7/19/16

The Will Of God by Allan Turner


http://allanturner.com/ss02.html

The Will Of God
by Allan Turner

If God is truly the Sovereign Ruler of the universe, then is it not true that whatever happens is the will of God? A young baby dies of cancer or a young mother or father is seriously injured in an automobile accident and this is said to be God’s will. We pray earnestly for a fellow Christian’s recovery from a serious illness and in closing our prayer we say, “Not our will but Thine be done.” But, recovery does not take place and death occurs. Has God’s will really been done? Invariably, at funerals, if one listens to what is being said to the bereaved, one will be heard saying, “It is God’s will.” Are these things truly God’s will, and if so, in what sense?
The expression Sovereign Ruler is exactly equivalent to Absolute Lord or Sole Ruler. Sovereignty is equal to lordship, lordship is equal to ownership, ownership is equal to control. Consequently, it cannot be denied that if God is Sovereign Ruler then nothing escapes His sovereignty—everything that happens is ultimately the will of God. Repelled by the thought of a loving God being responsible for the death of the innocent and those we love, many have concluded that God is not yet Sovereign Ruler of the universe. Unlike now, one day, they say, God’s will will be done in all things. Sympathetic as we are to their reasons for coming to this conclusion, we are nevertheless convinced that those who hold this position are terribly wrong. Biblically, the sovereignty of God is not open for debate. If God is not sovereign, He is simply not God. Therefore, when we answer “yes” to the question, “Is it true that whatever happens is the will of God?,” we must make sure that those who hear us understand our answer is not an unqualified “yes.” Failing to do so would be theologically misleading and personally devastating. My “yes” is qualified by the fact that there are at least three different senses in which the “will of God” is used in the Bible. When we understand the different ways in which this term is used, then we can understand how God is not personally and directly responsible for the many things people want to credit or discredit Him with, even though everything that happens ultimately falls within His sovereignty.
God’s Decretive Will
There are things that God decrees to happen. These things He causes to happen by His own omnipotence. These can be described as God’s decretive will. A biblical description of God’s decretive will is found in Psalms 33:11, which says: “The counsel of the Lord stands forever, the plans of His heart from generation to generation,” and again in Isaiah 14:27, which says: “For the Lord of hosts has planned, and who can frustrate it? And as for His stretched-out hand, who can turn it back?”
It was God’s decretive will that was at work in the redemption of mankind in His Son Jesus (Acts 2:23; 4:28; Colossians 1:4). What God purposes cannot be thwarted. For example, in Romans 8:28-30, God has decreed that He will justify and one day glorify certain foreknown individuals (viz., “whosoever will”) on the basis of a foreordained Christ (Acts 2:23; I Peter 1:19,20) a foreordained gospel plan (I Corinthians 2:7) and a foreordained life (Ephesians 2:10). With this fact firmly established, the apostle Paul joyously affirms, “If God is for us, who can be against us?” (Romans 8:31). In like manner, the doctrine of the resurrection rests firmly on God’s decretive will. In John 6:40, Jesus said: “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” Again, “If God is for us, who can be against us?”
God’s Preceptive Will
But there is a second way in which the “will of God” is used in the Bible. This has to do not with what God purposed to do Himself but with what He desires for man to do. This can be described as God’s preceptive will and is primarily concerned with man’s obedience to His word or precepts. The writer of Hebrews speaks of the “will of God” in this sense when he writes: “For you have need of endurance, so that after you have done the will of God, you may receive the promise” (Hebrews 10:36). In was in this sense that the Lord used the expression in Matthew 7:21: “Not every who says to Me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” When Jesus said “the will of My Father,” he was speaking of God’s precepts, statutes, or commandments. Consequently, it is in connection with God’s preceptive will—not His decretive will—that man is commanded to “work out [his] own salvation with fear  and trembling” (Philippians 2:12).
Furthermore, it is in connection with God’s preceptive will that we understand that the Lord is “longsuffering toward us, not willing that any should perish but that all should come to repentance” (II Peter 3:9). Actually, God’s desire (will) for the salvation of all men is reflected many places in His word (cf. I Timothy 2:4; Luke 7:30; Matthew 23:37), but such must be kept distinct from God’s decretive will. A failure to make such a distinction will cause one to land squarely within the Calvinist camp.
God’s Permissive Will
There is a third sense in which the “will of God” is used in the Scriptures. It can be described as God’s permissive will. Perhaps it is with God’s permissive will that men have the most trouble. In this category are to be found all those things which God neither purposes nor desires, but which he allows man in his freedom to bring about. There is a sense in which this third category is related to the second, God’s preceptive will. With a strict use of the word “permissive,” it can be seen that man’s response to God’s desire or preceptive will is not decreed or purposed by Him and is, therefore, permitted. In other words, God does not make someone obey His laws; in the strictest sense, He permits one to do so.
But that which makes this third category different from the second is not the presence of God’s permission, but the absence of a stated desire on God’s part that these events or circumstances should happen. In this category are events God neither purposed nor desired, but, nevertheless, permits, including some things that are clearly contrary to His stated desire (will), such as man’s sins. Therefore, when, in Jeremiah 19:5, God said: “They have also built the high places of Baal, to burn their sons with fire for burnt offerings to Baal, which I did not command or speak, nor did it come into my mind,” He made it plain that it was not His will they were doing, decreed or preceptive. In other words, it was not the mind (will) of God that they should do such a thing. Nevertheless, the Lord permitted His people to exercise their free wills and do those things clearly contrary to His counsel (will). Things such as this are within the “will of God” only in the sense that He permits them to happen (cf. Acts 17:24-30; 14:16; Romans 1:18-32).
God’s permissive will allows both bad and good things to occur. It is used by Paul in this latter sense in I Corinthians 16:7, when he writes: “For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.” Again, he uses it this way when, in Acts 18:21, he writes: “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” The writer of Hebrews put it this way: “And this we will do if God permits” (Hebrews 6:3).
Sometimes, of course, the Lord does not will (permit) something to happen that His creatures desire to happen. As Sovereign, He has the perfect right to do so. For example, in Acts 16:7, Luke writes: “After they had come to Mysia they tried to go into Bithynia, but the Spirit did not permit them.” And in James 4:13-15, the height of man’s prideful arrogance is manifested by one who does not take into consideration that his desires might be superseded by the Sovereign Ruler of the universe.
Control Not Causation
Some (Calvinists, for instance) have thought that the key to sovereignty is causation. This is wrong! The key to sovereignty is ultimate control. Through His absolute foreknowledge of every plan of man’s heart, and through His absolute ability (omnipotence) to either permit or prevent any particular plan man may have, God maintains complete control (sovereignty) over His creation. The power to prevent means that God ultimately has the final word in everything that happens. To deny this is to deny the sovereignty of God!
It is true, then, that whatever happens is God’s will. Everything that happens falls within the sovereign will of God in one sense or another. But, it is absolutely crucial to understand that there are three different senses in which this may be true: 1) Sometimes a thing occurs because God decides it will happen, and then He makes it happen. This we have called God’s decretive will and it seems to be limited mostly to His working out the “scheme of redemption.” 2) Sometimes a thing occurs because God desires it and man decides of his own free will to do what God desires. This we have identified as God’s preceptive will and has to do with God’s commandments or precepts. 3) Sometimes a thing occurs because of the agency of an individual or group of individuals and God permits it to happen. We have called this God’s permissive will. Included in this category are sinful or careless acts like murder or the death of one caused by the actions of a drunken driver. Even tragedies that occur through the natural processes would fit in this category. All three of these categories can be classified as “God’s will,” but only the first category is God’s will in any causative sense. And even though God is Sovereign Ruler of the universe, categories two and three remind us that we must allow Sovereign Ruler to respect the integrity of the freedom He has granted to His creation. We must learn to trust His wisdom in knowing what good can be drawn from the tragic episodes He permits to take place in category three.
Finally, the Christian has the assurance of God’s special providence which compelled the apostle Paul to say: “And we know that all things work together for good to them that love God, to them who are the called according to His purpose” (Romans 8:28). And again, in Romans 8:31, “If God is for us, who can be against us?”
Does God Have An Individual Will For Each Person’s Life?
Those who ask this question assume an individual, specific will for every person. They assume that God has an ideal, detailed blueprint already drawn up for each person’s life. They assume that for any decision we face there is a specific choice (in the most restrictive sense) that God wants us to make. This applies to the school we should attend, the occupation we should choose, and the specific individual God wants us to marry. In his book, Knowing God’s Will—And Doing It!, J. Grant Howard, Jr. expressed it this way: “Scripture teaches us that God has a predetermined plan for every life. It is that which will happen. It is inevitable, unconditional, immutable, irresistible, comprehensive, and purposeful. It is also, for the most part, unpredictable. It includes everything—even sin and suffering. It involves everything—even human responsibility and human decisions.” A good summary of this view is given by Garry Friesen in his book Decision Making & the Will of God: “God’s individual will is that ideal, detailed life-plan which God has uniquely designed for each believer. This life-plan encompasses every decision we make and is the basis of God’s daily guidance. This guidance is given through the indwelling Holy Spirit who progressively reveals God’s life-plan to the heart of the individual believer....”
Although this view is very popular, we are convinced that the idea of an individual, specific will of God for every detail of a person’s life is not taught in God’s Word. The Calvinists and other determinists argue that the Bible is filled with examples of individuals for whom God had a specific plan, such as Abraham, Isaac, Jacob, Moses, David, John the Baptist, Paul, et al. But each of these examples was highly unusual and was related to God’s working out of His plan of salvation for fallen mankind, that is, the Scheme of Redemption. Furthermore, the specific plan that God had for each of these individuals was revealed to them by special revelation and, therefore, cannot be seen as normative for ordinary believers.
Those who affirm God’s individual will for each person usually cite passages like Psalms 32:8; Proverbs 3:5,6; Isaiah 30:20,21; Colossians 1:9 and 4:12; Romans 12:1,2; Ephesians 2:10 and 5:15-17. But when these passages are considered in their context, a much stronger case can be made for these passages in terms of God’s preceptive or moral will (which we have already discussed at some length) and not His decretive will.
Being Led By The Spirit
But someone will say, “How about being ‘led by the Spirit?’” In Romans 8:14, the Scriptures say, “For as many as are led by the Spirit of God, they are the sons of God,” and in Galatians 5:18, it says, “But if ye be led of the Spirit, ye are not under law.” The Calvinist thinks the Holy Spirit influences him through some mysterious inward guidance. The Bible does not teach such a doctrine—these two passages included—and we are firmly convinced that when one begins to listen to some inner voice, he is headed for trouble. In fact, Romans 8:26,27 doesn’t say anything about the Holy Spirit speaking to us. What it says is: “...the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.” Being led by the Spirit of God has to do with one’s obedience to God’s Word (i.e., God’s preceptive or moral will), which is the “sword of the Spirit” (Ephesians 6:17). Being led by the Spirit in a direct way, like was promised to the apostles (John 16:12-14), was never intended to be understood as being avail able to all Christians. In other words, direct guidance by God’s Holy Spirit was promised specifically to the Lord’s apostles, not Christians in general, and was for the specific purpose of revealing the Bible, not for inner guidance for all Christians (cf. Ephesians 3:3-5).
We find it ironic that those who are waiting to know God’s will for themselves through some inner guidance or miracle apart from the Word are the very ones who miss God’s will for their lives by not obeying His preceptive or moral will. I have personally taught the gospel to those caught up in this deceptive doctrine and have had them tell me that if God wanted them to be baptized for the remission of sins, He would have told them directly through a direct operation of the Holy Spirit. As they erroneously wait for a direct revelation of God’s decretive will, they fail to obey His preceptive will. Therefore, as one can see, this is a most damnable doctrine!
But, in rejecting such a doctrine, one must not jump to another equally extreme position which says that knowing the will of God is irrelevant to daily decision making. The will of God (particularly His preceptive will as revealed in the Scriptures) is always applicable to our daily lives. God’s Word is to be the reference point for our decision making. This means that the most sophisticated technique for knowing the will of God in our lives is found in II Timothy 3:16, which says, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God might be complete, thoroughly equipped for every good work.” In other words, whatever God instructs us to do in His Word, either through commands or general principles, is His will for our lives. this means that if God wants us to do it, then it is in the book! Thus, when the question is asked, “How can I know God’s will for my life?,” we can answer, “Look in the Bible.”
Not As Many “Thou Shalts” And “Thou Shalt Nots” As You Might Think
Additionally, and contrary to what a lot of people think, God’s preceptive will for man has very few “thou shalts” and “thou shalt nots.” Most of what God would have us do is learned from principles taught in His Word. This is why Bible study is so important. If we are not thoroughly familiar with God’s Word, then we will not know the principles that allow us to make the right decisions in our lives. For instance: When we are familiar with the sanctity of life ethic taught throughout the Bible, we are able to make the right decisions concerning the many pressing issues of our day, namely, abortion, euthanasia, capital punishment, etc. In times past, God’s people perished because they were ignorant of His Word (cf. Hosea 4:1), and the same thing can happen to us today.
Neither Required Nor Forbidden
But, and this is very important, many of the decisions we face every day are neither required nor forbidden by God’s preceptive will. The key to understanding this point is to be found in the idea that it is not our task to know if a particular decision is God’s will, but rather if it is within God’s will. For example: In I Timothy 5:8, the inspired apostle wrote, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” This is God’s preceptive will and it requires, among other things, that a parent provide nourishing food for his/her children, and as long as this general principle is met, the specific decision of whether to have liver and onions or steak and green beans for dinner does not really matter to God. Whether one eats in the kitchen or the dining room, or whether the beans are fresh or frozen, or whether one has a hamburger for breakfast, lunch or dinner, does not matter to God. Once again, as long as the general requirements of this passage are being met, God is not really concerned about the specific choices that are made. Understanding this point can be liberating for those who have thought God wanted them to make a specific choice in every circumstance.
To be pleasing to God, everything we do must fall within His preceptive will (cf. Colossians 3:17), even those things that are not specifically required by it, such as matters of opinion and indifference. For instance, we have the right (i.e., it falls within God’s will) to eat or not eat meat; but, and this is terribly important, we have no right to bind either of these on anyone else (Romans 14:1-13). Likewise, we have the right (i.e., it falls within the umbrella of God’s preceptive will) to send our children to a public or private school; but we have no right to bind either of these on someone else. Furthermore, we have the right (i.e., God grants permission) to marry within or outside of our own race; but we have no right to bind our personal convictions in this matter on another person. There are, of course, many other things that could be listed here, but you see the point, do you not?
Is It Possible To Interpret Providence?
Is it possible to know the will of God in and through circumstances that take place in this life? We believe the answer to this question is an emphatic “No.” When an event takes place, we have no way of knowing whether it falls within the decretive or permissive will of God. In a previous article, we defined God’s decretive will as that which God desires and makes happen and His permissive will as that which originates apart from His desire but He permits because of man’s free will, etc. In other words, an event can happen because God wants it to happen and causes it to happen or it may happen for various other reasons. Consequently, an event cannot communicate a message apart from special revelationIn addition, we have no way of knowing whether an event has taken place because of God general providence for all creation or as a result of His special providence concerning the church of Christ.
Many erroneously think that every thing that happens is God’s decretive or purposive will. These folks are clearly wrong. Others, many of them members of the church of Christ, believe they can interpret God’s will or providence by certain events that take place in their lives or the lives of others. For instance, a good man prospers and a bad man suffers hardship. Some are convinced that god is blessing the good man and punishing the bad man. But, is this really the case? What happens when a good man suffers and a bad man prospers? If the book of Job teaches us anything, it teaches us that circumstances or events, apart from revelation, cannot convey God’s decretive will. Job was not suffering because he was an evil man, as his friends surmised - he was suffering because he was a good man. Job’s friends, and even Job himself, had fallen victim of what has been called the “Gamaliel fallacy,” after the false principle offered by Gamaliel in Acts 5:38,39, “And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it - lest you even be found to fight against God.” Although what Gamaliel said is ultimately true (i.e., in the end, God’s cause will be vindicated), it certainly does not translate into very practical advice. For instance, the Roman Catholic church, with its universal bishop, is an apostate church that has existed in its present form since A.D. 606. Does this mean that God is blessing Catholicism? Of course not. Many other false religions seem to be enjoying great success, according to the way the world counts success. Does this mean that they too are being blessed by God? Again, of course not. Worldly success is not necessarily a sign of God’s blessing. John the baptizer’s ministry did not end in success, according to the world’s standards, and neither did the ministries of the apostles. But, we know they were successful in the sight of God. Therefore, from our finite perspective, we must see Gamaliel’s pronouncement as the fallacy it really is.
Does this mean that it is inappropriate for a Christian to entertain his own private speculation about God’s providential care and certain events that seem to point in the general direction of that providential care? No, we do not believe such to be wrong, but we do believe that even in one’s own private speculation one must be very careful about thinking a certain event or set of circumstances definitely means that God has done this or that or wants this or that to happen. This kind of carefulness was exhibited by Mordecai when he said to Esther, “Yet who knows whether you have come to the kingdom for such a time as this?” (Esther 4:14). Mordecai’s statement was not an indication of his lack of faith in God’s providential care for the Jews. In the same verse, he advised Esther that if she did not help, “deliverance will arise for the Jews from another place.” It appeared to Mordecai that Esther was in the right place at the right time and therefore the hand of God might have been providentially involved in her being queen, but without special revelation he could not definitely know. Let us all learn to be as wise as Mordecai, and as trusting. Mordecai, based upon the promises God had made to His people, was willing to trust God for deliverance.
We can all recount the marvelous things that have happened to us in our lifetimes that we believe were providential. But, we do not preach about these things from the pulpit as proof of God’s special providential care for His children. What we preach from the pulpit is Romans 8:28, “We know that all things work together for good to them that love God, to them that are called according to His purpose.” In other words,  because of God’s special providential care for us, every circumstance or event that happens to us will have either a good purpose or a good result, so long as we continue to love and obey Him. How do we know this? The Bible—God’s preceptive will—tells us so!
Consequently, our faith in God and His promise relieve us of the burden of trying to figure out whether a particular event happened because of God’s decretive or permissive will, and directs us to a thorough study of His preceptive will.
May God continue to bless you as you study His word.

"THE SECOND EPISTLE TO THE THESSALONIANS" Chapter Three by Mark Copeland



                "THE SECOND EPISTLE TO THE THESSALONIANS"

                             Chapter Three

OBJECTIVES IN STUDYING THIS CHAPTER

1) To notice the importance of prayer in spreading the Word and in
   assisting the spiritual development of brethren

2) To examine the purpose and methodology of discipline in a local
   congregation

SUMMARY

In this last chapter we first find Paul soliciting prayer in his
behalf, that the word of the Lord might have free course and be 
glorified, and that he might be delivered from unreasonable and wicked
men (1-2).  Confident in the Lord to establish and guard them from the
evil one, he is also confident that they will do the things he commands
them (3-4).  He follows with a prayer that the Lord direct their hearts
into the love of God and into the patience of Christ (5).

One last item needs to be discussed, and that is the need for
disciplinary action towards those who are walking disorderly and not
according to the tradition received from Paul.  Reminding them of his
own example of laboring night and day while with him, he charges that 
if anyone will not work, neither should he eat (6-10).  Paul had heard
there were members who had stopped working, and had become busybodies.
He exhorts such members to work in quietness and eat their own bread.  
If they do not, the others are to note such persons and not keep 
company with them, that they may be ashamed.  Such disciplinary action
was to be administered in a brotherly way, not as toward an enemy 
(11-15).

Paul closes his second epistle to the Thessalonians by first asking 
that the Lord of peace give them peace always in every way (16).  He 
then offers a salutation in his own handwriting as a sign of
authorship, followed with a prayer that the grace of the Lord be with
them all (17-18).

OUTLINE

I. A REQUEST FOR PRAYER, AND A PRAYER FOR THEM (1-5)

   A. PAUL REQUESTS THEIR PRAYERS (1-2)
      1. That the word of the Lord may have free course and be 
         glorified, as it was in their case (1)
      2. That Paul and his companions be delivered from unreasonable
         and wicked men, for not all are believers (2)
   
   B. AN EXPRESSION OF CONFIDENCE (3-4)
      1. In the faithfulness of the Lord (3)
         a. Who would establish them (3a)
         b. Who would guard them from the evil one (3b)
      2. In them (4)
         a. That they do the things he commands them (4a)
         b. That they will do the things he commands them (4b)

   C. A PRAYER FOR THEM (5)
      1. That the Lord direct their hearts (5a)
      2. Into the love of God and the patience of Christ (5b)

II. A CHARGE TO DISCIPLINE THE DISORDERLY (3:6-15)

   A. WITHDRAW FROM THOSE WHO ARE DISORDERLY (6-9)
      1. Commanded in the name of the Lord Jesus Christ (6a)
      2. To be administered toward those...
         a. Who do not walk according to apostolic tradition (6b)
         b. Who do not follow apostolic example (7a)
            1) For Paul was not disorderly among them (7b)
            2) For Paul was not a burden to them, but gave them an
               example (8-9)

   B. ESPECIALLY THOSE WHO WILL NOT WORK (10-12)
      1. They had been commanded:  If anyone will not work, neither
         shall he eat (10)
      2. Yet there were some not working at all, but were busybodies
         (11)
      3. Such are commanded and exhorted to work in quietness and eat
         their own bread (12)

   C. SUMMATION CONCERNING CHURCH DISCIPLINE (13-15)
      1. Do not grow weary in doing good (13)
      2. For those who do not obey the apostolic teaching in this 
         epistle... (14a)
         a. Note that person (14b)
         b. Do not keep company with him (14c)
         -- That he may be ashamed (14d)
      3. Count him not as an enemy, but admonish him as a brother (15)

III. CONCLUDING REMARKS (16-18)

   A. ANOTHER PRAYER IN THEIR BEHALF (16)
      1. May the Lord of peace give them peace always in every way
         (16a)
      2. May the Lord be with them all (16b)

   B. A CONFIRMATION OF HIS AUTHORSHIP (17)
      1. His own salutation with his own hand (17a)
      2. As he writes in every epistle (17b)

   C. FINAL BENEDICTION (18)
      1. The grace of the Lord Jesus Christ be with them all
      2. Amen (so be it)

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - A request for prayer, and a prayer for them (1-5)
   - A charge to discipline the disorderly (6-15)
   - Concluding remarks (16-18)

2) For what two things does Paul ask them to pray in his behalf? (1-2)
   - That the word of the Lord may have free course and be glorified
   - That he might be delivered from unreasonable and wicked men

3) In what way is the Lord faithful, or trustworthy? (3)
   - He will establish them and guard them from the evil one

4) What confidence did Paul have in the Thessalonians? (4)
   - That they both do and will do the things he commands them

5) What did Paul ask the Lord to do for the Thessalonians? (5)
   - To direct their hearts into the love of God and into the patience
     of Christ

6) What did Paul command them to do?  In whose name? (6)
   - To withdraw from every brother who walks disorderly and not 
     according to the tradition received from Paul
   - In the name of the Lord Jesus Christ

7) What example did Paul himself set while he was with them? (7-9)
   - Worked with labor and toil night and day, so as not to be a burden
     to any of them

8) What had Paul commanded them, even when he was with them? (10)
   - If anyone will not work, neither shall he eat

9) What had Paul heard was going on among the brethren at Thessalonica?
   (11)
   - That some were walking disorderly, not working at all, but were
     busybodies

10) What did Paul command and exhort such busybodies to do? (12)
   - To work in quietness and eat their own bread

11) What did Paul exhort the rest of the brethren to do? (13)
   - To not grow weary in doing good

12) What did Paul charge them to do if anyone did not obey his word in
    this epistle? (14)
   - To note that person
   - To not keep company with him

13) What is the reason for such disciplinary action? (14)
   - That he may be ashamed

14) What final instructions does Paul give in regards to such 
    disciplinary action? (15)
   - Do not count him as an enemy, but admonish him as a brother

15) For what does Paul pray in behalf of the Thessalonians? (16)
   - May the Lord of peace Himself give them peace always in every way
   - May the Lord be with them all

16) What served as a sign of Paul's authorship of this epistle? (17)
   - His salutation with his own handwriting

17) What is Paul's final benediction to his beloved Thessalonians? (18)
   - The grace of our Lord Jesus Christ be with you all.  Amen.


Executable Outlines, Copyright © Mark A. Copeland, 2016

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"THE SECOND EPISTLE TO THE THESSALONIANS" Chapter Two by Mark Copeland



                "THE SECOND EPISTLE TO THE THESSALONIANS"

                              Chapter Two

OBJECTIVES IN STUDYING THIS CHAPTER

1) To examine what is revealed about the "man of sin" whom the Lord 
   will destroy at His coming

2) To consider how those who do not have a love for the truth are 
   setting themselves up to be deceived by the man of sin

3) To discern why God will send a strong delusion to some that they 
   will believe a lie

SUMMARY

Evidently Paul received word that some of the Thessalonians had the
impression that the day of Christ had come, that is, it was near at
hand.  To reassure them such was not the case, he reminds them of those
things he had told them while he was still with them.  That is, Christ
will not come until the falling away occurs, and the man of sin is 
revealed (1-3).  Paul then describes this man of sin and explains that 
he is currently hindered from being revealed.  When that which 
restrains him is removed, the man of sin will become apparent, whom the
Lord will destroy with His coming (4-8).  The coming of the lawless one
is further described, whose coming will be according to the working 
with Satan.  With all power, signs, and lying wonders, he will deceive 
those who do not have a love for the truth.  Indeed, God will also send
a strong delusion to those who do not love the truth, that they might 
believe the lie and be condemned for taking pleasure in unrighteousness
instead of believing the truth (9-12).

As for the Thessalonians themselves, Paul is ever thankful that God has
chosen them for salvation through sanctification by the Spirit and 
belief in the truth, having called them by the gospel to obtain the 
glory of the Lord Jesus Christ (13-14).  He therefore exhorts them to 
stand fast and hold to the traditions taught by word or epistle, and 
prays that Jesus and God the Father will comfort their hearts and 
establish them in every good word and work (15-17).

OUTLINE

I. ENLIGHTENMENT ABOUT THE COMING OF THE LORD (1-12)

   A. DO NOT BE TROUBLED (1-2)
      1. Concerning the coming of the Lord, and our gathering to Him
         (1)
      2. By false reports, as though the day of Christ has come (2)

   B. THE APOSTASY MUST COME FIRST (3-12)
      1. The Day of Christ will not come until...
         a. A falling away comes first (3a)
         b. The man of sin (lawlessness) is revealed (3-4)
            1) The son of perdition (3c)
            2) Who opposes and exalts himself above all that is called
               God and that is worshipped (4a)
            3) He sits as God in the temple of God, showing himself 
               that he is God (4b)
         -- As Paul told them while he was with them (5)
      2. The man of sin is being restrained (6-7)
         a. They knew what it was that was restraining him (6a)
         b. He will be revealed in his own time (6b)
         c. The mystery of lawlessness is already at work (7a)
         d. But the one who restrains will do so until taken out of the
            way (7b)
      3. When the lawless one is revealed (8-12)
         a. The Lord will...
            1) Consume him with the breath of His mouth (8a)
            2) Destroy him with the brightness of His coming (8b)
         b. The coming of the lawless one...
            1) Will be according to the working of Satan (9a)
            2) With all power, signs, and lying wonders (9b)
            3) With all unrighteous deception among those who perish
               (10a)
               a) Because they did not receive the love of the truth
                  (10b)
               b) That they might be saved (10c)
         c. For this reason...
            1) God will send them a strong delusion (11a)
               a) That they should believe the lie (11b)
               b) That they may be condemned (12a)
            2) Because they did not believe the truth but had pleasure
               in unrighteousness (12b)

II. STEADFASTNESS ENCOURAGED (13-17)

   A. THANKSGIVING AND A CALL TO STEADFASTNESS (13-15)
      1. Bound always to give thanks to God (13a)
         a. Who from the beginning chose them for salvation (13b)
            1) Through sanctification by the Spirit (13c)
            2) And belief in the truth (13d)
         b. To which He called them (14a)
            1) By the gospel (14b)
            2) For the obtaining of the glory of the Lord Jesus Christ
               (14c)
      2. Stand fast and hold the traditions which they were taught
         (15a)
         a. Whether by word (15b)
         b. Or by his epistle (15c)

   B. PAUL'S PRAYER FOR THE THESSALONIANS (16-17)
      1. May the Lord Jesus Himself, and our God and Father (16a)
         a. Who loved us (16b)
         b. Who has given us... (16c)
            1) Everlasting consolation
            2) Good hope by grace
      2. Comfort your hearts (17a)
      3. Establish you in every good word and work (17b)

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Enlightenment about the coming of the Lord (1-12)
   - Steadfastness encouraged (13-17)

2) What two related things does Paul now address them? (1)
   - The coming of our Lord Jesus Christ
   - Our gathering together to Him

3) About what did he not want them to be troubled? (2)
   - As though the day of Christ had come

4) What two things must happen before that Day comes? (3)
   - The falling away
   - The man of sin is revealed

5) List the various descriptions of the "man of sin" (3a-4)
   - The son of perdition
   - Who opposes and exalts himself above all that is called God or 
     that is worshipped
   - He sits as God in the temple of God, showing himself that he is
     God

6) Had Paul told the Thessalonians of these things before? (5)
   - Yes

7) Did they know what was restraining the "man of sin" from being
   revealed? (6)
   - Yes

8) What was already at work at the time Paul wrote the Thessalonians?
   (7)
   - The mystery of lawlessness

9) How long would the one who restrains do so? (7)
   - Until he is taken out of the way

10) What will the Lord do to the lawless one? (8)
   - He will consume him with the breath of His mouth
   - He will destroy him with the brightness of His coming

11) According to what will the coming of the lawless one be?  What will
    accompany his coming? (9-10)
   - According to the working of Satan
   - All power, signs and lying wonders; with unrighteous deception

12) Who will be deceived by this lawless one?  Why? (10)
   - Those who perish
   - Because they did not receive the love of the truth, that they 
     might be saved

13) What will God therefore send? (11)
   - A strong delusion

14) What two purposes does Paul give for God doing this? (11-12)
   - That they should believe the lie
   - That they may be condemned

15) Who is it that will suffer such things? (12)
   - Those who did not believe the truth, but had pleasure in 
     unrighteousness

16) How did God choose to save the Thessalonians? (13)
   - Through sanctification by the Spirit and belief in the truth

17) How did God call them?  For what purpose? (14)
   - He called them by the gospel
   - For the obtaining of the glory of our Lord Jesus Christ

18) What two exhortations does Paul give them? (15)
   - Stand fast
   - Hold to the traditions which they were taught, whether by word or
     epistle

19) What two things does Paul mention that God and Jesus has given to
    us? (16)
   - Everlasting consolation
   - Good hope

20) For what does Paul pray that Jesus and God will do for the 
    Thessalonians? (17)
   - Comfort their hearts
   - Establish them in every good word and work


Executable Outlines, Copyright © Mark A. Copeland, 2016

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"THE SECOND EPISTLE TO THE THESSALONIANS" Chapter One by Mark Copeland



                "THE SECOND EPISTLE TO THE THESSALONIANS"

                              Chapter One

OBJECTIVES IN STUDYING THIS CHAPTER

1) To note the virtues that demonstrated the spiritual growth and
   development of the church at Thessalonica

2) To glean what will happen when Christ comes again, and upon whom His
   vengeance will fall

SUMMARY

As in the first epistle, Paul is joined by Silvanus and Timothy as he
extends a salutation to the church of the Thessalonians, along with a 
petition for grace and peace in their behalf (1-2).

He makes mention of his obligation to always thank God for the growth
of their faith and the way their love abounded towards one another.  He
is so impressed that he has boasted to other churches of their patience
and faith in the midst of persecutions and tribulations (3-4).

Paul then offers encouragement in their persecutions by reminding them
of the righteous judgment of God.  Because of their suffering, which 
made them worthy of the kingdom of God, God will be righteous to bring 
tribulation upon those who trouble them, and to give them rest along 
with Paul and others.  This will happen when Jesus is revealed from 
heaven with His mighty angels, when in flaming fire He will take 
vengeance on those who do not know God and who do not obey the gospel 
of Jesus Christ.  While these are punished with everlasting destruction
from the presence of the Lord, Christ Himself will be glorified in that
Day and admired by all those who believe (5-10).

This leads to his prayer concerning them.  His desire is that God would
count them worthy of His calling, fulfill His good pleasure and the 
work of faith with power, and that the name of the Lord might be 
glorified in them, and they in Him, in keeping with the grace of God
and the Lord Jesus Christ (11-12).

OUTLINE

I. INTRODUCTION (1-2)

   A. SALUTATION (1a)
      1. From Paul
      2. Also Silvanus and Timothy

   B. GREETINGS (1b-2)
      1. To the church of the Thessalonians in God our Father and the
         Lord Jesus Christ (1b)
      2. Grace and peace from God and Jesus (2)

II. ENCOURAGEMENT IN PERSECUTIONS (3-12)

   A. THANKFUL FOR THEIR SPIRITUAL GROWTH (3-4)
      1. Such thanksgiving is fitting in view of:
         a. Their faith growing exceedingly (3a)
         b. Their love abounding toward each other (3b)
      2. Paul and his companions even boast of them among the churches
         of God (4a)
         a. For their patience and faith (4b)
         b. In all their persecutions and tribulations they endured 
            (4c)

   B. ENCOURAGEMENT IN TRIAL IN VIEW OF CHRIST'S RETURN (5-10)
      1. Their persecutions are evidence of God's righteous judgment to
         come (5-7a)
         a. In which they shall be counted worthy of the kingdom of God
            (5)
         b. In which God will repay with tribulation those who trouble
            them (6)
         c. In which they will receive rest (7a)
      2. Such judgment will occur when Jesus is revealed from heaven
         (7b-9)
         a. With His mighty angels, in flaming fire taking vengeance
            (7b-8a)
            1) On those who do not know God (8b)
            2) On those who do not obey the gospel of our Lord Jesus
               Christ (8c)
         b. Punishing such with everlasting destruction (9a)
            1) From the presence of the Lord (9b)
            2) From the glory of His power (9c)
      3. Jesus will come in that Day... (10a)
         a. To be glorified in His saints (10b)
         b. To be admired among all those who believe (10c)
         -- Because Paul's testimony among them was believed (10d)

   C. HIS PRAYER FOR THEM (11-12)
      1. That God would...
         a. Count them worthy of His calling (11a)
         b. Fulfill all the good pleasure of His goodness and the work
            of faith with power (11b)
      2. That according to the grace of God and the Lord Jesus 
         Christ...
         a. The name of the Lord Jesus Christ may be glorified in them
            (12a)
         b. And they may be glorified in Him (12b)

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Introduction (1-2)
   - Encouragement in persecutions (3-12)

2) Who joins Paul in sending this letter? (1)
   - Silvanus and Timothy

3) How does Paul identify the church? (1)
   - The church of the Thessalonians in God our Father and the Lord 
     Jesus Christ

4) What two reasons does Paul give for why he thanks God always for
   them? (3)
   - Because their faith grows exceedingly
   - Because their love abounds toward each other

5) What did Paul boast among the churches of God in regards to the
   Thessalonians? (4)
   - Of their patience and faith in all the persecutions and 
     tribulations they endured

6) What was one consequence of their suffering? (5)
   - That they may be counted worthy of the kingdom of God

7) What does God consider it a righteous thing to do? (6)
   - To repay with tribulation those who trouble them

8) What will those who are troubled receive when the Lord is revealed
   from heaven? (7)
   - Rest with Paul and others

9) Who will accompany Jesus when He is revealed from heaven? (7)
   - His mighty angels

10) Upon whom will Jesus take vengeance in flaming fire? (8)
   - Those who do not know God
   - Those who do not obey the gospel of our Lord Jesus Christ

11) How will they be punished? (9)
   - With everlasting destruction from the presence of the Lord and 
     from the glory of His power

12) What two things will happen to Jesus when He comes? (10)
   - He will be glorified in His saints
   - He will be admired among all those who believe

13) What five things does Paul pray for in behalf of the Thessalonians?
    (11-12)
   - That God would count them worthy of His calling
   - That God would fulfill all the good pleasure of His goodness
   - That God would fulfill the work of faith with power
   - That the name of Jesus Christ may be glorified in them
   - That they may be glorified in Him

Executable Outlines, Copyright © Mark A. Copeland, 2016

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"THE SECOND EPISTLE TO THE THESSALONIANS" Introduction by Mark Copeland


                "THE SECOND EPISTLE TO THE THESSALONIANS"

                              Introduction

AUTHOR:  The apostle Paul, joined in his salutation by Silvanus and
Timothy (1:1), and with a reference to his own signature at the end of
the epistle (3:17).  Early sources in church history that attribute
this letter to Paul include:  Clement of Alexandria (200 A.D.),
Tertullian (200 A.D.), and Irenaeus (200 A.D.).

THE CITY OF THESSALONICA:  It was the capital and largest city of the
Roman province of Macedonia.  Located on the Egnatian Way, a major road
from Rome to the eastern provinces, the city served as center of trade
and commerce.  Today, it is known as Thessaloniki, or Salonica.

THE CHURCH AT THESSALONICA:  The establishment of the church is 
recorded in Ac 17:1-9.  On his second missionary journey, Paul and his
companions (Silas and Timothy) had just left Philippi and passed
through Amphipolis and Apollonia to arrive at Thessalonica.  As was his
custom, Paul immediately located the synagogue and reasoned with the
Jews for three Sabbaths concerning Jesus Christ.  While some of them
were persuaded, including a great number of devout Greeks and leading
women, the unbelieving Jews became jealous and created an uproar in the
city.  Therefore it became necessary to send Paul and Silas away
secretly by night to Berea.

Despite such ominous beginnings, a strong church was established in
Thessalonica (cf. 1:2-10).  Mostly Gentile (cf. 1:9), its members
included Jason (Ac 17:9), Aristarchus, and Secundus (Ac 20:4).  It had
already been the recipient of an earlier letter (First Thessalonians).

TIME AND PLACE OF WRITING:  Second Thessalonians appears to have been
written just a few months, possibly a year, after First Thessalonians.
This would place the writing of the epistle during Paul's extended stay
at Corinth on his second missionary journey (cf. Ac 18:1-11), sometime 
around 53 A.D.

PURPOSE OF THE EPISTLE:  The first epistle to the Thessalonians had 
been written in response to news brought back by Timothy who had made a
quick trip there while Paul was in Athens (cf. 1Th 3:1-3,6).
Encouraged by their steadfastness in the face of persecution, Paul had
exhorted them to holiness in view of the Lord's coming (cf. 1Th 
3:12-13; 5:23).

From the second letter, it appears that they remained strong in the 
Lord despite persecution (cf. 1:3-4).  But it is apparent from this
letter that misunderstanding about the Lord's coming was present in the
church.  Some of the members were being troubled by false reports (cf.
2:1-2); others had stopped working, perhaps assuming that the Lord's 
imminent return meant one did not need to work anymore (cf. 3:11-12).

Paul's purpose in writing this epistle, therefore, is three-fold:

   * To encourage them in their steadfastness under persecution

   * To correct their misunderstanding about the imminence of the 
     Lord's return

   * To instruct the congregation on what disciplinary action to take
     toward those who refused to work

THEME OF THE EPISTLE:  In correcting their misunderstanding about the
return of Christ, Paul explains that the Lord will not come right away
(cf. 2:1-3).  Therefore they need to continue with steadfastness and
patience for which they had been commended.  A suggested theme of this
epistle might therefore be:

         "STEADFASTNESS WHILE WAITING FOR THE COMING OF CHRIST"

KEY VERSES:  2 Thessalonians 2:15-17

   "Therefore, brethren, stand fast and hold the traditions which you
   were taught, whether by word or our epistle.  Now may our Lord Jesus
   Christ Himself, and our God and Father, who has loved us and given
   us everlasting consolation and good hope by grace, comfort your
   hearts and establish you in every good word and work."

OUTLINE:

INTRODUCTION (1:1-2)
   1. Salutation (1)
   2. Greetings (2)

I. ENCOURAGEMENT IN PERSECUTIONS (1:3-12)

   A. THANKFUL FOR THEIR SPIRITUAL GROWTH (1:3-4)
      1. Thanking God for their growing faith and abounding love (1:3)
      2. Boasting to others of their patience and faith in all their
         persecutions (1:4)

   B. ENCOURAGEMENT IN TRIALS IN VIEW OF THE LORD'S RETURN (1:5-10)
      1. Suffering will make them worthy of the kingdom of God (1:5)
      2. God will repay those who trouble them (1:6)
      3. This will occur when Jesus is revealed from heaven (1:7-10)
         
   C. HIS PRAYER FOR THEM (1:11-12)
      1. That God would count them worthy of their calling (1:11a)
      2. That God would fulfill all the good pleasure of His goodness
         and the work of faith with power (1:11b)
      3. That the name of Jesus might be glorified in them, and they in
         Him, according to the grace of God and Christ (1:12)

II. ENLIGHTENMENT ABOUT THE COMING OF THE LORD (2:1-17)

   A. DO NOT BE TROUBLED (2:1-2)
      1. Concerning the coming of the Lord and our gathering to Him
         (2:1)
      2. By false reports, as though the day had come (2:2)

   B. THE APOSTASY MUST COME FIRST (2:3-12)
      1. A falling away must occur, and the man of sin revealed (2:3-5)
      2. The man of sin is being restrained, though the mystery of
         lawlessness is already at work (2:6-7)
      3. When the lawless one is revealed, the Lord will destroy him 
         with His coming (2:8)
      4. The coming of the lawless one is according to the working of
         Satan, and will mislead those who do not have a love for the 
         truth (2:9-12)

   C. STEADFASTNESS ENCOURAGED (2:13-17)
      1. Thankful to God for their election through sanctification by
         the Spirit and belief in truth, having been called by the 
         gospel to obtain glory (2:13-14)
      2. A call to stand fast and hold to the traditions taught by word
         or epistle (2:15)
      3. Prayer for their comfort and establishment in every good word
         and work (2:16-17)

III. EXHORTATIONS TO CHRISTIAN LIVING (3:1-15)

   A. A REQUEST FOR PRAYER, AND A PRAYER FOR THEM (3:1-5)
      1. Asking them to pray that the word of the Lord might have free
         course, and he be delivered from evil men (1-2)
      2. Expressions of confidence in the Lord, and in their obedience
         (3-4)
      3. Praying that the Lord will direct their hearts into the love 
         of God and patience of Christ (3:5)

   B. A CHARGE TO DISCIPLINE THE DISORDERLY (3:6-15)
      1. To withdraw from those who do not follow apostolic tradition
         and example (3:6-9)
      2. Especially those who will not work (3:10-12)
      3. Don't grow weary in doing good, and avoid those who do not 
         obey the words of the epistle (3:13-15)

CONCLUDING REMARKS (3:16-18)
   1. A prayer that the Lord bless them with His peace and presence
      (3:16)
   2. A confirmation of his authorship of this epistle (3:17)
   3. A benediction of grace from the Lord Jesus Christ (3:18)

REVIEW QUESTIONS FOR THE INTRODUCTION

1) On which missionary journey was the church at Thessalonica 
   established?
   - Paul's second missionary journey

2) Where can we read about the establishment of the church at 
   Thessalonica?
   - Ac 17:1-9

3) What two letters were written to this congregation?
   - 1st and 2nd Thessalonians

4) From where and when did Paul write 2nd Thessalonians?
   - From Corinth, sometime around 53 A.D.

5) What length of time had passed between the writing of the two 
   epistles?
   - A few months, maybe a year

6) Why did Paul write 2nd Thessalonians (see Purpose Of The Epistle)?
   - To encourage them in their steadfastness under persecution
   - To correct their misunderstanding about the imminence of the 
     Lord's return
   - To instruct the congregation on what disciplinary action to take 
     toward those who refused to work

7) What has been suggested as the theme of this epistle?
   - Steadfastness while waiting for the coming of Christ

8) What are the key verses of this epistle?
   - 2Th 2:15-17

9) According to the outline above, what are the three main sections of
   this epistle?
   - Encouragement in persecutions (chapter 1)
   - Enlightenment about the coming of the Lord (chapter 2)
   - Exhortations to Christian living (chapter 3)

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Controversial Orthodox Jews Call for Renewal of Sacrifices by Caleb Colley, Ph.D.


http://apologeticspress.org/APContent.aspx?category=8&article=503

Controversial Orthodox Jews Call for Renewal of Sacrifices

by Caleb Colley, Ph.D.

Judaism, as a modern religion, exists in four general forms: Orthodox, Conservative, Reformed, and Messianic (Ridenour, 2001, p. 67). An Orthodox Jew is one who claims the Mosaic code of the Old Testament, along with certain non-biblical Jewish documents, as his religious authority. At February’s end, CNN reported that certain “extremist rabbis” (Orthodox Jewish leaders) in Jerusalem wanted to “resume the biblical practice of animal sacrifice” despite the absence of the Levitical priesthood (“Extremist...,” 2007). Since the Romans destroyed Herod’s temple in Jerusalem in A.D. 70, the ritual of animal sacrifice has ceased there (see Ridenour, p. 67). Now, a new group that calls itself the “Re-established Sanhedrin” is trying to reinstitute the practice at the Temple Mount (“Extremist...”).
Some Jews are against restoring animal sacrifices. Doniel Hartman, of the Shalom Institute in Jerusalem, said of the A.D. 70 destruction: “Around that time, animal sacrifice, as a mode of religious worship, stopped.... Moving back in that direction is not progress” (quoted in “Extremist...”). Muslims also are protesting the move to renew animal sacrifices. Jerusalem’s senior Islamic cleric, Mohommed Hussein, said: “Regrettably, there are many extremist Israeli groups who want to carry out their plans.... Let them say what they want, Al Aqsa [formerly the site of Herod’s temple—CC] is a Muslim mosque” (quoted in “Extremist...”). Jewish leaders have conceded that the sacrifices will not be renewed anytime soon.
The Sanhedrin was “[t]he Jewish court in Jerusalem from the Persian through the Roman period; it had both religious and political powers and comprised the elite (both priestly and lay) of society” (Moulder, 1988, p. 331, parenthetical in orig.). Though the Sanhedrin was a manmade institution, absent any divine mandate, these modern Jews are reviving it to add perceived authority and significance to their movement.
Of course, the Bible plainly teaches that the Old Covenant between God and Israel was removed and replaced when Christ provided the single, perfect sacrifice for the sins of humanity. Consider these biblical passages:
For if that first covenant had been faultless, then no place would have been sought for a second. Because finding fault with them, He says: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt...” (Hebrews 8:7-9; cf. Jeremiah 31:31-34).
But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter (Romans 7:6).
[H]aving wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross (Colossians 2:14; cf. 2 Corinthians 3:2-11).
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... (Ephesians 2:14-15; cf. Galatians 4:21-31).
The prophets foretold the coming of a new covenant, and the Lord established it in the New Testament age; the theme of the entire Bible centers around God’s plan to redeem mankind through His Son and the church that Christ would establish. So, persisting in the Jewish faith in the Christian age is out of harmony with both Old and New Testaments.
However, consistency demands that modern Jews keep Old Testament sacrificial policy. As it stands now, the only religious rite on which all Jews seem to agree is the observation of the Sabbath (Korobkin, 2004; Ridenour, 2001, p. 68). While the Bible makes it plain that Christians must not observe the Sabbath as a holy day (Colossians 2:16; see Wright, 1977), it seems unthinkable that any religionists would adhere to one portion of Mosaic legislation and dismiss hundreds of other regulations as being non-binding for those alive today. The Seventh-Day Adventists are eager to develop this dichotomy, but the Bible makes no such distinction (“Fundamental Beliefs,” 2007; see Lyons, 2001).
Non-orthodox Jews have attempted to justify their piecemeal application of the Old Covenant by arguing that that God “has no delight in sacrifices, and that the sacrifice He has chosen is a contrite spirit” (e.g., Morris, 1984, 7[1]:170; see Psalms 34:18; 51:17; etc.). While the Bible certainly teaches that the follower of God must be contrite, he also must keep God’s commandments. To teach otherwise is to ignore multiple Old Testament passages that reflect how God insisted that Israel keep every statute of the Covenant.
But if you do not obey Me, and do not observe all these commandments, and if you despise my statutes, or if your soul abhors My judgments, so that you do not perform all My commandments, but break my covenant, I also will do this to you: I will even appoint terror over you, wasting disease and fever which shall consume the eyes and cause sorrow of heart.... I will set My face against you, and you shall be defeated by your enemies.... And after all this, if you do not obey Me, then I will punish you seven times more for your sins (Leviticus 26:14-18, emp. added; cf. 19:37; Deuteronomy 5:29; etc.).
And you shall have a tassel, that you may look upon it and remember all the commandments of the Lord and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, and that you may remember and do all My commandments, and be holy for your God (Numbers 15:39-40, emp. added).
We could list many similar passages from the Mosaic law. We may never understand fully why some Jews are trying to revive sacrificial practices, or for that matter, any portion of the Old Testament. Perhaps is it largely because of what Ahlstrom noted: “In addition to these domestic confrontations, secularization, increased social mobility, and the decline of anti-Semitism tended to erode the Jewish sense of particularity” (1973, p. 984). It could be that modern Jews feel a need to authenticate, bolster, and/or justify their religion by restoring ancient practices, starting with animal sacrifices and ultimately, logically culminating in a rebuilt temple (see “Extremist...”).
Because modern Jewish faith is based squarely on a rejection of the best-attested historical fact in antiquity, the resurrection of Jesus Christ, one might expect the Jewish religion to exhibit striking confusion and contradiction (see Butt and Lyons, 2006, pp. 135-168). Those of us at Apologetics Press will continue to stress that the evidence proves that “we have found the Messiah,” the only Son of God, Jesus Christ (John 1:41; see Butt, 2002). Man gains access to the Father only through His Son, Jesus Christ (John 14:6-7).

REFERENCES

Ahlstrom, Sydney E. (1973), A Religious History of the American People (New Haven, CT: Yale University Press).
Butt, Kyle (2002), “What Did You Expect?,” [On-line], URL:http://www.apologeticspress.org/articles/1780.
Butt, Kyle and Eric Lyons (2006), Behold! The Lamb of God (Montgomery, AL: Apologetics Press).
“Extremist Rabbis Call for Return of Animal Sacrifice” (2007), The Associated Press, [On-line],URL: http://www.cnn.com/2007/WORLD/meast/02/28/israel.animal.ap/index.html.
“Fundamental Beliefs” (2007), Seventh-Day Adventist Church, [On-line], URL: http://www.adventist.org/beliefs/fundamental/index.html.
Korobkin, Daniel N. (2004), “Lost in Translation: Parshat Beher-Bechukotai (Leviticus 25:1-27:34),” [On-line], URL: http://www.jewishjournal.com/home/searchview.php?id=12238.
Lyons, Eric (2001), “Which Law Was Abolished?,” [On-line], URL:http://www.apologeticspress.org/articles/1659.
Morris, Joseph (1894), “Note by the Author of ‘The Ideal in Judaism’,” The Jewish Quarterly Review, 7[1]:169-172, October.
Moulder, W. J. (1988), “Sanhedrin,” International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley (Grand Rapids, MI: Eerdmans).
Ridenour, Fritz (2001), So What’s the Difference? (Ventura, CA: Regal).
Wright, Gerald N. (1977), Sabbatarian: Concordance and Commentary (Fort Worth, TX: Star Bible Publications).

The Flood and Mosaic Authorship by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=13&article=1458

The Flood and Mosaic Authorship

by Eric Lyons, M.Min.

In a special 2004 collector’s edition of U.S. News and World Report concerning “Mysteries of the Bible,” freelance writer Michelle Andrews penned an article titled “Author, Author?,” in which she attempted to enlighten her readers on who did not write the Pentateuch. For those familiar with the Documentary Hypothesis (the theory that the books of Genesis through Deuteronomy were not penned by Moses, but by multiple authors centuries later), Andrews’ material is nothing new. As she rightly pointed out, the theory (which she supports) has been actively taught by various Bible critics and “scholars” for more than 150 years. Her purpose, it seems, was simply to ensure that U.S. News’ readership was educated on this matter. Apparently, we can't have Americans in the twenty-first century still thinking that the Pentateuch was written by a man named Moses in 1500 B.C. (regardless of what Jesus taught; see John 5:46-47).
What compelling evidence did Ms. Andrews cite as proof that numerous authors wrote these books hundreds, or perhaps even one thousand, years after Moses lived? Her most explosive “proof,” and the “evidence" on which she spent more time than anything else, is the fact that… “there are two versions of the story of Noah and the flood” (2004a, p. 28). Allegedly,
In one version, God tells Noah to bring seven pairs of clean animals (meaning suitable for sacrifice) and one pair of unclean animals, while in the other he tells Noah to bring just one pair of each type of animal….
In one story, Noah releases a raven to search for land; in the other, he releases a dove. The flood lasts for 40 days and 40 nights in one version, but for a whopping 370 days and nights in the other. The two versions are cleverly interwoven in Genesis so that they appear as one story, albeit with a few contradictions (pp. 28-29).
Sadly, a large number of Americans turn to secular major news magazines such as Time,Newsweek, and U.S. News and World Report for their “daily devotionals,” rather than to the Bible, where they could read the real, unadulterated message from God (cf. 2 Timothy 3:16-17). The fact is, Michelle Andrews incorrectly represented God’s Word (which is nothing new for anti-Christian news outlets in twenty-first-century America). In all three of the examples she cited from Genesis 6-8 regarding the Noahic Flood, Andrews failed to realize that supplementation is an acceptable, reasonable explanation to the alleged difficulties and contradictions she assumes are present.
First, the statements concerning how many animals were to be taken on the ark are neither contradictory nor proof that two or more authors wrote the book of Genesis. There is no reason why God could not have told Noah to take two of every kind of animal on the ark (Genesis 6:19-20), and then supplement this command only four verses later by telling him to take “seven each of every clean animal” (Genesis 7:2-3). If a farmer told his son to take two of every kind of animal on his farm to the state fair, and then instructed him to take several extra chickens and two extra pigs for a barbecue, would anyone accuse the farmer of contradicting himself? Certainly not! In the book of Genesis, God merely supplemented His original instruction, informing Noah in a more detailed manner to take more of the clean animals. It was necessary for Noah to take additional clean animals because, upon his departure from the ark after the Flood, he “built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the alter” (Genesis 8:20, emp. added). If Noah had taken only two clean animals from which to choose when sacrificing to God after departing the ark, then he would have driven the various kinds of clean beasts and birds into extinction by sacrificing one of each pair. Thus, after God told Noah to take two of every kind of animal into the ark, He then instructed him to take extras of the clean animals. Similar to how Genesis 2 supplements Genesis 1 by giving a more detailed account of the Creation, the first portion of Genesis 7 merely supplements the end of the preceding chapter, “containing several particulars of a minute description which were not embraced in the general directions first given to Noah” (Jamieson, et al., 1997).
Michelle Andrews’ second criticism of the Flood account, concerning whether Noah sent out a raven or a dove from the ark, is answered just as easily as her first proposed difficulty. This example is neither proof that two authors wrote the account, nor that the account is contradictory. Rather, Noah did just what the text said that he did: he sent out a raven, first (Genesis 8:7), and then, on three different occasions, he sent out a dove (Genesis 8:8-12).
Andrews’ final alleged proof that the Flood account is really “two versions…cleverly interwoven in Genesis so that they appear as one story, albeit with a few contradictions” (pp. 28-29) centers on the duration of the Flood. Supposedly, “[t]he flood lasts for 40 days and 40 nights in one version, but for a whopping 370 days and nights in the other” (p. 28). What is the answer? The elementary explanation to this alleged conundrum, which Andrews had the audacity to set before her readers without telling them the true story, is that God caused it “to rain on the earth forty days and forty nights” (Genesis 7:4), but the land was still covered with water, and Noah was not allowed out of the ark, for another 331 days (Genesis 7:24; 8:5-16). There is a difference between how long it rained on the Earth, and how long the floodwaters actually remained upon the Earth.
It is sad that writers such as Michelle Andrews are more concerned about propagating an old, worn-out theory (using false statements and deception) than they are about honestly presenting the truths of the Bible. It seems that a person cannot be considered a “Bible scholar” in the twenty-first century unless he or she is willing and able to twist the Scriptures so that they say, not the obvious, but the ridiculous. Even my four-year-old son can understand the difference between it raining on the Earth for forty days, and the floodwaters being on the Earth for a much longer time than that. People like Michelle Andrews, a freelance writer who specializes in health care, should stick to writing about things like “The Secret to Great Arms” (n.d.) or “Staking Out Safe Entrees” (2004b), and leave the Bible alone—at least until she is willing to look at it with an open mind.

REFERENCES

Andrews, Michelle (no date), “The Secret to Great Arms,” [On-line], URL: http://www.lifetimetv.com/reallife/df/features/arms.html.
Andrews, Michelle (2004a), “Author, Author?” U.S. News & World Report—Special Collector’s Edition, released in the fall of 2004, pp. 28-29.
Andrews, Michelle (2004b), “Staking Out Safe Entrees,” U.S. News & World Report, February 2, pp. 57-58.
Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).

The Omniscience of God by Caleb Colley, Ph.D.


http://apologeticspress.org/APContent.aspx?category=12&article=1394

The Omniscience of God

by Caleb Colley, Ph.D.

God is the only One Who possesses limitless knowledge. The Illustrated Oxford Dictionary defines “omniscience” as “knowing everything,” and the Bible certainly ascribes omniscience to God (Psalm 139:1-4; cf. Woods, 1988, p. 34). Consider a sample of what the Bible reveals about God’s omniscience: “The eyes of the Lord are in every place, keeping watch on the evil and the good” (Proverbs 15:3). “Can anyone teach God knowledge, since He judges those on high?” (Job 21:22, emp. added). Consider a few of the implications of God’s omniscience.
God knows every past action. At times, humans struggle to interpret history because we often lack complete historical information. The eternal God, Who had no beginning, has no problems seeing clearly through the mists of time, for history is ever before Him (Isaiah 57:15). God emphasized this when He told Moses in Exodus 3:14, “I Am Who I Am.” John 8:58 reads: “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I Am.’ ” In the Day of Judgment, we will be judged based on God’s complete knowledge of our history (see Revelation 20:12). God cannot be taught anything about the past (Isaiah 40:14).
God knows every present action. Psalm 33:13-15 reads: “The Lord looks from heaven; He sees all the sons of men. From the place of His dwelling He looks on all the inhabitants of the earth; He fashions their hearts individually; He considers all their works.” Despite the uniqueness of each person, God understands everyone individually, and knows everyone personally (see Matthew 10:29-30). God even knows everything that is done privately (Matthew 6:4), so no one can hide from God (see Kizer, 2001, p. 7). God cannot be taught anything about the present (Matthew 28:20; 1 Corinthians 4:5).
God knows every future action. The fact that God gave prophets the capability to predict accurately very specific events in the distant future is one of the great evidences for the inspiration of the Bible (Thompson, 1999, p. 19). God has emphasized repeatedly that He knows the future, perhaps never more emphatically than when Jesus Himself prophesied (see Matthew 24:1-51; Mark 8:31; John 2:19-22). The fact that God knows the future does not imply that humans somehow lose freedom of choice. Just because God knows that something will happen, does not mean that He causes it (see Bales, 1974, p. 49). God cannot be taught anything about the future (Acts 17:31; John 14:3).
God knows every human thought. King David addressed his son: “As for you, my son Solomon, know the God of your father, and serve Him with a loyal heart and with a willing mind; for the Lord searches all hearts and understands all the intent of the thoughts. If you seek Him, He will be found by you; but if you forsake Him, He will cast you off forever” (1 Chronicles 28:9). Psalm 94:9-10 reads: “He who planted the ear, shall He not hear? He who formed the eye, shall He not see? He who instructs the nations, shall He not correct, He who teaches man knowledge?” God cannot be taught anything about the content of human intellect (Acts 15:8).
God knows what humans need. Ecclesiastes 2:26 reads: “For God gives wisdom and knowledge and joy to a man who is good in His sight….” Noah of old would have perished in the Flood had God not given him a way of escape. The Israelites could not have conquered Canaan without divine guidance and protection. God has promised that He will provide for the physical needs of those who serve Him (Matthew 6:24-34). Most important, God has identified the problem of sin and death and provided the only possible solution—the blood of His Son (1 Peter 1:18-19).
God knows what is right and wrong, because He defines morality and truth—His Word is the standard for righteous judgment. Hannah wanted desperately to have a child, but she was unable to do so. In her fervent request for God’s intervention, she prayed: “…the Lord is the God of knowledge; and by Him actions are weighed” (1 Samuel 2:3). God has revealed what to do in order to please Him, and He knows of our obedience and disobedience (Proverbs 15:3).
What is the proper response to God’s omniscience? The inspired apostle Paul provided a fitting answer in Colossians 3:24: “And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.” Those who refuse to serve the Lord should be frightened by God’s omniscience, because God knows of every sin. And unforgiven sin will be punished (Psalm 90:8; Romans 6:23). For God’s children, however, the implications of God’s knowledge are sources of peace and strength (2 Timothy 2:19; 1 John 3:22; Romans 11:33). Ultimately, the God Who knows everything will judge humans based on how we use the knowledge that has been revealed to us. We must act based on our knowledge to prepare for eternity.

REFERENCES

Bales, James D. (1974), The Biblical Doctrine of God (Shreveport, LA: Lambert).
Kizer, Drew (2001), “Omniscience,” Words of Truth, 38[11]:6-7, November.
Thompson, Bert (1999), In Defense of the Bible’s Inspiration (Montgomery, AL: Apologetics Press).
Woods, Guy N. (1988), “What is Meant by ‘God’s Omniscience and Omnipresence’?,” Gospel Advocate, 130[2]:34, February.