5/31/17

"THE EPISTLE TO THE ROMANS" The Goodness Of God (2:4-11) by Mark Copeland

                      "THE EPISTLE TO THE ROMANS"

                      The Goodness Of God (2:4-11)

INTRODUCTION

1. Many people live their lives with little regard to the goodness of God...
   a. Unaware of how gracious God has been and is willing to be toward them
   b. Unaware of how their neglect will one day come back to haunt them

2. Have you given much thought to the goodness of God...?
   a. The many blessings He bestows?
   b. The consequences if you fail to respond properly?

[One passage of Scripture that ought to give us pause is the one written
in Ro 2:4-11, in which Paul expounds upon "The Goodness Of God."  From
verse 4, we can glean some things about...]

I. THE NATURE OF HIS GOODNESS

   A. HIS RICHES...
      1. He is rich in grace - Ep 1:7
      2. He is rich in mercy - Ep 2:4
      3. He is rich in supplying need - Php 4:19
      4. He is rich in giving things to enjoy - 1Ti 6:17
      5. He is rich in the strength He provides the Christian - Ep 3: 16,21

   B. HIS FORBEARANCE...
      1. "Forbearance" (anoche) means "a holding back" - ISBE
      2. We see God's forbearance...
         a. In the days of Israel - cf. Ps 78:38
         b. In our present day (since the fullness of God's wrath has yet to come)

   C. HIS LONGSUFFERING...
      1. "Longsuffering" (makrothumia) describes "a slowness in avenging
         wrath" - Strong's
      2. We see God suffering long...
         a. In the days of Noah, prior to the flood - cf. 1Pe 3:20
         b. In our present day, prior to the day of judgment - cf. 2 Pe 3:9-15a

[The Psalmist summarizes well the nature of God's goodness:  "But You, O
Lord, are a God full of compassion, and gracious, Longsuffering and
abundant in mercy and truth." (Ps 86:15).  As we return to our text in
Romans, we are told of...]

II. THE PURPOSE OF HIS GOODNESS

   A. SHOULD LEAD ONE TO REPENTANCE...
      1. God's goodness is intended to cause man to repent - Ro 2:4
      2. Based on Paul's description of repentance elsewhere, God's
         goodness should produce...
         a. Godly sorrow which leads to repentance - cf. 2Co 7:9-10
         b. A change of mind (the actual meaning of metanoia, repentance) - Strong's
         c. A turn from sin to God (as evidence of repentance) - cf. 2Co 7:10-11

   B. SHOULD LEAD ONE TO DO WHAT IS GOOD...
      1. As just described, an indication of true repentance - cf. 2 Co 7:11
      2. As later described in our text, it should lead to doing good...
         a. With patient continuance - Ro 2:7a
            1) Where God was longsuffering (makrothumia) before
            2) We are to do good patiently (hupomone) now - cf. Lk 8:15
         b. Seeking glory, honor, immortality - Ro 2:7b
            1) Glory and honor that will come at the revelation of Jesus
               Christ - cf. 1Pe 1:7; 2Co 4:16-18
            2) Immortality (incorruption) that will be given at the same
               time - 1Co 15:51-54

[Thus  "eternal life" will be given to those who are properly motivated
by God's goodness to repent and do good (Ro 2:7).  But what of those who
spurn the riches of God's goodness...?]

III. THE REJECTION OF HIS GOODNESS

   A. INDICATIVE OF A HARD HEART...
      1. For they despise God's goodness - Ro 2:4
      2. For they evidently are insensitive and unappreciative  of God's
         goodness - Ro 2:5
      3. For they remain impenitent in their heart - Ro 2:5

   B. STORES UP WRATH FOR THE DAY OF JUDGMENT...
      1. The wrath of God's righteous judgment - cf. Ro 2:5
      2. A day of wrath involving indignation, tribulation, and anguish- Ro 2:8-9a
      3. A vivid description of which is found in 2Th 1:7-9

CONCLUSION

1. Such is the end of one who does not properly respond to God's goodness...
   a. Especially as that manifested through the gospel of Jesus
   b. Which Paul will expound upon later in this epistle to the Romans

2. As we close, be careful to note:  there is no partiality with God!- Ro 2:9-11
   a. Those who do evil will be punished
   b. Those who do good will be blessed

Have you allowed "The Goodness Of God" to lead you to repentance,
especially that repentance called for in the proclamation of the gospel?
- cf. Ac 2:36-39; 3:19; 17:30-31
 
Executable Outlines, Copyright © Mark A. Copeland, 2016

Biblical Accuracy Set in Stone by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=13&article=921

Biblical Accuracy Set in Stone

by  Kyle Butt, M.Div.

Writing about a rock that was discovered almost 150 years ago certainly would not fit in a current “in the news” section. In fact, since 1868, so much has been written about this stone that very few new articles pertaining to it come to light. But the truth of the matter is that even though it was discovered more than a century ago, many Christians do not even know it exists, and need to be reminded of its importance.
The stone is known as the Moabite Stone (or the Mesha Inscription). A missionary named Klein first discovered the stone in August of 1868 (Edersheim, n.d., p. 109). When he initially saw the black basalt stone, it measured about 3.5 feet high and 2 feet wide. Upon hearing of Klein’s adventure, a French scholar named Clermont-Ganneau located the antiquated piece of rock and made an impression of the writing on its surface. From that point, the details surrounding the stone are not quite as clear. Apparently, the Arabs who had the stone thought that it was a religious talisman of some sort, and broke it into several pieces by heating it in fire and then pouring cold water on it. The pieces were scattered, but about two-thirds of the original stone has been relocated, and currently resides at the Louvre in Paris (Jacobs and McCurdy, 2002).
The written inscription on the stone provides a piece of “rock-solid” evidence verifying the Bible’s accuracy. Mesha, the king of Moab, had the stone cut in about 850 B.C. to tell of his many conquests and his reacquisition of certain territories that were controlled by Israel. In the over 30-line text composed of about 260 words, Mesha mentions that Omri was the King of Israel who had oppressed Moab, but then Mesha says he “saw his desire upon” Omri’s son and upon “his house.” The Mesha stele cites Omri as the king of Israel, just as 1 Kings 16:21-28 indicates. Furthermore, it mentions Omri’s son (Ahab) in close connection with the Moabites, just as 2 Kings 3:4-6 does. In addition, both the stele and 2 Kings 3:4-6 list Mesha as the king of Moab. The stele further names the Israelite tribe of Gad, and the Israelite God, Yahweh. Taken as a whole, the Moabite stone remains one of the most impressive pieces of evidence verifying the historical accuracy of the Old Testament. And, although this find has been around almost 150 years, it “still speaks” to us today (Hebrews 11:4).

REFERENCES

Edersheim, Albert (no date), The Bible History—Old Testament, book VI (Grand Rapids, MI: Eerdmans).
Jacobs, Joseph and J. Frederick McCurdy (2002), “Moabite Stone,” JewishEncyclopedia.com, [On-line], URL: http://www.jewishencyclopedia.com/view.jsp?artid=680&letter=M.

Will Science Eventually Kill God? by Jeff Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=12&article=1602

Will Science Eventually Kill God?

by  Jeff Miller, Ph.D.

Impossible concept, and yet it has captured the attention of the news media of late (e.g., Wolchover, 2012). Will the bulk of society likely tend to continue its movement away from God in the coming years? Probably, since that has historically been the trend, inside and outside the Bible. But God has never been eliminated from human thought in the thousands of years of human existence, because His providential hand brings punishment on societies at those times when the population in sufficient numbers turns its back on God. Then inevitably follows a return by many to spiritual matters (see Miller, 2008).
Still, according to NBC News, Sean Carroll, a theoretical cosmologist at the California Institute of Technology, believes that science will eventually remove the need for God in the equation to explain certain Universal phenomena. He argues that, “God’s sphere of influence has shrunk drastically in modern times” (Wolchover). We are not sure where he is getting his information, because statistically, the world is en masse (84%) theist (e.g., “Major Religions of the World,” 2007), and the percentage of the population in this country that believes that God has played a role in the origin of the Universe (78%) is far beyond the secular evolutionary community (15%) (see Miller, 2012). While there certainly has been an increase in the ranks of the non-religious community in the past several years, the Earth is still, by far, theistic.
Carroll further argues that many of the phenomena that were once highlighted as proof of the existence of God, since science could not explain those phenomena, are gradually being eliminated, in his opinion. He believes that the need for a God to cause the Big Bang to “bang” is side-stepped by the idea of an eternal Universe—a Universe like the one theorized by the Oscillating Universe Big Bang model. [NOTE: This is not to say that we believe the Big Bang Theory to be true. We have outlined several issues that show the Big Bang to be false elsewhere (e.g., Thompson, Harrub, and May, 2003). We are merely addressing his assertions.] He believes that the problem of having a necessary cause for the Universe, even if the Universe is not eternal, is side-stepped by the idea that time started at the Big Bang, and therefore, there is no need of a pre-existing cause. According to Alex Filippenko, an astrophysicist at the University of California, Berkeley that is quoted in the article, “The Big Bang could’ve occurred as a result of just the laws of physics being there. With the laws of physics, you can get universes.” Carroll further argues that the “fine tuning” argument used by theists with regard to many physical constants that seem perfectly suited for our existence, can be side-stepped using theories about parallel universes beyond our’s (Wolchover).
Several comments are worth mentioning in response to Carroll. First of all, notice the tacit admission that God is still needed to explain some things in the Universe, even if they might eventually be eliminated in Carroll’s mind. Many issues that point to God have been eliminated, in Carroll’s opinion: but that implies that some remain.
Second, his attempt to side-step the problem of needing a “trigger” for the Big Bang by giving credence to theories that postulate the eternality of the Universe, does not lend to the idea that science has eliminated the need for God in that area. On the contrary, science has already spoken on that matter. Nothing lasts forever, according to the 2nd Law of Thermodynamics (see Miller, 2007 for an in depth discussion of the Laws of Thermodynamics as they relate to the Universe as a whole). So such theories are not in keeping with the findings of science. Since nothing lasts forever in nature, the Universe could not have lasted forever—God is needed.
His further attempt to side-step the issue of needing a cause for a non-eternal Universe Big Bang model, by arguing that time began at the Big Bang, is reminiscent of Stephen Hawking’s recent comments on the matter. However, as we have discussed elsewhere (see Miller, 2011), that idea is not in keeping with the scientific evidence either. The Universe could not have caused itself since, in nature, nothing comes from nothing. Energy cannot spontaneously generate, according to the evidence from science—specifically the 1st Law of Thermodynamics (see Miller, 2007). Theories that postulate such erroneous concepts are not in keeping with science. So, once again, science has not eliminated the need for God in that instance either. The existence of the Universe still requires an adequate Cause, according to the evidence from science.
Filippenko’s comments merely highlight another issue that science cannot explain without God—the existence of the laws of physics. A poem requires a poet. A law requires a law writer. As eminent atheistic theoretical physicist, cosmologist, and astrobiologist of Arizona State University, Paul Davies, noted, “You need to know where those laws come from. That’s where the mystery lies—the laws” (“The Creation Question…,” 2011). The atheist has no explanation for how the laws of science could have written themselves into existence, and there is no logical explanation outside of a cosmic Law Writer.
Carroll’s attempts to side-step the issue of the theist’s finely tuned Universe argument by postulating parallel Universes is not a sound argument. Science has not proven such a theory. No alternate Universe has ever been witnessed, and therefore is outside the scope of the evolutionary community’s own definition of empirical science. Such an argument is mere conjecture and speculation—not evidence. So again, science has not dismissed the need for God in this instance either.
Time and again, Carroll attempts to make his case for science eliminating God, by relying on theories that cannot be verified with science or that blatantly contradict the evidence from science. So, in the end, Carroll has not proven that science has or could ever eliminate God. The only thing he has proven is that atheists are not self-consistent in their viewpoint on this matter.
Is it true that many people today are accepting such “evidence” and are therefore turning from God? Are they in the process causing God to be eliminated from their minds—i.e., not “retain[ing] God in their knowledge” (Romans 1:28)? Is it likely that there will be more and more people in the coming years that join the bandwagon in rejecting God? Definitely. However, such behavior is not due to the evidence from true science, but rather, due to their own desires (cf. Romans 1:20-32). Ironically, while such atheists wishfully dream that science will one day kill God, science has actually already ruled out atheism as an explanation for the origin of the Universe (see www.apologeticspress.org for evidence on this subject).

REFERENCES

“The Creation Question: A Curiosity Conversation” (2011), Discovery Channel, August 7.
“Major Religions of the World Ranked by Number of Adherents” (2007), http://www.adherents.com/Religions_By_Adherents.html.
Miller, Jeff (2007), “God and the Laws of Thermodynamics: A Mechanical Engineer’s Perspective,” Reason & Revelation, 27[4]:25-31, April, http://www.apologeticspress.org/articles/3293.
Miller, Jeff (2008), “The Cycle of Unbelief,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=7&article=2495.
Miller, Jeff  (2011), “A Review of Discovery Channel’s ‘Curiosity: Did God Create the Universe?’” Reason & Revelation, 31[10]:98-107, http://www.apologeticspress.org/apPubPage.aspx?pub=1&issue=1004&article=1687.
Miller, Jeff (2012), “Literal Creationists Holding Their Ground in the Polls,” Reason & Revelation, 32[9]:94-95, September, http://www.apologeticspress.org/APPubPage.aspx?pub=1&issue=1093&article=2040#.
Thompson, Bert, Brad Harrub, and Branyon May (2003), “The Big Bang Theory—A Scientific Critique [Part 1],” Reason & Revelation, 23[5]:33-47, May, http://www.apologeticspress.org/apPubPage.aspx?pub=1&issue=541&article=540.
Wolchover, Natalie (2012), “Will Science Someday Rule Out the Possibility of God?” NBC News: Science, September 18, http://www.msnbc.msn.com/id/49074598/ns/technology_and_science-science/#.UFnWIlEpCeZ.

Reasons to Reject the Apocrypha by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=11&article=914

Reasons to Reject the Apocrypha

by  Eric Lyons, M.Min.

Most people affiliated with Christianity or Judaism have heard of the Apocrypha. The term apocrypha comes from the Greek word apokryphos, meaning “hidden,” and is used most commonly in reference to the “extra” books contained in the Old Testament of the Catholic Bible. Written sometime between 200 B.C. and A.D. 100, the apocryphal books, as found in the Greek translation of the Old Testament (known as the Septuagint) and the Latin Vulgate, were pronounced by the Roman Catholics as canonical and authoritative on April 8, 1546, in the Fourth Session of the Council of Trent. Since that time, Catholics have read from an Old Testament that contains 46 books, instead of 39—the number of Old Testament books that most non-Catholics accept today. According to the edict established by the Council of Trent, anyone who does not accept all books of the Catholic Bible, as “sacred and canonical,” including such apocryphal books as Tobias, Judith, and Wisdom, are to be “anathema” (i.e., cut off from Jehovah without any hope of salvation) [“Council of Trent”].
In an effort to reaffirm the Christian’s confidence in the 39 books of the Old Testament, and to help the Christian in building an arsenal that can be used in defending the Truth against all error, specifically the errors propagated by Catholicism, the following brief list is provided. The Christian’s rejection of the Apocrypha is based upon solid evidence (see Woods).
  • The books never were included in the Hebrew canon. Although they appear in the Septuagint, it is very likely that they gradually found their way into later copies, yet were not in its original translation (see The New Bible Handbook, 1962, p. 39).
  • Various credible ancient sources that frequently allude to, and quote from, the Old Testament, exclude the apocryphal books from the canon. Philo (20 B.C.-A.D. 50), Josephus (A.D. 37-95), and Melito (who wrote c.A.D. 165-175), among others, rejected the Apocrypha.
  • Apocryphal books are never quoted in the New Testament. Although these writings existed in the first century, and likely were (by this time) incorporated into the Septuagint, they never were quoted or explicitly cited by Jesus or the apostles in the New Testament. Such a fact truly is significant when one realizes that the New Testament writers quote from, or allude to, the Old Testament (minus the Apocrypha) approximately 1,000 times. In all, thirty-five of the thirty-nine Old Testament books are referred to in the New Testament.
  • No apocryphal book actually claims to be inspired by God. In fact, some either disclaim it, or reveal evidence of errancy. Several historical, geographical, and chronological mistakes can be found in the apocryphal books—errors that are not characteristic of the 39 Old Testament books.
Although the books of the Apocrypha are not totally useless (they do provide much insight into ancient literature, life during the intertestamental period, etc.), they form no part of Scripture. Their entrance into the Catholic Bible simply is another testimony of Catholicism’s rejection of Truth.

REFERENCES

“Council of Trent—1545-1563 A.D. [On-line], URL: http://www.dailycatholic.org/history/19ecume1.htm
The New Bible Handbook (1962), Chicago, IL: Intervarsity Press.
Woods, Clyde, “Fact Sheet: Reasons for Rejecting the Apocrypha from the Canon,” (Henderson, TN: Freed-Hardeman University).

What Exactly Did Jesus Say? by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=10&article=2142

What Exactly Did Jesus Say?

by  Eric Lyons, M.Min.

Numerous times in the gospel accounts, the Bible writers recorded statements made by Jesus while He was on Earth. Puzzling to some Bible readers is the fact that, although Bible writers frequently recorded the same statements, they are not exactly (word-for-word) alike. For example, whereas Matthew recorded that Jesus told Satan, “It is written again (palin gegrapti), ‘You shall not tempt the Lord your God’” (4:7), Luke wrote: “It has been said (eiratai), ‘You shall not tempt the Lord your God’” (4:12). Although this difference is considered minor, and is referring to the same thing (the Old Testament), Matthew and Luke still recorded Jesus’ statement using different words. Why? Why did Matthew, Mark, Luke, and John not always record the words of Jesus exactly alike?
First, it is possible that some differences are due to Jesus having made both statements. It is unwise to think that every similar statement recorded by the gospel writers must refer to the exact same moment. In the example of Jesus responding to Satan’s temptation, it may be that Jesus repeated the same thought on the same occasion using different words. After telling Satan, “It has been said, ‘You shall not tempt the Lord your God,” Jesus could have re-emphasized the point (especially if Satan repeated the temptation) by saying, “It is written, ‘You shall not tempt the Lord your God.’” Thus, Jesus could have made both statements.
A second reason why differences exist among the gospel writers’ testimony of Jesus’ teachings is because the writers’ purpose was to record precisely what the Holy Spirit deemed necessary (cf. John 16:13), but not necessarily exactly what Jesus said. Under the guidance of the Holy Spirit (2 Timothy 3:16-17; 2 Peter 1:20-21), one writer may summarize a person’s (e.g., Jesus’) words, while another writer may quote the exact words.
Consider the variation in notes taken by honest, intelligent college students in the same class on the Civil War. At the close of the class, when the notes of the students are compared and contrasted (as the gospel accounts are) differences are evident. If one student recorded that the teacher said Abraham Lincoln delivered his famous Gettysburg Address “in November of 1863 to honor those who died in the Civil War Battle of Gettysburg,” and another student wrote that Lincoln’s speech was delivered “on November 19, 1863 in Gettysburg, Pennsylvania,” their notes would not be considered contradictory. Though there are slight differences in what the students indicate the teacher said, they both are faithful testimonies of what the teacher taught—one student simply chose a less definite style of note-taking (i.e., not mentioning the precise day on which the Gettysburg Address was given).
Throughout the gospel accounts, we find accurate statements that Jesus made, but not necessarily the exact quotations. Inspired summaries of what someone said does not take away from the sacredness of the God-given Scriptures, nor our ability to apply those Scriptures to our lives. What’s more, differences among statements recorded in the gospel accounts also may be the result of the statements being made at different times. In whichever category a difference among the gospel accounts falls, Bible students can be confident of the Bible’s reliability.

Morality Without God: A House Built on Sand by Garry K. Brantley, M.A., M.Div.


http://apologeticspress.org/APContent.aspx?category=9&article=373

Morality Without God: A House Built on Sand

by  Garry K. Brantley, M.A., M.Div.

The creation-evolution controversy involves more than a clinically detached discussion of fossils and cosmological theories. The debate inevitably touches each of us on a deeply personal level. Our view of origins is linked inexorably to our own self-concept and how we define our purpose in life. It further exerts a dominating influence on our personal standard of morality. And, despite their opposing philosophical/theological orientations, both theists and atheists agree that some things are “good” or “right,” while other things are “evil” or “wrong.”
To issue such ethical judgments implies a supreme standard that is both objective and absolute. And, regardless of one’s world view, his or her behavior will be directed by some guiding ethical principle. Christians find their highest ethical directive from the personal God of the Bible, while Muslims appeal to Allah’s will as expressed in the Koran. Though atheists reject a theistic moral authority, their lives, nonetheless, are governed by some supreme ethical principle. Whether the governing principle is “live and let live,” “the good of the many outweighs the good of the few,” or “there are no moral absolutes,” etc., each serves as the adherents’ ultimate standard for personal ethics. Thus, while we might argue over what should serve as our absolute ethical norm, we all acknowledge that there is such an authoritative principle governing our behavior. The question now becomes, “Why do human beings accept as authoritative an absolute moral principle for their lives?”
In response to this question, John Frame has suggested that, ultimately, “the source of absolute moral authority is either personal or impersonal” (1994, p. 97). Which of these two options better explains humankind’s sense of moral obligation? Atheists, who reject the idea of a personal Creator, contend that the Universe is a natural artifact, and offer purely naturalistic explanations for its existence. To be consistent with this cosmological position, atheists must also attribute humankind’s sense of moral obligation to impersonal, naturalistic processes. Yet, what type of impersonal structure can both create and demand compliance to ethical mandates? What kind of ethical guidance could we determine from the fortuitous combination of subatomic particles? How could blind, purposeless chance demand our ethical allegiance?
Rather than appealing to unpredictable chance, some atheists have attempted to structure their model of morality on the mandates of impersonal, natural laws. Accordingly, “just as what goes up ‘must’ come down” in the physical realm, there are similar “musts” in the moral realm (Frame, 1994, p. 98). The difficulty with this approach to morality is its inability to explain adequately the sense of obligation that is characteristic of moral systems. For, not only do atheists and theists agree that some things are “good” while others are “bad,” they also recognize that there are some things that we “ought” and “ought not” do. Yet, how can an impersonal source of moral value explain this obligatory impulse common to humankind? Organic evolution’s purposeless, impersonal force that somehow optimizes the preservation of the species is inadequate to create a sense of “ought” in the species it allegedly preserves. In fact, it might be “right” and “noble” to resist such a force, especially if we perceive that it is forcing Homo sapiens sapiens into extinction. Our personal sense of self-preservation would prompt such a legitimate resistance to the ominous “force.”
Obviously, appealing to an impersonal source for an authoritative ethical value has insurmountable difficulties. In reality, the basis for morality derives ultimately from personal relationships (see Saucy, 1993, pp. 25-27). Why do we feel obligated to remunerate someone who has performed a service for us? While there may be other factors at work (e.g., civil law with its threat of litigation, family values, etc.), the sense of “ought” in this regard ultimately stems from a previously forged agreement between two persons, both of whom recognize the other as a person. In such a personal arena, the sense of moral obligation is created. Of course, our obligation to pay our bills for services performed is not absolute. We might refuse to pay the full price for substandard work. In that case, a higher moral arbiter, the court, might be involved. But even the court’s moral authority is not absolute for it, too, operates according to some guiding principle of ethical value (e.g., “justice for all”). Regardless of our particular place in the hierarchy of moral arbitration, there is a universal recognition of moral obligation (the “ought” factor). And this recognition implies some absolute standard of morality—a standard that can both create and rightly demand compliance. Since an impersonal force cannot meet these criteria, and since moral obligation is created in personal relationships, it logically follows that the universal sense of “ought” common to all ethical systems must stem from an absolute personal Being.
Thus, the sense of moral obligation unique to the human species argues powerfully for the existence of the personal God of the Bible Who created human beings in His own image (Genesis 1:26-27). And, practically speaking, without such a standard the lines between “right” and “wrong” not only are blurred, but actually fade into non-existence. In the final analysis, the atheistic attempt to erect a moral superstructure apart from the existence of a personal God will suffer the same fate as a house built on sand—inevitably it will collapse.

REFERENCES

Frame, John M. (1994), Apologetics to the Glory of God: An Introduction (Philipsburg, NJ: P&R).
Saucy, Robert L. (1993), “Theology of Human Nature,” Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration, ed. J.P. Moreland and David M. Ciocchi (Grand Rapids, MI: Baker).

Why America Must be Punished by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=7&article=4361

Why America Must be Punished

by  Dave Miller, Ph.D.

As Moses’ life drew to a close, God issued to the nation of Israel the keys to national health, i.e., the specific principles necessary to sustaining national existence. The book of Deuteronomy records these great admonitions that serve as extremely relevant advice for America. One insight pertains to the level of wealth and prosperity that characterizes the lifestyle of the average American. Indeed, this country has achieved a greater level of prosperity for a greater number of its citizens than any nation in human history. America’s standard of living is the envy of the civilized world. Even the poorest American lives far better than much of the world’s population.
This circumstance was anticipated by the Founders who insisted that freedom coupled with Christian principles will enable a country to achieve unprecedented prosperity, progress, and happiness. For example, on October 11, 1782, the Continental Congress issued a proclamation to the nation that articulates this foundational principle, recommending to citizens of
all ranks, to testify their gratitude to God for his goodness, by a cheerful obedience to his laws, and by promoting, each in his station, and by his influence, the practice of true and undefiled religion,which is the great foundation of public prosperity and national happiness (Journals of..., 23:647, emp. added).
America has graced the world with unparalleled technological progress, shared prosperity, and benevolent assistance. We literally wallow in abundance.
But this paradisaical status cannot last. America must suffer punishment for turning her back on the Source of her greatness, and for spurning the moral and spiritual principles that propelled her to the premiere position among the nations of the Earth. The reason for national punishment is the same reason given for Israel’s expulsion from Canaan. Their punishment? “[T]herefore you shall serve your enemies, whom the Lord will send against you, in hunger, in thirst, in nakedness, and in need of everything; and He will put a yoke of iron on your neck until He has destroyed you” (Deuteronomy 28:48). But why? Why did Israel merit such punishment? Moses articulated the reason in his farewell address to the nation—words that are eerily apropos to Americans: “Because you did not serve the Lord your God with joy and gladness of heart, for the abundance of everything” (Deuteronomy 28:47, emp. added). If only Americans en masse would awaken to reverence and serve the Master of the Universe.

REFERENCE

Journals of the Continental Congress, 1774-1789 (1904-1937), ed. Worthington C. Ford, et al. (Washington, D.C.: Government Printing Office), Library of Congress, http://memory.loc.gov/ammem/amlaw/lwjc.html.

Who Killed Goliath? by Joe Deweese, Ph.D.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=752&b=2%20Samuel

Who Killed Goliath?

by Joe Deweese, Ph.D.

“And there was again war with the Philistines at Gob; and Elhanan the son of Jaareoregim the Beth-lehemite slew Goliath the Gittite, the staff of whose spear was like a weaver’s beam” (2 Samuel 21:19). “And there was again war with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam” (1 Chronicles 20:5).
The record of David and Goliath (1 Samuel 17) clearly speaks of the defeat of the giant of Gath by the shepherd boy. This story is used to emphasize faith and faithfulness to the young from their earliest ages. However, some have alleged a discrepancy between the account in 1 Samuel and two other passages (2 Samuel 21:19 and 1 Chronicles 20:5). According to 2 Samuel 21:19, it appears that Elhanan killed Goliah; yet 1 Chronicles 20:5 states that Elhanan killed Lahmi the brother of Goliath. The question, then, is who did Elhanan kill?
First, we must recognize who Elhanan was not. According to 1 Chronicles 20:5, Elhanan was the son of Jair. This was not the same man as Elhanan the Bethlehemite, son of Dodo (2 Samuel 23:24; Keil and Delitzsch, 1996, 2:681). Furthermore, it appears that Jair and Jaareoregim actually are the same person (Barnes, 1998, 2:120). Barnes, as well as the editors of The Pulpit Commentary, noted that the difficulty may have begun when oregim, the Hebrew word translated “weaver” in this passage, ended up being placed on the wrong line by a copyist—something that has been known to happen in several instances (see Spence and Exell, 1978, 4:514). Therefore, Jair, combined with oregim, became Jaare-oregim in order to make it fit with proper Hebrew grammar (Spence and Exell, 4:514).
Second, the phrase “Lahmi the brother of” is absent in 2 Samuel 21:19. The King James Version inserts the phrase “the brother of” between “Bethlehemite” and “ Goliath.” Furthermore, in the Hebrew, eth Lachmi (a combination of “Lahmi” and the term “brother”) appears to have been changed into beith hallachmi (Beth- lehemite). With this simple correction, the two texts would be in clear agreement (Clarke, n.d., p. 369). In other words, “the brother of” and the name “Lahmi” likely were combined by a copyist to form what is translated in English as “Beth-lehemite” in 2 Samuel 21:19. This, however, caused the difficulty when the passage was paralleled with 1 Chronicles 20:5.
In his Encyclopedia of Bible Difficulties, Gleason Archer used the same scenario mentioned above to explain this difficulty, and then summed up the situation by noting: “In other words, the 2 Samuel 21 passage is a perfectly traceable corruption of the original wording, which fortunately has been correctly preserved in 1 Chronicles 20:5” (1982, p. 179). A fair, in-depth examination of the alleged difficulty shows that there actually is no contradiction at all, but simply a copyist’s mistake.
REFERENCES
Archer, Gleason L. (1982), Encyclopedia of Bible Difficulties (Grand Rapids, MI: Zondervan).
Barnes, Albert (1998 reprint), Barnes’ Notes: Exodus to Esther (Grand Rapids, MI: Baker).
Clarke, Adam (no date), Commentary and Critical Notes on the Old Testament: Joshua to Esther (New York, NY: Abingdon).
Keil, C.F., and F. Delitzsch (1996), Commentary on the Old Testament: Joshua, Judges, Ruth, 1 and 2 Samuel (Peabody, MA: Hendrickson).
Spence, H.D.M., and Joseph S. Exell, Eds. (1978), The Pulpit Commentary: Ruth, I & II Samuel (Grand Rapids, MI: Eerdmans).

God has appointed men as leaders in the home and in the church by Roy Davison


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


God has appointed men as leaders in the home and in the church
After Adam and Eve sinned, God appointed the husband as leader in the home: “To the woman He said: ‘I will greatly multiply your sorrow and your conception; in pain you shall bring forth children; your desire shall be for your husband, and he shall rule over you’” (Genesis 3:16).

The leadership position of men in the church is supported by Paul in this way: “For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression” (1 Timothy 2:13, 14).

Thus, God’s appointment of men as leaders is based on the order of creation (1) and on the Fall (2), not on temporary cultural circumstances as is sometimes claimed.


The husband is the head of his wife.

“Wives, submit to your own husbands, as to the Lord. For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything” (Ephesians 5:22-24).

The head leads the body. But this assumes that the body listens to the head. Otherwise it is an uncoordinated body, a body that does not function properly. But there is also feedback from the body to the head to which the head must listen. If the head tells the hand to pick up something hot, the hand lets the head know about it!

Providing leadership for your wife is a fascinating challenge and a big responsibility. There are no leaders without followers. Thus the admonition: “Wives, submit to your own husbands, as is fitting in the Lord” (Colossians 3:18). This is much easier if the husband is obedient to the Lord’s command: “So husbands ought to love their own wives as their own bodies” (Ephesians 5:28).

But what if the husband is inadequate? “Likewise you wives, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear” (1 Peter 3:1, 2).

When the husband does not treat his wife and children correctly, godly women can find themselves in extremely difficult circumstances. In such cases, discussing the problem with fellow Christians can be helpful.

Peter goes on to say, “Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered“ (1 Peter 3:7).

I want to encourage you men to appreciate your wives. The wife does not have an easy position in the family.

I appreciate Rita more and more as time goes by, which means that I did not appreciate her enough in the past! We have been married only 48 years, but we have known each other for 63 years, since secondary school.

It is also good to express your appreciation, which is sometimes hard for men to do. We must not be like the farmer in Carl Sandburg’s “The People, Yes” who told his wife: “When I think how much you’ve meant to me all these years, it’s almost more than I can do, to keep from saying something about it.”

Let us appreciate and honor our wives.

In the family, both the husband and wife provide leadership for the children.1


Men have been appointed by God as leaders in the church.

Jesus, the Head of the church, is a man.2 The twelve Apostles are men. Elders and deacons are men - since they must be “the husband of one wife” (1 Timothy 3:2, 12).

As leaders in the church, men have a heavy responsibility. Paul told the elders at Ephesus: “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28).

An elder must hold “fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict” (Titus 1:9).

Elders are instructed by Peter: “Shepherd the flock of God which is among you, serving as overseers, not by constraint but willingly, not for dishonest gain but eagerly; not as being lords over those entrusted to you, but being examples to the flock” (1 Peter 5:2, 3).

Younger Christians are to submit to their elders: “Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, but gives grace to the humble’” (1 Peter 5:5).


Some restrictions are placed on women.

Women have extremely important tasks in the church.3 To substantiate God’s appointment of men as leaders in the church, however, certain restrictions are placed on the activity of women.

In the various passages we notice three restrictions that will be discussed individually: (1) women are to remain silent in the assembly, (2) they are not to teach men, and (3) they are not to exercise authority over men.

Women must remain silent in the assembly.

“Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church” (1 Corinthians 14:34, 35).

This measure applied to all congregations,4 even though there were differences in customs among Jews, Greeks and Romans.

These passages are not difficult to understand but they are difficult for some people to accept.

Sometimes they are flatly rejected. When a female cleric in Holland was asked what she thought of this passage, she replied: “I wipe my feet on it.”

Someone who wants to appear to follow the Scriptures must resort to evasive, false arguments.

Some claim that ‘remain silent’ here means ‘stay calm’ and that ‘speak’ means ‘speak noisily’, and that women may therefore speak if they speak calmly! First, this does not fit the context since it relates to a difference between men and women. Is it acceptable then for men to speak noisily? Are men then not required to stay calm? Second, anyone who has studied Greek knows that these are the ordinary words for ‘keep silent’5 and ‘speak’6. (See the endnotes for more information.)

Since men are to lead, women may not teach or lead when men are present. To substantiate men’s leadership role, and to avoid any misunderstanding, women are commanded to be silent in the assembly.

This does not apply to singing together, since in that case women are not exercising leadership or authority, but are following the brother who is leading the congregation. It is wrong, however, for a woman to sing a solo or to be part of a “worship team” that leads the singing.

What about women who prophesied? Philip had four virgin daughters who prophesied (Acts 21:9). Paul mentions women who prophesied (1 Corinthians 11:4-10).

Some misuse these examples to invalidate the commandment that women must be silent in the assembly. It is never said, however, that women prophesied in the assembly. They who make that claim are not joining the Scriptures together, but are tearing the Scriptures apart! Several passages must be combined on the basis of what is stated. They may not be brought into conflict by adding something not stated. Since women were not permitted to speak in the assembly, their prophesying would have been outside the assembly.


Women are not permitted to teach men.

“Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression” (1 Timothy 2:11-14).

This prohibition underpins the leadership role God has assigned to men. Also outside the assembly, a woman is not to serve as a teacher of men. This restriction is not violated when a woman teaches women or children.

If women are allowed to ask questions and make comments in a mixed Bible study that is not part of the assembly, the study itself must still be led by a man.

This certainly does not mean that a man may never learn something from a woman! Apollos is an example of this. “Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the ways of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately” (Acts 18:24-26).

Notice that they “took him aside” and notice that they “explained” the way of God to him more accurately. These expressions depict a conversational situation.

This passage is sometimes misapplied to appoint a woman, or a man and woman together, to lead a mixed Bible class. In the case of Apollos, however, there was not a teacher-student relationship.

The example of Aquila and Priscilla does show that a Christian couple may invite a preacher into their home and explain the way of the Lord to him more accurately! Many preachers have benefited from such help!

Older women teach younger women. “The older women likewise, that they be reverent in behavior, not slanders, not given to much wine, teachers of good things - that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed” (Titus 2:3-5).


Women may not exercise authority over men.

“And I do not permit a woman to teach or to have authority over a man” (1 Timothy 2:12).

Again, this restriction is simply a consequence of God’s appointment of men to lead the church. Leadership is not limited to the assembly. Just as a woman may not teach men, neither may she lead men. For this reason, prayers are led by men in a mixed Bible study, although women join in the discussion.

Some try to justify women participating in “chain” prayers (where they go around the room and everyone says a prayer) by claiming that each one is just saying his own private prayer, and is not leading the others. According to Jesus, however, private prayers should be said in private (Matthew 6:6).

According to Paul, group prayers should be understandable, so “amen” can be said afterwards (1 Corinthians 14:15, 16). The thoughts of the group are being led by the one saying the prayer. Thus, outside the assembly as well, the prayers in a mixed group must be led by men.

When a church has elders, decisions are of course made by the elders who are men. When a church does not have elders, since women are not to exercise authority over men, decisions must be made by the men of the congregation. Good leaders discuss decisions beforehand with those being led, which includes getting feedback from women as well as men. Only then can informed decisions be made.


Man’s leadership is compared to Christ’s leadership.

This applies both in the home and in the church.

“Wives, submit to your own husbands, as to the Lord” (Ephesians 5:22).

To the church at Corinth, where some women were rebellious, Paul wrote: “But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God” (1 Corinthians 11:3).

Man’s leadership does not mean that he may be a tyrant. He himself is under the authority of Christ. His leadership must agree with the word of God. He has no right to contradict God’s word or to exercise authority that belongs to the Scriptures. In such a case Peter’s explanation to the Jewish leaders would apply: “We ought to obey God rather than men” (Acts 5:29).


Let us respect God’s appointments.

God has appointed the husband as head of the wife, and men as leaders in the church. As a consequence, women are not to teach men, are not to exercise authority over men, and are not to speak in the assembly. Decisions for the church are made either by the elders or, if there are none, by the men of the congregation. God has appointed men as leaders in the home and in the church. Amen.
Roy Davison
http://www.oldpaths.com/RD

Roy Davison
The Scripture quotations in this article are from The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.

Footnotes

1 “Children, obey your parents in all things, for this is well pleasing to the Lord” (Colossians 3:20). “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ which is the first commandment with promise: ‘that it may be well with you and you may live long on the earth’” (Ephesians 6:1-3).
Fathers have a great responsibility: “And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord” (Ephesians 6:4). Fathers are responsible for bringing up their children in the training and admonition of the Lord. This requires much wisdom and constant attention from birth until the child is grown.
Bringing up children in the training and admonition of the Lord means that their upbringing must be according to the word of God. It also involves teaching children the Scriptures, not only in word, but even more importantly, by example.
Timothy knew the Scriptures from childhood (2 Timothy 3:15). The genuine faith which first dwelt in his grandmother Lois and in his mother Eunice, was also in him (2 Timothy 1:5).

2 In Acts 17:31 it is stated that God “will judge the world in righteousness by the Man whom He has ordained.” The word used here is ἀνήρ, which is the specific word for a male, rather than the generic word for man(kind): ἄνθρωπος.

3 The contribution of women is extremely important in the body of Christ. There are many examples of godly women in the New Testament.
a. Women provided for Jesus from their means (Luke 8:1-3).
b. A woman anointed Christ’s body beforehand for His burial (Matthew 26:6-13).
c. Dorcas was full of good works and charitable deeds. She made tunics and garments for widows (Acts 9:36-39).
d. Aquila and Priscilla explained the way of God more accurately to Apollos in private (Acts 18:26). Paul calls Prisca and Aquila his fellow workers in Christ Jesus (Romans 16:3).
e. Philip the evangelist had four virgin daughters who prophesied (Acts 21:9).
f. Phoebe, a servant of the church in Cenchrea, was a helper of many including Paul (Romans 16:1, 2).
g. Euodia and Syntyche were fellow workers with Paul in the gospel (Philippians 4:2, 3).


4 The Greek word for ‘church’, ἐκκλησία, means ‘assembly’ sometimes in the actual sense and sometimes in the definitive sense. Someone who speaks in an unknown language must “keep silence in church“ unless there is a translator (1 Corinthians 14:28). This refers to the actual assembly. That “the women should keep silence in the churches“ (1 Corinthians 14:34) and that “it is shameful for a women to speak in church“ (1 Corinthians 14:35) also refer to the actual assemblies. In 1 Corinthians 14:33 we find the definitive sense (“As in all the churches of the saints“) followed by the actual sense in verse 34 (“the women should keep silence in the churches“). Thus, “all the churches of the saints“ does not refer to the actual assemblies, but to all local churches of Christ. In other words, in all churches of Christ the women remain silent in the assemblies.

5 The Greek word here for ‘remain silent’ is σιγάτωσαν, the present, imperative form of σιγάω. What do Greek lexicons say? Analytical: ‘To be silent, keep silence’; Thayer: ‘To keep silence, hold one’s peace’; Arndt & Gingrich: ‘Be silent, keep still ... in the senses: a. say nothing, keep silent ... b. stop speaking, become silent ... c. hold one’s tongue, keep something (a) secret.’ A. & G. classify 1 Corinthians 14:34 under meaning a. ‘say nothing, keep silent’.
Here are all passages where σιγάω is found:
  • Luke 9:36 - “And they kept silence and told no one in those days anything of what they had seen.“
  • Luke 18:39 - “And those who were in front rebuked him, telling him to be silent.“
  • Luke 20:26 - “But marveling at his answer they were silent.“
  • Acts 12:17 - “But motioning to them with his hand to be silent...“
  • Acts 15:12 - “And all the assembly kept silence.“
  • Acts 15:13 - “And after they finished speaking...“ [became silent].
  • Romans 16:25 - “Kept secret for long ages“.
  • 1 Corinthians 14:28 - “But if there is no one to interpret, let each of them keep silence in church“ [referring to speaking in foreign languages].
  • 1 Corinthians 14:30 - “If a revelation is made to another sitting by, let the first be silent.“
  • 1 Corinthians 14:33,34 - “As in all the churches of the saints, the women should keep silence in the churches.“

6 The Greek word for ‘speak’ (“For they are not permitted to speak,“ “For it is shameful for a woman to speak in church“) is λαλεῖν, infinitive of λαλέω. Anyone who has studied even a little Greek, knows that this is the common word for ‘speaking‘. It does not have the special meaning of ‘speaking noisily’.


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

Who says there is a God? Theology in question by Gary Rose




This picture ("Who is God") has been residing in my to-do list for quite some time now and I had planned on doing a series on God for a long time. Then, this past week, one of our ministers (Larry Shatzer,above) asked for suggestions for a new course of study- naturally, the topic of God came to mind and I suggested it to him.Then, I remembered a four part sermon study I did in the mid-nineties; here it is.




Who says there is a God? 

Theology in question

John 20:24-29; 1 pet 3:15

I. Introduction

A. Understanding God is necessary for the Christian. 1 pet 3:15

B. Understanding God begins at an early age. My granddaughter Amanda.- 

     Where did I come from? Why am I here?....

C. Understanding God begins with questioning His existence.

D. Understanding God is what theology is about (discourse on God).

E. Understanding God is the theme of this four part series.

1. Who says there is a God? Theology in question.

2. Who is God? Theology in action.

3. What is God? Theology in conception.

4. What does God mean to me? Theology in practice.

F. Understanding God starts with explaining His existence; and that is the focus of our 

    lesson.


II. Body

A. The Cosmological argument for God's existence. (cause and effect) Psa 19:1-2

1. Things just don't happen, there are causes. Creation of matter.

2. These things didn't just happen, their existence is an inherent proof of deity.


B. The Teleological argument for God's existence. (plain man's argument)
     Eccl. 12:13

1. Everything man makes has a purpose (an end design).

2. Every complex thing has a higher intelligence designing it.

3. Everyone asks "why am I here"... can't be answered without God!


C. The Ontological argument for God's existence (philosopher's argument)

1. Proof God exists because man universally conceives of God.
     
2. Perception of God (whether or not He exists) and the assertion He does not exist

 is impossible, because this would invalidate reasoning. No atheism possible.


D. The Moral argument for God's existence (right vs. wrong)

1. Man is different from the animal; he has reasoning, a conscience, remorse.

2. Man's universal concept of morality proves the existence of God.


E. The General argument for God's existence (religious necessity)

1. All men feel the necessity to worship God. This is fact.

2. An understanding of religion is seen in the human tendency to conceive of the 

reality of life in terms of what is true or not true. This means standards. Who provides 

perfect standards... God.

F. The Historical argument for God's existence. (The Jewish people)



III. Conclusion

A. Realizing God exists is fundamental to Christianity. Heb 11: 1-6

B. Really questioning all our beliefs is healthy, it makes us

    THINK, PROVIDES CONFIDENCE.

C. Ready arguments for God's existence reveal our hope of eternal life to the world. 

5/30/17

"THE EPISTLE TO THE ROMANS" The Wrath Of God (1:18-32) by Mark Copeland

                      "THE EPISTLE TO THE ROMANS"

                       The Wrath Of God (1:18-32)

INTRODUCTION

1. The Scriptures speak of the coming day of God's wrath...
   a. Revealing the righteous judgment of God - cf. Ro 2:4-6
   b. A day of judgment of the ungodly - cf. 2Pe 3:7
   -- In which the fullness of God's righteous indignation is made known

2. The Scriptures also speak of how God's wrath has already come...
   a. Revealed from heaven - Ro 1:18a
   b. Against all ungodliness and unrighteousness of men - Ro 1:18b
   -- In which a foretaste of God's righteous indignation is manifested

[Why does God manifest this "foretaste" of His wrath?  How does He
express His righteous indignation even now, long before the day of
judgment?  Our text (Ro 1:18-32) provides the answers...]

I. WHY GOD MANIFESTS HIS WRATH

   A. BECAUSE MAN STIFLES GOD'S REVEALED TRUTH...
      1. By suppressing the truth in unrighteousness - Ro 1:18
         a. Rejecting what is true
         b. Justifying what is ungodly and unrighteous
      2. By spurning what God has revealed - Ro 1:19-20
         a. Things about God that are manifest in man himself
            1) E.g., man's intelligence and personality, implying the same of his Creator
            2) E.g., man's sense of ought, implying a righteous Creator
         b. Things about God that are manifest in creation around him- cf. Ps 19:1-2
            1) Invisible attributes of God, seen and understood by things that are visible
            2) E.g., design and order of the universe imply eternal power and Deity
      -- When man fails to listen to the beauty and design of the
         universe that declares "God exists!", God is angry!

   B. BECAUSE MAN IS UNGRATEFUL AND FOOLISH...
      1. Not being thankful to God - Ro 1:21a
         a. Even when they knew Him
         b. Yet failing to glorify Him as God
      2. Becoming futile in their thoughts and foolish in their hearts- Ro 1:21b-23
         a. The consequence of not glorifying God
         b. Leading to idolatry (the worship of creation instead of the Creator)
            1) E.g., making God into their own image
            2) E.g., making God into the image of other animate objects
         c. Modern man has his own idols:
            1) E.g., secular humanism (worshipping self)
            2) E.g., covetousness (worshipping money) - cf. Ep 5:5; Co 3:5
      -- When man ceases to be thankful to God, and esteems created
         things over Him, then God is angry!

[The wrath of God at the last day will involve a fiery end (cf. 2 Pe
3:10; 2Th 1:7-9).  God's wrath being revealed today is more subtle, but
terrible nonetheless...]

II. HOW GOD MANIFESTS HIS WRATH

   A. HE "GIVES MAN UP" TO MORAL UNCLEANNESS...
      1. God "gave them up" (paradidomi) - Ro 1:24a
         a. No fire from heaven striking them down
         b. But simply leaving man to his own desires
      2. To (moral) uncleanness - Ro 1:24b
         a. In the lusts of their hearts (wherever their wicked hearts
            led them, cf. Mk 7:21-23)
         b. Dishonoring their bodies among themselves (in what way, see below)
      3. Why?  Because they exchanged the truth of God for the lie - Ro 1:25
         a. Worshipping and serving that which is created
         b. Rather than He who is the Creator and worthy to be blessed forever

   B. HE "GIVES MAN UP" TO VILE PASSIONS...
      1. Again, God "gave them up" (paradidomi) - Ro 1:26a
         a. No lightning from heaven striking one down
         b. But simply leaving man to his vile passions
      2. Case in point, lesbianism - Ro 1:26b
         a. Women exchanging the natural use for what is against nature
         b. Using bodies designed for procreation in ways that do not procreate
      3. Case in point, homosexuality - Ro 1:27
         a. Leaving the natural use of women (to procreate, to avoid fornication, cf. 1Co 7:2)
         b. Burning in their lust for one another, committing with men what is shameful
         c. Receiving in themselves the penalty of their error which was due (e.g., AIDS?)

   C. HE "GIVES MAN UP" TO DEBASED MINDS AND UNRIGHTEOUSNESS...
      1. Yet again, God "gave them over" (paradidomi) - Ro 1:28
         a. Since they did not like to retain God in their knowledge
         b. God gave them over to a debased mind, to do things not fitting
      2. The result of being "given up":  being filled with all unrighteousness - Ro 1:29-31
         a. Wickedness, covetousness, maliciousness
         b. Envy, murder, strife, deceit, evil-mindedness
         c. Whisperers, backbiters, haters of God
         d. Violent, proud, boasters, inventors of evil things, disobedient to parents
         e. Undiscerning, untrustworthy, unloving, unforgiving, unmerciful
      3. They know the righteous judgment of God, that such are
         deserving of death - Ro 1:32
         a. Yet they still do it
         b. And they approve those who do it

CONCLUSION

1. God's wrath is manifested today by simply allowing man to go his own way...
   a. To follow the desires of his heart
   b. To follow the passions of his lusts
   -- Stumbling in blind ignorance to increasing degrees of depravity
      - cf. Ep 4:17-19

2. God's mercy is manifested today for those willing to turn back to Him...
   a. Willing to acknowledge His revelation
      1) That given through creation
      2) Even more so that given through His Son! - cf. 1Jn 4:9,10
   b. Willing to be thankful to Him
      1) With the attitude of gratitude - cf. Col 1:12; 2:7; 3:15,17; 4:2
      2) Showing gratitude through repentance - cf. Ro 2:4

Are we thankful?  Do we show it by turning from our sins and turning to
God?  If not, we have every reason to fear the wrath of God - not just
the day of judgment, but the consequence in this life of God simply
"giving us up" to our own desires!
 
Executable Outlines, Copyright © Mark A. Copeland, 2016

Bible Inspiration: The Crucifixion Clothes by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=13&article=1744

Bible Inspiration: The Crucifixion Clothes

by  Dave Miller, Ph.D.

The Old Testament book of Psalms constituted the hymnal of the Jewish nation, containing a collection of 150 songs, laments, and praises by various authors. Since the Old Testament canon was very likely completed no later than 400 B.C. (Leupold, 1969, p. 8; cf. Archer, 1974, p. 440), and since the Septuagint is known to have been produced circa 250 B.C., the pronouncements in the Psalms predated the arrival of Jesus on the planet by centuries. Yet, within the sacred pages of the Psalms, scores of very detailed allusions pinpoint specific incidents that occurred in the life of Christ on Earth. These allusions constitute proof positive of the inspiration of the Bible.
For example, composed by David in the 10th century B.C. (Barnes, 1847, pp. 193ff.), Psalm 22 is unquestionably a messianic psalm—literally packed with minute details that forecast the death of the Messiah. In verse 18, the psalmist quotes Him as making the simple statement: “They divide My garments among them, and for My clothing they cast lots.” All four of the inspired New Testament evangelists of the first century A.D. allude to these incidental details that they report in connection with Jesus hanging on the cross (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23-24).
While commentators typically report that Roman law awarded the victim’s clothes as spoils for the Roman executioners (e.g., Erdman, 1922, p.161; McGarvey, n.d., p. 725), others question the historicity of such a claim (e.g., Edersheim, 1915, 2:591-592). In any case, the soldiers that attended the cross consisted of a quaternion—four soldiers (Davis, 1870, 3:2651). Matthew and Luke state very simply that these soldiers divided His clothes and cast lots for them, with Luke adding “to determine what every man should take.” These “garments” (merei) likely included a head-dress, sandals, girdle, and outer garment (Robertson, 1916, p. 147). Apparently, according to John 19:23, the soldiers were able to decide ownership of these four clothing articles without gambling. If they were able to agree on consignment of the four articles—one clothes item for each soldier—why did they also cast lots? It is John who provides the added clarification:
Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece. They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says: “They divided My garments among them, and for My clothing they cast lots.” Therefore the soldiers did these things (John 19:23-24).
The tunic was indivisible and unique from the other clothes, and very likely more valuable. It stood alone as seamless and would need to be awarded to a single soldier only, rather than being ripped into four pieces. Hence, they agreed to gamble in order to decide ownership of the tunic.
Observe carefully that these four unnamed Roman military men, who just happened to be assigned crucifixion duty that day, and just happened to have charge of the condemned Jesus of Nazareth (who happened that day to wear a seamless tunic), were operating solely out of their own impulses. They were not Jews. They undoubtedly had no familiarity whatsoever with Jewish Scripture. They were not controlled by any external source. No unseen or mysterious force took charge of their minds, no disciple whispered in their ears to cause them to robotically or artificially fulfill a prophecy. Yet, with uncanny precision, words written by King David a millennium earlier came to stunning fruition—words that on the surface might seem to contradict each other: the clothes were to be divided into separate parts, yet lots would be cast over the clothes. Roman soldiers unwittingly fulfilled the predictions of ancient Scripture in what to them were no more than mere casual, insignificant actions associated with the execution of their military duty, in tandem with their covetous desire to profit from their victim by acquiring His material goods.
But that’s not all. The layers of complexity and sophistication of the doctrine of inspiration, like the layers of an onion, can be peeled back to reveal additional marvels. John informs us that the item of clothing, which necessitated the Roman soldiers need to resort to gambling to decide ownership, was “without seam, woven from the top in one piece.” Why mention this piece of minutia? What significance could possibly be associated with such a seemingly trivial detail? To gain insight into a possible explanation, one must dig deeper into Bible teaching. Since the Bible was authored by Deity, it naturally possesses a depth uncharacteristic of human writers. It reflects indication that its Author was unhampered by the passing of time or the inability to foresee or orchestrate future events. Such qualities are commensurate with the nature of divinity.
In 1500 B.C., God imparted the Law of Moses to the Israelites as the covenant requirements that would guide the nation of Israel through its national existence. This law included provision for the High Priest, the first being Aaron, the brother of Moses, commissioned by God Himself (Exodus 28). On the Day of Atonement (yom kippur), he alone entered the Holy of Holies within the Tabernacle/Temple to make atonement for himself and all the people (Leviticus 16). Bible typology—another bona fide proof of Bible inspiration—portrays Jesus as our High Priest (Hebrews 3:1; 4:14; 9:11; et al.). Very uniquely and critically, Jesus performs for Christians parallel functions to the High Priest that absolutely must be performed if we are to be permitted to be saved to live eternally with Deity in heaven.
Among the articles of clothing stipulated by God for the High Priest was the skillfully woven “tunic of fine linen thread” (Exodus 28:39). According to Josephus, this clothing item was seamless:
Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back (3.7.4:203).
Coincidental? Perhaps. Nevertheless, John went out of his way to flag the point. And the Roman soldiers gambled for the seamless tunic of the Messiah—a tunic that subtly signaled His redemptive role as the one to make atonement for the world in the very act of dying on the cross. The handling of the clothes of Jesus Christ on the occasion of His crucifixion demonstrates the inspiration of the Bible and the divine origin of the Christian religion.

REFERENCES

Archer, Gleason (1974), A Survey of Old Testament Introduction (Chicago, IL: Moody Press).
Barnes, Albert (1847), Notes on the Old Testament: Psalms (Grand Rapids, MI: Baker, 2005 reprint).
Davis, William (1870), Dictionary of the Bible, ed. H.B. Hackett (New York: Hurd & Houghton).
Edersheim, Alfred (1915), The Life and Times of Jesus the Messiah (New York: Longmans, Green, & Co.).
Erdman, Charles (1922), The Gospel of John (Philadelphia, PA: Westminster Press).
Josephus, Flavius (1974 reprint), The Works of Flavius Josephus: Antiquities of the Jews, trans. by William Whiston (Grand Rapids, MI: Baker).
Leupold, H.C. (1969 reprint), Exposition of the Psalms (Grand Rapids, MI: Baker).
McGarvey, J.W. (no date), The Fourfold Gospel (Cincinnati, OH: Standard).
Robertson, A.T. (1916), The Divinity of Christ (New York: Fleming H. Revel).