4/11/16

Should Christians Favor Accepting Syrian Refugees? by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=8&article=5295&utm_source=4%2F11%2F2016&utm_campaign=Oct+14&utm_medium=email


Should Christians Favor Accepting Syrian Refugees?

by Dave Miller, Ph.D.

The recent civil war in Syria, involving the Assad regime and various radical Islamic rebel elements and factions—both Sunni and Shiite (Seale, 2012; “Syrian Refugees…,” 2012; Cloud and Abdulrahim, 2013; “Migrant Crisis…,” 2015; “Kingdom Slams…,” 2015) has resulted in millions of Syrian Muslims fleeing their homeland. This circumstance has sparked a considerable discussion among Americans and the world regarding the propriety of refusing to receive refugees into one’s home country. Setting politics and other considerations aside, the Christian’s primary concern is to ascertain God’swill on such a matter. What does He want Christians to do in response to this “humanitarian” crisis?
The only way to know God’s will on any subject is to go to the only resource on the planet that contains that will—the Bible. What is God’s will regarding accepting refugees and immigrants from other countries? Interestingly, the only civil law code in human history authored by God Himself is the Law of Moses. When one cares to examine everything the Bible says about treatment of “strangers” under the Law of Moses, it is quickly evident that the #1 concern of God in the acceptance of foreigners into one’s country is their moral, religious, and spiritual condition. That is, God was vitally concerned about the spiritual impact the foreigners would have on Israel’s ability to remain loyal to Him, untainted by moral and religious contamination. Hence, God issued several civil decrees that strictly regulated the acceptance of foreigners into Israelite society. Among other strictures, foreigners were required to:
  • observe the Sabbath (Exodus 20:10; Deuteronomy 5:14)
  • be excluded from Passover (Exodus 12:43,45—unless the foreigner was willing to naturalize via circumcision [Exodus 12:48])
  • refrain from eating blood (Leviticus 17:12)
  • abstain from sexual immorality, including homosexuality, bestiality, incest, and adultery (Leviticus 18:26)
  • not blaspheme the name of God (Leviticus 24:16,22)—an offense that at one time was upheld byAmerican courts (e.g., in People v. Ruggles, the New York State Supreme Court declared: “Blasphemy against God, and contumelious reproaches, and profane ridicule of Christ or the Holy Scriptures, are offenses punishable at the common law, whether uttered by words or writings.”)
For those who (1) believe in God and trust God, and (2) understand that His directives in the civil law code given to the Israelites were “holy and just and good” (Romans 7:12; cf. Psalm 19:7-11; Psalm 119:72,77,97,113,142,163), thensuch directives—which emanated from the mind of Deity—carry great weight in sorting out the current discussion regarding the acceptance of foreign refugees.
It would seem thatforeigners who immigrated to Israel were not required by God to convert to Judaism. However, they were strictly forbidden from engaging in any religious practices that were deemed unacceptable according to God’s will. For example, one of the religious precepts practiced by the Canaanite peoples of Ammon and Phoenicia was to offer their children as a propitiatory sacrifice to their god Molech. Such a false religious practice was an abomination to God. He demanded that the death penalty be invoked for such conduct (Leviticus 18:21). Religious freedom did not extend to an Ammonite immigrant to the extent that he was allowed to practice his religion on this point; he was to be executed if he did (Leviticus 20:2).
Contemplate the following scenario. Suppose in ancient Israel the Moabites attacked the Ammonites, or the Ammonites themselves experienced an internal political upheaval, causing thousands of Ammonite refugees to flee north, west, or south to the corresponding transjordanic tribal lands of Manasseh, Gad, and Reuben (see map on previous page). Would God have insisted that godly love for neighbors would require that the Israelites take them in? The relevant passages indicate that God would not have wanted them received unconditionally. He would not have sanctioned a massive influx of pagan peoples into the heart of Israelite society, bringing their immoralities and false religion with them, with no safeguards or means by which to protect the moral and spiritual health of the Israelites. Further, what Ammonite would want to come to Israel where he would not be allowed to practice his religion, and where the morals and customs of the people would contradict his own? One could only imagine that Ammonites would not want to be subjected to such rigid moral conditions. However, they most certainly would want to come if they discovered that they could retain their evil religious practices, get welfare money from the Israelites, and locate in such numbers that they could take over local city government and schools.

THE FOUNDERS

The Founders of the American Republic possessed precisely the same concerns. To them, “freedom” did not mean permission to engage in any practice deemed byChristian standards to be immoral or threatening to the Christian community. Consider, for example, prominent Founder Gouverneur Morris, who served as a Lieutenant Colonel in the New York State militia, was a member of the Continental Congress, signing both the Articles of Confederation and theU.S. Constitution, served as America’s Minister Plenipotentiary to France during the notorious French Revolution (1792-1794), and also served in the U.S. Senate. Though the French sought to establish a Republic like America, Morris’ observations of French life, which he witnessed firsthand, led him to believe the population of France was incapable of governing themselves and creating a Republic like we enjoy. Why? Among other concerns, he saw very little evidence of worship of the true God, and with an air of regret, he observed: “I do not yet perceive that reformation of morals without which liberty is but an empty sound” (Morris, 1888, 2:7-8, emp. added). As the storm clouds of the Revolution were gathering over France, writing from Paris in 1789, he explained:
The materials for a revolution in this country are very indifferent. Everybody agrees that there is an utter prostration of morals—but this general position can never convey to the American mind the degree of depravity…. The great mass of the people have no religion but their priests, no law but their superiors, no morals but their interest.... Paris is perhaps as wicked a spot as exists. Incest, murder, bestiality, fraud, rapine, oppression, baseness, cruelty;…every bad passion exerts its peculiar energy. How the conflict will terminate Heaven knows. Badly I fear; that is to say, in slavery (1:68-69,200-201, emp. added).
He concluded that the French were “a nation not yet fitted by education and habit for the enjoyment of freedom” (1:109). Consequently, the Founders did not encourage immigration from such countries whose population would seriously undermine the underpinnings of the American Republic. [NOTE: For another example among many, see the opinion of the State Supreme Court of Pennsylvania in Commonwealth v. Nesbit in 1859 which declared the attitude of the Founders and the nation as a whole in its utter rejection of pagan morality.]
The vast majority of the Syrian refugees are Muslims. They do not share Christian values in several key, critical points (including polygamy, treatment of women, and severing limbs as punishment—Miller, 2005, pp. 177ff.,192-197). Muslim enclaves already in America, like those in several European countries, gradually transform their neighborhoods into Islamic strongholds where Sharia law is applied (Gaffney, 2015; Hickford, 2015; Hohmann, 2015; James, 2014; Kern, 2015a; Kern, 2015b; Bailey, 2015; Selk, 2015a; Selk, 2015b; Sheikh, 2015, Spencer, 2014). Though it may take many years, gradual encroachment on American culture due to “immigration jihad” will conceivably transform the U.S. into an Islamic nation. The Founders so designed the Republic that the citizens govern themselves. Hence, the moral, spiritual, and religious condition of the majority of citizens ultimately determines which politicians are installed on every level of government, what laws are made, and what content the teachers will teach in public schools. In short, the influx of Muslims will radically transform American civilization. Such an observation hardly constitutes racism or hate speech.

GOOD SAMARITAN?

But what about the “Good Samaritan”? Shouldn’t Christians show compassion? Most certainly. But how? What does God expect in such a situation? The story of the Good Samaritan pertains to individuals treating other individuals kindly. It does not refer to God’s will regarding the immigration policies of nations. On the contrary, God expressed His will with regard to immigration in His civil law code He gave to the Israelites. Further, when the Good Samaritan rendered aid to the stranger he encountered, he saw to his immediate needs (Luke 10:33-35). This attention did not entail transporting the man to the Samaritan’s own country or home—many miles away.
Many political and religious disturbances occur in many countries of the world and have for thousands of years. America has long rendered assistance to a host of needy peoples of various countries. Yet Christian compassion does not—in God’s sight—necessitate bringing large numbers of displaced peoples to America without suitable regard for the potential moral and spiritual threat to the health, safety, and future of the nation. There is nothing in the Bible that would lead us to believe that refusing refugees into the country is a violation of the Bible principle of compassion and concern for others. Should the good Samaritan have taken into his home a complete stranger without regard to the man’s moral and religious condition? Should he have jeopardized the safety of his own wife and children when he left to continue his business, as the text says he did? The Bible, in fact, teaches that we have just as much responsibility to be kind and benevolent to ourselves, our families, and our fellow citizens as we do to peoples of other countries (Matthew 22:39; Ephesians 5:25,28). Is God, Himself, guilty of violating His own benevolent nature when He placed restrictions on immigrants and refugees to Israel? Clearly, carte blanche reception of refugees into one’s own country does not trump all other considerations—not the least of which is the spiritual impact of that reception.
A far more rational, appropriate solution would be to assist the refugees with returning to their own country, or other Muslim countries, by interceding on their behalf, whether diplomatically or militarily, to right the wrongs being inflicted on them by their persecutors. There is nothing about Christianity that necessitates relocating foreigners to America who possess conflicting—and counterproductive—moral and religious values.
So the question of receiving refugees into the U.S. is not about “compassion,” benevolence, or Christian kindness. After all, America leads the world in providing the greatest amount of humanitarian assistance in the Syrian refugee crisis (Chorley, 2015). Rather, in keeping with God’s own assessment of nations, the key, all-encompassing issue that our national leaders ought to be taking into consideration is: what will be the moral and religious impact with the entrance of these peoples, and will their presence over the long term affect the ability of America to retain its unique and historically unparalleled status? Indeed, will the moral and religious syncretism, that will inevitably result from such decisions, enable the God of the Bible to continue to bless America?

REFERENCES

Bailey, Sarah (2015), “In the First Majority-Muslim U.S. City, Residents Tense About Its Future,” The Washington Post, November 21, https://goo.gl/KW5KMc.
Chorley, Matt (2015), “British Aid to Refugees Smashes Through £1BILLION as Cameron Boasts UK is Spending More Than Any EU Country,” Daily Mail, September 4, http://goo.gl/Srf17S.
Cloud, David and Raja Abdulrahim (2013), “U.S. Has Secretly Provided Arms Training to Syria Rebels Since 2012,” Los Angeles Times, June 21, http://articles.latimes.com/2013/jun/21/world/la-fg-cia-syria-20130622.
Commonwealth v. Nesbit (1859), Pa. 398; 1859 Pa. LEXIS 240.
Gaffney, Frank (2015), “Sharia Shaping a New Europe,” Secure Freedom Radio Podcasts, Center for Security Policy, September 21, http://www.centerforsecuritypolicy.org/2015/09/21/sharia-shaping-a-new-europe/.
Hickford, Michele (2015), “Already Here: Meet America’s FIRST Muslim Majority City,” Allenbwest.com, November 22, http://www.allenbwest.com/2015/11/already-here-meet-americas-first-muslim-majority-city/.
Hohmann, Leo (2015), “Major U.S. City Poised to Implement Islamic Law,” July 23, http://www.wnd.com/2015/07/major-u-s-city-poised-to-implement-islamic-law/#c23Cxzir1klfk84R.99.
James, Dean (2014), “Christians Win Big Lawsuit Against Muslim Thugs in Dearborn, Michigan!” America’s Freedom Fighters, March 24,http://www.americasfreedomfighters.com/2014/03/24/christians-win-big-lawsuit-against-muslim-thugs-in-dearborn-michigan/.
Kern, Soeren (2015a), “European ‘No-Go’ Zones: Fact or Fiction? Part 1: France,” Gatestone Institute, January 20http://www.gatestoneinstitute.org/5128/france-no-go-zones.
Kern, Soeren (2015b), “European ‘No-Go’ Zones: Fact or Fiction? Part 2: Britain,” Gatestone Institute, February 3, http://www.gatestoneinstitute.org/5177/no-go-zones-britain.
“Kingdom Slams Racism Against Muslim Refugees” (2015), Arab News, November 25,http://www.arabnews.com/featured/news/840761.
“Migrant Crisis: One Million Enter Europe in 2015” (2015), BBC News, December 22,http://www.bbc.com/news/world-europe-35158769.
Miller, Dave (2005), The Quran Unveiled (Montgomery, AL: Apologetics Press).
Morris, Anne Cary, ed. (1888), The Diary and Letters of Gouverneur Morris (New York: Charles Scribners’ Sons).
People v. Ruggles, 8 Johns. 290 (N.Y. 1811).
Seale, Patrick (2012), “What Is Really Happening in Syria?” Washington Report, August, 17-18,http://www.wrmea.org/2012-august/what-is-really-happening-in-syria.html.
Selk, Avi (2015a), “Irving City Council Backs State Bill Muslims Say Targets Them,”The Dallas Morning News, March 19, http://www.dallasnews.com/news/metro/20150319-dispute-on-islam-roils-irving.ece.
Selk, Avi (2015b), “Irving Muslims Join Voter Rolls in Record Numbers,” The Dallas Morning News, May 10, http://www.dallasnews.com/news/politics/local-politics/20150510-irving-muslims-join-voter-rolls-in-record-numbers.ece.
Sheikh, Zia (2015), “Islamic Center of Irving Statement Regarding ‘Shariah Court’,” Islamic Center of Irving, http://irvingmasjid.org/index.php/ici-statement-regarding-sharia-court.
Spencer, Robert (2014), “Dearborn: Muslim at City Council Meeting Calls for Sharia Patrols, Restriction on Free Speech,” JihadWatch, February 22,http://www.jihadwatch.org/2014/02/dearborn-muslim-at-city-council-meeting-calls-for-sharia-patrols-restriction-on-free-speech.
“Syrian Refugees Flood into Turkey” (2012), The Telegraph, March 13,http://www.telegraph.co.uk/news/worldnews/middleeast/syria/9141678/Syrian-refugees-flood-into-Turkey.html.

"EVE" and Molecular Clocks- from Youtube



https://www.youtube.com/watch?v=W8Lc8N63UM8

Click on "EVE" or paste the web address listed above into your browser.  This is quite an interesting discussion; although difficult to understand- so watch it a couple of times (I did).

Draw your own conclusions...

From Mark Copeland... "THE EPISTLE TO THE PHILIPPIANS" Chapter Four


                    "THE EPISTLE TO THE PHILIPPIANS"

                              Chapter Four

OBJECTIVES IN STUDYING THIS CHAPTER

1) To notice Paul's tactfulness in dealing with Euodia and Syntyche

2) To glean Paul's secrets for joy, peace, contentment, and strength

3) To consider how Paul viewed the Philippians' generosity towards him

SUMMARY

This final chapter begins with a series of exhortations to unity, joy, 
and peace.  With great affection, Paul pleads with his beloved 
Philippians to stand fast in the Lord (1).  With great diplomacy and a
call for assistance from others, he implores Euodia and Syntyche to be 
of one mind in the Lord (3-4).  He then follows with a call for them
to rejoice always in the Lord, letting their gentleness be known to 
all, and through prayer and supplication with thanksgiving to allow the
peace of God remove any anxiety (5-7).  His final exhortations include 
a call to meditate on things of virtue and worthy of praise, and to 
imitate his example in order to ensure that God will be with them 
(8-9).

At last he comes to the matter which occasioned this letter, expressing
joy and gratitude for the gift they had sent to him by way of
Epaphroditus.  As they had done before on several occasions, so now
they had provided for his necessities.  He is thankful, even though he
was quite content, for he knows that this gift really abounds to their
account, serving as a sweet-smelling sacrifice that is well pleasing to
God (10-19).

His closing remarks include praise to God, and greetings from those 
with him, especially members of Caesar's household.  As was his custom,
he closes with a final prayer that the grace of the Lord Jesus Christ 
be with them all (20-23).

OUTLINE

I. EXHORTATIONS TO UNITY, JOY, AND PEACE (1-9)

   A. AN APPEAL TO EUODIA AND SYNTYCHE (1-3)
      1. Prefaced with an exhortation to stand fast in the Lord (1)
      2. A plea for Euodia and Syntyche to be of the same mind in the
         Lord (2)
      3. A request for assistance in helping these women (3)

   B. EXHORTATIONS TO REJOICE AND TO BE AT PEACE (4-9)
      1. Rejoice in the Lord always, letting your gentleness be known
         to all (4-5)
      2. Through prayer, allow the peace of God to guard your hearts
         from anxiety (6-7)
      3. Meditate upon things worthy of virtue and praise, and follow
         Paul's example (8-9)

II. THANKSGIVING FOR THEIR GENEROSITY (10-23)

   A. THEIR GIFT A SOURCE OF JOY TO PAUL (10-14)
      1. Paul rejoiced when they were able to care for him again (10)
      2. Not that he really had need (11-13)
         a. For he had learned contentment (11-12)
         b. For he had the strength of Christ (13)
      3. But they have done well to share in his distress (14)
   
   B. THEIR GIFT A SOURCE OF BLESSING FOR THEMSELVES (15-19)
      1. A brief history of their giving to Paul (15-16)
      2. Their giving abounds to their own account, viewed as an 
         acceptable sacrifice to God (17-18)
      3. God will supply all their needs according to His riches (19)

   C. CONCLUDING REMARKS (20-23)
      1. Praise to God (20)
      2. Greetings from those with Paul, especially those of Caesar's 
         household (21-22)
      3. Final benediction of grace from the Lord Jesus Christ (23)
         
REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Exhortations to unity, joy, and peace (1-9)
   - Thanksgiving for their generosity (10-23)

2) How does Paul describe his brethren as he exhorts them to stand fast
   in the Lord? (1)
   - My beloved and longed-for brethren
   - My joy and crown

3) What two women does Paul implore to be of the same mind in the Lord?
   (2)
   - Euodia and Syntyche

4) What is said about these two women? (3)
   - They labored with Paul in the gospel
   - Their names were in the Book of Life

5) In what are we to rejoice always? (4)
   - In the Lord

6) Why are we to let our gentleness (or moderation) be known to all 
   men? (5)
   - The Lord is at hand

7) What is the antidote for anxiety? (6)
   - Letting our requests be made known to God with an attitude of 
     thanksgiving

8) What will the peace of God do in response to such thankful prayer?
   (7)
   - Guard our hearts and minds through Christ Jesus

9) Upon what should one meditate? (8)
   - Whatever things are true
   - Whatever things are noble
   - Whatever things are just
   - Whatever things are pure
   - Whatever things are lovely
   - Whatever things are of good report
   - Anything of virtue, anything that is praiseworthy

10) How can one ensure that the God of peace will be them? (9)
   - Do the things learned, received, heard, and seen in Paul

11) What had served as a source of great joy for Paul? (10)
   - The Philippians' care for him flourishing again

12) What had Paul learned? (11-12)
   - To be content in whatever state he found himself

13) How was Paul able to do all things? (13)
   - Through Christ who strengthens him

14) When had the church at Philippi helped Paul before? (15-16)
   - When he departed from Macedonia
   - On at least two occasions when he was at Thessalonica

15) Why was Paul really pleased with their gift? (17)
   - He knew that it added to their account

16) How did Paul view the gift they had sent by way of Epaphroditus?
    (18)
   - A sweet-smelling aroma, an acceptable sacrifice, well pleasing to
     God

17) Who would provide help for the Philippians? (19)
   - God, according to His riches in glory by Christ Jesus

18) Who in particular sent greetings to the Philippians by way of Paul?
    (22)
   - Those of Caesar's household

19) What was Paul's final prayer for his beloved Philippians? (23)
   - The grace of our Lord Jesus Christ be with you all


Executable Outlines, Copyright © Mark A. Copeland, 2015

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From Mark Copeland... "THE EPISTLE TO THE PHILIPPIANS" Chapter Three


                    "THE EPISTLE TO THE PHILIPPIANS"

                             Chapter Three

OBJECTIVES IN STUDYING THIS CHAPTER

1) To see the error of placing confidence in fleshly accomplishments

2) To understand the need to strive toward perfection in our desire to
   know and serve Christ

3) To be reminded of our true citizenship in heaven

SUMMARY

In this chapter we find a warning against those who place great 
confidence in the flesh (1-3).  If anyone had reason to boast about 
fleshly accomplishments, it was Paul with his Jewish heritage (4-6). 
But all such things were considered rubbish in relation to the 
excellence of knowing Christ Jesus (7-8).  Therefore Paul had as his 
goal to be found in Christ, having that righteousness which is by faith
in Jesus, knowing Him and the power of His resurrection, and even
sharing in His sufferings, that he might by any means attain to the
resurrection from the dead (9-11).

Paul then describes his attitude of pressing on, and encourages all to
follow his example and that of others who walk likewise (12-17).  Such 
an exhortation is necessary in view of the reality that there are many 
people who are enemies of the cross of Christ, who have made their 
fleshly appetites the focus of their minds, and indeed their god 
(18-19).  Christians, however, should remember that their true 
citizenship is in heaven, from which we eagerly wait for Jesus Christ 
who will transform our lowly bodies to be conformed to His glorious 
body (20-21).

OUTLINE

I. WARNINGS AGAINST JUDAISM (1-11)

   A. BEWARE OF THE JUDAIZERS (1-3)
      1. Rejoice in the Lord! (1)
      2. Beware of "dogs", evil workers, the false circumcision (2)
      3. For the true circumcision are those who...
         a. Worship God in the Spirit
         b. Rejoice in Christ
         c. Have no confidence in the flesh (3)
   
   B. PAUL'S EARLIER CONFIDENCE IN THE FLESH (4-6)
      1. Paul had many grounds for boasting in the flesh (4)
      2. A list of things pertaining to the flesh in which he could 
         have boasted (5-6)

   C. PAUL'S DESIRE TO KNOW CHRIST (7-11)
      1. He counted all as loss for the surpassing value of knowing
         Christ (7-8)
      2. He supreme goal:
         a. To have that righteousness which comes through faith in
            Christ (9)
         b. To know Christ and the power of His resurrection (10a)
         c. To share in His sufferings, even in His death, that by any
            means he might attain to the resurrection from the dead
            (10b-11)

II. WARNINGS AGAINST ANTINOMIANISM (12-21)

   A. PAUL'S ATTITUDE OF PRESSING ON (12-14)
      1. He does not consider himself perfect, so he presses on (12)
      2. He forgets those things which are behind, and reaches forward
         to what lies ahead (13)
      3. His goal is the prize of the upward call of God in Christ
         Jesus (14)

   B. AN EXHORTATION FOR THEM TO HAVE THE SAME MIND (15-17)
      1. Let those who are mature have the same mind (15)
      2. To the degree you have already attained, so live (16)
      3. Follow the example set by Paul and others, who live this way
         (17)

   C. A WARNING AGAINST THE ENEMIES OF THE CROSS (18-19)
      1. With tears, Paul warns them of those who do not walk properly
         (18)
      2. Such people set their minds on earthly things, making their
         belly their god (19)

   D. A REMINDER OF OUR TRUE CITIZENSHIP (20-21)
      1. Our citizenship is in heaven, from which we eagerly wait for
         Jesus (20)
      2. Who when He comes will transform our lowly body to conform to
         His glorious body (21)
         
REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Warnings against Judaism (1-11)
   - Warnings against antinomianism (12-21)

2) Who does Paul warn against? (2)
   - Dogs, evil workers, the "mutilation" (false circumcision); i.e.,
     Judaizers, those who would impose circumcision and the keeping of
     the Law of Moses on Gentile Christians (cf. Ac 15:1-6)

3) What characterizes those who are the true circumcision? (3)
   - They worship God in the Spirit, rejoice in Christ Jesus, and have
     no confidence in the flesh

4) What sort of things could Paul have boasted pertaining to the flesh?
   (4-6)
   - Circumcised the eighth day
   - Of the stock of Israel
   - Of the tribe of Benjamin
   - A Hebrew of the Hebrews
   - Concerning the Law, a Pharisee
   - Concerning zeal, persecuting the church
   - Concerning the righteousness which is in the law, blameless

5) How did Paul view these fleshly things? (7-8)
   - As loss, as rubbish, in contrast to the excellence of the 
     knowledge of Christ Jesus

6) What was Paul's earnest desire? (9-11)
   - To be found in Christ
   - To have the righteousness that comes through faith in Him
   - To know Him and the power of His resurrection
   - To know the fellowship of His sufferings, being conformed to His
     death
   - To attain to the resurrection from the dead

7) Did Paul view himself as having already attained, or having been
   perfected? (12)
   - No

8) According to Paul, what was the "one thing" he did? (13-14)
   - Forgetting those things which are behind, reaching forward to
     those things ahead, he pressed toward the goal for the prize of 
     the upward call of God in Christ Jesus

9) What is the attitude, or mind, of those who are "mature"? (15)
   - The attitude Paul had, of pressing on

10) How should the Christian walk? (16)
   - To the degree or rule that they have attained

11) Whose example were the Philippians to follow? (17)
   - Paul's, and those whose "walk" was similar to his

12) What description is given of those who are "enemies of the cross of
    Christ"? (18-19)
   - Their end is destruction, their god is their belly, their glory is
     in their shame, and they set their minds on earthly things

13) Where is our citizenship? (20)
   - In heaven

14) What will Christ do when He comes again? (21)
   - Transform our lowly body that it may be conformed to His glorious
     body

Executable Outlines, Copyright © Mark A. Copeland, 2015

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From Mark Copeland... "THE EPISTLE TO THE PHILIPPIANS" Chapter Two


                    "THE EPISTLE TO THE PHILIPPIANS"

                              Chapter Two

OBJECTIVES IN STUDYING THIS CHAPTER

1) To appreciate the importance of unity, and how it can be maintained
   by following Jesus' example of humility

2) To understand what is involved in "shining as lights in the world"

SUMMARY

The first chapter included an exhortation to stand fast in one spirit,
with one mind striving together for the faith of the gospel (1:27).  
Paul continues with the call for unity, providing reasons why we should
desire unity, the nature of our unity, and attitudes necessary to 
maintain unity (1-4).  Stressing the need for humility and sacrificial 
service towards others, Paul appeals to the example of Christ and
expounds upon how far Christ was willing to go to save us (5-11).

He continues with another exhortation to "shine as lights in the world"
as they work out their own salvation with fear and trembling.  Doing 
all things without complaining and arguing, while holding fast the word
of life, they will prove themselves to be children of God in the midst
of a crooked and perverse generation.  This will also prove to Paul 
that his labors have not been in vain, and any persecution he endures 
is viewed as a sacrifice in the service of their faith and a cause for
mutual rejoicing (12-18).

He then writes of his plans pertaining to Timothy and Epaphroditus.  He
will send Timothy shortly, that he might know of their condition.  But 
Epaphroditus is coming at once in order to set their hearts at ease
about Epaphroditus' brush with death due to a recent illness. (19-30)

OUTLINE

I. EXHORTATION TO UNITY (1-11)

   A. THE MOTIVATION FOR UNITY (1)
      1. The consolation we have in Christ
      2. The comfort found in love
      3. The fellowship we have in the Spirit
      4. The affection and mercy we can enjoy

   B. THE NATURE OF UNITY (2)
      1. Being of like mind, having the same love
      2. Of one accord, of one mind

   C. ATTITUDES FOR MAINTAINING UNITY (3-5)
      1. Do nothing through selfish ambition or conceit (3a)
      2. With lowliness of mind let each one esteem others better than
         himself (3b)
      3. Be concerned for the interest of others (4)
      4. Let the mind that was in Christ be in you (5)

   D. JESUS AS AN EXAMPLE OF UNSELFISH HUMILITY (6-11)
      1. Though He was Deity, He was willing to come in the likeness of
         man (6-7)
      2. As a man He humbled Himself in obedience to the point of dying
         on the cross (8)
      3. Therefore God highly exalted Him so that at His name all
         should bow and confess Him to be Lord (9-11)

II. EXHORTATION TO SHINE AS LIGHTS IN THE WORLD (12-18)

   A. BY WORKING OUT THEIR OWN SALVATION (12-13)
      1. Doing so with fear and trembling (12)
      2. Remembering that God is at work in them (13)

   B. AS CHILDREN OF GOD WITHOUT FAULT (14-16)
      1. Doing all things without murmuring and complaining (14)
      2. Blameless and harmless in the midst of a crooked and perverse
         generation (15)
      3. Holding fast the word of life, so that Paul may rejoice in the
         day of Christ (16)

   C. VIEWING PAUL'S PERSECUTION AS A REASON TO REJOICE (17-18)
      1. He views it as a "sacrifice", offered in the service of their
         faith (17a)
      2. For this he is glad, and calls upon them to rejoice with him
         (17b-18)

III. PLANS INVOLVING TIMOTHY AND EPAPHRODITUS (19-30)

   A. TO SEND TIMOTHY SOON (19-24)
      1. That Paul might be encouraged when he learns of their 
         condition (19)
      2. His commendation of Timothy, as one who seeks the things of
         Christ, and who serves with Paul in the gospel as a son with
         his father (20-22)
      3. He will be sent at once, as soon as Paul knows how things will
         go with him, and he himself hopes to come shortly (23-24)

   B. TO SEND EPAPHRODITUS AT ONCE (25-30)
      1. Because of his longing for them and his distress when they
         heard he was sick (25-27)
      2. So he is coming that they might rejoice, and Paul himself will
         be less sorrowful (28)
      3. Therefore receive him in the Lord with all gladness, and hold
         such men in high esteem for their sacrificial service to 
         Christ and others (29-30)
   
REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Exhortation to unity (1-11)
   - Exhortation to shine as lights in the world (12-18)
   - Plans involving Timothy and Epaphroditus (19-30)

2) What four things should serve as a motivation for unity? (1)
   - The consolation we have in Christ
   - The comfort found in love
   - The fellowship we have in the Spirit
   - The affection and mercy we can enjoy

3) What should be the nature of our unity? (2)
   - Being of like mind, having the same love, of one accord, of one
     mind

4) What four things are necessary to maintain unity? (3-5)
   - Do nothing through selfish ambition or conceit
   - With lowliness of mind let each one esteem others better than
     himself
   - Be concerned for the interest of others
   - Let the mind that was in Christ be in you

5) What is said about Christ that proves Him to be a prime example of
   humility? (5-8)
   - Though in the form of God, He did not consider it "robbery" to be
     equal to God
   - Made Himself of no reputation, becoming a servant and coming in
     the likeness of men
   - He humbled Himself and became obedient to the point of dying on
     the cross

6) Having been highly exalted, what should every person do at the name
   of Jesus? (9-11)
   - Every knee should bow
   - Every tongue should confess that Jesus Christ is Lord, to the 
     glory of God the Father

7) What did Paul want his beloved brethren to do in his absence? (12)
   - To work out their own salvation with fear and trembling

8) What is said about God working in the Christian? (13)
   - He works in us both to will and to do for His good pleasure

9) What two things are necessary if we are to be children of God 
   without fault, harmless and blameless, shining as lights in the 
   world? (14-16)
   - Do all things without murmuring and disputing
   - Hold fast the word of life

10) How did Paul view his imprisonment? (17)
   - As being poured out as a drink offering on the sacrifice and 
     service of their faith
   - As a reason to be glad and rejoice

11) What two things are said about Timothy? (20, 22)
   - Paul had no one like-minded, who would sincerely care their state
   - He had proven character, having served with Paul in the gospel as
     a son with his father

12) How does Paul describe Epaphroditus? (23)
   - A brother, a fellow worker and fellow soldier, their messenger,
     and the one who ministered to Paul's need

Executable Outlines, Copyright © Mark A. Copeland, 2015

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From Mark Copeland... "THE EPISTLE TO THE PHILIPPIANS" Chapter One


                    "THE EPISTLE TO THE PHILIPPIANS"

                              Chapter One

OBJECTIVES IN STUDYING THIS CHAPTER

1) To appreciate why the Philippians were a source of great joy to Paul

2) To learn from Paul's attitude concerning persecution, death, and the
   purpose of life

SUMMARY

Paul begins his epistle with his customary salutation followed by an
expression of thanksgiving and prayer.  The church at Philippi had been
a source of great joy to Paul by virtue of their fellowship with him in
the proclamation of the gospel.  Confident that God will complete the 
work He began in them, Paul prays that their spiritual growth will 
continue (1-11).

His circumstances at Rome have actually been for the furtherance of the
gospel, despite imprisonment and opposition by false brethren.  He is 
confident that everything will turn out alright, and that he will even 
come to them again.  It is not without mixed feelings, however, for he 
is torn between a desire to be with Christ and a realization that to 
remain in the flesh is more needful for them (12-26).

At the moment, his desire is that whether absent or present he may hear
they are conducting themselves worthy of the gospel, by standing fast 
in one spirit and one mind for the gospel and not disturbed by any 
adversaries.  They should take comfort in knowing that, like Paul, they
have been granted the honor not only to believe in Christ, but also to 
suffer for His sake (27-30).

OUTLINE

I. INTRODUCTION (1-11)

   A. SALUTATION (1-2)
      1. From Paul and Timothy, servants of Jesus Christ (1a)
      2. To the saints in Christ Jesus who in Philippi, with the 
         bishops and deacons (1b)
      3. Grace and peace from God and Jesus Christ (2)

   B. PAUL'S THANKSGIVING AND PRAYER (3-11)
      1. His thanksgiving for them (3-8)
         a. That every thought, every request in their behalf, is one
            of joy (3-4)
         b. For their fellowship in the gospel from the very first day
            (5)
         c. He is confident that God will complete the work begun in
            them, for they have shared with him in his chains and the
            proclamation of the gospel (6-7)
         d. God is his witness to how much he longs for them with the
            love of Jesus (8)
      2. His prayer for them (9-11)
         a. That their love abound in knowledge and all discernment (9)
         b. That they approve the things that are excellent (10a)
         c. That they be sincere and without offense till Christ 
            returns (10b)
         d. That they be filled with the fruits of righteousness (11)
            1) Made possible by Jesus Christ (11a)
            2) To the glory and praise of God (11b)

II. THE SITUATION IN ROME (11-26)

   A. PAUL'S IMPRISONMENT AND OPPOSITION (12-18)
      1. Imprisonment has actually created opportunities to spread the
         gospel (12-14)
         a. Things have turned out to the furtherance of the gospel, 
            for even among the palace guard it is evident his chains
            are in Christ (12-13)
         b. His example has emboldened others to speak without fear
            (14)
      2. Even opposition has provided opportunity for Christ to be
         preached (15-18)
         a. While some preach Christ out of love and good will, others
            do so with envy and strife, hoping to make things harder
            for Paul (15-17)
         b. Yet Paul rejoices that in every way Christ is preached (18)

   B. PAUL'S EXPECTATION OF DELIVERANCE (19-26)
      1. He knows all will turn out well for his salvation (19-20)
         a. Through their prayers and the help of the Holy Spirit (19)
         b. He is confident that no matter what happens, Christ will be
            magnified (20)
      2. Whether he lives or dies, it will be a blessing (21-23)
         a. To live is Christ, to die is gain (21)
         b. To live will mean fruitful labor, but to depart and be with
            Christ will be far better for him personally (22-23)
      3. Knowing their need of him at the present, he is confident of
         coming to them once again (24-26)

III. EXHORTATION TO STAND FAST (27-30)

   A. STRIVE TOGETHER FOR THE FAITH OF THE GOSPEL (27)
      1. He pleads that their conduct be worthy of the gospel (27a)
      2. So that whether present or absent, he may hear that they are
         standing fast in one spirit, united in their efforts for the
         faith of the gospel (27b)

   B. DO NOT BE TERRIFIED BY YOUR ADVERSARIES (28-30)
      1. For such confidence is not a sign of perdition, but of 
         salvation from God (28)
      2. They have been granted not only to believe in Jesus, but also
         to suffer for Him even as he does (29-30)

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - Introduction (1-11)
   - The situation in Rome (12-26)
   - Exhortation to stand fast (27-30)

2) Who joins Paul in addressing this epistle?  To whom is it sent? (1)
   - Timothy
   - The saints in Christ Jesus in Philippi, with the bishops and 
     deacons

3) For what is Paul thankful concerning the Philippians? (5)
   - For their fellowship in the gospel

4) What is Paul confident of concerning the Philippians? (6)
   - That God will complete the work begun in them until the day of
     Jesus Christ

5) Upon what basis did Paul have this confidence concerning the
   Philippians? (7)
   - Their participiation with Paul in both his chains and in the 
     proclamation of the gospel

6) What four things did Paul pray for in behalf of the Philippians?
   (9-11)
   - That their love might abound in knowledge and discernment
   - That they might approve the things that are excellent
   - That they might be sincere and without offense till the day of
     Christ
   - That they might be filled with the fruits of righteousness which
     are by Jesus Christ

7) What was the effect of Paul's imprisonment? (12)
   - It actually turned out for the furtherance of the gospel

8) What was Paul's attitude about those preaching Christ out of envy 
   and strife, trying to do him  harm? (15-18)
   - Christ was still being preached, and in that Paul rejoiced

9) What was Paul's earnest desire and expectation that he could do with
   all boldness? (20)
   - To magnify Christ in his body, whether by life or by death

10) What was Paul's attitude toward life and death? (21)
   - To live is Christ, and to die is gain

11) Between what two things was Paul hard pressed? (23-24)
   - A desire to depart and be with Christ
   - A realization that to remain in the flesh was more needful for
     them

12) What sort of conduct did Paul consider worthy of the gospel of
    Christ? (27)
   - Standing fast in one spirit, with one mind stringing together for
     the faith of the gospel

13) What had been granted to the Philippians on behalf of Christ? (29)
   - Not only to believe in Him, but also to suffer for His sake

Executable Outlines, Copyright © Mark A. Copeland, 2015

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From Mark Copeland... "THE EPISTLE TO THE PHILIPPIANS" Introduction


                    "THE EPISTLE TO THE PHILIPPIANS"

                              Introduction

AUTHOR:  The apostle Paul (1:1), joined in his salutation by Timothy.
Personal references by the author (1:12-14; 2:19-24; 3:4-7; 4:15-16)
are certainly consistent with what we know of Paul from other New
Testament sources.  Paul's authorship of this letter is also supported
by the testimony of early "church fathers" such as Polycarp and
Irenaeus.

THE CITY OF PHILIPPI:  Named after Philip of Macedonia, the father of
Alexander the Great, it was a major city of Macedonia on the road from
Rome to Asia known as the Egnatian Way.  It was the site of a famous
battle in 42 B.C. in which Antony and Octavius defeated Brutus and
Cassius.  In 30 B.C., Octavian made the town a Roman colony where
retired soldiers could live and enjoy the full privileges of Roman
citizenship (to which Paul may have alluded in 3:20).

THE CHURCH AT PHILIPPI:  During his second missionary journey (49-52
A.D.), Paul and his traveling companions (Timothy and Silas) were 
making their way across Asia Minor (Turkey) when Paul received a vision
at Troas.  In the vision, a man of Macedonia pleaded, "Come over to 
Macedonia and help us."  Perceiving that the Lord was calling them to 
go to Macedonia, they sailed from Troas (Luke having joined them) and 
eventually arrived at Philippi (Ac 16:6-12).

With the conversion of Lydia (Ac 16:13-15) and the Philippian jailor
(Ac 16:25-34), the church was established at Philippi.  The lack of a 
synagogue seems to indicate that Jews were not prevalent and so the 
church may have consisted primarily of Gentiles.  From the conversion 
of Lydia and references in the epistle itself (4:2-3), it is evident 
that a number of women played a role in the growth of the church.

When it became necessary for Paul to leave, Luke seems to have stayed
at Philippi (based upon careful observations of personal pronouns; 
e.g., "we, they", cf. Ac 16:12; 17:1).  As Paul left Macedonia, the 
church at Philippi became a significant source of support (4:15-16; 2
Col 11:9).

Paul visited the church at Philippi again on his third missionary
journey (Ac 20:3,6).

TIME AND PLACE OF WRITING:  Philippians is one of Paul's four "prison
epistles" (1:7,13,17; cf. Ephesians, Colossians, and Philemon).  The 
general consensus is that these epistles were written during Paul's 
imprisonment at Rome (cf. Ac 28:16,30-31).  If such is truly the case, 
then Paul wrote Philippians around 61-63 A.D. from Rome.

PURPOSE OF THE EPISTLE:  The church at Philippi had sent a gift to Paul
in Rome by the hand of Epaphroditus (4:10,18).  Paul uses this occasion
not only to thank them, but to comfort them concerning his situation as
a prisoner for Jesus Christ (1:12-14).  He also writes of his plans to 
send Timothy soon (2:19-24), and why he considered it necessary to send
Epaphroditus back to them (2:25-30).  There may have also been a
problem at Philippi involving two women, for Paul has a few words to 
say concerning them (4:2-3).

THEME OF THE EPISTLE:  Throughout this short and rather personal
epistle, one keynote resounds again and again.  That keynote is joy.  
Five times the word "joy" (Grk., chara) is found (1:4,25; 2:2,29; 4:1),
and the verb "to rejoice" (Grk., chairein) occurs eleven times (twice 
in 1:18; 2:17,18; 4:4; once in 2:28; 3:1; 4:10).  For this reason, the 
epistle to the Philippians has often been called Paul's "hymn of joy" 
in which the theme is:  "Rejoice in the Lord!"

KEY VERSE:  Philippians 4:4

       "Rejoice in the Lord always.  Again I will say, rejoice!"

OUTLINE:

INTRODUCTION (1:1-11)
   1. Salutation (1-2)
   2. Thanksgiving and prayer (3-11)

I. THE SITUATION IN ROME (1:12-26)

   A. PAUL'S IMPRISONMENT AND OPPOSITION (1:12-18)
      1. Imprisonment has actually created opportunities to spread the
         gospel (1:12-14)
      2. Even opposition has provided opportunity for Christ to be 
         preached (1:15-18)

   B. PAUL'S EXPECTATION OF DELIVERANCE (1:19-26)
      1. By their prayers and the provision of the Holy Spirit, he 
         knows all will turn out well for his salvation (1:19-20)
      2. Whether he lives or dies, it will be a blessing (1:21-23)
      3. Knowing their need of him at the present, he is confident of
         coming to them once again (1:24-26)

II. EXHORTATION TO BEHAVIOR WORTHY OF THE GOSPEL (1:27-2:18)

   A. STAND FAST IN ONE SPIRIT (1:27-30)
      1. Strive together for the faith of the gospel (1:27)
      2. Do not be terrified by your adversaries (1:28-30)

   B. BE OF ONE MIND BY FOLLOWING THE EXAMPLE OF CHRIST (2:1-11)
      1. Make Paul's joy complete by being like-minded, having the same
         love (2:1-2)
      2. In humility, look out for the interests of others (2:3-4)
      3. Follow the example of Christ's humility (2:5-11)

   C. SHINE AS LIGHTS IN THE WORLD (2:12-18)
      1. By working out their own salvation, for it is God who is at 
         work in them (2:12-13)
      2. As children of God, blameless and harmless (2:14-16)
      3. Consider Paul's imprisonment as a reason to rejoice (2:17-18)

III. PLANS INVOLVING TIMOTHY AND EPAPHRODITUS (2:19-30)

   A. TO SEND TIMOTHY SOON (2:19-24)
      1. Paul plans to send him shortly (2:19)
      2. Commendation of Timothy (2:20-22)
      3. Timothy to come soon, hopefully followed by Paul himself 
         (2:23-24)

   B. TO SEND EPAPHRODITUS AT ONCE (2:25-30)
      1. Why Paul felt it necessary to send Epaphroditus (2:25-28)
      2. Receive him in the Lord with all gladness (2:29-30)

IV. WARNINGS AGAINST JUDAISM AND ANTINOMIANISM (3:1-21)

   A. AGAINST JUDAISM (3:1-11)
      1. Rejoice in the Lord, bewaring of those who place confidence in
         the flesh (3:1-3)
      2. If anyone had reason to boast in the flesh, it would have been
         Paul (3:4-6)
      3. But he gave it all up, that he might know Christ and the power
         of His resurrection (3:7-11)

   B. AGAINST ANTINOMIANISM (3:12-21)
      1. Paul's attitude of pressing on to perfection (3:12-14)
      2. An exhortation for them to have the same mind (3:15-17)
      3. A warning against those who serve their own desires (3:18-19)
      4. A reminder of our true citizenship, and the hope it entails
         (3:20-21)

V. EXHORTATIONS TO UNITY, JOY, AND PEACE (4:1-9)

   A. AN APPEAL TO EUODIA AND SYNTYCHE (4:1-3)
      1. Prefaced with an exhortation to stand fast in the Lord (4:1)
      2. A plea for them to be of one mind, assisted by others (4:2-3)

   B. EXHORTATION CONCERNING JOY AND PEACE (4:4-9)
      1. Rejoice in the Lord always, and be gentle to all (4:4-5)
      2. Through prayer, let the peace of God guard your hearts from
         anxiety (4:6-7)
      3. Meditate upon things worthy of virtue and praise, and follow
         Paul's example (4:8-9)

VI. THANKSGIVING FOR THEIR GENEROSITY (4:10-19)

   A. THEIR GIFT A SOURCE OF JOY TO PAUL (10-14)
      1. Paul rejoiced when they were able to care for him again (4:10)
      2. Not that he really had need, for he had learned contentment
         (4:11-13)
      3. But they have done well to share in his distress (4:14)

   B. THEIR GIFT A SOURCE OF BLESSING FOR THEMSELVES (15-19)
      1. A brief history of their giving to Paul (4:15-16)
      2. Their giving abounds to their own account, viewed as an 
         acceptable sacrifice to God, who will supply all their need
         (4:17-19)

CONCLUSION (4:20-23)
   1. Praise to God (4:20)
   2. Greetings from those with Paul, even those of Caesar's household
      (4:21-22)
   3. Final benediction (4:23)

REVIEW QUESTIONS FOR THE INTRODUCTION

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

2) Where can we read about the beginning of the church at Philippi?
   - Ac 16:11-40

3) Who seems to have stayed at Philippi after Paul left? (cf. "we, 
   they", Ac 16:12; 17:1)
   - Luke

4) From where and when did Paul write Philippians?
   - From Rome, sometime around 61-63 A.D.

5) What three other epistles were written about this time?  What are
   the four epistles sometimes called?
   - Ephesians, Colossians, and Philemon
   - The "prison epistles"

6) What prompted the writing of Philippians? (cf. Php 4:10,18)
   - A gift from the church at Philippi by the hands of Epaphroditus

7) From Acts 16 and Philippians 4, who were some of the members of the
   church at Philippi?
   - Lydia, the jailor, Euodia, Syntyche, Clement, Epaphroditus

8) What is the theme running throughout this epistle?  Which verse
   stands out as the key verse?
   - Rejoice in the Lord!
   - Php 4:4

9) List the six main sections of this epistle as given in the above
   outline
   - The situation in Rome
   - Exhortation to behavior worthy of the gospel
   - Plans involving Timothy and Epaphroditus
   - Warnings against Judaism and antinomianism
   - Exhortations to unity, joy, and peace
   - Thanksgiving for their generosity

Executable Outlines, Copyright © Mark A. Copeland, 2015

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Does God Tempt People? by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=13&article=2679

Does God Tempt People?

by Eric Lyons, M.Min.

In his February 12, 2009 debate with Kyle Butt, Dan Barker alleged that he “knows” the God of the Bible cannot exist because “there are mutually incompatible properties/characteristics of the God that’s in this book [the Bible—EL] that rule out the possibility of His existence.” Seven minutes and 54 seconds into his first speech, Barker cited James 1:13 and Genesis 22:1 as proof that the God of the Bible cannot exist. Since James 1:13 says: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man” (KJV), and Genesis 22:1 affirms that “God did tempt Abraham” (KJV) to sacrifice his son, Barker asserted that God is like a married bachelor or a square circle—He cannot logically exist.
If Genesis 22:1 actually taught that God really tempted Abraham to commit evil and sin, then the God of the Bible might be a “square circle,” i.e., a logical contradiction. But, the fact of the matter is, God did not tempt Abraham to commit evil. Barker formulated his argument based upon the King James Version and only one meaning of the Hebrew word (nissâ) found in Genesis 22:1. Although the word can mean “to tempt,” the first two meanings that Brown, Driver, and Briggs give for nissâin their Hebrew and English Lexicon of the Old Testament is “to test, to try” (1993). Likewise, theTheological Lexicon of the Old Testament (1997) defines the word simply “to test” (Jenni and Westermann, 1997, 2:741-742). The Theological Dictionary of the Old Testament agrees that nissâ is best translated, whether in secular or theological contexts, as “testing” (Botterweck, et al., 1998, 9:443-455). For this reason, virtually all major translations in recent times, including the NKJV, NASB, ESV, NIV, and RSV, translate Genesis 22:1 using the term “tested,” not tempted.
When David put on the armor of King Saul prior to battling Goliath, the shepherd realized: “I cannot walk with these, for I have not tested (nissâ) them” (1 Samuel 17:39, emp. added). Obviously, this testing had nothing to do with David “tempting” his armor; he simply had not tested or tried on Saul’s armor previously. God led Israel during 40 years of desert wanderings “to humble...and test” them (Deuteronomy 8:2, emp. added), not to tempt them to sin. Notice also the contrast in Exodus 20:20 between (1) God testing man and (2) trying to cause man to sin. After giving Israel the Ten Commandments, Moses said: “Do not fear; for God has come to test (nissâyou, and that His fear may be before you, so that you may not sin” (Exodus 20:20, emp. added). If one were to use Barker’s reasoning that nissâ must mean “to tempt,” regardless of the context, then he would have to interpret Exodus 20:20 to mean that God tempted Israel to sin, so that they will not sin.
When a person interprets the Bible, or any other book, without recognizing that words have a variety of meanings and can be used in various senses, a rational interpretation is impossible. Many alleged Bible contradictions, including several of those that Dan Barker mentioned in theButt/Barker Debate, are easily explained simply by acknowledging that words are used in a variety of ways. Is a word to be taken literally or figuratively? Must the term in one place mean the exact same thing when in another context, or may it have different meanings? If English-speaking Americans can intelligibly converse about running to the store in the 21st century by driving a car, or if we can easily communicate about parking on driveways, and driving on parkways, why do some people have such a difficult time understanding the various ways in which words were used in Bible times? Could it be that some Bible critics like Barker are simply predisposed to interpret Scripture unfairly? The evidence reveals that is exactly what is happening.
Rather then contradicting James 1:13, Genesis 22:1 actually corresponds perfectly with what James wrote near the beginning of his epistle: “My brethren, count it all joy when you fall into varioustrials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing” (1:2-4, emp. added). By instructing Abraham to sacrifice his promised son (cf. Hebrews 11:17), God gave Abraham another opportunity to prove his loyalty to Him, while Abraham simultaneously used this trial to continue developing a more complete, mature faith.

REFERENCES

Botterweck, G. Johannes, Helmer Ringgren, and Heinz-Josef Fabry (1998), Theological Dictionary of the Old Testament (Grand Rapids, MI: Eerdmans).
Brown, Francis, S.R. Driver, and Charles B. Briggs (1993), A Hebrew and English Lexicon of the Old Testament (Electronic Database: Biblesoft).
Butt, Kyle and Dan Barker (2009), Does the God of the Bible Exist? (Montgomery, AL: Apologetics Press).
Jenni, Ernst and Claus Westerman (1997), Theological Lexicon of the Old Testament (Peabody, MA: Hendrickson).

Computer Puts Evolution In “Jeopardy” by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=12&article=3736

Computer Puts Evolution In “Jeopardy”

by Kyle Butt, M.Div.

Science fiction writers have been portraying the face-off between computers and humans for years. Ever so often, what once was science fiction becomes a reality. Such is the case with the upcoming television showdown between the two most-winning contestants from the popular game show “Jeopardy” and a new supercomputer named Watson (Fitzgerald and Martin, 2011).

On February 14-16, Ken Jennings and Brad Rutter will be challenged by the latest in computing technology. The humans in the contest are certainly no slouches. Jennings won 74 “Jeopardy” games in a row. And he and Rutter combined to amass over 3.3 million dollars in prize money. Their challenger, Watson, an IBM supercomputer named after the founder of the company, can store the equivalent of over 200 million pages of information, is “the size of 10 refrigerators,” and is the “result of four years of work by IBM researchers around the globe.” In a practice round with the human champions, Watson outscored its opponents $4,000 to Jennings’ $3,400 and Rutter’s $1,200.

As enjoyable as contests like these are to watch, they bring to light a very serious truth that needs to be underscored. Would any person who was thinking correctly look at a supercomputer like Watson and conclude it did not have an intelligent designer (or several) behind its construction? To suggest such would be absurd. And yet it challenges brilliant humans, who are much less physically bulky, and who have proved their mental prowess repeatedly on “Jeopardy.” Does it make sense to suggest that Watson was the product of thousands of man-hours of IBM’s most brilliant researchers across the globe, but the human contestants were the products of blind chance and random evolutionary processes that lacked any type of intelligence and had no goal in mind? Certainly not. If Watson is the product of intelligence, then the IBM technicians who built it and the “Jeopardy” champions competing against it must have been designed by an even more impressive Super-intellect. As Hebrews 3:4 says, “For every house is built by someone, but He who built all things is God.” One could express that sentiment in another way and just as truly state that every computer is built by someone, but He who built all things is God. Supercomputer Watson adds one more piece of evidence that puts the theory of evolution in “Jeopardy!”

REFERENCE

Fitzgerald, Jim and David Martin (2011), “Computer Could Make 2 ‘Jeopardy!’ Champs Deep Blue,” http://news.yahoo.com/s/ap/20110114/ap_on_hi_te/us_man_vs_machine/print, January 14.

Cultural Effects on Religion in America by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=11&article=2916

Cultural Effects on Religion in America

by Kyle Butt, M.Div.

Q.

What effect is culture having on religion in America?

A.

In the midst of heated discussion and hot debate, the Episcopalian Church met in Columbus, Ohio to consider, among other things, whether the organization should ban gays and lesbians from being bishops. In the media attention surrounding the Episcopal General Convention, Katharine Schori, the first female presiding Bishop in the denomination’s history, had much to say about her beliefs regarding homosexuality. She stated: “I am fully committed to the full inclusion of gay and lesbian Christians in this church” (Clark, 2006). Ironically, Asian and African Anglican bishops are so appalled at the stance of their American counterparts that they have cried out: “Don’t you believe the Bible you gave us?”
With such sentiments expressed by the prominent leader of the group, it is no surprise that the denomination did not pass the measure to ban homosexuals from being bishops. They did, however, institute a quasi-reversal of the non-ban and suggested that churches should “‘exercise restraint’ in selecting openly gay bishops” (Clark, 2006). Such a policy would make it more difficult for homosexuals to be bishops, but not impossible.
The troubling thing about such news is the way in which decisions are being made by those who profess to be Christians. The Bible explains that Christ is the head of the church, His body (Ephesians 1:22-23). Scriptures further explain that anything done by His Church should be done in accordance with His revealed will, by His authority (Colossians 3:17,23-24). It has never been the prerogative of any group that supposedly follows Christ to vote on whether an action is a sin or not. Furthermore, if someone is openly committing sin, it certainly is not the prerogative of “the body” to overrule “the head” and appoint such sinful individuals to leadership positions.
Inspired Scripture explains that the unrighteous will not inherit the kingdom of God. In the litany of activities that would be considered unrighteous, homosexuality is conspicuously and repeatedly included (1 Corinthians 6:9-10; Romans 1:26-28). Not only should openly homosexual individuals be banned from becoming bishops, they should be publicly marked and withdrawn from (along with adulterers, fornicators, thieves, etc.) until they repent of their sins and stop committing homosexual acts (1 Corinthians 5). Any group that presumes to vote on such issues and thinks that such a vote alters the way Heaven views sin is sadly mistaken. The church that Jesus died to save has no earthly headquarters, finds unity only through obedience to the New Testament, and is to function as an obedient body of Christ. All religious organizations that refuse to recognize the authority of Christ as revealed in the New Testament (Matthew 28:18) will hear these sad words spoken by Christ on the Day of Judgment: “I never knew you; depart from Me, you who practice lawlessness” (Matthew 7:23).

REFERENCE

Clark, Stephen (2006), “Episcopalians Curb Policy on Gays,” LA Times, [On-line], URL: http://www.latimes.com/news/nationworld/nation/la-na-episcopal22jun22, 1,1257035.story?coll=la-headlines-nation.