants of Canaan when their sin reached the full mark. At the close of his life, Moses reminded Israel of the end of God’s grace, mercy, and forbearance with the seven nations in Canaan, and said, “And when the Lord your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them.” (Deuteronomy 7:2). God used the nation of Israel to execute judgment upon the people of Canaan for their longstanding idolatry and sin (Joshua 1-12).

God used Israel to administer capital punishment upon Achan and his family (Joshua 7). The period of the judges was a spiritually tumultuous period in Israel’s history as the people “did not cease from their own doings nor from their stubborn way” (Judges 2:19). They adopted the idolatry and wicked ways of the pagan nations. God utilized the king of Mesopotamia; Eglon, king of Moab; Jabin, king of Canaan; the Midianites, Ammonites, and Philistines to bring judgment upon them. As they manifested repentance, God would raise up judges to lead Israel in freeing the nation from the oppression of these heathen rulers and punishing them for their own idolatry and sin. Rivers of blood flowed across the land during this chaotic period as God used men to inflict capital punishment upon other men because of their impenitent sin and rebellion.

The Ammonites were descendants of Lot. They were pagan, idolatrous, cruel, and exceedingly corrupt. They refused to aid Israel in a time of great need and joined Moab in hiring Balaam to curse them (Deuteronomy 23:4). In the early days of Saul’s reign, they threatened to gouge out the right eyes of all the men in the city of Jabesh (1 Samuel 11:2). And the “spirit of God came upon Saul” (1 Samuel 11:6), and God employed Saul and Israel to kill the Ammonites until “it happened that those who survived were scattered, so that no two of them were left together” (1 Samuel 11:11). The Amalekites shared kinship with the Ammonites in idolatry, cruelty, and wickedness. When Israel ascended out of Egypt, the Amalekites attacked them from behind, killing the most vulnerable: the elderly, weak, and feeble (Deuteronomy 25:17-18). God reminded Saul of this act of inhumanness and said, “Now go and attack Amalek, and utterly destroy all that they have, and do not spare them.” (1 Samuel 15:3).

David was a “man of war” (1 Chronicles 28:3). He was a sword of judgment in the hand of God to execute the penalty of death upon the enemies of God, whose corruptness of life called for their destruction. He often inquired of the Lord, seeking His will concerning battle engagements. He said of God, “He teaches my hands to make war, so that my arms can bend a bow of bronze.” (2 Samuel 22:35). In a summary of some of his military victories, inspiration asserts, “And the Lord preserved David wherever he went.” (2 Samuel 8:14). God’s role for David’s life was for him to function as a hammer of God’s judgment upon heathen nations steeped in idolatry and iniquity and to secure and bring peace to Israel, thus creating a tranquil environment for Solomon to construct the Temple. It was this very point that David pressed upon the mind of Solomon in the closing days of his life (1 Chronicles 22:6-19).

God used Abijah, the second king of Judah, to render judgment upon Jeroboam and Israel because of their apostasy and idolatry. Five hundred thousand men of Israel perished in this conflict. Judah was victorious because “they relied upon the Lord God of their fathers” (2 Chronicles 13:18). Asa, the third king of Judah, faced an Ethiopian army of a million soldiers, the largest army mentioned in the Old Testament. He implored God for divine aid. “So the Lord struck the Ethiopians before Asa, and before Judah” (2 Chronicles 14:12). During the reign of Jehoshaphat, the armies of Ammon, Moab, and Edom descended upon Judah. In Jehoshaphat’s prayer before the congregation of Judah in Jerusalem, he expressed the nation’s helpless state and their total dependence upon God. God executed judgment upon the wicked nations by turning their swords against one another until “and there were their dead bodies, fallen on the earth. No one had escaped.” (2 Chronicles 20:24).

Idolaters and enemies of God, the Syrians affirmed that God was only a local Deity with limited power (1 Kings 20:28). God employed Israel to punish Syria and they “killed one hundred thousand foot soldiers of the Syrians in one day.” (1 Kings 20:29). An additional 27 thousand were killed by the weight of a wall that fell upon them in the city of Aphek (1 Kings 20:30). God utilized Jehu to judge the wicked house of Ahab. “So Jehu killed all who remained of the house of Ahab in Jezreel, and all his great men and his close acquaintances and his priests, until he left him none remaining.” (2 Kings 10:11). He then killed all the worshipers of Baal until he had “destroyed Baal out of Israel” (2 Kings 10:28).

Israel descended into such depths of sin that God raised the sword of Assyria against them and destroyed their national identity in Assyrian captivity (2 Kings 17:5-23). Judah emulated Israel’s conduct and God utilized Babylon to execute judgment upon them. He later used the Medes and Persians to judge Babylon. Isaiah specifies ten pagan nations who suffered the judgment of God because of their grievous sin (cf. Isaiah 13-23). The New Testament closes with God’s answer to the martyrs of Christ who cried, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” (Revelation 6:10). God administered judgment upon the enemies of His Son and the church and declared, “Rejoice over her, O heaven, and you holy apostles and prophets, for God has avenged you on her!” (Revelation 18:20).

Is a man thinking right about God when he sees all of these biblical examples, yet still declares the death penalty to be harmful, immoral, disrespectful to human life, and inconsistent with the nature of God?

DIVINE LAWS DEMANDING THE DEATH PENALTY

Following the global Flood, God reiterated the need for the increase of the human family (Genesis 9:1). Sin had changed everything, and the tranquil co-existence between man and animal had been supplanted with hostility (Genesis 9:2). The vegetarian status of both man and animals prior to sin had now been changed to allow man to consume meat (Genesis 1:29-30; 9:3).² Divine permission to eat meat was accompanied with a prohibition regarding the consumption of blood. “But you shall not eat flesh with its life, that is, its blood.” (Genesis 9:4), because the “life of the flesh is in the blood” (Leviticus 17:11). Since human life reflects the image of God, the most severe possible penalty is attached to the action of murder that brings it to an end. “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man.” (Genesis 9:6).

This principle and penalty embraces all of time. Civil government is ordained of God (Romans 13:1). It is an expression of God’s concern for man’s well-being, and when functioning faithfully, it discourages lawlessness and promotes peace and serenity. Romans 13:4 describes authorized civil authorities as ministers of God, persons who do not bear “the sword in vain,” and avengers divinely bound to execute “wrath on him who practices evil.” The sword is a symbol of capital punishment and, when wielded by the state, is an action authorized by God. Any man who attempts to sheathe the state’s sword is in rebellion to God and His will. He is resisting “the ordinance of God” (Romans 13:2). God placed the sword in the hand of the state, and no man has a right to remove it.

“He who strikes a man so that he dies shall surely be put to death.” (Exodus 21:12). The willful taking of life demands the life of the perpetrator. In ancient times, God granted the right of vengeance to the victim’s nearest relative, designated as the “avenger of blood” who shall “put the murderer to death” (Numbers 35:19). Cities of refuge were provided for accidental slayings, allowing one to live in peace and safety whose act of killing was unintentional (Numbers 35:6-15). Moreover, the taking of life for self-defense purposes is not murder, and such action is not subject to the death penalty. The need and desire for self-preservation is divinely implanted. It is as natural and inherent to life as food and drink. It would be wholly inconsistent with the nature of God to design man with such a potent need and then refuse him the right to exercise it. Preserving one’s own life or the life of any innocent victim from the murderous intent of evil doers is perfectly compatible with both the nature of God and the nature of man as designed by God. Exodus 22:2 envisions just such a case as a man kills a thief caught breaking into his home at night in defense of himself and his family and is rendered guiltless.

“And he who strikes his father or his mother shall surely be put to death” (Exodus 21:15). “And he who curses his father or mother shall surely be put to death.” (Exodus 21:17). Mothers descend into the depths of pain and anguish in order to bring life into the world. God’s mothers and fathers are heaven’s gift to children. Parents functioning according to God’s pattern for the home are children’s first insight into the nature of God. Parents are god-like in a child’s eyes. Parents who love God set the feet of their children on the road to eternal bliss. To strike or curse such a parent is an assault upon the heart. It inflicts mental and emotional pain that far exceeds physical suffering. It undermines the peace and joy of the home, the bedrock of society, and afflicts the heart of God.

“He who kidnaps a man and sells him, or if he is found in his hand, shall surely be put to death.” (Exodus 21:16). Kidnapping was punishable by death. Stealing a man for slave traffic invited the death penalty even when the victim was yet in the thief’s possession. Robbing a man of his personal freedom was a capital offense. Exodus 21:22-23 contemplates an expectant mother’s losing her life or the life of her miscarried child as she endeavored to shield her husband from an aggressor. The aggressor was to be put to death. Exodus 21:29-30 envisions the death of a man or woman by an ox known to have a violent nature. Unless the relatives of the victim agreed upon financial compensation, the owner of the ox was to suffer the death penalty.

“You shall not permit a sorceress to live.” (Exodus 22:18). Sorcery strikes at the very heart of the sovereignty of God. It is an attempt to circumvent God and take charge of one’s own life. As are all efforts to rid man’s mind and life of God and His restraining influences, it appeals to the lust of the flesh. It fosters defilement (Leviticus 19:31). The Canaanites were engrossed in every form of sorcery and it was one of the reasons God removed them from the land (Deuteronomy 18:10-12). Saul’s consultation with the witch of Endor is cited as one of the reasons God “killed him, and turned the kingdom over to David” (1 Chronicles 10:13-14). Sorcerers were to be put to death by stoning (Leviticus 20:27).

All forms of perverted sexual activity, such as incest (Leviticus 20:11-12,14), homosexuality (Leviticus 20:13), and bestiality (Leviticus 20:15) were subject to the death penalty. There are complexities associated with man’s sexual being as designed by God that transcend human comprehension. This truth is mightily reinforced by God’s law concerning even the touching of a man’s genitals. Foolish indeed is the man who refuses to perceive this truth and proceeds to tamper with this aspect of life. Perverted sexual conduct is an egregious assault upon the very core of a man’s being. There is no action of man that calls for more intense judgment. The homosexuality of Sodom, Gomorrah, Admah, and Zeboim incurred a judgment that God will not allow man to forget. It is a repetitive theme in both Testaments, a sign-post from God regarding His attitude toward this grievous sin (Jude 7), and the last book in the Bible holds it up as the epitome of sin (Revelation 11:8). A nation is doomed if it allows this sin to reach a level of national acceptance.

“The man who commits adultery with another man’s wife, he who commits adultery with his neighbor’s wife, the adulterer and the adulteress, shall surely be put to death.” (Leviticus 20:10). Heterosexual relationships outside of marriage were punishable by death. Adultery injures the marital relationship like no other sin. There is something unique about the one-flesh relationship in marriage, and there is something unique about the sin that severs it. The stringent nature of Matthew 19:9 bears witness to this truth. Relaxing the rigidity of God’s marital law is to man’s own peril. It is senseless to tamper with the things of God. Those who think right about God would never consider such conduct. There is nothing that creates more excitement in the halls of hell than for man to attempt to modify God’s marital laws intended to protect the sanctity of the home, the foundational unit of society.

Idolatry was a capital punishment offense (Deuteronomy 17:2-7). This grievous evil, the source of so many sins, plagued Israel for almost the whole of their national life until their return from Babylonian captivity. False prophets aiming to lure Israel into idolatry were to be killed (Deuteronomy 13:1-5). Family members, such as one’s wife, son, daughter, brother, or friend who endeavored to entice their family “secretly, saying, Let us go and serve other gods” (Deuteronomy 13:6) were not to be pitied, spared, or concealed but were to be stoned to death (Deuteronomy 13:8-10). Rumors concerning a city’s involvement in idolatry were to be thoroughly investigated, and if found to be true, the city in its entirety was to be destroyed, and even the spoil of the city was to be burned (Deuteronomy 13:12-17).

Acts of rebellion against decisions made by a tribunal of priests and judges in execution of God’s law were subject to the death penalty (Deuteronomy 17:8-13). Prophets who dared to speak where God had not spoken, or who prophesied in the name of an idol were to be slain (Deuteronomy 18:20). Harlotry by the daughter of a priest was punishable by death (Leviticus 21:9). Child sacrifice to an idol was subject to death by stoning (Leviticus. 20:2). Desecrating the Sabbath with work called for the death penalty (Exodus 35:2). Capital punishment was to be administered to any non-priest who attempted to usurp priestly functions (Numbers 3:10), to a non-Levite who encroached upon Levitical responsibility in performing the services of the tabernacle (Numbers 18:22-23), to any Levite who neglected or refused to give his own tenth of the tithe received from Israel (Numbers 18:25-32), and to any Kohathite charged with transporting the sacred furniture of the tabernacle, if he looked upon or touched any of it (Numbers 4:15,20).

A man proven to be a false witness was to be put to death if such was his intention regarding the accused (Deuteronomy 19:16-21). Capital punishment was to be inflicted upon an incorrigible son (Deuteronomy 21:18-21), a new bride who was verified to be guilty of fornication prior to marriage (Deuteronomy 22:13-21), a man who raped an engaged or married woman (Deuteronomy 22:25-27), and one who blasphemed or cursed God (Leviticus 24:10-16).

CONCLUSION

Capital punishment is ordained by God. God intends for the death penalty to occupy a permanent place in society for as long as the world stands. Opposing the death penalty is an act of defiance against God, the nature of God, and the will of God. Those who manifest aversion to capital punishment are refusing to think right about both God and sin.

ENDNOTES

¹ Jon Nordheimer (1984), “Death Penalty Assailed By Florida Church Leaders,” New York Times, http://www.nytimes.com/1984/11/27/us/death-penalty-assailed-by-florida-church-leaders.html, November 27.

² Eric Lyons (2003), “Were All Men Vegetarians Before the Flood?”, Apologetics Press, http://apologeticspress.org/APContent.aspx?category=11&article=1257.