"THE GOSPEL OF MARK" Feeding The Five Thousand (6:32-44) by Mark Copeland

                          "THE GOSPEL OF MARK"

                  Feeding The Five Thousand (6:32-44)


1. One of the better known miracles of Jesus is "Feeding The Five
   a. With just five loaves and two fish
   b. With twelve baskets of fragments left over!

2. It is the only specific miracle performed by Jesus recorded in all
   four gospels...
   a. Mt 14:13-21; Mk 6:30-44; Lk 9:10-17; Jn 6:1-13
   b. We will let Mark's account be the starting point for our study

[Many lessons can be gleaned from this miracle.  What I found striking
is first...]


      1. He wanted His disciples to rest, but compassion moved Him to
         serve - Mk 6:34
      2. Compassion that moved Him to send the apostles out earlier 
         - Mt 9:36; 10:1
      3. That later moved Him to feed the four thousand - Mt 15:32-38
      4. That qualifies Him to be a perfect High Priest 
         - cf. He 4:14-16; 5:1-2
      -- This miracle reveals the wonderful compassion of our Lord!

   B. POWER...
      1. The power to feed 5000 men with five loaves and two fish-Mk6:38-44
      2. 5000 men, besides women and children (possibly 10,000?) - Mt14:21
      3. With twelve baskets of fragments left over - Mk 6:43
      4. The sort of power that provides more than one needs - cf. Ep3:20
      -- This miracle reveals the overwhelming power of our Lord!

      1. Jesus arranged the multitude in groups and ranks - Mk 6:39-40
      2. Such orderliness is typical, evidenced by His creation - cf.
         Col 1:16; Ps 19:1; Ro 1:19-20
      3. He desires it in the organization and worship of His churches
         - 1Co 14:33,40
      -- This miracle reveals the careful orderliness of our Lord!

[Jesus' compassion, power and orderliness can be gleaned from Mark's
account of this miracle.  From John's account in his gospel, we can also


      1. Their initial reaction was correct
         a. That Jesus was the Prophet who was to come into the world
            - Jn 6:14
         b. As foretold by Moses and confirmed by Peter 
            -  cf. Deut 18:15-18; Ac 3:18-26
      2. But their desire to make Him king reveals their
         a. They wanted to make Him a literal king - Jn 6:15
         b. His kingdom was not to be a literal kingdom - cf. Jn 18:36;
            Lk 17:20-21
      3. Today, we should not presume to know what is God's will
         a. His ways and thoughts are often much different than our own
            - cf. Isa 55:8-9
         b. Thus we should be quick to hear, rather than presume - cf.
            Ecc 5:1-2
      -- The response to this miracle reveals man's ability to
         misunderstand God's will!

      1. They sought Jesus for the wrong reasons
         a. They wanted the physical food He provided - Jn 6:26
         b. They should have sought food that endures to everlasting
            life - Jn 6:27
      2. He wanted to give them true bread
         a. That gives life to the world - Jn 6:32-33
         b. The bread of life, given to those who believe - Jn 6:34-35
      2. Today, people often choose churches for the wrong reasons
         a. Entertainment, youth programs, etc.
         b. When they should be looking for spiritual things-cf. Ro14:17
      -- The response to this miracle reveals man's tendency to desire
         material things

      1. They complained about Him
         a. Because of His claim to be bread from heaven - Jn 6:41
         b. Because they saw Him only as the son of Joseph and Mary-Jn6:42
      2. They struggled over His sayings
         a. Taking Him literally - Jn 6:52
         b. Even many of His disciples left Him - Jn 6:60,66
      3. Today, many demonstrate a similar dullness
         a. Unwilling to stay with Jesus (unlike the apostles)-Jn6:67-69
         b. Unwilling to make use of their time to learn and apply - cf.
            He 5:11-14
      -- The response to this miracle reveals man's propensity to
         spiritual dullness


1. The miracle we have studied offers insight into the person of Jesus
   a. His compassion for the souls and bodies of mankind
   b. His power to provide for every need of man
   c. His orderliness in the work He sets out to perform

2. The reaction to this miracle reveals insight into the propensity of
   a. To misunderstand the will of God
   b. To seek after material things of the world
   c. To be dull of heart, which leads to the first two

3. What will be our response to this wonderful miracle...?
   a. Let our spiritual dullness to take it lightly, or ignore it
   b. Let it increase our faith in Him who provides our every need?

Jesus' intention was to draw men to Him as the Bread of Life which
nourishes our souls.  May we not be so blinded by the materialism that
we fail to labor for that which leads to everlasting life (Jn 6:27)...
Executable Outlines, Copyright © Mark A. Copeland, 2016

"THE GOSPEL OF MARK" The Need For Rest (6:30-31) by Mark Copeland

                          "THE GOSPEL OF MARK"

                      The Need For Rest (6:30-31)


1. One might easily conclude that the Bible is all about work and no
   a. It speaks negatively about sloth and idleness - Pr 6:6-11; 1Ti 5:13
   b. It speaks positively about labor and work - Ep 4:28; 1Th 4:11

2. Yet Jesus spoke of the need to rest...
   a. After His disciples had returned from fulfilling the Limited
      Commission - Mk 6:30
   b. Encouraging them to come aside to a deserted place and rest a
      while - Mk 6:31

[Despite advances in labor-saving technology, it seems we are more
stressed than ever.  We do well to remember and apply what the Bible
says about...]


      1. God rested on the seventh day - Gen 2:1-2
      2. The principle of rest served as the basis for the Sabbath-Gen 2:3
      3. Which later was commanded of the Israelites as a weekly
         observance - Deut 5:12-15
      -- Clearly God approved of taking time to rest on a regular basis

      1. The Feast of Unleavened Bread, with two days of rest - Lev 23:5-8
      2. The Feast of Harvest (Pentecost), one day of rest - Lev 23:21
      3. The Feast of Trumpets (1st day of 7th month), one day of rest
         - Lev 23:23-25
      4. The Day of Atonement (10th day of 7th month), one day of rest
         - Lev 23:26-32
      5. The Feast Of Tabernacles (15th day of 7th month), two days of
         rest - Lev 23:33-36
      6. Included with several of the above were:
         b. Required trips to Jerusalem - cf. Lev 23:14-17; Deut 16:16
         b. Seven-day feasts, including one week of living in tents
            - cf. Lev 23:42
      7. These were in addition to the weekly sabbaths
      -- Approximately 70 days each year "no customary work" was to be

[As the Old Testament was written for our learning (Ro 15:4), it is
apparent that God created man with a need for rest.  Here are some
thoughts related to...]


      1. Too much work
         a. No man can work without rest; and no man can live the
            Christian life unless he gives himself times with God
         b. How can we shoulder life's burdens if we have no contact
            with him who is the Lord of all good life?
         c. How can we do God's work unless in God's strength?
         d. How can we receive that strength unless we seek in quietness
            and in loneliness the presence of God?
      2. Too much withdrawal
         a. Devotion that does not issue in action is not real devotion
         b. Prayer that does not issue in work is not real prayer
         c. We must never seek the fellowship of God in order to avoid
            the fellowship of men but in order to fit ourselves better
            for it
         d. The rhythm of the Christian life is the alternate meeting
            with God in the secret place and serving men in the market
      -- These thoughts come from Barclay's Daily Study Bible

      1. Physical rest, to refresh the body
         a. Such as a good night's sleep, afternoon naps
         b. Vacations involving travel, dining with friends - cf. the OT
         c. Benefits:  less stress, weight control, memory performance,
            overall good health
      2. Spiritual rest, to refresh the spirit
         a. Such as a daily devotional period
         b. Special times devoted to prayer, meditation on God's Word
            - cf. Php 4:6-9
         c. Benefits:  a closer walk with God, inner renewal, peace of
      -- Body and soul both need periods of rest

      1. Making time
         a. Schedule for periodic rest
         b. Isaac liked the evening - Gen 24:63
         c. David and Daniel liked morning, noon, and evening 
            - Psa 55:17; Dan 6:10
         d. Jesus preferred early morning - Mk 1:35
         e. Remember also the OT weekly and annual rests as an example
            of systematic rest
      2. Choosing location
         a. Find places that allow for privacy (in the case of personal
         b. Isaac liked the field - Gen 24:63
         c. David meditated on his bed - Psa 4:4; 63:6
         d. Daniel prayed in his room - Dan 6:10
         e. Jesus preferred deserted places - Mk 1:35; 6:31
         f. Remember also the OT feasts (as example of celebratory rest
            with others)
      -- These suggestions are simply to stimulate your thinking


1. The life of the Christian is more of a marathon than a sprint...
   a. We need to have endurance - He 10:36; 12:1
   b. Lest we fall short of reaching our rest - He 4:1,9-11

2. To reach our "Heavenly Rest", we need both...
   a. Diligence in serving the Lord
   b. Diligence in taking time to rest

3. Some Christians fail to maintain a proper balance...
   a. Suffering physically as a result (e.g., poor health)
   b. Suffering spiritually as well (e.g., emotional and mental burn

As physical strength requires both exercise and rest, so it is with
spiritual strength.   We can be thankful that in the wisdom of God there
is to be opportunity for both...

   Then Jesus said, "Let's go off by ourselves to a quiet place and
   rest awhile." - Mk 6:31 (NLT)
Executable Outlines, Copyright © Mark A. Copeland, 2016

Questions and Answers: Is there Proof of Bible Inspiration? by Dave Miller, Ph.D.


Questions and Answers: Is there Proof of Bible Inspiration?

by  Dave Miller, Ph.D.


What type of proof is available to show the Bible is inspired of God?


A There are any number of proofs which document that the Bible is inspired of God. But The Book’s uncanny brevity is one obvious proof of its divine origin. Throughout history, humans have been quite verbose in articulating their ideas and thoughts—from multi-volume encyclopedias, history books, and biographies, to the pronouncements of religious authorities via their councils, disciplines, and sundry theologies. In stark contrast to this human inclination, the books of the Bible are incredibly brief. Consider, for example, that Matthew, Mark, Luke, and John were given the weighty responsibility of reporting to the world for all ages the momentous events surrounding the life of Christ while He was on Earth. John even admitted that there were so many activities that occurred during Jesus’ life that, “if they should be written every one, I suppose that even the world itself could not contain the books that should be written” (John 21:25). So what should be included, and what should be excluded in such a critical literary endeavor?
In reporting the events in the life of an extremely eminent figure in world history, what human writer would omit the birth—as Mark and John did? What author would skip over the first thirty years of the person’s life—as all four of the Gospel writers did (with Luke’s one exception of an incident in Jesus’ life at the age of twelve)? The baptism of Jesus is told in twelve lines by Matthew, and in six lines by Mark and Luke. Of the twelve post-resurrection appearances of Jesus, two are noted by Matthew, three each by Mark and Luke, and four by John. In Acts, Luke provided the only inspired report of the first thirty years of the history of the church and the spread of Christianity—and he did it in just twenty-eight chapters! The untimely death of the first apostle, James, which must have been a tremendous blow to the early church (on the order of, say, the assassination of President John F. Kennedy to Americans), is recorded in a short eleven words. With such cataclysmic, earthshaking subject matter, how did these authors produce such succinct, condensed, concise histories consisting of only a few pages? The answer? They wrote under the overruling influence (in this case, restraint) of the Holy Spirit (2 Peter 1:21).

Is it a Miracle? by Kyle Butt, M.Div.


Is it a Miracle?

by  Kyle Butt, M.Div.

A person cannot read many pages from the New Testament (or the Old Testament for that matter) without coming across a miracle. Miracles spatter the pages of the Bible like polka dots on a Dalmatian: the 10 plagues in Egypt; healing of people with leprosy; the resurrection of dead people; the virgin birth; etc. Yet many educated people deny the idea that miracles were either real or possible. They maintain instead that the wonders documented in the Bible must have been fictitious, or had a purely natural explanation. Did Jesus and others in the Bible perform mighty miracles, or are the stories merely “wishful thinking” on the part of superstitious, unscientific fanatics?


In order to decide if miracles actually occurred, we first must understand the definition of a miracle. A miracle is an event that defies natural laws and that can be accounted for only by a supernatural explanation. For example, walking on a road is not a miracle. But defying the law of gravity and walking on water is. There is nothing extraordinary about reviving a person by using CPR. But there is something miraculous about raising a person who has been dead for several days.


Some people adamantly claim that any type of miracle is absolutely impossible. Why do they say “no” to miracles? There are many reasons, but perhaps the most important is that they do not believe that God exists (or that if He does, He does not intervene in the natural world). A person who believes that the Universe and its contents evolved through natural processes over billions of years cannot believe in miracles because he or she thinks that nothing exists outside of nature. As the late, eminent astronomer of Cornell University, Carl Sagan, put it: “The Cosmos is all that is or ever was or ever will be” (1980, p. 4). Since a miracle is an event that has a supernatural explanation, no such event ever could occur in a world where only natural forces operate. Once a person denies the greatest miracle of all—creation at the hand of God—then he or she is forced to deny that miracles of any kind can occur.
Those who hold to such a view are correct about one thing: If God does not exist (or if He does but is unwilling to intervene in His creation) then miracles cannot occur. On the other hand, if God does exist (and it can be argued convincingly that He does!), then miracles not only are possible, but also probable. It makes perfectly good sense to conclude that if God created this Universe, then on occasion He might intervene through miracles to accomplish His divine purposes.


Another idea suggests that God did, in fact, create the Universe, but that His activities stopped at creation. Afterwards, He no longer intervened in this world through miracles, because that would break the natural laws that He had established at the time of creation.
The problem with this idea is that it does not consider the fact that the natural laws do not apply to God (since He is not a “natural” Being). The laws of nature are inviolate, and cannot be broken. For instance, the First Law of Thermodynamics states that matter or energy can be neither created nor destroyed in nature. The two words “in nature” must be included for the law to be worded correctly. Nothing in nature—man, beasts, or matter—can break this law. However, since God is not part of nature, the law obviously does not apply to Him.
To illustrate, think of the Universe as one room. God established natural laws that apply to everything in that room, and then He locked the door. It is impossible for matter or energy to be created or destroyed in that room. But, suppose that God unlocks the door and puts another chair in the room or takes a chair out of the room. Did God break the law He established in the room? No, because everything in the room (Universe) still functions according to the natural laws, but since God is outside of the room then the laws that operate inside the room do not apply to Him.
Miracles are only impossible in a world with no God, or a non-intervening Deity. Once God’s existence and His ability to operate in the natural world are established, it makes perfect sense to conclude that He occasionally might do supernatural things to accomplish His goals. God is not a cosmic bandit Who sneaks around “breaking the rules” of nature. Rather, He is the sovereign Creator Who reserves the right to operate whenever and however He sees fit.


Sagan, Carl (1980), Cosmos (New York: Random House).

Hearing God in the Twenty-First Century by Eric Lyons, M.Min.


Hearing God in the Twenty-First Century

by  Eric Lyons, M.Min.

In the Garden of Eden, God spoke directly to Adam, commanding him to refrain from eating of the tree of the knowledge of good and evil (Genesis 2:16-17). Centuries later, “the word of the Lord came to Abram in a vision” while he dwelt in the land of Canaan (Genesis 15:1). The patriarch Jacob received a message from Jehovah via the “Angel of God,” Who spoke to him in a dream (Genesis 31:11). The Lord spoke directly to Moses at the burning bush on Mount Horeb (Exodus 3-4). The angel Gabriel brought messages from God to Zacharias, who was dwelling in Jerusalem (Luke 1:11-21), and to Mary, the mother of Jesus, who lived in Nazareth (Luke 1:26-33). Even Saul, who was on his way to Damascus to imprison any Jewish Christians he might find, received a “heavenly vision” (Acts 26:19; cf. Acts 9). A list of God’s appearances and messages to men seems almost endless. No Bible believer can dispute the fact that God has revealed messages to men countless times, either directly or through avenues other than written revelation.
The question often asked today is, “How do we hear God now?” Does He still communicate to people through dreams and visions like He did in biblical times? Should we expect Him to call upon us directly at any moment to do some great work, like Saul was called to do? Will God send an angel to me to disclose more revelation than what is given in the Bible? Or, similar to how Eli instructed Samuel, should I “go lie down” and wait on Jehovah to reveal some message to me (1 Samuel 3:9-10). In view of the fact that for millennia God communicated to people either directly or through avenues other than written revelation, why do some today claim that God communicates to man only via the Bible? Just how is it that we “hear God” today?
According to Hebrews 1:1-2, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son” (Hebrews 1:1-2, emp. added). In another contrast between the prophets of old (namely, Moses and Elijah) and Jesus, God instructed Peter, James, and John, saying, “This [Jesus] is my beloved Son, in whom I am well pleased. Hear Him!” (Matthew 17:5, emp. added). Jesus informed His listeners on one occasion of the reason we must “listen” to Him: “He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day” (John 12:48, emp. added). For one to be pleasing to God, he must learn and obey the words of Jesus.
But how do we “hear” Jesus? According to the New Testament, people come to know Jesus and His words by way of the of the apostles’ teachings. Consider the following line of reasoning from the Scriptures.
  • The night of Jesus’ betrayal, He prayed to the Father, saying, “I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me” (John 17:20-21, emp. added). The “their” of verse 20 refers to those for whom Jesus was praying in the preceding verses (17:6-19)—the apostles. Jesus prayed for the unity of future believers, which He stated would be based upon the apostles’ “word.”
  • On that same night, Jesus told the apostles: “Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me” (John 13:20, emp. added). After Jesus’ resurrection, and before His ascension into heaven, Jesus told these same disciples: “As the Father has sent Me, I also send you” (John 20:21). To receive the apostles’ teachings, then, was to receive Jesus.
But how do we receive the apostles’ doctrine today? Since all of the apostles are dead, via what method do the apostles speak to us in the twenty-first century? Paul answered this question in Ephesians 3:1-5.
For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles—if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets (emp. added).
Today, a person can understand “the mystery of Christ” through the written revelation of men like the apostle Paul, who received the Truth “through the revelation of Jesus Christ” (Galatians 1:11-12).
Still, some ask: “Haven’t other men who have lived through the centuries, even into the twenty-first century, been inspired by God to reveal His message?” Actually, the Bible indicates that all Truth necessary for salvation was revealed during the lifetime of the apostles. The night before Jesus’ crucifixion, He promised His apostles that after His departure from them, the Spirit would come and guide them “into all truth” (John 16:13), teaching them “all things,” and bringing to their remembrance “all things” that Jesus taught them (John 14:26). After His crucifixion and resurrection (but before He ascended into heaven), Jesus then commanded these same disciples to “make disciples of all the nations…teaching them to observe all things that I have commanded you” (Matthew 28:19-20, emp. added). The “faith…was once for all delivered to the saints” in the first century (Jude 3), so that since that time Christians have had “all things that pertain to life and godliness” (2 Peter 1:3).
Hearing God’s will in the twenty-first century is as easy as picking up the providentially preserved Bible and reading what Jesus’ “apostles and prophets” recorded for our benefit. God’s revelation thoroughly equips us for every good work (cf. 2 Timothy 3:17), so that no modern-day messages, dreams, or visions are needed. Nearly two thousand years ago, God revealed “all truth” to the apostles and prophets, who recorded it “by inspiration.” This “truth” is the standard by which all people are to live. And anyone teaching a contrary message will suffer eternally (cf. Galatians 1:8-9).

Did God "Create" or "Make" the World? by Eric Lyons, M.Min.


Did God "Create" or "Make" the World?

by  Eric Lyons, M.Min.

Oftentimes, those who advocate the view which suggests that the Earth is billions of years old suggest that God initially “created” the Earth (Genesis 1:1) and then later “made” (i.e., re-created) it in six days. As awkward as this sounds to those who take a more straightforward (and accurate) approach to reading Scripture, these old-Earth-advocates (oftentimes referred to as Gap theorists) make a distinction between the Hebrew words bara (to create) and asah (to make or fashion). They claim that bara and asah always mean two different things in relation to God’s creative acts. For example, not long ago I heard a gentleman on the radio teach that Exodus 20:11 does not mean that God created the Universe and everything in it in six days but that He “fashioned” or “re-created” the Universe in six days after originally creating it billions of years earlier. This man based his whole argument on the “fact” that “to make” does not mean “to create.”
What is the truth of the matter? After surveying the Old Testament, one finds that no distinction is made between God’s creating (bara) and His making (asah) in the creation account or anywhere else for that matter. The fact is, these words are used interchangeably throughout the Old Testament in reference to what God has done. In Genesis 1-2, the words “created” (bara) and “made” (asah) are used fifteen times in reference to God’s work. It is clear to the unbiased reader that these words do not stand at odds with one another; rather, they teach one central truth—that God created and/or made the Universe and everything in it in six literal days.
In Genesis 1:26 it is recorded that God said: “Let us make (asah) man in Our image, according to Our likeness.” Then we are told in the very next verse that He “created (bara) man in His own image.” How can one assert (logically) that in these two verses “make” and “create” refer to different creations? Near the beginning of the next chapter, we read: “When God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created (bara) and made (asah). This is the history of the heavens and the earth when they were created (bara), in the day that the Lord God made (asah) the earth and the heavens” (Genesis 2:3-4). Clearly, these words are used interchangeably in the creation account and throughout the rest of the Bible when referring to what God did “in the beginning” (cf. Psalm 148:1-5; Nehemiah 9:6; Exodus 20:11; Genesis 1:21,25).
Did God intend to communicate a different message every time He used different words to describe something? Absolutely not! Just as you may tell one person, “I mowed the yard,” you might mention to someone else that “I cut the grass.” You have spoken one truth, even thou you used two phrases. Oftentimes we do this when telling a story in order to escape monotony. When the psalmist proclaimed, “The heavens declare the glory of God; and the firmament shows His handiwork” (19:1), his aim was not to teach two separate truths, but to teach one truth with different words. Later, when he wrote, “The earth is the Lord’s, and all its fullness, the world and those who dwell therein” (24:1), he again was teaching one central message with different words. Likewise, when the Bible says that God “created” the world it means nothing more (or less) than God “made” the world (and vice versa).

Is America Doomed? [Part III] by Dave Miller, Ph.D.


Is America Doomed? [Part III]

by  Dave Miller, Ph.D.

[EDITORS’ NOTE: This article is the third installment in a three-part series based on the author’s seminar and soon-to-be-released book—The Silencing of God: The Dismantling of America’s Christian Heritage. Parts I and II appeared in the September and October issues. Part III follows below, and continues, without introductory comments, where the second article ended.]


The Founders knew these biblical facts—and anticipated that America could fall prey to the same sad situation. On March 11, 1792, the Father of our country made the following statement—one that is particularly chilling in view of the specter of terrorism that hangs over the nation:
I am sure there never was a people who had more reason to acknowledge a Divine interposition in their affairs than those of the United States; and I should be pained to believe that they have forgotten that Agency which was so often manifested during our revolution, or that they failed to consider the omnipotence of that God who is alone able to protect them (Washington, 1838, 10:222-223, emp. added).
Undoubtedly, America has the greatest, most technologically sophisticated military in human history. Yet, according to the first Commander-in-Chief of America’s armed forces, God alone is able to protect the country. He was merely echoing Scripture. Read carefully the words of the psalmist:
No king is saved by the multitude of an army; a mighty man is not delivered by great strength. A horse is a vain hope for safety; neither shall it deliver any by its great strength. Behold, the eye of the Lord is on those who fear Him, on those who hope in His mercy, to deliver their soul from death, and to keep them alive in famine (33:16-19, emp. added).
In the final analysis, all of the Apache attack helicopters, Tomahawk subsonic cruise missiles, nuclear warheads, and sophisticated military weaponry that American ingenuity has created, will not save America. Rather, only God can preserve us—and His protective care is extended only to those who fear Him. But should America make preparations for defense? Certainly. The Bible declares: “The horse is prepared for the day of battle, but deliverance is of the Lord” (Proverbs 21:31, emp. added). We should make preparations for the defense of the nation against outside forces; but we must keep ever before us the fact that deliverance from enemies comes ultimately from God—not man. And God extends His assistance to the virtuous and righteous—as noted by Patrick Henry:
Whether this will prove a blessing or a curse, will depend upon the use our people make of the blessings which a gracious God hath bestowed on us. If they are wise, they will be great and happy. If they are of a contrary character, they will be miserable. Righteousness alone can exalt them as a nation. Reader! Whoever thou art, remember this; and in thy sphere practice virtue thyself, and encourage it in others” (1891, 1:81-82, emp. added). “The great pillars of all government and of social life: I mean virtue, morality, and religion. This is the armor, my friend, and this alone, that renders us invincible” (1891, 2:592, emp. added).
John Witherspoon echoed precisely the same sentiment: “He who makes a people virtuous makes them invincible” (1815, 9:231).
Another uncanny, prophetic warning was issued by Jedidiah Morse, the “Father of American Geography” and father of Samuel Morse, the inventor of the Morse Code (see “Morse, Jedidiah,” 2007). In an election sermon given at Charlestown, Massachusetts on April 25, 1799, this American patriot offered the following frightening warning—an observation not unlike those of many of the Founders:
The foundations which support the interest of Christianity, are also necessary to support a free and equal government like our own. In all those countries where there is little or no religion, or a very gross and corrupt one, as in Mahometan and Pagan countries, there you will find, with scarcely a single exception, arbitrary and tyrannical governments, gross ignorance and wickedness, and deplorable wretchedness among the people. To the kindly influence of Christianity we owe that degree of civil freedom, and political and social happiness which mankind now enjoy. In proportion as the genuine effects of Christianity are diminished in any nation, either through unbelief, or the corruption of its doctrines, or the neglect of its institutions; in the same proportion will the people of that nation recede from the blessings of genuine freedom, and approximate the miseries of complete despotism. I hold this to be a truth confirmed by experience. If so, it follows, that all efforts made to destroy the foundations of our holy religion, ultimately tend to the subversion also of our political freedom and happiness. Whenever the pillars of Christianity shall be overthrown, our present republican forms of government, and all the blessings which flow from them, must fall with them (1799, p. 9, emp. added).
Recall the somber warning of Declaration signer Charles Carroll of Carrollton, in a letter written to fellow Founder and signer of the federal Constitution, James McHenry, on November 4, 1800:
Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime and pure... are undermining the solid foundation of morals, the best security for the duration of free governments (as quoted in Steiner, 1907, p. 475, emp. added).

Noah Webster sounded the same warning:
[T]he Christian religion, in its purity, is the basis, or rather the source of all genuine freedom in government.... [A]nd I am persuaded that no civil government of a republican form can exist and be durable in which the principles of that religion have not a controlling influence (as quoted in Snyder, 1990, p. 283, emp. added).
Elias Boudinot, president of the Continental Congress (1782-1783), articulated precisely the same point, when he expressed his “anxious desire” that:
our country should be preserved from the dreadful evil of becoming enemies to the religion of the Gospel, which I have no doubt, but would be introductive of the dissolution of government and the bonds of civil society (1801, p. xxii, emp. added).

Declaration signer and Connecticut governor, Samuel Huntington, agreed, as indicated by his remarks on January 9, 1788 at the state convention debating ratification of the federal Constitution:
While the great body of freeholders are acquainted with the duties which they owe to their God, to themselves, and to men, they will remain free. But if ignorance and depravity should prevail, they will inevitably lead to slavery and ruin (as quoted in Elliot, 1836, 2:200, emp. added).
Signer of the Constitution, Gouverneur Morris, insisted in a speech delivered September 4, 1816:
There must be religion. When that ligament is torn, society is disjointed and its members perish. The nation is exposed to foreign violence and domestic convulsion. Vicious rulers, chosen by vicious people, turn back the current of corruption to its source. Placed in a situation where they can exercise authority for their own emolument, they betray their trust. They take bribes. They sell statutes and decrees. They sell honor and office. They sell their conscience. They sell their country. By this vile traffic they become odious and contemptible.... But the most important of all lessons is the denunciation of ruin to every State that rejects the precepts of religion” (1821, pp. 32,34, emp. added).

Declaration signer and “The Father of the American Revolution,” Samuel Adams, likewise issued a solemn warning in a letter to James Warren on February 12, 1779:
A general dissolution of the principles and manners will more surely overthrow the liberties of America than the whole force of the common enemy. While the people are virtuous, they cannot be subdued; but when once they lose their virtue, they will be ready to surrender their liberties to the first external or internal invader (1908, 4:124, emp. added).
In his inaugural address as the Governor of Massachusetts in 1780, Founder John Hancock insisted that both our freedom and our very existence as a Republic will be determined by public attachment to Christian morality:
Sensible of the importance of Christian piety and virtue to the order and happiness of a state, I cannot but earnestly commend to you every measure for their support and encouragement.... Manners, by which not only the freedom, but the very existence of the republics, are greatly affected, depend much upon the public institutions of religion and the good education of youth (as quoted in Brown, 1898, p. 269, emp. added).
Revolutionary War soldier and "U.S. Federal judge appointed by President John Adams, Jeremiah Smith, declared in an oration on February 22, 1800:
[C]herish and promote the interest of knowledge, virtue and religion. They are indispensable to the support of any free government.... Let it never be forgotten that there can be no genuine freedom where there is no morality, and no sound morality where there is no religion” (as quoted in Atherton, 1800, p. 81, emp. added).
The words of Declaration signer John Witherspoon are frightening: “Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction” (1802, 3:41, emp. added).
Observe: According to the Framers and Founders, the American republic cannot last any length of time when Christian morals do not characterize the people; no civil government of a republic can exist and last without the controlling influence of Christian principles; the government and civility in society will dissolve if the citizens become enemies of Christianity; ignorance of one’s duty to God and depravity will lead to slavery and ruin; without religion, foreign violence, domestic convulsion and ruin result; abandoning Christian virtue will result in submission to invaders; there can be no genuine freedom where religion and morality are lost; and we will then be ripe for destruction. There is no doubt that the Founders were single-minded in their recognition of the same fact: if Christianity, Christian morality, and devotion to the God of the Bible dissipate in America, we cannot perpetuate our national existence—and the nation is doomed.


In a speech delivered on February 23, 1852, second generation American, Daniel Webster, likewise warned what would happen to America if she ever displaced God from His rightful position over the nation. His words are eerily prophetic in that they now describe America “to a T”:
[I]f we and our posterity reject religious instruction and authority, violate the rules of eternal justice, trifle with the injunctions of morality, and recklessly destroy the political constitution which holds us together, no man can tell how sudden a catastrophe may overwhelm us that shall bury all our glory in profound obscurity (1903, 13:492-493, emp. added).
Ask yourself four questions—#1: Are Americans—on a widespread scale—rejecting Christian instruction and authority? The polls show that fewer and fewer attend church service or follow the Bible. #2: Are Americans violating the rules of eternal justice? Look at the unprecedented numbers of lawbreakers occupying overcrowded prisons, and the shift in the justice system that commenced in the 1960s favoring the “rights” of the criminal. #3: Are Americans trifling with the injunctions of morality? Unbelievably, we are actually having a national discussion (battle) on how to define marriage! #4: Are Americans recklessly destroying the Constitution? Liberal Supreme Court justices reject strict constructionist interpretation and insist on looking to the courts of the world for their opinions, while federal judges legislate from the bench—even overriding majority votes of the people. The haunting answer to these four questions is a resounding “Yes!” How, then, can we as a nation possibly escape catastrophe? We cannot. We will not.
If this pattern of eventual divine retribution has repeated itself many times over throughout world history, and if God is immutable, i.e., He does not change (Numbers 23:19; Malachi 3:6), and if “God still rules in the kingdoms of men” (Daniel 4:17), will He not respond to America’s iniquity in the same fashion? Yes, He will. We ought to expect God to react to America’s degradation in two ways: (1) unleash upon, or at least refrain from protecting, the country (or specific localities within the country) natural disasters (read the Old Testament book of Joel); or (2) allow hostile enemies to inflict casualties and suffering upon us (read Habakkuk). It is interesting that the Founding Fathers recognized this eternal principle as having been posited in the fabric of the Universe by the Creator. They understood that while God will judge each individual human being at the Judgment when Christ returns (e.g., 2 Corinthians 5:10), He judges nations in history, in time, by bringing destruction upon them when their iniquity is “full” (Genesis 15:16; cf. Miller, 2005). That is why Luther Martin, a delegate to the federal Constitutional Convention, stated in 1788: “It was said, it ought to be considered, that national crimes can only be, and frequently are, punished in this world by national punishments” (as quoted in Elliot, 1836, 1:374, emp. added). As the Father of the Bill of Rights, George Mason, affirmed to his fellow delegates to the Constitutional Convention on August 22, 1787: “As nations cannot be rewarded or punished in the next world, so they must be in this. By an inevitable chain of causes and effects, Providence punishes national sins by national calamities” (as quoted in Madison, 1840, 3:1391, emp. added). The “Father of the American Revolution” and signer of the Declaration of Independence, Samuel Adams, explained: “Revelation assures us that ‘Righteousness exalteth a nation.’ Communities are dealt with in this world by the wise and just Ruler of the Universe. He rewards or punishes them according to their general character” (1907, 3:286, emp. added). Thomas Jefferson likewise warned: “I tremble for my country when I reflect that God is just: that His justice cannot sleep forever” (1781, Query 18, p. 237, emp. added). Indeed, it is just a matter of time. Since America is committing national suicide by its morally insane behavior, turning its back on God, disaster is the inevitable result.
Observe carefully how the words of Judges 2:10 so aptly describe the cataclysmic shift that has taken place in America between the World War II generation—considered by some “the greatest generation any society has ever produced” (“Tom Brokaw...”)—and the three that have come after: “When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel.” Since World War II, succeeding generations of Americans no longer acknowledge God and Christ, and they are woefully ignorant of what God has done for America. The Founders would have had a hard time imagining that such could ever happen here, as George Washington expressed on June 29, 1788:
No country upon earth ever had it more in its power to attain these blessings than United America. Wondrously strange, then, and much to be regretted indeed would it be, were we to neglect the means and to depart from the road which Providence has pointed us to so plainly; I cannot believe it will ever come to pass (Series 2, Letterbook 15, Image 172, emp. added).
A similar, striking resemblance may be seen in the warning God issued to Solomon and the nation over which he served as king:
[I]f My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. Now My eyes will be open and My ears attentive to prayer made in this place.... But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods, and worship them, then I will uproot them from My land which I have given them; and this house which I have sanctified for My name I will cast out of My sight, and will make it a proverb and a byword among all peoples.... [E]veryone who passes by it will be astonished and say, “Why has the Lord done thus to this land and this house?” Then they will answer, “Because they forsook the Lord God of their fathers... and embraced other gods, and worshiped them and served them; therefore He has brought all this calamity on them (2 Chronicles 7:14-22, emp. added; cf. Deuteronomy 29:19-28).
After recounting the blessings that God bestowed upon them by giving them a bountiful land, prosperity, comfort, and wealth, God issued a warning to the Israelites. Although spoken 3,500 years ago, these words sound remarkably descriptive of America:
Beware that you do not forget the LORD your God by not keeping His commandments, His judgments, and His statutes which I command you today, lest—when you have eaten and are full, and have built beautiful houses and dwell in them; and when your herds and your flocks multiply, and your silver and your gold are multiplied, and all that you have is multiplied; when your heart is lifted up, and you forget the LORD your God... and follow other gods, and serve them and worship them, I testify against you this day that you shall surely perish. As the nations which the LORD destroys before you, so you shall perish, because you would not be obedient to the voice of the LORD your God (Deuteronomy 8:11-14,19-20, emp. added).
Sadly, it happened. Years later, Nehemiah (9:23-31) recounted their disobedience and rebellion in which they “cast [God’s] law behind their backs” (vs. 26), and “shrugged their shoulders, stiffened their necks, and would not hear” God’s words (vs. 29). Consequently, God “delivered [them] into the hand of their enemies” (vss. 27,28,30).
As the population of America continues its progressive entrenchment against God, the outcome is inevitable: “The wicked shall be turned into hell, and all nations that forget God” (Psalm 9:17, emp. added). Indeed, as Americans turn their back on the God of their fathers, so God will cease to bestow His protection and blessings. “‘Shall I not punish them for these things?’ says the Lord. ‘Shall I not avenge Myself on such a nation as this?’” (Jeremiah 5:9,29; 9:9).
The only hope for America is to experience a nationwide spiritual awakening by returning to God and begging His forgiveness. “‘Return to Me, and I will return to you,’ says the Lord of hosts” (Malachi 3:7). Our only hope is for a sizeable percentage of Americans to rise up and act upon the factuality of the psalmist’s words: “Let all the earth fear the Lord; Let all the inhabitants of the world stand in awe of Him.... Blessed is the nation whose God is the Lord” (33:8,12). God help us. If it be His will, may God save the United States of America.


Adams, Samuel (1904-1908), The Writings of Samuel Adams, ed. Harry Cushing (New York: G.P. Putnam’s Sons).
Atherton, Charles (1800), A Selection of Orations and Eulogies Pronounced in Different Parts of the United States In Commemoration of the Life, Virtue, and Preeminent Services of Gen. George Washington (Amherst, NY: Samuel Preston).
Boudinot, Elias (1801), The Age of Revelation (Philadelphia, PA: Asbury Dickins), [On-line], URL: http://www.google.com/books?id=XpcPAAAAIAAJ.
Brown, Abram (1898), John Hancock, His Book (Boston, MA: Lee & Shepard Publishers), [On-line], URL: http://www.archive.org/details/johnhancock0 0browrich.
Elliot, Jonathan, ed. (1836), The Debates in the Several State Conventions (Washington, D.C.: Jonathan Elliot), [On-line], URL: http://memory.loc.gov/ammem/amlaw/lwed.html.
Henry, Patrick (1891), Patrick Henry; Life, Correspondence and Speeches, ed. William Henry (New York: Charles Scribner’s Sons), [On-line], URL: http://www.archive.org/details/pathenrylife 01henrrich.
Jefferson, Thomas (1781), Notes on the State of Virginia, The Avalon Project at Yale Law School, [On-line], URL: http://www.yale.edu/lawweb/avalon/jevifram.htm.
Madison, James (1840), The Papers of James Madison, ed. Henry Gilpin (Washington, D.C.: Langtree & O’Sullivan).
Miller, Dave (2005), “Is America’s Iniquity Full?,” Apologetics Press, [On-line]: URL: http://www.apologeticspress.org/articles/305.
Morris, Gouverneur (1821), “An Inaugural Discourse Delivered Before the New York Historical Society by the Honorable Gouverneur Morris on September 4, 1816” in Collections of the New York Historical Society for the Year 1821 (New York: E. Bliss & E. White).
Morse, Jedidiah (1799), A Sermon, Exhibiting the Present Dangers and Consequent Duties of the Citizens of the United States of America (Hartford, CT: Hudson and Goodwin), [On-line]: URL: http://www.archive.org/details/sermonexhibiting00morsrich.
“Morse, Jedidiah” (2007), Encyclopædia Britannica, [On-line]: URL: http://www.britannica.com/eb/article -9053833.
Snyder, K. Alan (1990), Defining Noah Webster: Mind and Morals in the Early Republic (New York: University Press of America).
Steiner, Bernard (1907), The Life and Correspondence of James McHenry (Cleveland, OH: Burrows Brothers)./p>
“Tom Brokaw Books: The Greatest Generation,” [On-line], URL: http://www.randomhouse.com/features/brokaw/books_greatest.html.
Washington, George (1788), “George Washington to Benjamin Lincoln, June 29, 1788,” George Washington Papers at the Library of Congress, 1741-1799, [On-line], URL: http://memory.loc.gov/cgi-bin/query/P?mgw:1:./temp/~am mem_iCgG::.
Washington, George (1838), The Writings of George Washington, ed. Jared Sparks (Boston, MA: American Stationers).
Webster, Daniel (1903), The Writings and Speeches of Daniel Webster (Boston, MA: Little, Brown, & Co.).
Witherspoon, John (1802), The Works of the Reverend John Witherspoon (Philadelphia, PA: William Woodard).
Witherspoon, John (1815), The Works of John Witherspoon (Edinburgh: J. Ogle).

Is America Doomed? [Part II] by Dave Miller, Ph.D.


Is America Doomed? [Part II]

by  Dave Miller, Ph.D.

[EDITORS’ NOTE: This article is the second installment in a three-part series based on the author’s seminar and soon-to-be-released book—“The Silencing of God: The Dismantling of America’s Christian Heritage.” Part I appeared in the September issue. Part II follows below, and continues, without introductory comments, where the first article ended.]


The butchery of babies and sexual perversion undoubtedly will go down in history as primary contributors to the moral and spiritual deterioration, decline, and collapse of American society (see Miller, 2006). Abortion and homosexuality are glaring proofs of the expanding rejection of God in American civilization. They show the extent to which Americans are severing themselves from the laws of God in exchange for wanton indulgence of human passion. Forget where a candidate stands on health care, the environment, and social security! We simply must lay aside all the other political issues that vie for our attention and affect our finances, and vote based on where a candidate stands on these two premiere moral issues that will spell the doom of our nation. If the nation is punished for its moral degradation, our finances will be the least of our worries.
The social turbulence of the 1960s created a revolution in societal mores among the baby boomer generation. The stated philosophy of “do your own thing” literally has “gone to seed” in American society. The result is that many Americans live their lives and make their day-to-day moral decisions on the basis of a hodge-podge of values drawn from a variety of sources. Situation ethics is the order of the day, and the average person simply acts on his feelings and personal opinions. Morality is now individualistic—with each person formulating his own belief system and then measuring his behavior against that subjective, personal, moral framework. Concomitant with the development of this circumstance is the corresponding sentiment that no one should “judge” anyone else’s beliefs or actions, and everyone should be “tolerant” of the diversity of viewpoints that permeate society.
The Founders were adamant in their insistence that the survival of the Republic depends
Thomas Jefferson
on its citizens maintaining unchanging Christian moral virtue. They would be deeply saddened to see the extent to which our civilization has slumped from its original high moral ground. In a letter from Paris dated August 28, 1789, Thomas Jefferson wrote to James Madison: “I know but one code of morality for men whether acting singly or collectively” (Jefferson, 1789). He was simply expressing the widespread view of the Founders as well as the populace of the United States at the time. Indeed, he merely articulated biblical reality, in which moral value, good, and evil, are defined by the Creator in His Word, the Bible. By that Word and by that standard, every human life will one day be measured. In the words of Jesus Christ: “He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day” (John 12:48).
At a time when French immorality was notorious, John Jay related two experiences he had while in France:
During my residence there, I do not recollect to have had more than two conversations with atheists about their tenets. The
John Jay
first was this: I was at a large party, of which were several of that description. They spoke freely and contemptuously of religion. I took no part in the conversation. In the course of it, one of them asked me if I believed in Christ? I answered that I did, and that I thanked God that I did.... Some time afterward, one of my family being dangerously ill, I was advised to send for an English physician who had resided many years at Paris.... But, it was added, he is an atheist.... [D]uring one of his visits, [he] very abruptly remarked that there was no God and he hoped the time would come when there would be no religion in the world. I very concisely remarked that if there was no God there could be no moral obligations, and I did not see how society could subsist without them... (as quoted in Jay, 1833, 2:346-347, emp. added).
Patrick Henry shared Jay’s assessment of France. In fact, Henry, who “realized as few men did the danger to the republican institutions of his country from the
Patrick Henry
undermining influence of French infidelity, set himself to counteracting its baneful influence by every means in his power” (Henry, 1891, 2:200). Hear his forthright denunciation of French morals:
But, as to France, I have no doubt in saying, that to her it will be calamitous. Her conduct has made it the interest of the great family of mankind to wish the downfall of her present government; because its existence is incompatible with that of all others within its reach. And, whilst I see the dangers that threaten ours from her intrigues and her arms, I am not so much alarmed as at the apprehension of her destroying the great pillars of all government and of social life; I mean virtue, morality, and religion. This is the armor, my friend, and this alone, that renders us invincible. These are the tactics we should study. If we lose these, we are conquered, fallen indeed (1891, 2:591-592, emp. added).
After serving two terms as Vice-President alongside President
John Adams
George Washington, the second President of these United States, John Adams, delivered a speech to military officers of the First Brigade of the Third Division of the Militia of Massachusetts on October 11, 1798. In this speech, Adams included an uncompromising affirmation of the essentiality of Christian morality:
We have no government armed with power capable of contending with human passions unbridled by morality and religion.... Our constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other (1854, 9:229, emp. added).
In a letter written from Philadelphia to the Abbés Chalut and Arnoux
Benjamin Franklin
on April 17, 1787, Benjamin Franklin spoke positively of the relative calmness with which Americans were handling the “overturning” caused by the Revolution, which he attributed to America’s stable moral framework:
Your reflections on our situation compared with that of many nations of Europe, are very sensible and just. Let me add, that only a virtuous people are capable of freedom. As nations become corrupt and vicious, they have more need of masters (1988, emp. added).
Declaration signer and president of the Continental Congress (1784), Richard Henry Lee, emphatically affirmed on March 6, 1786: “It is certainly true that a popular government cannot flourish without virtue in the
Richard Henry Lee
people” (1914, 2:411, emp. added). Dr. Benjamin Rush added his blunt observation: “Without the restraints of religion and social worship, men become savages” (1951, 1:505, emp. added).
In his critique of France’s revolution, Founder Noah Webster spoke with displeasure of the French revolutionists’ “impious attempts to exterminate every part of the Christian religion,” and, referring to himself in the third person, insisted:
He is not yet convinced that men are capable of such perfection on earth, as to regulate all their actions by moral rectitude, without the restraints of religion and law. He does not believe with the French atheist, that the universe is composed solely of matter and motion, without a Supreme Intelligence; nor that man is solely the creature of education. He believes that God, and not education, gives man his passions; and that the business of education is to restrain and direct the passions to the purposes of social happiness. He believes that man will always have passions—that these passions will frequently urge him into vices—that religion has an excellent effect in repressing vices, in softening the manners of men, and consoling them under the pressure of calamities (1794, Vol. 2, Ch. 44, emp. added).
All of these Founders, and many more, understood and believed the biblical declaration: “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:34). We must rise up and petition political authorities in behalf of Christian morality. We have an evangelistic responsibility!
Consider the solemn, virtually prophetic, warning issued by James A. Garfield, who became the 20th President of the United States in 1880:
Now, more than ever before, the people are responsible for the character of
James A. Garfield
their Congress. If that body be ignorant, reckless, and corrupt, it is because the people tolerate ignorance, recklessness, and corruption. If it be intelligent, brave, and pure, it is because the people demand these high qualities to represent them in the national legislature.... If the next centennial does not find us a great nation...it will be because those who represent the enterprise, the culture, and the morality of the nation do not aid in controlling the political forces (as quoted in Taylor, 1970, p. 180, emp. added).
And consider the relevant advice of the first Chief Justice of the first U.S. Supreme Court, John Jay, who, in a letter to Jedidiah Morse on January 1, 1813, commented on whether Christians should elect non-Christians to public office:
Whether our religion permits Christians to vote for infidel rulers is a question which merits more consideration than it seems yet to have generally received either from the clergy or the laity. It appears to me that what the prophet said to Jehoshaphat about his attachment to Ahab affords a salutary lesson (1890, 4:365).
Jay was referring to the query posed by Jehu: “Should you help the wicked and love those who hate the Lord?” (2 Chronicles 19:2). Jay further insisted that Americans must be diligent in their political selections since it was God who gave us this privilege:
Providence has given to our people the choice of their rulers. It is the duty, as well as the privilege and interest, of our Christian nation to select and prefer Christians for their rulers (as quoted in Jay, 1833, 2:376, emp. added).
Noah Webster was in complete agreement:
[L]et it be impressed on your mind that God commands you to choose for rulers just men who will
Noah Webster
rule in the fear of God [an allusion to Exodus 18:21—DM]. The preservation of a republican government depends on the faithful discharge of this duty; if the citizens neglect their duty and place unprincipled men in office, the government will soon be corrupted.... If a republican government fails to secure public prosperity and happiness, it must be because the citizens neglect the Divine commands and elect bad men to make and administer the laws (1832, pp. 336-337, emp. added).
Jethro delineated for his son-in-law, Moses, four critical qualifications for political leaders that match God’s view of the matter: “Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness” (Exodus 18:21, emp. added). Or as Solomon stated: “When the righteous are in authority, the people rejoice; But when a wicked man rules, the people groan.... The king establishes the land by justice, but he who receives bribes overthrows it” (Proverbs 29:2,4).
The fact is, we had better forget politics and party
Benjamin Rush
loyalties, and learn to think and act spiritually. We must view political issues from the perspective of God as indicated in His Word (Isaiah 55:8-9;Jeremiah 10:23). We must learn to make decisions in harmony with Christian morals and principles. Signer of the Declaration and physician, Dr. Benjamin Rush, put this matter in perspective:
I have been alternately called an aristocrat and a democrat. I am neither. I am a Christocrat. I believe all power...will always fail of producing order and happiness in the hands of man. He alone who created and redeemed man is qualified to govern him (as quoted in Ramsay, 1813, p. 103, emp. added).
VI. Boycott Hollywood. Do not enable the entertainment industry in its wicked assault on morality. Hollywood does not represent what America has always been about. In fact, they are as antagonistic and hostile toward God, Christianity, and true patriotism as anyone can be. And many Americans are insanely enamored with the fluff and glitter of such frivolous pursuits. Indeed, with the passing of the World War II generation, succeeding generations of Americans have little or no interest in the higher, nobler aspects of human existence, cultivating moral excellence and the virtuous development of the human spirit. Instead, entertainment, pleasure, physical stimulation, and indulging fleshly appetites now take center stage. To show the extent to which Americans have degenerated in their sensibilities, who would have ever imagined that the day could ever come when an American Idol contestant would generate more votes than any U.S. President has received (August, et al., 2006, p. 23)? We ought to be ashamed—and alarmed. Does recreation and playing mean more to us than our souls, the souls of our children, and the survival of our society?
VII. Be resolute, steadfast, and unmovable. Do not give up. Stay with the battle. America’s current condition did not develop overnight. It will take time and persistence to turn the nation around.
To capsule these seven items: STAND UP AND SPEAK OUT! Verbalize and articulate the truth at every opportunity. The solution to all of the problems encountered by humans is the Word of God. The Bible has the answers!


What lies ahead for America when a sizable percentage of the citizenry no longer acknowledges or submits to the God of the Bible? What is going to happen to this country when many of our people no longer believe that a nation is blessed only if its God is the Lord? What does the future hold, given the direction we are going? When one examines the sweeping scope of human history, it becomes readily apparent that progress is not linear. Rather, nations rise and fall. The progress that they achieve is often lost to later civilizations, who must essentially “reinvent the wheel.” Archaeological evidence exists to substantiate the fact that highly advanced civilizations have preceded modern times, creating many enigmas for researchers. The Moche were a highly developed society that vanished centuries ago. The ancient Paracas performed medieval wonders in brain surgery using only crude metal instruments. The fabled Macchu Picchu achieved incredible engineering feats (“Inca...,” 1995). The Nasca (or perhaps their predecessors) produced massive drawings that stretch for miles and are thus visible/discernible only from the air (“The Lost City...,” 2000; “Nasca Lines,” n.d.).
What happened to such civilizations? Why are they now nonexistent? One would expect that the likelihood of a nation’s survival would increase in proportion to the technological, medical, and economic progress. One explanation for this circumstance (perhaps the explanation) is provided by the Bible. Simply stated, the Bible affirms that as a nation moves in the direction of spiritual and moral depravity, becoming increasingly alienated from God, that nation positions itself for inevitable destruction. That destruction may come in the form of natural disasters—such as volcanoes (e.g., Pompeii). It may come in the form of external invasion—as in the case of the fall of Babylonia or Rome. It can even come in the form of direct, miraculous intervention by God—as in the case of Sodom and the other cities of the plain (Genesis 19:29).


This principle is alluded to repeatedly in Scripture. When God promised to Abraham that his descendents would be given the land of Canaan as their homeland, He noted that this gift would not be given for several hundred years. Why the delay? “[F]or the iniquity of the Amorites is not yet complete” (Genesis 15:16). God would not have displaced one group of people simply in order to give another group the land. That would be unjust and prejudicial—in direct contradiction to God’s nature (Deuteronomy 32:4). He eventually allowed the Israelites to conquer Canaan because the peoples that inhabited the land had grown exceedingly wicked. Coincidental to reception of the land, God used the Israelites to punish the Canaanites for their perversion and depravity.
For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants. You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you. For whoever commits any of these abominations, the persons who commit them shall be cut off from among their people. Therefore you shall keep My ordinance, so that you do not commit any of these abominable customs which were committed before you, and that you do not defile yourselves by them: I am the Lord your God (Leviticus 18:25-30, emp. added).
Observe that God gives civilizations a considerable amount of time—even hundreds of years—to choose the spiritual and moral direction they will take. If they are determined to spiral downward in an ever-deepening devotion to idolatry, covetousness, sexual impurity, etc., then God eventually “lowers the boom” and destroys them for their iniquity (cf. the Genesis Flood). The inspired writer of the book of Kings compared the wickedness of King Ahab to the previous inhabitants of the land of Canaan, noting the reason for their destruction: “And he behaved very abominably in following idols, according to all that the Amorites had done, whom the Lord had cast out before the children of Israel” (1 Kings 21:25-26).
This same principle is reiterated in the New Testament. Jesus summarized the history of Israel as one of frequent rebellion against divine precepts. He intimated that they were nearing the limit of God’s toleration and impending punishment when He declared to them: “Fill up, then, the measure of your fathers’ guilt” (Matthew 23:32). It was as if an imaginary cup had been gradually filling up with sin, and that it was nearing the brim—at which time God would respond with appropriate destruction. Paul verified this very understanding when he accused his fellow Jews of having been the ones “who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost (1 Thessalonians 2:15-16, emp. added). As the Jews entrenched themselves against the will of God, they were guilty of piling sins on top of sins, until inevitable divine wrath would be forthcoming—as it did when the Romans sacked Jerusalem in A.D. 70.
Writing centuries earlier, the inspired writer of Kings acknowledged this principle in his summary of the Jews’ national history:
And the Lord spoke by His servants the prophets, saying, “Because Manasseh king of Judah has done these abominations (he has acted more wickedly than all the Amorites who were before him, and has also made Judah sin with his idols), therefore thus says the Lord God of Israel: ‘Behold, I am bringing such calamity upon Jerusalem and Judah, that whoever hears of it, both his ears will tingle. And I will stretch over Jerusalem the measuring line of Samaria and the plummet of the house of Ahab; I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. So I will forsake the remnant of My inheritance and deliver them into the hand of their enemies; and they shall become victims of plunder to all their enemies, because they have done evil in My sight, and have provoked Me to anger since the day their fathers came out of Egypt, even to this day’” (2 Kings 21:10-15, emp. added).
Observe that the writer compared the sin of the Israelites with the sin of the previous occupants of the land of Canaan, thus earning for themselves the same outcome: divine retribution and devastation. As the prophet Ezekiel reported: “‘Thus I will make the land desolate, because they have persisted in unfaithfulness,’ says the Lord God” (15:8).


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