Seeing Like Paul Saw by Ken Weliever, The Preacherman

Seeing Like Paul Saw

Years ago Duffy Daugherty, the legendary Michigan State football coach, was in a tight game against UCLA. With only 14 seconds left to play the score was tied.

Daugherty sent in placekicker Dave Kaiser who booted a field goal that won the game. When Kaiser returned to the bench, Daugherty said, “Nice going, but you didn’t watch the ball after you kicked it.”

“That’s right, Coach,” Kaiser replied. “I was watching the referee instead to see how he’d signal it. I forgot my contact lenses, and I couldn’t see the goalposts.”

Kaiser, however, through years of repetitive practice could mentally see himself kicking a field goal. All he needed to do was follow through with his technique and form. His poor eyesight didn’t keep from seeing what he needed to do.

Similarly, I think of the apostle Paul. Apparently, from some of the closing comments in his epistles he had poor eyesight. In fact, some believe this was his “thorn in the flesh.” But his physical infirmity didn’t hinder him from clearly seeing matters of spiritual importance.

As we continue our thought and theme for the year, “20/20 Vision: Restoring Our Focus,” I want to consider three things we learn from Paul about vision in Philippians 3:4-14.

The Death of David’s Son by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=11&article=2202

The Death of David’s Son

by	Kyle Butt, M.Div.

David’s adulterous relationship with Bathsheba is one of the most infamous, heartbreaking events recorded in the Old Testament. The emotional pain and anguish caused by David’s sin plagued the king for the remainder of his days. In the midst of the biblical record concerning God’s dealing with David’s sin, skeptics believe they have found a legitimate moral complaint against the God of the Bible (Wells, 2001).

When God’s prophet Nathan confronted David about his sin, David’s heart was broken and he repented immediately. In response to his humble reaction, Nathan said: “The Lord also has put away your sin; you shall not die” (2 Samuel 12:13). Yet, even though David would not die, several consequences of his actions would result in spite of the Lord’s forgiveness. Nathan explained to David: “However, because by this deed you have given great occasion to the enemies of the Lord to blaspheme, the child also who is born to you shall surely die” (12:14). The subsequent verses explain: “And the Lord struck the child that Uriah’s wife bore to David, and it became very ill.... Then on the seventh day it came to pass that the child died” (12:15,18).

Upon reading this text, the skeptic suggests that God is unjust for killing an innocent child. How could a loving God kill an innocent child? The skeptic further suggests that this passage proves that God showed favoritism to David, because Leviticus 20:10 says that, under the Law of Moses, a man who committed adultery with another man’s wife should be killed. Does the story of David’s sin and God’s reaction to it reveals moral deficiency and unjust favoritism in God’s character?

Did God Show Favoritism?

First, let us consider God’s alleged favoritism to David. Why was it the case that David was not killed for his adultery, when the Old Testament commanded that adulterers should be killed? One plausible reason is that there was a stipulation placed on the death sentence for those who committed adultery. In order to sentence adulterers to death, a minimum of two witnesses had to present evidence against the accused. Deuteronomy 17:6 says: “Whoever is worthy of death shall be put to death on the testimony of two or three witnesses, but he shall not be put to death on the testimony of one witness.” In the case of David and Bathsheba, no witnesses came forward to testify against them. In fact, the text indicates that the only reason Nathan knew about the incident was miraculous revelation from God. In short, there is no biblical indication that the minimum of two human witnesses could not be found to testify against David (see Miller, 2003). Mosaic Law would not include God’s omniscient ability as testimony, thus, David would not have been condemned by the Law of Moses. In fact, without God’s intervention, it seems that David’s sin might have gone undetected. [NOTE: The same could be said for David’s plot to kill Uriah. David sent Uriah back to Joab, the army commander, with a letter detailing the procedure to put Uriah to death. Yet the text indicates that Uriah did not read the letter, but passed it to Joab. The biblical text also indicates that Joab read the letter, but there is no record of any other person being privy to the information in it. Thus, if only Joab read the letter, then he would have been the lone witness testifying to Uriah’s murder, and the requirements for the death penalty from the Law of Moses would not have been met for David’s crime of murder either.]

David’s Son

Having successfully dealt with the misguided accusation of God’s alleged favoritism, let us move on to discuss God’s action regarding the death of David’s son. The skeptic charges God with injustice because the Bible says that God struck the newborn child and he died. According to the skeptic, a loving God would never kill an innocent child.

In reply to such an allegation, it must be admitted that the Bible attributes the death of the child to God. One reason this instance is so striking is because the language in the text clearly states that God struck the child. The fact that the child died due to God’s actions should not surprise a person who has read the Bible. The Bible records numerous instances in which God’s action directly caused the deaths of innocent children. When God sent the Flood on the ancient world, some estimate that there were two billion people alive at that time. Millions of those people who died in the Flood would have been infants and innocent children (Genesis 7:21). Furthermore, when God destroyed the cities of Sodom and Gomorrah due to the wickedness of their adult inhabitants, it is only reasonably to conclude that many children and infants died in the destruction as well (Genesis 19:24-25). In addition, God gave Saul a direct command to destroy the sinful Amalekites. That command is recorded in 1 Samuel 15:3: “Now go and attack Amalek and utterly destroy all that they have, and do not spare them. But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey” (emp. added). The account of Joshua’s conquest of Canaan contains similar instances in which God ordered or condoned the physical destruction of entire populations, including innocent children (Joshua 6:21). It cannot be denied that the Bible records instances in which God condoned, ordered, and/or caused the death of innocent, sinless children.

Is Death Always Evil?

How, then, can an infinitely loving God cause the death of innocent children and still be considered loving? The skeptic simply says that if it is true that God caused the death of innocent babies, then it is impossible for a moral person to consider that God as loving. The skeptical argument goes something like this: (1) A good and loving God would not kill innocent children; (2) the God of the Bible kills innocent children; (3) therefore the God of the Bible cannot be good and loving.

At first glance, this logic seems to make sense. When examined more closely, however, there lies within this argument a faulty assumption. The faulty assumption built into this line of reasoning is that the death of an innocent child is always, in every circumstance, evil. With the assumption built in, the first premise should read like this: A good and loving God would not kill innocent children, because the death of anyone innocent is always a bad thing. The assumption that death, especially of innocent children, is always bad or morally evil, stems from the skeptic’s adherence to pure naturalism. If this physical life and material world are all that exist, then to take an innocent person out of this physical world is inherently evil, according to the skeptic.

Yet, the same Bible that tells about a God who takes the physical lives of innocent children also informs the reader that this physical world is not all there is to existence. In fact, the Bible explains that every person has a soul that will live forever, long after physical life on this Earth is over (Matthew 25:46). The Bible consistently stresses the fact that the immortal soul of each individual is of much greater value than that individual’s physical life. Jesus Christ said: “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul” (Matthew 16:26)?

Although the skeptic might object, and claim that an answer from the Bible is not acceptable, such an objection fails for one primary reason—the skeptic used the Bible to formulate his argument. Where is it written that God is love? In the Bible (1 John 4:8). Where do we learn that the Lord did, indeed, kill or order the deaths of babies? Once again, that information comes directly from the Bible. Where, then, should we look for an answer to this alleged discrepancy? The answer should be “the Bible.” If the alleged problem is formulated from biblical testimony, then the Bible should be given the opportunity to explain itself. As long as the skeptic uses the Bible to formulate the problem, we certainly can use the Bible to solve the problem. The biblical solution to the alleged problem in this instance is that every human possesses an immortal soul that is of infinitely more value than his or her physical existence.

A Biblical Perspective on Death

With the value of the soul in mind, let us examine several verses that prove that physical death is not necessarily evil. In a letter to the Philippians, the apostle Paul was writing from prison to encourage the Christians. His letter was filled with hope and encouragement, but it also contained with some very pertinent comments about the way Paul (and God) view death. In Philippians 1:21-23, Paul wrote:

For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better (emp. added).

According to the skeptic, the death of an innocent person is always, in every case, evil. In these verses, however, Paul lays that faulty assumption to rest. Paul, a faithful Christian, said that death was a welcomed visitor. In fact, Paul said that the end of his physical life on this Earth would be “far better” than its continuation. For Paul, as well as for any faithful Christian, the cessation of physical life is not loss, but gain. Such would apply to innocent children as well, since they are in a safe condition and go to paradise when they die (see Butt, 2003). It is easy to understand that an eternal, blissful life with God would have been a “far better” situation in many respects for David’s son than growing up as the illegitimate product of David’s adulterous activity.

Other verses in the Bible show that the loss of physical life is not inherently evil. The prophet Isaiah concisely summarized the situation when he was inspired to write:

The righteous perishes, and no man takes it to heart; merciful men are taken away, while no one considers that the righteous is taken away from evil. He shall enter into peace; they shall rest in their beds, each one walking in his uprightness (57:1-2, emp. added).

Isaiah recognized that people would view the death of the righteous incorrectly. He plainly stated that this incorrect view of death was due to the fact that most people do not think about the fact that when a righteous or innocent person dies, that person is “taken away from evil,” and enters “into peace.” Is the skeptic, then, accusing God of cruel and unjust actions by delivering innocent children from evil and allowing them to enter into peace?

The psalmist wrote: “Precious in the sight of the Lord is the death of His saints” (116:15). Death is not inherently evil. In fact, the Bible indicates that death can be great gain in that a righteous person is taken away from evil and allowed to enter peace and rest. God looks upon the death of His faithful followers as precious. Skeptics who charge God with wickedness because He has ended the physical lives of innocent babies are in error. They refuse to recognize the reality of the immortal soul. Instead of the death of innocent children being an evil thing, it is often a blessing for the children to be taken away from a life of hardship at the hands of a sinful society, and ushered into a paradise of peace and rest. In order for a skeptic to legitimately charge God with cruelty, the skeptic must prove that there is no immortal soul, and that physical life is the only reality—neither of which is possible. Failure to acknowledge the reality of the soul and the spiritual realm will always result in a distorted view of the nature of God.

In summary, it is the case that God treated David in perfect accord with the Law of Moses, showing no partiality. Furthermore, it has been shown that since death is not inherently evil, God was not guilty of immorality by causing the child’s death. God also ushered David’s son into an eternity of bliss. Therefore, the skeptic’s charge against God fails once again to discredit His infinitely flawless character. As Abraham asked the rhetorical question in the long ago, “Shall not the Judge of all the earth do right?” (Genesis 18:25). The answer has been the same throughout the millennia—a resounding “Yes.”

REFERENCES

Butt, Kyle (2003), “Do Babies Go To Hell?,” [On-line], URL: http://www.apologeticspress.org/articles/2255.

Miller, Dave (2003), “The Adulterous Woman,” [On-line], URL: http://www.apologeticspress.org/articles/2324.

Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://skepticsannotatedbible.com/2sam/12.html.

The Essentiality of Evidence in Christianity by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=2138

The Essentiality of Evidence in Christianity

by	Eric Lyons, M.Min.

Though “the depth of the riches both of the wisdom and knowledge of God” is mind-boggling, and though “His judgments and His ways” are “unsearchable” and “past finding out” (Romans 11:33; Deuteronomy 29:29), and even though finite man will never fully be able to wrap his mind around a holy, infinite, omnipotent, omniscient Creator, nevertheless, God has consistently dealt with mankind in rational ways providing the evidence needed for a reasonable faith. Consider, for example, how God has always ensured that enough evidence was available for honest, truth-seekers to know that He exists (cf. Proverbs 8:17; Matthew 7:7-8). Paul wrote: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20, emp. added). Since the time of Adam and Eve, mankind has been able to clearly see how “the things that are made” testify on behalf of a powerful, invisible Creator. As the psalmist proclaimed: “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth. And their words to the end of the world” (Psalm 19:1-4). The reason why “the fool has said in his heart, ‘There is no God’” (Psalm 14:1, emp. added), is because God has always given man adequate evidence for His existence. Sadly, the foolish person dismisses the evidence.

When the prophet Samuel addressed the nation of Israel at Saul’s coronation, he did not merely deliver an emotionally based speech. He commanded them, saying, “[S]tand still, that I may reason with you before the Lord” (1 Samuel 12:7, emp. added). Similarly, Isaiah wrote: “‘Come now, and let us reason together,’ says the Lord, ‘Though your sins are like scarlet, they shall be as white as snow’” (Isaiah 1:18, emp. added). Consider also the stark contrast between Elijah and the prophets of Baal. In hopes of getting the attention of the bogus god Baal, these emotionally charged, pretend prophets “leaped about the altar,” “cried aloud,” and “cut themselves, as was their custom, with knives and lances, until the blood gushed out on them” (1 Kings 18:26,28)—all for naught. Elijah, on the other hand, had a rational faith that was grounded in the Word of God. He said to God, “I have done all these things at Your Word” (1 Kings 18:36, emp. added). His personal faith, as well as the message of faith that He preached, were rooted and grounded in the Heavenly revealed, rational Word of Almighty God. Biblical faith, after all, “comes by hearing, and hearing by the word of God” (Romans 10:17).

This same kind of rational, evidence-based faith and preaching can be found in the New Testament. Consider the actions and teachings of Jesus. He could have merely announced to the world that He was the Messiah. He could have only told people that He was the Son of God. He could have expected everyone simply to believe His claims that He was Heaven-sent, and never given His contemporaries any proof for His deity. However, even though there were occasions when Jesus chose not to offer additional proof of His deity (because of the hard-heartedness of many of His hearers; e.g., Mark 8:11-12), Jesus understood the essentiality of evidence. During His earthly ministry, He repeatedly gave ample proof of His deity. He noted how John the Baptizer bore witness on His behalf (John 5:33). He said, “[T]he Father Himself, who sent Me, has testified of Me” (John 5:36, emp. added; cf. John 1:32-33; Matthew 3:16-17). He spoke of how “the Scriptures…testify of Me” (John 5:39, emp. added), and specifically noted how “Moses…wrote about Me” (John 5:46, emp. added). He also noted how His miraculous works bore witness to His deity (John 5:36). Jesus performed many miracles that demonstrated His power over nature, disease, demons, and death. He understood that His own verbal testimony alone would not convince anyone in a court of law (John 5:31; cf. Deuteronomy 17:6; 19:15). Thus, at the Feast of Dedication in Jerusalem He told the unbelieving Jews, “If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (John 10:37-38, emp. added). Sadly, His foolish, stubborn enemies repeatedly rejected the irrefutable evidence that Jesus presented on His behalf.

Perhaps the greatest evidence that Jesus presented for His divinity was His miraculous resurrection. He could have risen from the dead and never appeared to anyone on Earth. He could have departed from the tomb and allowed speculation to run wild. Christianity could have begun on the back of uncertainty and mysticism. Instead, Jesus was “declared to be the Son of God…by the resurrection from the dead” (Romans 1:4). He appeared alive to Mary Magdalene, to the two disciples on the road to Emmaus, to the apostles, to James, and to over 500 disciples at once, most of whom were still living and could be questioned several years later when Paul, who also witnessed the risen Savior, wrote 1 Corinthians (15:5-8). Jesus “presented Himself alive after His suffering by many infallible proofs” (Acts 1:3, emp. added), because He is the Head of a reasonable religion. The excitement, energy, and courage that early disciples manifested was grounded in the rock-solid proofs of Jesus’ resurrection (among other things, e.g., fulfilled prophecies). The emotional, energetic, evangelistic faith of 21^st-century Christians must likewise be rooted firm and deep in evidence.

Jesus was not the only New Testament figure who demonstrated the necessity of a knowledge-based faith. Matthew, Mark, Luke, and John packed their gospel accounts with confirmation of Jesus being the Christ. Consider just the beginnings of these four books. Matthew began his account of the Gospel by genealogically proving that Jesus was the promised seed of Abraham and David (Matthew 1:1-17). He then noted how Jesus was born of a virgin, fulfilling the prophecy of Isaiah 7:14 (Matthew 1:18-25). Mark began “the gospel of Jesus Christ, the Son of God” (Mark 1:1) by quoting Malachi 3:1 and Isaiah 40:3. Mark proved propheticallythat John the Baptizer was “the voice of the one crying in the wilderness,” and Jesus was “the LORD” (1:3). Luke also opened his account of the Good News with an appeal to evidence, knowledge, and understanding.

Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed (1:1-4).

Then there is John’s gospel account, which, from beginning to end, is packed with proof that Jesus is the miracle-working Son of God (1:3: 2:1-11; 20:30-31; 21:25). In fact, the stated purpose of his record of the various miracles of Christ (and there were many others John did not mention) was so that “you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:30-31). If biblical faith is merely “a firm belief in something for which there is no proof,” which is one definition Merriam-Webster (on-line) gives for the word “faith” (2011), then why did John and the synoptic writers spend so much time offering proof for Who Jesus is? Answer: Because the truthful, reasonable facts of God, His Word, and His Son are the foundation of real faith (John 8:31-32; 17:17; Romans 10:17).

When the apostle Paul stood before Festus and King Agrippa, he spoke of those things “which the prophets and Moses said would come—that the Christ would suffer that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles” (Acts 26:23-24). However, as Paul “made his defense, Festus said with a loud voice, ‘Paul, you are beside yourself! Much learning is driving you mad!’” (26:24). How did Paul respond? Did he answer with a mere emotional appeal? Did he welcome the idea of an unreasonable, unverifiable Gospel? Not at all. Paul humbly, but confidently, replied: “I am not mad, most noble Festus, but speak the words of truth and reason” (Acts 26:25).

CONCLUSION

Sadly, most accountable people in the world will never accept the mountain of evidence for Christianity and become Christians (Matthew 7:13-14). But, those of us who choose to put our faith in God, Jesus, and His Word, can do so because “the truth” can be known (John 8:32), rightly obeyed (Romans 6:17; 10:12-13), and logically defended (1 Peter 3:15).

The Goodness of God and an Eternal Hell by Wayne Jackson, M.A.

 

http://apologeticspress.org/APContent.aspx?category=11&article=1141

The Goodness of God and an Eternal Hell

by	Wayne Jackson, M.A.

Q.

How can a “good” God condemn someone to hell forever?

A.

The late Bertrand Russell, a renowned British agnostic, authored a small publication titled Why I Am Not A Christian. One of the reasons he cited for his unbelief was that Jesus Christ taught that there is an eternal hell for the wicked. Russell could not harmonize Christ’s doctrine about hell with the biblical concept of a just and benevolent God; hence, he rejected the teaching of Jesus and inclined toward the belief that there is no God. Russell, who lived a life of reckless abandon, echoed the sentiments of Cain: “My punishment is greater than I can bear.” On that basis, he became a determined opponent of true religion.

The problem of reconciling eternal retribution with the goodness of God has also had a significant impact on the religious world. Many religions, such as Jehovah’s Witnesses, Seventh-Day Adventists, and the World-Wide Church of God (Armstrongism), have rejected the doctrine of the eternal punishment of the wicked. Even the churches of Christ have had their advocates of this erroneous viewpoint (cf. Fudge, 1982).

SOME AD HOMINEM ARGUMENTS

An ad hominem (meaning, “to the man”) argument is a type of reasoning employed to focus upon an opponent’s inconsistency. Let us, at the outset of this discussion, utilize such in conjunction with the “no-hell” theory.

First of all, a major premise of the no-eternal-punishment dogma is the notion that such a concept is at variance with true justice. The argument might be framed like this. The Bible speaks of a “just” and “good” God; it also teaches the doctrine of eternal hell. These two positions are mutually exclusive. Therefore, the Scriptures are inconsistent, and cannot be true. We insist, however, that those who thus argue are under obligation to defend their use of the terms “just” and “good.” By whose standard are these character traits to be measured? The critics of the Bible must not be allowed to become “theological dictionaries unto themselves”! Their reasoning is based solely upon their personal ideas of how goodness and justice should be expressed. If it is true that the Scriptures teach that God has appointed eternal punishment for impenitently evil people; and if it is likewise true that the Bible affirms the justice and goodness of Jehovah, then it must follow that eternal punishment is not inconsistent with the nature of God. It is only at odds with some men’s perverted sense of goodness/justice.

Second, no one (skeptic or otherwise) is ready to concede that evil-doers are unworthy of any type of punishment. It is recognized that no society could survive in such an atmosphere. Should the rapist, the robber, and the murderer be told: “Admittedly, you have done wrong, but we (society) will not punish you for your crimes. That would be unjust.”? Is there anyone who argues that there should be no consequences resulting from criminal conduct? Absolutely not! It is conceded, therefore, that “punishment” is not inconsistent with true justice.

Third, let us take our reasoning one step further. Is it the case that genuine justice can be served even when an evil man’s punishment is extended beyond the time actually involved in the commission of his crime? Do we, for example, in our criminal justice system, ask the murderer: “Sir, how long did it take you to kill your wife?”—and then assign his incarceration accordingly? Would justice be maintained by such an approach? Of course not. Here, then, is the point—true justice, combined with genuine goodness, allows the possibility that a wrong-doer may be required to suffer a penalty that is considerably longer than the duration of his evil. The real issue, therefore, is not punishment per se, or even protracted punishment; rather, it is eternal punishment. The skeptic (or religious materialist) simply wants to tell God how long the penalty is to be! Remember, though, in a system of true justice, the offender is not allowed to set his own sentence!

THE CASE FOR ETERNAL
PUNISHMENT BY A JUST GOD

Since no one ever has returned from the dead to discuss his/her personal experiences, this issue is not one that can be settled by human speculation; rather, it must be decided by divine revelation. When the relevant biblical data are assembled, it will be seen, even from man’s jaundiced viewpoint, that the fact of eternal punishment is not inconsistent with the character of a righteous God. Our case will be set forth in a series of interrelated propositions.

The Nature and Fall of Man

Man was created in the image of God (Genesis 1:26), hence, he is a volitional being. He has the power to choose good or evil. Joshua challenged Israel, “Choose you this day whom ye will serve” (Joshua 24:15). Humanity was not programmed to rebel; rather, men have “willed” to reject Heaven’s plan for living upon this Earth (see Matthew 23:37; John 5:40). Man was made upright, but he has generally sought the way of evil (Ecclesiastes 7:29). There are, however, consequences associated with this type of activity.

Sin and the Nature of God

The Bible clearly teaches that God is an absolutely holy Being (Isaiah 6:4; Revelation 4:8), i.e., He is utterly separate from evil. His holiness is demonstrated in numerous narratives in the Scriptures. At Sinai, the chasm between God and sinful Israel was vividly underscored (Exodus 19:12-25). The tabernacle arrangement, with its holy place and most holy place (the abode of God—Exodus 25:22) certainly was designed to instruct the Hebrews relative to Jehovah’s holy nature (Exodus 26:33).

The Lord’s holiness not only suggests that He cannot personally commit sin (James 1:13), but also means that He cannot ignore rebellion as if it had never happened. The prophet Habakkuk declared to Jehovah: “Your eyes are too pure to look upon evil [i.e., favorably—WJ]; you cannot tolerate wrong” (1:13, NIV). God takes no pleasure in wickedness (Psalm 5:4), and those who indulge themselves therein will be recipients of His vengeance (Psalm 11:6,7). The Bible affirms that the outpouring of divine wrath upon the ungodly is, in fact, a “revelation of the righteous judgment of God” (Romans 2:5).

Sin Separates One from God

When humanity chose to sin, it made the decision to be separated from the holy Creator. The prophet clearly stated that, “your iniquities have separated between you and your God, and your sins have hid his face from you” (Isaiah 59:2). In biblical parlance, “death” generally denotes a separation of some sort. When the spirit departs the body, the body is dead (James 2:26). Similarly, when a person enters a state of sinfulness, he becomes spiritually dead (Ephesians 2:1) for, by that act, he has determined to separate himself from God. Remember, this initiation of estrangement was not forced upon us by our Maker; it is totally our responsibility.

Hell—The Ultimate Separation

Inspiration describes the penalty of hell as “the second death” (Revelation 20:14), which suggests that it is the ultimate separation from God. This is forcefully emphasized in several New Testament passages. In the parable of the virgins, those unprepared virgins who “slept” (i.e., died), when awakened by the coming of the Bridegroom, wanted entrance into His presence, but the door was shut, and they were denied that association (Matthew 25:1-13). Unprofitable servants will be “cast out” (Matthew 25:30), and will hear the Lord exclaim: “Depart from me...” (Matthew 25:41). Paul expressed it like this. Those who know not God and who obey not the gospel, “shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” (2 Thessalonians 1:9). This abiding separation from God is but a continuation of the estrangement that the rebel cultivated in this life. The Lord is not responsible for such a reckless decision!

The Dramatic Horror of Separation from God

How is it possible to describe the spiritual state of being banished from the presence of the supreme Being of the Universe? Being alienated from Jehovah is the ultimate experience of horror. It is a separation from everything that is pure and good, everything that is right and wholesome, and everything that makes for joy and tranquility. It is, however, a spiritual experience, and since the human mind operates on the plane of the material, we really are not prepared to appreciate the gravity of such a circumstance. Hence, God has employed appropriate symbolism to describe the agonies of hell.

The spiritual abode of the wicked is a state of pain, trouble, and sorrow (Psalm 116:3). It is characterized by shame and contempt (Daniel 2:2), a realm of affliction (Jonah 2:2). Hell is a place of outer darkness where there is weeping and the gnashing of teeth (Matthew 23:30), indeed a sphere of eternal fire (Matthew 25:41), where the “worm” (a figure for gnawing anguish) does not die (Mark 9:48). The wicked are described as being beaten with stripes (Luke 12:47-48); they are recipients of God’s wrath and indignation; they experience tribulation and anguish (Romans 2:8-9); and they suffer punishment as a manifestation of the Lord’s vengeance (2 Thessalonians 1:8-9). Hell is a place of utter torment where no rest is ever known (Revelation 14:10-11). While it would not be an expression of responsible exegesis to literalize the figures of speech catalogued above, one never must forget that the symbolism is designed to emphasize the absolute terror of being abandoned by God. Moreover, the figures doubtless do not do justice to the actual reality of this eternal nightmare!

Is the Punishment Eternal in Duration?

As observed earlier, a major objection to the doctrine of hell is its everlasting nature. Must the suffering go on without end? Is it really just for one to be punished forever when he/she has only been devoted to evil for a relatively brief span in time? Consider this question for a moment. Is God just in granting eternal bliss to those who have served Him only temporarily in this world? I never have heard the Lord charged with unfairness in this instance! It must be emphasized again, the issue is not one that can be determined with the subjective reasoning of biased human emotion. The Bible must supply the answer.

The Scriptures explicitly affirm the abiding nature of divine retribution. The shame and punishment of evil people will be everlasting (Daniel 12:2; Matthew 25:46). “Everlasting” literally means “always being.” Note its contrast with “temporal” in 2 Corinthians 4:18. The claim is made, however, that “everlasting” does not always mean that which is of an absolutely unending nature. True, but in all such cases we learn that fact, not from the nature of the word itself, but from additional information in the Scriptures. The context is always the final judge of any word’s meaning. In Matthew 25:46, the “eternal” punishment of the wicked is contrasted with the “eternal” life (i.e., communion with God) of the righteous. Here, clearly, both are unending in duration. Further, Jesus emphasized that in hell, the agony does not cease (Mark 9:48), and John notes that the smoke of the “torment” of hell’s inmates “goeth up” (the Greek present tense stresses continuous action) “for ever and ever” (Revelation 14:11). Compare the duration of the blissful worship described in Revelation 4:8-10.

Also, the nature of the soul argues for eternal punishment. Consider the following: (a) Man is not wholly mortal, as materialists allege. If such were the case, one man could murder another and completely destroy him. Christ declared, however: “And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell” (Matthew 10:28). [NOTE: The word “destroy” does not mean annihilation. “The idea is not extinction but ruin, loss, not of being, but of well-being” (Vine, 1940, p. 302).] One must conclude that the soul is immortal. (b) In one of the Lord’s discussions with the Sadducees, He said that in the resurrection men do not “die anymore: for they are equal unto the angels” (Luke 20:36). It is quite clear that there is something about man that lives forever. (c) When Peter wanted to encourage godliness in Christian women, he suggested that they should be clothed with the incorruptible apparel of a meek and quiet spirit (1 Peter 3:4). It hardly seems appropriate that a corruptible spirit should be clothed with incorruptible apparel. The implication concerning the abiding nature of the spirit is obvious. (d) Jesus said of Judas Iscariot that it would be better for him if he had never been born (Mark 14:21). If that traitor had no existence prior to his commencement as a human being, and if he was to go out of existence at death, why would it have been better had he never been born? The Lord’s statement plainly indicates that Judas’ soul, in a state of torment, would survive the death of his body.

Finally, the nature of the resurrected body demands that punishment for the wicked is everlasting. In 1 Corinthians 15:52, Paul affirms that the dead are raised “incorruptible” (cf. 1 Timothy 1:17, where the term is used of God). Elsewhere we are told that the unjust will be raised (John 5:28-29; Acts 24:15), and Christ acknowledged the punishment of both soul and body in hell (Matthew 10:28). All of these factors lead only to the conclusion that if there is punishment after death at all, then it must be eternal in its duration—unless it can be shown that there is some plan of salvation in that state. And for that view, there is absolutely no evidence at all! In fact, the Bible teaches just the opposite. (a) After death, judgment follows—not a second chance for salvation (Hebrews 9:27). (b) Between the Hadean abode of those who die saved, and those who die lost, “there is a great gulf fixed” (the perfect tense form in the Greek Testament stresses the abiding nature of the separation), and passage from one realm into another is an impossibility (Luke 16:26). Moreover, the rich man in that place of torment acknowledged that his brothers back on Earth needed to make preparation during their earthly sojourn; he knew there was no post-death plan of redemption (see Luke 16:28-31). (c) In the parable of the virgins (Matthew 25:1ff), those who “slumbered and slept” (a figure for dying) in an unprepared condition, awoke (i.e., were raised—Daniel 12:2) in precisely that same state, hence, were forbidden to enter in with the Bridegroom (Christ). There is no opportunity for obedience after death!

Divine Justice is Demonstrated by Equitable Punishment

An added dimension to this study surely must be that of “degrees of punishment.” The Scriptures teach that eternal punishment will be proportionate to what is deserved. Jesus said that in “the day of judgment” it would be “more tolerable” for those pagan cities that had received little spiritual influence, than for those cities which rejected Him in spite of seeing His marvelous deeds (Matthew 11:22-24). In one of His vivid illustrations, the Lord told of a certain servant who behaved himself in an unseemly fashion. When his master came and found him unprepared, he assigned him to punishment. Christ then made this statement: “And that servant, who knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required, and to whom they commit much, of him will they ask the more” (Luke 12:47-48). Christ indicated that there were varying levels of responsibility when He said to Pilate: “He that delivered me unto thee hath the greater sin” (John 19:11). The writer of Hebrews spoke of those who would receive “sorer punishment” (10:29), and James admonished: “Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment” (3:1). Of one thing we may be certain, even in the punishment of those who are evil, the Judge of all the Earth will do what is right (Genesis 18:25).

God’s Goodness Reflected in the Cross

No one—logically and effectively—can argue against the benevolence of Jehovah in the face of the cross. As was observed earlier, the holiness and justice of Deity demands that sin be addressed. Appropriate reward for good and evil is an evidence that “there is a God that judgeth in the earth” (see Psalm 58:10,11). The problem is—how can a just God keep from sending rebellious man to hell? The answer is—through the redemptive work of Jesus Christ. Paul affirmed, in Romans 3:21-26, that God has shown His righteousness in setting forth Christ to be a propitiation for sin. In this loving act, He preserves His own righteousness, yet, at the same time, He becomes the Justifier of those who, through faith, are obedient to His Son (cf. Hebrews 5:8-9).

When Christ died upon the cross, it was not for any sin that He personally had committed. Though He was tempted in all points like as we are, He had no sin (Hebrews 4:15). When Peter wrote that Jesus “did not sin,” he employed a verbal tense which suggests that the Lord never sinned—not even once (1 Peter 2:22)! Isaiah repeatedly emphasized the substitutionary nature of the Lord’s death when he wrote: “But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.... Jehovah hath laid on him the iniquity of us all” (Isaiah 53:5-6). When the prophet declared that our “iniquity” was laid upon the Son of God, he employed a figure of speech known as metonymy (one thing is put for another)—in this case, the cause being put for the effect. In other words, God did not actually put our sins upon Christ, but He put the penalty of our wrongs upon His Son at Calvary. Christ bore our “hell” twenty centuries ago. In spite of the fact, therefore, that all sinners deserve to be lost, the Lord has provided a way to “escape the judgment of hell” (cf. Matthew 23:32). Again we stress—no man can argue against the love of God in light of His unspeakable gift at the cross!

When all of the data are gathered and analyzed in balance, the doctrine of eternal punishment is not at variance with the character of the Creator.

REFERENCES

Fudge, Edward (1982), The Fire That Consumes (Houston, TX: Providential Press).

Vine, W.E. (1940), An Expository Dictionary of New Testament Words (Westwood, NJ: Revell).

"THE GOSPEL OF MATTHEW" Two Great Commandments (22:34-40)

"THE GOSPEL OF MATTHEW"

Two Great Commandments (22:34-40)

 

INTRODUCTION

1. In the temple during His final week prior to His crucifixion, Jesus
   was questioned by various religious groups...
   a. The Pharisees and Herodians sought to entangle Him with a
      question about paying taxes - Mt 22:15-22
   b. The Sadducees tried to trip Him on the subject of the 
      resurrection - Mt 22:23-33
   -- His answers caused people to marvel and be astonished - Mt 22:22, 33

2. The Pharisees tried once again, this time sending one of their lawyers...
   a. Testing Him as to which is the great commandment in the law - Mt 22:34-36
   b. Jesus replied by offering two great commandments
      1) The first pertained to loving God - Mt 22:37-38
      2) The second pertained to loving one's neighbor - Mt 22:39
      -- Upon these two commandments hang all the Law and the Prophets - Mt 22:40

3. While we no longer live under the Old Law, these "Two Great
   Commandments" are still very important to the Christian...
   a. For they certainly have their counterpart in the New Covenant
   b. And keeping the commandments of God is just as important now as
      it was under the Old Covenant - cf. 1Co 7:19; 1Jn 5:3

[It is proper to ask, therefore, do we love God and our neighbor as we
should?  Do we understand what is involved in loving God and our fellow
man?  Perhaps by reflecting upon these "Two Great Commandments" we can
find the answer to such questions...]

I. THE COMMAND TO LOVE GOD

   A. UNDER THE OLD COVENANT...
      1. The Israelites were expected to love God (Deut 6:5)...
         a. "with all your heart"
         b. "with all your soul"
         c. "with all your strength"
         d. "with all your mind" - cf. Mt 22:37; Mk 12:30; Lk 10:27
            (the Septuagint has "mind, soul, strength" in Deut 6:5)
         -- Emotionally, physically, intellectually, they were to love God
      2. Thus they were to love God with their whole being, not like  some who...
         a. Serve God emotionally, while committing intellectual suicide
         b. Serve God intellectually, but with no emotion
         c. Serve God emotionally and intellectually, but with no
            actual obedience requiring the exercise of strength (i.e., action)
         -- Note how the Law stated their responsibility in Deut 10:12-13

   B. HOW WE ARE TO LOVE GOD TODAY...
      1. Does God expect any less of us?  Of course not!  We are to love God:
         a. With all our heart - cf. 1Co 16:22 (note the use of the word "phileo")
         b. With all our soul (body and mind) - cf. Ro 12:1-2
         c. With all our strength - cf. He 10:36
         d. With all our mind - cf. Col 3:1; Php 4:8
      2. We demonstrate our love for God through keeping His commandments
         a. This is the love of God - 1Jn 5:3
         b. This is evidence that we love Jesus - Jn 14:15

   C. THE BLESSING OF KEEPING HIS COMMANDMENTS...
      1. We enjoy a special relationship with God and Jesus - Jn 14:21-23
      2. We will abide in the love of God - Jn 15:10; 1Jn 2:5
      3. Our prayers will be answered - 1Jn 3:22

   D. HOW TO GROW IN OUR LOVE FOR GOD...
      1. By allowing God's love for us to move us - cf. 1Jn 4:9-10; Ro 5:8
         a. God loved us, even while we were still sinners
         b. When we reflect upon His love for us, we will love Him more!
      2. By asking God to help us grow in love - cf. 2Th 3:5
         a. Paul prayed that the Lord would direct the Thessalonians into the love of God
         b. If he could pray such for others, can we not pray the same for ourselves?
      3. By praying, and growing in love when He answers - cf. Ps 116:1-2
         a. David loved the Lord because He heard His supplications
         b. Perhaps if we prayed more, and received answers to our
            prayers more, we would love God more!
      4. By keeping the word of God - cf. 1Jn 2:5
         a. The love of God is perfected in those who keep God's word
         b. Therefore the more we obey Him, the more our love for God will grow!
         
[Do we love God any less than what was expected of the Israelites?  We
certainly have compelling reasons to love Him even more (e.g., the gift
of His Son)!  Now let's consider...]

II. THE COMMAND TO LOVE OUR NEIGHBOR

   A. ENJOINED UPON CHRISTIANS...
      1. We owe it to our neighbors to love them - Ro 13:8a
      2. When fully applied, it fulfills what the Law required - Ro 13: 8b-10
         a. Five of the Ten Commandments spoke to working no ill toward
            our fellow man
         b. If one truly loves his or her neighbor, they will not be
            guilty of killing, adultery, stealing, lying, or covetousness
         c. For sins (and many others) do grave harm to our neighbor

   B. ENHANCED BY A NEW COMMAND...
      1. Jesus taught us to love one another - Jn 13:34-35
      2. This new command takes our love to a higher level
         a. No longer do we just love one another as we love ourselves
         b. We must love one another as Christ loved us!
            1) He loved us with the greatest love - Jn 15:13
            2) He became poor, that we might be rich - 2Co 8:9
      3. Thus no one can use low self-esteem (or low self-love) as an
         excuse not to love others as they should
   
   C. EXPERIENCED WHEN WE KEEP GOD'S COMMANDMENTS...
      1. We demonstrate true love of one another by keeping the
         commandments of God - 2Jn 5-6
      2. This is how we know that we really love one another - 1Jn 5:2
         a. Not by just claiming to love one another
         b. But by setting the proper example, and encouraging each
            other by the example we set!

   D. EDUCATED BY THE EXAMPLE OF GOD...
      1. We develop love for one another by being taught of God - cf.1Th 4:9-10
         a. The Thessalonians had been taught of God to love their brethren
         b. They did so remarkably, though there was always room for improvement
      2. Jesus by His own example demonstrates what true love is - 1Jn 3:16-18
      -- If we wish to learn how to love one another properly, look to
         God and Jesus!

CONCLUSION

1. How great were these two commandments...to love God, and to love
   your neighbor?
   a. "On these two commandments hang all the Law and the Prophets."
      - Mt 22:40
   b. "Love is the fulfilling of the Law." - Ro 13:9
   -- These two commands summed up what the Old Law required of the Israelites

2. When one truly loves God, and loves his neighbor as himself...
   a. He is on the road that leads to eternal life! - cf. Lk 10:25-28
   b. He is on the path that leads to the kingdom of God! - cf. Mk 12:28-34

If you wish to receive eternal life, and become a citizen of the
kingdom, then demonstrate your love for God by obeying His commands
(cf. Mt 28:18-20; Mk 16:16), and live a life of faith in Jesus that is
focused on loving God and your fellow man! 

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

There will be a day of accounting by Gary Rose

 

Riots, riots and more riots; every day in Democratically controlled cities we see RIOTS! People just don’t get it; they actually think it is OK to riot. How does a person become an adult and NOT realize that if you do something wrong there will be a punishment – someday? One thing is sure; no society can long endure if lawlessness is permitted and punishment is nonexistent.

I wonder, do the people who riot live their lives in such a manner? Do they practice violence as a way of life or steal or abuse their neighbors or destroy not only their home, but those of their neighbors as well? I sincerely hope they live respectable lives, but in reality if one can publicly act like I have seen on television, then privately they are probably the same.

Since this is true (for I think that their public and private lives are probably very similar) then do the rioters actually think that there will be no consequences for their godless actions eternally? God’s way is to punish sin wherever it is found.

Yes, God punishes sin; whether in heaven or on the earth. Satan sinned and will be punished and all human beings who sin will be punished as well. Only those who have obeyed God’s gospel and have fled to Jesus for salvation will be spared; the rest are doomed. The following chapter from the book of Revelation describes what will happen…

Revelation 20 ( World English Bible )

1 I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand.

2 He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years,

3 and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.

4 I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn’t worship the beast nor his image, and didn’t receive the mark on their forehead and on their hand. They lived, and reigned with Christ for a thousand years.

5 The rest of the dead didn’t live until the thousand years were finished. This is the first resurrection.

6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.

7 And after the thousand years, Satan will be released from his prison,

8 and he will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war; the number of whom is as the sand of the sea.

9 They went up over the breadth of the earth, and surrounded the camp of the saints, and the beloved city. Fire came down out of heaven from God, and devoured them.

10 The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.

11 I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them.

12 I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works.

13 The sea gave up the dead who were in it. Death and Hades * gave up the dead who were in them. They were judged, each one according to his works.

14 Death and Hades  were thrown into the lake of fire. This is the second death, the lake of fire.

15 If anyone was not found written in the book of life, he was cast into the lake of fire.

 

Whoever is reading this, please think about the future. Stop disobeying God and sinning. Turn to Jesus and live. Hell is real and awaits those who reject God. You can change, there is hope in the sacrifice of Jesus for your sins. Obey the Gospel before its too late and you stand before Almighty God for judgment. Don’t put it off another day- do something about your sin problem.

Want to know more? Then go to the Bible and learn. I suggest starting by reading Acts 2:14-47; 1 Corinthians 15:1-4; Romans 6:1-18.

Bible Reading for September 9 and 10 by Gary Rose

 

Bible Reading for September 9 and 10

World  English  Bible

Sept. 9

Psalms 52-54

Psa 52:1 Why do you boast of mischief, mighty man? God's loving kindness endures continually.

Psa 52:2 Your tongue plots destruction, like a sharp razor, working deceitfully.

Psa 52:3 You love evil more than good, lying rather than speaking the truth. Selah.

Psa 52:4 You love all devouring words, you deceitful tongue.

Psa 52:5 God will likewise destroy you forever. He will take you up, and pluck you out of your tent, and root you out of the land of the living. Selah.

Psa 52:6 The righteous also will see it, and fear, and laugh at him, saying,

Psa 52:7 "Behold, this is the man who didn't make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness."

Psa 52:8 But as for me, I am like a green olive tree in God's house. I trust in God's loving kindness forever and ever.

Psa 52:9 I will give you thanks forever, because you have done it. I will hope in your name, for it is good, in the presence of your saints.

Psa 53:1 The fool has said in his heart, "There is no God." They are corrupt, and have done abominable iniquity. There is no one who does good.

Psa 53:2 God looks down from heaven on the children of men, to see if there are any who understood, who seek after God.

Psa 53:3 Every one of them has gone back. They have become filthy together. There is no one who does good, no, not one.

Psa 53:4 Have the workers of iniquity no knowledge, who eat up my people as they eat bread, and don't call on God?

Psa 53:5 There they were in great fear, where no fear was, for God has scattered the bones of him who encamps against you. You have put them to shame, because God has rejected them.

Psa 53:6 Oh that the salvation of Israel would come out of Zion! When God brings back his people from captivity, then Jacob shall rejoice, and Israel shall be glad.

Psa 54:1 Save me, God, by your name. Vindicate me in your might.

Psa 54:2 Hear my prayer, God. Listen to the words of my mouth.

Psa 54:3 For strangers have risen up against me. Violent men have sought after my soul. They haven't set God before them. Selah.

Psa 54:4 Behold, God is my helper. The Lord is the one who sustains my soul.

Psa 54:5 He will repay the evil to my enemies. Destroy them in your truth.

Psa 54:6 With a free will offering, I will sacrifice to you. I will give thanks to your name, Yahweh, for it is good.

Psa 54:7 For he has delivered me out of all trouble. My eye has seen triumph over my enemies.

Sept. 10

Psalms 55-57

Psa 55:1 Listen to my prayer, God. Don't hide yourself from my supplication.

Psa 55:2 Attend to me, and answer me. I am restless in my complaint, and moan,

Psa 55:3 Because of the voice of the enemy, Because of the oppression of the wicked. For they bring suffering on me. In anger they hold a grudge against me.

Psa 55:4 My heart is severely pained within me. The terrors of death have fallen on me.

Psa 55:5 Fearfulness and trembling have come on me. Horror has overwhelmed me.

Psa 55:6 I said, "Oh that I had wings like a dove! Then I would fly away, and be at rest.

Psa 55:7 Behold, then I would wander far off. I would lodge in the wilderness." Selah.

Psa 55:8 "I would hurry to a shelter from the stormy wind and storm."

Psa 55:9 Confuse them, Lord, and confound their language, for I have seen violence and strife in the city.

Psa 55:10 Day and night they prowl around on its walls. Malice and abuse are also within her.

Psa 55:11 Destructive forces are within her. Threats and lies don't depart from her streets.

Psa 55:12 For it was not an enemy who insulted me, then I could have endured it. Neither was it he who hated me who raised himself up against me, then I would have hid myself from him.

Psa 55:13 But it was you, a man like me, my companion, and my familiar friend.

Psa 55:14 We took sweet fellowship together. We walked in God's house with company.

Psa 55:15 Let death come suddenly on them. Let them go down alive into Sheol. For wickedness is in their dwelling, in the midst of them.

Psa 55:16 As for me, I will call on God. Yahweh will save me.

Psa 55:17 Evening, morning, and at noon, I will cry out in distress. He will hear my voice.

Psa 55:18 He has redeemed my soul in peace from the battle that was against me, although there are many who oppose me.

Psa 55:19 God, who is enthroned forever, will hear, and answer them. Selah. They never change, who don't fear God.

Psa 55:20 He raises his hands against his friends. He has violated his covenant.

Psa 55:21 His mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords.

Psa 55:22 Cast your burden on Yahweh, and he will sustain you. He will never allow the righteous to be moved.

Psa 55:23 But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I will trust in you.

Psa 56:1 Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me.

Psa 56:2 My enemies want to swallow me up all day long, for they are many who fight proudly against me.

Psa 56:3 When I am afraid, I will put my trust in you.

Psa 56:4 In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to me?

Psa 56:5 All day long they twist my words. All their thoughts are against me for evil.

Psa 56:6 They conspire and lurk, watching my steps, they are eager to take my life.

Psa 56:7 Shall they escape by iniquity? In anger cast down the peoples, God.

Psa 56:8 You number my wanderings. You put my tears into your bottle. Aren't they in your book?

Psa 56:9 Then my enemies shall turn back in the day that I call. I know this, that God is for me.

Psa 56:10 In God, I will praise his word. In Yahweh, I will praise his word.

Psa 56:11 I have put my trust in God. I will not be afraid. What can man do to me?

Psa 56:12 Your vows are on me, God. I will give thank offerings to you.

Psa 56:13 For you have delivered my soul from death, and prevented my feet from falling, that I may walk before God in the light of the living.

Psa 57:1 Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until disaster has passed.

Psa 57:2 I cry out to God Most High, to God who accomplishes my requests for me.

Psa 57:3 He will send from heaven, and save me, he rebukes the one who is pursuing me. Selah. God will send out his loving kindness and his truth.

Psa 57:4 My soul is among lions. I lie among those who are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.

Psa 57:5 Be exalted, God, above the heavens! Let your glory be above all the earth!

Psa 57:6 They have prepared a net for my steps. My soul is bowed down. They dig a pit before me. They fall into its midst themselves. Selah.

Psa 57:7 My heart is steadfast, God, my heart is steadfast. I will sing, yes, I will sing praises.

Psa 57:8 Wake up, my glory! Wake up, psaltery and harp! I will wake up the dawn.

Psa 57:9 I will give thanks to you, Lord, among the peoples. I will sing praises to you among the nations.

Psa 57:10 For your great loving kindness reaches to the heavens, and your truth to the skies.

Psa 57:11 Be exalted, God, above the heavens. Let your glory be over all the earth. 

 

Sept. 9

1 Corinthians 5

1Co 5:1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife.

1Co 5:2 You are puffed up, and didn't rather mourn, that he who had done this deed might be removed from among you.

1Co 5:3 For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing.

1Co 5:4 In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ,

1Co 5:5 are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

1Co 5:6 Your boasting is not good. Don't you know that a little yeast leavens the whole lump?

1Co 5:7 Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place.

1Co 5:8 Therefore let us keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.

1Co 5:9 I wrote to you in my letter to have no company with sexual sinners;

1Co 5:10 yet not at all meaning with the sexual sinners of this world, or with the covetous and extortioners, or with idolaters; for then you would have to leave the world.

1Co 5:11 But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortioner. Don't even eat with such a person.

1Co 5:12 For what have I to do with also judging those who are outside? Don't you judge those who are within?

1Co 5:13 But those who are outside, God judges. "Put away the wicked man from among yourselves."

Sept. 10

1 Corinthians 6

1Co 6:1 Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?

1Co 6:2 Don't you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest matters?

1Co 6:3 Don't you know that we will judge angels? How much more, things that pertain to this life?

1Co 6:4 If then, you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?

1Co 6:5 I say this to move you to shame. Isn't there even one wise man among you who would be able to decide between his brothers?

1Co 6:6 But brother goes to law with brother, and that before unbelievers!

1Co 6:7 Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?

1Co 6:8 No, but you yourselves do wrong, and defraud, and that against your brothers.

1Co 6:9 Or don't you know that the unrighteous will not inherit the Kingdom of God? Don't be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals,

1Co 6:10 nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortioners, will inherit the Kingdom of God.

1Co 6:11 Such were some of you, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.

1Co 6:12 "All things are lawful for me," but not all things are expedient. "All things are lawful for me," but I will not be brought under the power of anything.

1Co 6:13 "Foods for the belly, and the belly for foods," but God will bring to nothing both it and them. But the body is not for sexual immorality, but for the Lord; and the Lord for the body.

1Co 6:14 Now God raised up the Lord, and will also raise us up by his power.

1Co 6:15 Don't you know that your bodies are members of Christ? Shall I then take the members of Christ, and make them members of a prostitute? May it never be!

1Co 6:16 Or don't you know that he who is joined to a prostitute is one body? For, "The two," says he, "will become one flesh."

1Co 6:17 But he who is joined to the Lord is one spirit.

1Co 6:18 Flee sexual immorality! "Every sin that a man does is outside the body," but he who commits sexual immorality sins against his own body.

1Co 6:19 Or don't you know that your body is a temple of the Holy Spirit which is in you, which you have from God? You are not your own,

1Co 6:20 for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God's.