12/6/19

"THE BOOK OF ECCLESIASTES" Introduction And Prologue (1:1-3) by Mark Copeland 


"THE BOOK OF ECCLESIASTES"

 Introduction And Prologue (1:1-3)





INTRODUCTION

1. The book of Ecclesiastes has long fascinated many people...
   a. Many feel it is one of must puzzling books in the Old Testament
   b. It is considered by some the most melancholy book of the Bible
   c. It is often quoted by those who deny that man has a soul which
      continues after death

2. It is not a book Christians should ignore...
   a. In our materialistic society, there is a great need to understand
      its basic message
   b. In our youth-oriented society, it is of special value as its
      message appears directed to the young

3. As with all Old Testament scripture, it was written...
   a. For our learning - Ro 15:4
   b. For our admonition - 1Co 10:11
   c. For doctrine, for reproof, for correction, for instruction in 
      righteousness - 2Ti 3:16-17

[With this lesson, therefore, we begin a series of studies based upon
this book.  We begin with...]

I. AN INTRODUCTION TO THE BOOK

   A. TITLE...
      1. In the Hebrew Bible, the book is called "Qoheleth"
         a. Which means "the words of the preacher" - cf. 1:1
         b. The term suggests one who speaks to an assembly, an
            ecclesiastic or preacher
      2. The translators of the Septuagint version called it "Ekklesiastes"
         a. Which also means "preacher"
         b. Derived from the word "ekklesia" (assembly)

   B. AUTHORSHIP...
      1. Jewish and early Christian tradition attribute the book to Solomon
      2. The author identifies himself only as "the son of David, king
         in Jerusalem" - 1:1
      3. Internal references certainly point to Solomon:
         a. His wisdom - 1:16; cf. 1Ki 3:12
         b. His building activities - 2:4-6; cf. 1Ki 7:1-12
         c. His wealth - 2:7-9; cf. 2Ch 9:13-28

   C. DATE...
      1. Assuming that Solomon is indeed the author
      2. That would place the date of the book around 945 B.C.

   D. MESSAGE...
      1. The futility of life "under the sun" - cf. 1:2,14
         a. A key word is "vanity" (occurs 35 times in 29 verses), 
            which means "futility, uselessness, nothingness"
         b. A key phrase is "under the sun" (occurs 29 times in 27 
            verses), which suggests "from an earthly point of view"
         -- The book illustrates the vanity of life when looked at
            solely from an earthly perspective
      2. The importance of serving God throughout life - cf. 11:9-12:1, 13-14
         a. The meaning of life is not found in experiencing the things
            of this world
         b. The meaning of life is found in serving the Creator of this world!

   E. THE BOOK CONTAINS "GOADS" AND "NAILS" - 12:11
      1. Words of the wise, designed to "goad" or "prod" our thinking
      2. Words of the preachers (lit., masters of the assemblies),
         given to "nail" or "anchor" our lives
      -- In this book we will find statements that prod our thinking,
         and exhortations that provide stability and direction for living!

[With this brief introduction, let's now consider....]

II. THE PROLOGUE TO THE BOOK

   A. AUTHOR IDENTIFIED  - 1:1
      1. "the Preacher, the son of David, king in Jerusalem"
      2. These are the words of Solomon...
         a. A dramatic autobiography of his experiences and observations
         b. Some of which, perhaps, while alienated from God! - cf.1 Kings 11:1-13
         c. Some of the preliminary conclusions expressed throughout
            the book may have been those drawn while he was still
            alienated and searching for meaning
      -- If written by Solomon, and penned toward the end of his life,
         this would be evidence that Solomon repented before his death

   B. THEME STATED - 1:2
      1. "Vanity of vanities...vanity of vanities, all is vanity"
      2. All is futile, useless, meaningless!
      3. Of course, this vanity pertains to life "under the sun" - cf. 1:14
      -- All the effort one makes in life, as far as "this life" is 
         concerned, is like "grasping for the wind"!

   C. QUESTION RAISED - 1:3
      1. "What profit has a man from all his labor in which he toils
         under the sun?"
      2. This is the question the "Preacher" sought to answer
         a. Is there any value or profit for all the things we do on this earth?
         b. If our labor is meaningless as far as this life is 
            concerned, what can we do?
      3. In this book he will share...
         a. What he learned from personal experience
         b. What he learned from personal observations
         c. Wise counsel based upon the wisdom and inspiration God gave
            him

CONCLUSION

1. Solomon begins to answer his own question in the next verse, which
   we will save for our next study

2. It has been said that the Bible answers life's most often asked questions; e.g...
   a. Who am I?
   b. Where did I come from?
   c. Why am I here?
   d. What am I to be doing?

3. The book of Ecclesiastes certainly addresses such questions; which is why...
   a. It is worthy of our careful study
   b. It is of value to all, especially the young
   -- I pray, therefore, that we will hear what the "Preacher" will have to say to us!

There is another "Preacher", also "the son of David", who is "king in
Jerusalem" as well as everywhere else.  His name is Jesus...

   "in whom are hidden all the treasures of wisdom and knowledge"
                                                    - Col 2:3

Have you heeded the words of that Preacher (cf. Mt 7:21-23; Mk 16:15-16)...?

Executable Outlines, Copyright © Mark A. Copeland, 2016

eXTReMe Tracker 

The Bible Always Passes the Test by Wayne Jackson, M.A.





The Bible Always Passes the Test

by Wayne Jackson, M.A.

Q.

Critics have claimed that the Bible contains all kinds of factual errors. Is the Bible trustworthy when it speaks of historical matters?

A.

The Bible contains two kinds of information. Some of it can be checked; some of it cannot. For example, it is not possible to “check” scientifically the accuracy of Genesis 1:1—“In the beginning God created the heavens and the earth.” While the affirmation is not in any way inconsistent with available scientific data, at the same time the statement is one of prehuman history and therefore does not lend itself to empirical investigation.
On the other hand, the Scriptures contain hundreds of references that arise out of the background of human history. These may be tested for accuracy. If it is the case that the Bible is demonstrated to be precise in thousands of historical details, it is not unreasonable to conclude that its information in other matters is equally correct.
In fact, one of the most amazing features of the Bible is its uncanny reliability in the smallest of details. Let us note a few examples of biblical precision.
During His personal ministry, Jesus once passed through the region of Samaria. Near Sychar, the Lord stopped for a brief rest at Jacob’s well. He engaged a Samaritan woman in conversation, during which He suggested that He could provide the woman with water that could perpetually quench her thirst. Misunderstanding the nature of the Master’s instruction, the woman, alluding to Jacob’s well, declared: “Sir, you have nothing to draw with, and the well is deep” (John 4:11). The statement is quite correct, for even now, some twenty centuries later, Jacob’s well is approximately 80 feet deep—the equivalent of an eight-story building!
Reflect upon another example. In Acts 10 there is the account of Peter’s visit in the city of Joppa. Luke declared that Peter was staying in the home of Simon, a tanner of animal hides. Then the historian said, almost as an afterthought, “whose house is by the seaside” (Acts 10:6). Hugh J. Schonfield, author of the infamous book, The Passover Plot (and certainly no friend of Christianity), has commented on this passage as follows: “This is an interesting factual detail, because the tanners used sea water in the process of converting hides into leather. The skins were soaked in the sea and then treated with lime before the hair was scraped off.”
Consider another interesting case of Bible precision. When Paul was en route to Rome for trial, the ship upon which he sailed became involved in a terrible storm. When it eventually became apparent that the vessel was in a very dangerous circumstance, the crew cast the ship’s anchors into the water. At the same time, they “loosed the rudder bands, hoisted up the foresail, and aimed the ship towards the beach” (Acts 27:40). There is an interesting and subtle point in the Greek text that is not apparent in the King James Version. The original language actually says that they “loosed the bands of the rudders” (plural). This is amazingly precise, for in ancient times, ships actually possessed two paddle-rudders, not a single rudder as with modern vessels. In 1969, a submerged ancient ship was discovered in the Mediterranean Sea off the coast of Cyprus. An examination of the ruins gave evidence of dual rudder-oars by which the boat was steered (see National Geographic, November 1974), thus demonstrating the remarkable accuracy of Luke’s record.
The Bible can be tested—historically, geographically, scientifically, etc. And it always passes the test. Its incredible accuracy can be explained only in light of its divine inspiration.

The Beni Hasan Tomb Inscription and the Patriarchal Period by Dewayne Bryant, Ph.D.





The Beni Hasan Tomb Inscription and the Patriarchal Period

by Dewayne Bryant, Ph.D.
[EDITOR’S NOTE: Dewayne Bryant holds two Masters degrees, and is a doctoral candidate at Amridge University. He has participated in an archaeological dig at Tell El-Borg in Egypt and holds professional membership in the American Schools of Oriental Research, the Society of Biblical Literature, and the Archaeological Institute of America.]
The patriarchal narratives of Genesis are some of the most beloved passages in the Bible. They are also some of the most heavily criticized. Before the middle of the 20th century, many scholars assumed the historicity of the patriarchs. In the 1970s, two minimalists published what is regarded by many in academia as one of the greatest of one-two punches in the history of biblical studies. John Van Seters (Abraham in History and Tradition, 1975) and Thomas Thompson (The Historicity of the Patriarchal Narratives, 1974) each questioned the historicity of the patriarchs. Their study was so influential in academic circles that, since that time, few scholars have written in support of the historicity of Abraham, Isaac, and Jacob.
Van Seters and Thompson are much like other critics who feel quite comfortable in approaching the Bible with a level of academic condescension and suspicion that is nearly unparalleled in other disciplines. Although their work was helpful in weeding out faulty assumptions and recognizing instances of misuse of archaeology, their objections go too far and are flawed. Scholars have answered them accordingly. In his book The Bible in its World (1977), Kenneth Kitchen first tackled the objections raised against the historicity of the patriarchal narratives. Others scholars have followed (see Millard and Wiseman, 1983; Yamauchi, 1994).
Ancient Near Eastern scholarship has continued to vindicate the patriarchal narratives. One particularly interesting piece of archaeological data comes from the modern village of Beni Hasan, which lies 160 miles south of Cairo. It is home to 39 monumental tombs of Egyptian officials from the Middle Kingdom Period (2050-1650 B.C.), in addition to a few tombs from the Old Kingdom Period (2686-2186 B.C.). The tomb of a nomarch (governor) named Khnumhotep II is particularly interesting for the study of the patriarchs.
The walls of Khnumhotep’s tomb contain paintings portraying scenes from his life. The most famous, however, is a depiction of a caravan from Canaan. The accompanying hieroglyphic inscription indicates that there were 37 members of this caravan. The exact purpose of their visit is debated among scholars, but most agree that it was some kind of commercial venture (Hoffmeier, 1996, p. 61).
The differences between the Egyptians and the Canaanite merchants depicted in the scene is immediately obvious. While the Egyptians wear their customary white linen kilts, the merchants wear multi-colored garments. The clothing worn by the men is a sign of their wealth. This calls to mind the passim of Joseph that sparked jealousy in his brothers (NOTE: the Hebrew word passim, or “coat,” is difficult to understand because it appears only twice in the Old Testament. While interpretations include “long-sleeved,” “multi-colored,” and “decorated,” it would appear that being multi-colored would be an attractive possibility, since to have such a garment would be quite costly). The merchants also have full heads of hair with beards. This differed from Egyptian men, who shaved their heads and faces (cf. Genesis 41:14).
The Beni Hasan tomb painting recalls two important details about the patriarchal narratives in Genesis. First, each of the patriarchs spent time in Egypt. The fact that they traveled in groups—as in the case of Jacob prior to his encounter with Esau (Genesis 33), as well as his move to Egypt with the extended family (Genesis 46)—also fits the biblical text.
Second, the fact that the merchants move relatively freely in Egypt is reminiscent of Egyptian-Canaanite relations prior to the Hyksos invasion. Prior to the arrival of the Semitic rulers known as the Hyksos (c. 1750 BC), Egyptian rulers allowed settlers from Canaan to settle temporarily in the northeastern corner of the country during times of famine (although they did build a line of forts to regulate the visits of these visitors). The border was permeable, and visits from Canaanite people were often permitted. This changed after the Egyptians drove the Hyksos from Egypt.
The Hyksos were foreign rulers who took control of the northern part of Egypt. Scholars are uncertain whether they came to power by peaceful infiltration or military invasion. What is indisputable is that this takeover engendered hatred on the part of the Egyptians. After the Hyksos had been expelled by pharaoh Ahmose I (c. 1560 B.C.), the Egyptians became somewhat xenophobic and had a particular dislike for Canaanite peoples (often calling them “wretched Asiatics”). The fact that the book of Genesis preserves this memory of Egypt’s permeable borders means that the stories had to exist prior to seventeenth century B.C., when the Hyksos invaded. Later Hebrew scribes could not have known these historical details and would have had no reason to invent them.
Although the patriarchs are not mentioned by name in any extant historical or archaeological sources, this should not be cause for concern among Christians. Archaeology rarely speaks to any single individual, especially when it comes to those who are not nationally or internationally known (e.g., kings, high-ranking political officials, and important religious figures). It also shows that the narratives in Genesis fit with the proper time period. Later scribes could not have known some of the details presented, meaning that the text of Genesis is not a later fiction as many critics attempt to claim. Far from showing the unreliability of the Bible, archaeology has proved to be one of Scripture’s strongest allies.

REFERENCES

Hoffmeier, James L. (1996), Israel in Egypt (Oxford: Oxford University Press).
Kitchen, Kenneth A. (1977), The Bible in its World: The Bible & Archaeology Today (Carlisle: Paternoster Press).
Millard, Alan and Donald J. Wiseman (1983), Essays on the Patriarchal Narratives (Winona Lake, IN: Eisenbrauns).
Thompson, Thomas (1974), The Historicity of the Patriarchal Narratives: The Quest for the Historical Abraham (Berlin: Walter de Gruyter).
Van Seters, John (1975), Abraham in History and Tradition (New Haven, CT: Yale University Press).
Yamauchi, Edwin (1994), “The Current State of Old Testament Historiography” in Faith, Tradition and History. Alan R. Millard, James K. Hofmeier, and David W. Baker, eds. (Winona Lake, IN: Eisenbrauns).

The "Twelve"? by Eric Lyons, M.Min.





The "Twelve"?

by Eric Lyons, M.Min.
Numerous alleged Bible discrepancies arise because skeptics frequently interpret figurative language in a literal fashion. They treat God’s Word as if it were a dissertation on the Pythagorean theorem rather than a book written using ordinary language. They fail to recognize the inspired writers’ use of sarcasm, hyperbole, prolepsis, irony, etc. Such is the case in their interpretation of 1 Corinthians 15:5. Since Paul stated that “the twelve” (apostles) saw Jesus after His resurrection, these critics claim that Paul clearly erred, because there were not “twelve” apostles after Jesus’ resurrection and before His ascension. There actually were only eleven apostles during that time. [Judas already had committed suicide (Matthew 27:5), and Matthias was not chosen as an apostle until after Jesus’ ascension into heaven (Acts 1:15-26).] Skeptics claim Paul’s use of the term “twelve” when speaking about “eleven” clearly shows that the Bible was not given “by inspiration of God.”
The simple solution to this numbering “problem” is that “the twelve” to which Paul referred was not a literal number, but the designation of an office. This term is used merely “to point out the society of the apostles, who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterward filled up” (Clarke, 1996). Gordon Fee stated that Paul’s use of the term “twelve” in 1 Corinthians 15:5 “is a clear indication that in the early going this was a title given to the special group of twelve whom Jesus called to ‘be with him’ (Mark 3:14). Thus this is their collective designation; it does not imply that all twelve were on hand, since the evidence indicates otherwise” (1987, p. 729, emp. added).
This figurative use of numbers is just as common in English vernacular as it was in the ancient languages. In certain collegiate sports, one can refer to the Big Ten conference, which consists of 14 teams, or the Atlantic Ten conference, which is also made up of 14 teams. At one time, these conferences only had ten teams, but when they exceeded that number, they kept their original conference “names.” Their names are a designation for a particular conference, not a literal number. In 1884, the term “two-by-four” was coined to refer to a piece of lumber two-by-four inches. Interestingly, a two-by-four still is called a two-by-four, even though today it is trimmed to slightly smaller dimensions (1 5/8 by 3 5/8). Again, the numbers are more of a designation than a literal number.
Critics like Steve Wells, author of the Skeptic’s Annotated Bible, misrepresent the text when they claim Paul taught: “Jesus was seen by all twelve apostles (including Judas) after Judas’ suicide and before Jesus’ ascension” (2001, emp. added). Paul did not teach that Jesus was seen by all twelve of the original apostles (including Judas). The text says simply that Jesus “was seen by Cephas, then by the twelve.” As already noted, skeptics reject the explanation that Paul used the term “twelve” in a figurative sense (yet they must admit that such numbers can be, and frequently are, used in such a way). These critics also disregard the possibility that the twelve may have included Matthias, the apostle who took Judas’ place (Acts 1:15-26). Although in my judgment Paul was using “the twelve” in a figurative sense, it is possible that he was including Matthias with “the twelve.”
Matthias had been chosen as one of the apostles long before Paul wrote 1 Corinthians, and we know he was a witness of the resurrection of Christ (Acts 1:21-22). In fact, it is very likely that he was part of the group that “gathered together” with the apostles when Christ appeared to them after His resurrection (Luke 24:33). When Paul wrote of “the twelve,” it may be that he was using a figure of speech commonly referred to as prolepsis (the assignment of something, such as an event or name, to a time that precedes it). Thus no one can say for sure that Matthias was not included in the twelve apostles mentioned by Paul.
Does Paul’s reference to “the twelve” in 1 Corinthians 15:5 contradict Jesus’ appearances to ten of the apostles on one occasion (John 20:19-23) and eleven on another (John 20:26-29)? Not at all. Either he simply used a figure of speech common to all languages—where a body of persons (or groups) who act as colleagues are called by a number rather than a name—or he was including Matthias.

REFERENCES

Clarke, Adam (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).
Fee, Gordon D. (1987), The First Epistle to the Corinthians (Grand Rapids, MI: Eerdmans).
Wells, Steve (2001), Skeptic’s Annotated Bible [On-line], URL: http://www.skepticsannotatedbible.com/1cor/index.html.

THE EXACT TRUTH BY STEVE FINNELL



THE EXACT TRUTH    BY STEVE FINNELL


If you were looking for the exact truth where would you look? Would you look in books written from oral man-made tradition? Would you look in the books of opinions aka, as Bible commentaries? Would you look in man-made creed books that voice their opinions as to the meaning of Scripture? Would look in books written about the Bible? Would you consult extra-Biblical books to learn God's truth?

The exact truth is found in Scripture and Scripture alone.

Luke 1:1-4......3 it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus, 4 so that you may know the exact truth about the things you have been taught.

Luke did not write down man-made traditions.

Mark 12:10 Have you not read this Scripture: 'THE STONE WHICH THE BUILDER REJECTED BECAME THE CHIEF CORNER STONE;

Jesus taught from Scripture. He did not teach from made-made tradition, oral nor written.

Matthew 12:5 Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent?

Jesus did not asked the Pharisees if they had read in the man-made traditions of the elders.

Mark 12:24 Jesus said to them, "Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God?

Jesus did not tell the Sadducees that they were mistaken because they did not understand the writings of the early church fathers.

John 5:39 You search the Scriptures because you think that in them you have eternal life, it is these that testify about Me,

Jesus did not say you search the man-made church catechism.

Matthew 26:54 How then will the Scriptures be fulfilled, which say that it must happen this way?"

Jesus did not asked Peter how will the words of the Bible commentaries be fulfilled?

John 7:38 He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water!"

Jesus did not say as the books written about the Scripture said.

John 19:24 So they said to one another, "Let us not tear it, but cast lots for it, to decide whose it shall be"; this was to fulfill the Scripture: "They divided My outer garments among them, and for My clothing they cast lots."

This did not happen in order to fulfill what was written in creed books.

Acts 8:35 Then Philip opened his mouth, and beginning from the Scripture he preached Jesus to him.

Philip did not open some extra-Biblical book and preach Jesus to the eunuch.

Romans 10:11 For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED."

It is not the church catechism, the Bible commentary, or any other extra-Biblical book that should be doing the talking. It is the Scripture that says.

Galatians 3:22 But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

There is no promise given because of man-made writings. It is the Scripture and the Scripture alone.

Acts 17:2 And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures,

Paul did not use the man-made church catechisms of the elders as a teaching tool.

1 Timothy 4:13 Until I come, give attention to the public reading of Scripture, to exhortation and teaching.

The apostle Paul did not tell Timothy to publicly read from a man-made creed book, Bible commentaries, church statements of faith, writings of the early church fathers, nor the denominational book of the month.  Paul said read from the Scripture. Did Paul, simply not understand that the Scriptures were not sufficient to teach the truth about God' plan for mankind?

Acts 18:28 for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.

Apollos did not need nor did he use extra-Scriptural references to refute the Jews. He used the Scriptures and the Scriptures alone.

Acts 20:20-27 how I did not shrink from declaring to you  anything that was profitable,......27 For I did not shrink from declaring to you the whole purpose of God.

The apostle Paul declared the whole purpose of God. The so-called modern day prophets. The ones who contend they are still receiving new revelations from God, and all other extra-Biblical creed book writers are in fact denying that Paul declared the whole purpose of God. Who are you going to believe?  

Romans 15:4 For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope.

The Scriptures give hope. Extra-Biblical writings give the opinions of men.

2 Peter 3:15-16 .... brother Paul , according to the wisdom given to him, wrote to you, 16 as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do the rest of the Scriptures, to their own destruction.

The words and letters of Paul and the rest of the apostles were Scriptures. The words of man-made creed books, man-made church catechisms, Bible commentaries, books written by the gospel preacher of the month, writings of the early church fathers, Greek dictionaries and all other extra-Biblical writings are not Scriptures.

There has been no new Scripture since A.D 100 nor is there any need for more instruction from God. WE HAVE THE BIBLE.

THE BIBLE AND THE BIBLE ALONE IS WHERE YOU CAN FINED THE EXACT TRUTH!

(Scripture from: NEW AMERICAN STANDARD BIBLE)

Lord, Is It I? by B. Johnson



Lord, Is It I?

“And as they did eat, he said, ‘Verily I say unto you, that one of you shall betray me.’ And they were exceeding sorrowful, and began every one of them to say unto him, ‘Lord, is it I?’” (Matt 26:20-22)
The Passover was kept in remembrance of Israel’s deliverance out of Egypt. Because he lived under the law and submitted to all the ordinances of it, Christ was partaking of the feast. Christ was crucified the day after the Passover, the anniversary of the day the Israelites began their march through the wilderness. The account contained in these verses is also recorded in Mark 14:18-21, Luke 22:21-23, and John 13:21-22. John says that before Jesus declared that one of them should betray him, “he was troubled in spirit.” We can see that Jesus was uneasy in view of the crime that Judas was about to commit as well as the sufferings that he was to endure. Likewise, the apostles were “exceedingly sorrowful.” They looked one on another, doubting of whom he spake (John 13:22).

At first they looked from one to the other knowing they themselves had no such intention, then one-by-one, each began to examine himself to find whether he were the person intended. This showed their innocence as well as their attachment to Jesus. It showed their faith in Jesus’ words no matter what they personally understood. It showed that they were willing to know themselves, even if it meant learning of some new character flaw. This should be the true spirit of every Christian. At first Judas was silent, and made his inquiry only after he had been plainly pointed out (Matthew 26:25).
The guilty always try to conceal their crimes, but the innocent are ready to examine themselves to determine if they may have done wrong. Their feelings are tender, and they inquire with true humility whether there may not be something in their hearts, unknown to themselves, that may be a departure from right. Can we as Christians say, “Lord, is it I?” Can we trust him to know our hearts better than we know ourselves? We must use the mirror of God’s word to examine ourselves daily to see if we are “in the faith” (James 1:23-25). May God bless us all to have this kind of humility.
Beth Johnson
The Scripture quotations in this article are from
The King James Version.

Published in The Old Paths Archive
(http://www.oldpaths.com)

The ball by Gary Rose


I just love this picture! The look on the faces of those dogs speaks volumes. They obviously LOVE their ball and absolutely DO NOT WANT TO GIVE IT UP! What they just don’t realize is that in order to PLAY BALL you have to let the master HAVE the ball. There is absolutely no substitute for giving up the ball.

We can chuckle over their lack of understanding, but some of us may be doing the same thing but in a different way. Are you a Christian and have not given up practicing your old sinful ways? The apostle Paul addresses this question in this passage from his letter to the Romans…


Romans 6 ( World English Bible )
[1] What shall we say then? Shall we continue in sin, that grace may abound? [2] May it never be! We who died to sin, how could we live in it any longer? [3] Or don’t you know that all we who were baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. [5] For if we have become united with him in the likeness of his death, we will also be part of his resurrection; [6] knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. [7] For he who has died has been freed from sin.
[8] But if we died with Christ, we believe that we will also live with him; [9] knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! [10] For the death that he died, he died to sin one time; but the life that he lives, he lives to God. [11] Thus consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.
[12] Therefore don’t let sin reign in your mortal body, that you should obey it in its lusts. [13] Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. [14] For sin will not have dominion over you. For you are not under law, but under grace.


Christ died for our sin. When we became Christians, we had our sins washed away in the waters of baptism and vowed to put away our sinful ways. We lived, we died to sin and now live for Christ. Shall we once again practice sin? Paul says NO. Christians are people who have committed our lives to God’s way of living. Therefore, we must let go of those things God says are wrong (SIN) and live a life devoted to God, not sin. If we hold onto our “ball of sin” we can’t in good conscience call ourselves faithful Christians. Well, the question remains? Shall we continue in sin? My answer is a resounding NO. Give up your sins and play the game God’s way.
Let go of that Ball!

Subscribe to: Posts (Atom)