9/15/17

"THE SECOND EPISTLE TO THE CORINTHIANS" Hearts Wide Open (6:11-13) by Mark Copeland

                "THE SECOND EPISTLE TO THE CORINTHIANS"

                       Hearts Wide Open (6:11-13)

INTRODUCTION

1. The apostle Paul was a man who loved his brethren...
   a. He loved his CO-WORKERS - 2Ti 1:2; Phm 1-2
   b. He loved the CONGREGATIONS he worked with - 2Co 11:28
   -- Because of his love, he was willing to give of himself and become
      close to them - e.g., 1Th 2:7-12; 2Co 12:14-15

2. The passage in 2Co 12:15 indicates that sometimes Paul's affection
   was one-sided; he elaborated on this in 2Co 6:11-13...
   a. Paul's heart was "wide open" towards the Corinthians - 11
   b. But their love for him was "restricted" - 12
   c. His exhortation, therefore, was "be open"! - 13

3. In our study, I would like to...
   a. Offer reasons why we all need to have "Hearts Wide Open"
   b. Explain why some may have "restricted hearts"
   c. Suggest how we can be sure to have our "Hearts Wide Open"

[Let's first examine...]

I. WHY WE NEED "HEARTS WIDE OPEN"

   A. BROTHERLY LOVE IS A MARK OF TRUE DISCIPLESHIP...
      1. Note what Jesus said about brethren loving one another in 
         Jn 13:34-35
      2. Such love would be a visible sign by which the world would
         know Christ's true disciples
      3. People with "restricted hearts" would have a difficult time 
         displaying a visible love!

   B. BROTHERLY LOVE IS AN INDICATION OF SPIRITUAL GROWTH...
      1. Peter lists brotherly kindness (and love) among those graces
         involved in growing in the knowledge of Jesus Christ - 2Pe  1:5-8
      2. Whereas having a "restricted heart" is an indication of:
         a. Spiritual immaturity - cf. 2Co 6:13
         b. Or spiritual ailments (short-sighted, even to blindness) 
            - 2Pe 1:9

   C. BROTHERLY LOVE IS AN ASSURANCE OF OUR SALVATION...
      1. It is one way that we know we have passed from death to live 
         - 1Jn 3:16-19
      2. The one who truly loves is one who is born of God - 1Jn 4:7-8
      3. Having "restricted hearts" would not be very reassuring in
         light of such verses!

[Notice 2Pe 1:10-11...If we want assurance, if we want to convince
the world, we need to have "Hearts Wide Open"! Now let's consider some
reasons...]

II. WHY SOME HAVE "RESTRICTED HEARTS"

   A. IT  MIGHT BE DUE TO "IGNORANCE"...
      1. Some Christians may not have been give proper "follow-up"
      2. Their follow-up may have been "unbalanced"
         a. With an emphasis upon the externals 
         b. To the neglect of the internals 
      3. This cannot be our excuse any longer - 1Jn 4:20-21

   B. IT MIGHT BE THE RESULT OF "SPIRITUAL AMNESIA"...
      1. As Peter indicated in 2Pe 1:9
      2. Which occurs when we...
         a. Forget God's love for us in purging us from our sins - 2 Pe  1:9
         b. Do not apply "all diligence" - 2Pe 1:5,10
      3. With the passing of time, we may simply forget how important
         love is in the mind of God - cf. 1Co 13:13

   C. IT MIGHT BE WE HAVE "SKELETONS IN THE CLOSET"...
      1. Some people refuse to get close to others for fear some hidden
         secret may became known
      2. If we have such "skeletons in the closet", we had better get
         rid of them!
         a. For they will eventually become known - cf. Num 32:23
         b. It may be now or later, but it will come out - 1Ti 5:24
      3. With skeletons removed, we won't mind how well people know us
         a. Besides, no one is perfect, and we can use the help
            brethren can give - Ga 6:1-2
         b. Of course, this requires that brethren be trustworthy and
            not gossip!

   D. IT MIGHT BE WE HAVE A "FEAR OF GETTING HURT"...
      1. Loving does involve the "risk of rejection"
      2. Paul experienced rejection, not only at Corinth, but also at
         Rome - 2Ti 4:16
      3. But the joy of true fellowship and love can more than make up
         for the few times some may reject us
         a. The apostle John had experienced both love and rejection 
            - cf. 3Jn 1-4,9-11
         b. But if he had never taken the risk of running into a 
            "Diotrophes", he would have never found a "Gaius"!

   E. IT MIGHT BE THAT "TRUE CONVERSION HAS NOT TAKEN PLACE"...
      1. As indicated before, brotherly love is an assurance of 
         salvation; similarly, it is an indication of true conversion!
         - cf. 1Jn 3:14-15
      2. Unfortunately, some people simply go through the "form" of conversion
         a. Conforming, not converted
         b. Out of convenience, not conviction
         -- When this happens, there is no "life" to begin with!
      3. Those with "restricted hearts" might need to examine themselves
         a. A process that all Christians should undergo periodically 
            - 2Co 13:5
         b. While there are reasons why true Christians may not love as
            they should (see above), we can't discount the possibility
            that the problem may be more serious!

[Whatever the reason, there is really no excuse for having "restricted
hearts". What can be done to "open wide" our hearts?  Here are some...]

III. SUGGESTIONS FOR HAVING "HEARTS WIDE OPEN"

   A. LET GOD'S LOVE TEACH YOU...
      1. This is what enabled the Thessalonians to excel in love 
         - 1Th 4:9
      2. So take to contemplate upon God's love for you!
         a. As manifested through the blessings He has bestowed upon
            you
         b. Especially the blessing of being His child! - 1Jn 3:1
         c. And the blessing of Jesus as our propitiation - 1Jn 4:9-10
      3. This will help motivate us to love as we ought - 1Jn 4:11

   B. NEVER BE CONTENT WITH THE PRESENT STATE OF YOUR LOVE...
      1. Paul did not let the Thessalonians rest on their laurels 
         - 1Th 4:10
      2. The key idea is to "increase more and more"; or as Peter would
         say, "abound" - 2Pe 1:8
      3. So we need to look for more people and more ways to express our love

   C. LOVE TAKES TIME, SO TAKE TIME TO LOVE...
      1. Take advantage of opportunities to be with brethren
         a. I.e., ACCEPT invitations
         b. E.g., to people's homes, potlucks, church services, gospel
            meetings, etc.
      2. Make opportunities to be with brethren
         a. I.e., OFFER invitations
         b. E.g., practice hospitality - 1Pe 4:8-9

CONCLUSION

1. What is the condition of our hearts?
   a. Are they "restricted", suffering from "spiritual hardening of the
      arteries"?
      1) Where the love of God is hindered from freely flowing?
      2) By the "plaques" of ignorance, selfishness, hypocrisy?
   b. Or are they "wide open"?
      1) Where God's love flows freely
      2) Nourishing not only our own lives, but the lives of those 
         around us!
   -- May we all be "taught of God" to have "Hearts Wide Open"!

2. For those who may not yet be Christians...
   a. Consider God's love for you, which is wide open in Jesus Christ
      - Jn 3:16
   b. Why not open wide your love for God...by keeping His
      commandments? - cf. 1Jn 5:3; Jn 14:15

Executable Outlines, Copyright © Mark A. Copeland, 2016

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One Little Word by Kyle Butt, M.Div.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=855&b=Genesis

One Little Word

by Kyle Butt, M.Div.

Some verses in the Bible seem to stand in such glaring contradiction to other Bible passages that reconciliation appears virtually impossible. But, after looking into the problem with only a small amount of diligence, the solution generally becomes apparent, and the supposed contradiction vanishes like a plate full of chocolate chip cookies in the midst of a group of hungry teenage boys. Such is the case with Hebrews 11:17: “By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten son.” When this verse is compared to Abraham’s history as recorded in the book of Genesis, we immediately notice that Isaac was not the “only begotten son” of Abraham. In fact, we read that Abraham fathered Ishmael by Hagar (Genesis 16:16) more than a decade before the birth of Isaac. And following the death of Sarah, Abraham took Keturah as a wife, by which he begat at least six more sons (Genesis 25:1-2).

How is this seeming contradiction to be resolved? First, let us remember the general context of Hebrews 11:17. This verse comes near the end of a book whose writer has shown an intimate knowledge of the Old Testament. Even in the very chapter under discussion, we read a rather complete list of Old Testament heroes such as Abel, Enoch, Noah, Abraham, Isaac, Jacob, Moses, et al. Furthermore, much more obscure characters like Barak and Jephthah make their way into the discussion. Add to this the numerous allusions to Melchizedek and the priesthood in earlier chapters, and one soon realizes that the writer of Hebrews was a true Old Testament scholar. To assume that he thought, or accidentally wrote, that Abraham had only one son would be to attribute to the writer a grievous, careless mistake of colossal proportions.
In truth, the problem has nothing to do with the writer of the book of Hebrews, but everything to do with the translators of the Greek into English. In the Greek text of Hebrews 11:17, the word translated as “only begotten son” is monogenes. While this word could possibly be used to refer to an only child, that certainly was not its sole use. Josephus used the word monogenes to refer to Izates, who had an older brother and several younger brothers (Antiquities, 20.2.1). The well-respected Greek-English Lexicon by Arndt, Gingrich, and Danker explains that the word can be used to denote something that is “unique (in kind), of something that is the only example of its category” (1979, p.527). This meaning fits perfectly the passage in Hebrews 11, where the writer was explaining that Abraham offered up his “only promised son.” Abraham had no other children that fit in the category of being promised by God. Isaac was the only “example of a category”—that category being a son who was promised to Abraham and Sarah. Although Abraham had many other children by other women, he had no other child “of promise.” Isaac was his unique son, the only one of promise: the “monogenes.”
Sometimes, clearing up a supposed contradiction in the Bible is as easy as looking up the possible meanings of a single word from the original language. Before we allow our faith to be shaken by superficial claims of contradiction, let’s resolve to give the Bible the benefit of the doubt that even an ancient secular document would deserve. It borders on comical to imagine that the Hebrews writer, with his commanding knowledge of the Old Testament, accidentally “slipped” when referring to Isaac as Abraham’s only son. Once again, we find that no contradiction exists; the honest Bible student has his or her question answered, the Bible skeptic has his or her allegation refuted, and the Bible remains the inspired Word of God.
REFERENCES
Arndt, William, F.W. Gingrich, and Frederick Danker (1979), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press).
Josephus, Flavius (1987 edition), “Antiquities of the Jews,” The Works of Josephus, transl. William Whiston (Peabody, MA: Hendrickson).

The Christian and Civil Government by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/civilgovernment.html


Cover of the printed booklet

The Christian and Civil Government
In order to properly understand the relationship of the Christian to the civil government, it is necessary to briefly consider the function of governments in the overall scheme of divine redemption, as viewed in the context of the Bible as a whole. There are great principles which must be carefully considered by way of introduction to this important theme. It is commonly believed that there are three institutions of divine origin: the home, civil government, and the church. I do not believe that is an accurate concept. Certainly both the home and the church are of divine origin, but did civil government actually commence with divine approval?
The Origin of Civil Government
The first civil government of which one reads in the Bible was founded by Nimrod: “the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar” (Gen. 10:10). Nimrod, whose name according to some signifies, “Let us rebel” (Jacobus, 204), was a mighty hunter before Jehovah (10:9). Of this passage Clarke notes: “The word tsayid, which we render hunter, signifies prey; and is applied in the Scriptures to the hunting of men by persecution, oppression, and tyranny. Hence, it is likely that Nimrod, having acquired power, used it in tyranny and oppression; and by rapine and violence founded that domain which was the first distinguished by the name of a kingdom on the face of the earth” (Clarke, 36). Leupold commented that "the gross violation of men's rights, that this mighty hunter became guilty of, did not elude the watchful eye" of Jehovah (1.367). 
Human civil government was thus founded in rebellion to God. Centuries later, when the Israelites requested a monarch that they might “be like all the nations” (1 Sam. 8:5, 20), though Jehovah gave them a king in his anger (Hos. 13:11), their desire for such a ruler clearly reflected a rejection of the Lord's arrangement for them (1 Sam. 8:7). 
If civil government was originally initiated in rebellion to God, then it is not of divine origin. In starting human governments, men surrendered the control of their affairs to Satan, hence, the devil is said to be the prince of this world (Jn. 12:31; 14:30; 16:11). In fact, Christ clearly referred to his impending arrest by the civil authorities when he said: “...the prince of the world cometh: and he hath nothing in me” (Jn. 14:30). Moreover, in the wilderness temptation, Satan showed Christ “all the kingdoms of the world” and promised, upon the condition that the Lord would worship him, “To thee will I give all this authority, and the glory of them: for it hath been delivered (Greek paradedotai, perfect tense - past action with abiding results) unto me; and to whomsoever I will I give it” (Lk. 4:6). It need hardly be pointed out that if Jesus had known that Satan merely was lying, there would have been no temptation in the diabolic suggestion! I am fully aware that elsewhere the Bible says that “the higher powers are ordained of God,” and that will be considered presently.
God's Sovereignty in the World
“The term 'sovereignty' connotes a situation in which a person, from his innate dignity, exercises supreme power, with no areas of his province outside his jurisdiction” (Zondervan, 498). God is the sovereign of the universe. He is in control of all things ultimately! Now it is a fact that Jehovah desires that all men serve him by voluntary submission, but when they do not, he can, and does, take charge of earthly affairs to bring about his own redemptive purpose. The Bible is literally filled with examples of this truth. Observe the following. 
God exercises providential control over the nations of the world. Daniel informs us that ultimately it is “the Most High” that “ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men” (Dan. 4:17). The Almighty removes kings and sets up kings (Dan. 2:21). Indeed, “he is ruler over the nations” (Psa. 22:28). Of world powers Paul says that God determines their appointed seasons (i.e., the duration of their administrations) and the bounds of their habitations (the extent of their conquests) (Acts 17:26). Christ plainly said that Pilate could have exercised no authority against him except by divine permission (Jn. 19:11). 
God can, consistent with his own holiness, use evil men to providentially bring about ultimate good in his world. Here is a tremendous Bible principle that needs to be recognized: the Lord can take wicked men, who are in absolute rebellion to him, and use them as instruments of vengeance to punish other evil people, or to maintain order in society.
Note:
(a) When Israel became deeply involved in idolatry, Jehovah raised up the Assyrians to be “the rod of mine anger” (Isa. 10:5). He sent the haughty Assyrians against profane Israel, and yet, amazingly, the Assyrians had no idea that they were accomplishing Heaven's will [“Howbeit he meaneth not so.” 10:7].
(b) When Assyria needed to be punished (Isa. 10:12, 24-25), God exalted the Chaldeans [Babylonians] to overthrow them, and to subdue the kingdom of Judah (Hab. 1:5ff). The evil Nebuchadnezzar, whom the Lord called “my servant” (Jer. 25:9), was employed as an instrument to this end.
(c) Then, the Babylonians, by the decree of God, were conquered by the Medes and Persians, whom the Lord denominated his “consecrated ones” (Isa. 13:3). In that endeavor God used a pagan king, Cyrus, as his “shepherd,” his “anointed” (Isa. 44:28; 45:1).
(d) Under Jehovah's direction, the Medes and Persians were subdued by the Greeks, led by the “rough he-goat,” Alexander the Great (Dan. 8:5, 21; cf. 2:39). (e) The Greeks were eventually destroyed by the Roman armies [God's armies (Mt. 22:7)] to punish Jerusalem and the Jews.
The Functions of Civil Government
Romans 13:1-7 sets forth the function of civil government. Let us studiously consider this context.
First, the “higher powers” are identified as the “rulers” of civil government (1, 3). 
Second, they are said to be “ordained of God” (1). Exactly what does that expression mean? The word “ordained” translates the Greek term tetagmenai [a perfect, passive participle form of tasso]. The word simply means, as Arndt & Gingrich observe: to “appoint to or establish in an office.(the authorities) who are now in power are instituted by God - Rom. 13:1” (813). The word itself says nothing whatever about the character or the spiritual nature of the subject involved. The word is not some sort of “sanctified” term which would necessarily suggest that a child of God could function, with the Lord's approval, in that capacity. A form of the word, for instance, is used in Acts 18:2 of Claudius' edict (diatasso) which banished all Jews from Rome. 
Third, those who resist the rulers withstand the ordinance (i.e., that which has been appointed) of God and shall thus receive judgment. 
Fourth, rulers are appointed to be a terror (i.e., to produce fear) to those who would do evil in society. 
Fifth, the civil authority serves as a “minister of God” for good on behalf of the Christian. “Minister” translates the Greek diakonos, meaning “servant;” but, again, with no necessary indication of character suggested. Remember, the evil Nebuchadnezzar was God's “servant” (Jer. 25:9) to chastise Judah; then the Lord punished the king! Moreover, at the time this Roman epistle was penned, Caesar Nero, that wicked, homosexual tyrant, was one of those rulers who is here called a “minister of God.” The point is this: just because a function is in some sense a ministry or service to God, does not necessarily mean that a Christian may serve in that capacity with divine approval! Also, observe that in Romans 13:4 the roles of the ruler and the Christian are clearly distinguished by the use of the third person and second person pronouns. “...he is a minister of God to you.” Nowhere in this context is the Christian commissioned to function in the role of an instrument of God's wrath. 
Sixth, the ruler is said to “bear the sword” as a temporal “avenger of wrath” upon evildoers. Christians are clearly instructed not to avenge themselves (Rom. 12:19); God will render vengeance for them; ultimately - in the judgment (Lk. 18:8).
The use of force is necessary to maintain order in this sinful world. Let the civil agents function as ministers of wrath in society; let Christians use themselves as ministers of reconciliation (2 Cor. 5:17-21), employing the “sword of the Spirit” (Eph. 6:17). 
The Christian's Duty to Government
The Christian's duty to civil government may be set forth under a threefold heading: pray, pay, and obey.
Pray - Scripture exhorts us to pray “for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity” (1 Tim. 2:1-2). Note, though, that the real purpose of the prayer is for the Christians' benefit. 
Pay - Because we do derive benefits from the government for services rendered, it is only right that we: “Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor” (Rom. 13:7). Some have suggested that a Christian may withhold his tax money if the government is involved in immoral enterprises. No, that is not the case. Governments have always promoted wickedness to some extent. The Roman government subsidized idolatry from public funds, yet Paul urged these brethren to pay taxes into that system. Thus, though governments may promote wars, finance abortions, etc., the child of God is not implicated in such evils simply because he pays taxes. 
Obey - Finally, the Lord's people have the obligation to “be in subjection to the higher powers” (Rom. 13:1,5; 1 Pet. 2:13-14). We must be respectful and obedient to the rulers under which we live. The Christian should be the best possible citizen. However, our obligations to the government are not without limitations; governmental powers are not unrestricted. 
The Limitations of Government
In these times in which we live, it is very probable that there will be increasing conflict between the church of the Lord and human government. We must consider, therefore, how far we may, or may not, go in yielding to the pressures of government. Let us reflect upon the following principles. 
No government has the right to prohibit that which is right. When the apostles were charged to refrain from speaking and teaching in the name of Jesus, they informed the authorities that they had a greater obligation to a higher power (Acts 4:19-20; 5:29). Some countries do not allow the importation of Bibles, but a Christian could take God's word to the lost anyhow! In some places it is against the law for a parent to spank his child; could not the child of God, however, lovingly administer discipline according to the principles of the Bible (Prov. 22:15; 23:13-14)? In California one cannot legally obtain a divorce specifically on the ground of fornication, yet the Lord certainly allowed this for the innocent part in an adulterated marriage (Mr. 5:32; 19:9).
No government has the right to authorize what is wrong. A nation may legalize an act, thus making it optional; yet, that act may be immoral and so not permissible. In 1973 the U.S. Supreme Court legalized abortion on demand, but that does not make the bloody act moral. Drunkenness is legal, but not right. The law of the land allows divorce for every cause imaginable, but God still permits it only on the basis of fornication (Mt. 19:9).
No government has the right to force the Christian to violate a divine command or a biblical principle. Suppose that a civil power, upon the basis of a law that forbids sexual discrimination in employment, issues an edict requiring the Lord's church to employ women preachers? What shall we do? We will, of course, obey God, not man. Or suppose you are a Christian employer in Berkeley, California, and you have a position open in your business establishment. Two people apply for the job. One is a Christian who is reasonably qualified for the work, but the other is a homosexual who happens to be better qualified. The law says you must hire the homosexual, but what would you do? I would not hesitate to violate such a law. 
Recently I read an interesting article concerning how the Communists of Russia are training young men to infiltrate Western Europe for the purpose of subversively obtaining information that would be valuable in defense of that nation. The plan is for these men to form illicit sexual relationships with lonely secretaries and other female government workers and thereby to extract from them classified information.
Could a Christian, in the “line of duty,” in the interest of national defense, commit fornication with divine approval? The concept is simply unthinkable. While we doubtless have little difficulty with the foregoing examples, for many years there has been considerable controversy in the brotherhood of Christ over whether or not the Christian may, with impunity, deliberately take the life of another human being in interest of society - either national or local. And so, we must briefly address this matter.
The Christian and Carnal Warfare
May a Christian, with God's blessing, take human life in defense of his nation? The great restoration preacher, Moses E. Lard, has expressed my viewpoint exactly: 
“...where a State is engaged in war, and commands a Christian subject to bear arms and fight, what is his duty? My opinion is that he must refuse obedience to the command of the State, even at the expense of his life. For no Christian man can, according to the New Testament, bear arms and take human life” (Lard, 399-400). 
My reasons for this conviction are: 
The Christian is never authorized to function as a punitive agent for the civil powers. While it is true, as we have observed already, that God does providentially use the powers that be to administer the sword of justice in a lawless world, he, nevertheless, has not commissioned his children to bear that sword of wrath. When Peter sought to correct the injustice of Christ's arrest by the use of the sword, Jesus told him to put it away for “all they that take the sword shall perish with the sword” (Mt. 26:52). Guy N. Woods has well commented: “When Peter sought to defend the Lord with a sword he was rebuked for his pains; and in bidding him sheathe it, he forevermore made it clear that his followers are not to fight with carnal weapons in his behalf. But if men are forbidden to fight in his defense, in whose defense may they properly fight?” (385).
Carnal warfare is contrary to the New Testament principles of love and peace. Any view of Romans 13:1-7 which contradicts, or negates the force of, dozens of New Testament passages obligating Christians to love and to be at peace with all men, is obviously incorrect [cf. Mt. 5:21-22; 38-47; 26:52; Jn. 13:35; 18:36; Rom. 12:19-21; 14:17, 19; 1 Cor. 7:15; 2 Cor. 13:11; Gal. 5:14; Eph. 4:2-3; 31-32; Col. 3:8; 1 Thes. 5:13, 15; 4:9; 1 Tim. 6:11; 2 Tim. 2:24; Tit. 3:2; Heb. 12:14; 13:1; 1 Pet. 1:22; 2:17; 3:8-9; 1 Jn. 3:16,18]. Followers of the “Prince of Peace” are to love their brothers (1 Pet. 1:22); their neighbors (Mt. 22:39), and their enemies (Mt. 5:44; Rom. 12:20). Love (i.e., the Greek agape) always seeks nothing but the highest good of others (cf. Barclay, 174ff). 
If it is argued that God loves, yet he will destroy his enemies, it may be replied: God's destruction of his enemies will be a matter of his judgmental justice upon those who have rejected his love! He has not, however, assigned that role to us (cf. Mt. 13:28- 30). If the Christian thus loves his brethren, neighbors, and enemies -  with whom else shall he war? 
If a Christian can engage in carnal warfare, the kingdom of God is subordinate to human governments. Before Pilate, Jesus laid down this logical argument concerning the nature of his kingdom. (a) If my kingdom were of this world, my servants could fight in its defense (cf. Jn. 18:36). (b) But my kingdom is not of this world. (c) Therefore, [implied conclusion] my servants cannot fight in defense of my kingdom.
In connection with this point, we may note the following. There is a type of argument frequently employed in the New Testament known as the a fortiori principle. When there are two similar propositions to be proved, if one establishes the more difficult first, the other automatically stands proved (cf. Broadus, 184). Now this: if a Christian cannot fight for the Lord's kingdom (the greater), how in the name of reason could he war for the kingdoms of men (the lesser), which are coming to naught anyway (cf. 1 Cor. 2:6)?! 
Carnal warfare is specifically forbidden the Christian. Paul writes: “Though we walk in the flesh, we do not war according to the flesh (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds).” (2 Cor. 10:4). Our battle is “not against flesh and blood” (Eph. 6:12); rather, it is spiritual. And in it, we employ the sword of the Spirit (Eph. 6:17), not an instrument of blood. 
Opposing Viewpoints Considered
Several arguments are advanced by sincere advocates of the carnal war position. We will consider the most prominent of these.
The centurion (Mt. 8), Cornelius (Acts 10), the jailor (Acts 16), etc., were not told to abandon their military professions; such, thus, must be acceptable to God. This argument is based solely upon silence and those who advance it will not stand with their own logic. The centurion was not instructed to free his slaves (Mt. 8:8-9). Are we to assume that the Lord approves of one human being owning another? Where is it specifically recorded that Rahab was commanded to forsake her harlotry (Josh. 2), or Simon his sorcery (Acts 8)? 
The truth is, the Old Testament prophesied that those who entered the kingdom of Christ would become peacemakers (Isa. 2:4; 11:6-9; 60:18; Hos. 2:8; Zech. 9:10), not war-makers. We must assume, therefore, that sincere converts to the Savior, as they learned the principles of the gospel, forsook all occupations inconsistent with discipleship of Jesus Christ. And, as we shall subsequently point out, history bears this out.
God's children fought wars in the Old Testament era with his approval; thus, it could not be morally wrong today. The nation of Israel was a theocracy (a religious political system), and so the Lord used his people as instruments of wrath upon alien nations, and upon offenders within their own ranks as well [who will argue for the church using the death penalty for wayward members today?!]. The New Testament church is not a theocracy. God's people are not vessels of wrath today.
Besides, many of the wars of the Old Testament period were strictly offensive, not defensive. Yet, most today would allow the Christian to fight only in a defensive encounter. No serious student of church history should fail to read J.W. McGarvey's essay “Jewish Wars As Precedents for Modern Wars,” which appeared in Lard's Quarterly, Vol. 5, April, 1868, pp. 113-126. 
The government is authorized to bear the sword; it cannot be right for the government and yet wrong for the Christian. While it is true that Jehovah does use human rulers to keep order in his world, this does not mean that these individuals are blameless. If those who serve as "instruments of divine wrath" in civil situations are blessed for functioning in that capacity, what is their reward? It is heaven?
Observe this point, please. Christ was delivered up according to the divine plan (Acts 2:23). But, Judas was the instrument of that deliverance(cf. Mt. 10:4, ASVfn). Hence, he was a necessary component in Jehovah's divine program. Yet, though he was used by God in this role(because of his character), his involvement was sinful (Mt. 27:4), and he was held accountable for it (cf. Jn. 17:12).
Look at another matter. The destruction of Jerusalem [A.D. 70] by the Romans was clearly the work of God. In one of his parables, Christ said that the king [God] would send his armies [the Romans] to destroy the Jews and burn their city (Mt. 22:7).
Was it right that God do this? Certainly. One might assume, therefore, on the basis of the argument stated above, that the early Christians could, and should, have joined with the Romans in Jerusalem's slaughter. After all, how could it be “right” for God to do it, and, at the same time, “wrong” for the Christian to participate? But such a conclusion is clearly erroneous, for the disciples of the Lord were specifically warned to avoid that conflict; indeed, they were to flee to the mountains (Mt. 25:15ff). 
Those who advocate the Christian's participation in an armed defense of the nation simply cannot reconcile this New Testament example with their viewpoint.
The Testimony of History - Historically, most Christian leaders have opposed participation in carnal warfare. The non-Christian historian, Edward Gibbon, wrote the following. 
“...nor could their [the Christians'] humane ignorance be convinced that it was lawful on any occasion to shed the blood of our fellow-creatures, either by the sword of justice or by that of war, even though their criminal or hostile attempts should threaten the peace and safety of the whole community. It was acknowledged that, under a less perfect law, the powers of the Jewish constitution had been exercised, with the approbation of Heaven, by inspired prophets and by anointed kings. The Christians felt and confessed that such institutions might be necessary for the present system of the world, and they cheerfully submitted to the authority of their Pagan governors. But while they inculcated the maxims of passive obedience, they refused to take any active part in the civil administration or the military defense of the empire” (416). 
Noted historian Philip Schaff wrote:  
“Then, too, the conscientious refusal of the Christians to pay divine honors to the emperor and his statue, and to take part in any idolatrous ceremonies at public festivities, their aversion to the imperial military services, their disregard for politics and depreciation of all civil and temporal affairs as compared with the spiritual and eternal interests of men, their close brotherly union and frequent meetings, drew upon them the suspicion of hostility to the Caesars and the Roman people, and the unpardonable crime of conspiracy against the state” (430). 
Another careful writer has observed: “Early second-century literature gives no direct evidence in regard to Christian participation in military service. The general statements which do occur imply a negative attitude. They reflect the Christian abhorrence of bloodshed and a general Christian affirmation about peace. Only in the early 170's do we find the first explicit evidence since apostolic times to the presence of Christians in the military service” (Ferguson, 221-222). 
It is sometimes argued that the reason the early saints declined military service was mainly because of the government's involvement with idolatry. That is not the reason given by the ancient opponents of Christian military service. They contended that God's people ought not to be involved in military activity because it is wrong for a Christian to kill (Ferguson, 226-227). 
Later, within our own American restoration movement, the list of names of those who opposed the Christian's participation in carnal warfare reads like a Who's Who of the brotherhood. Men like Alexander Campbell, Tolbert Fanning, P.S. Fall, B.U. Watkins, Moses Lard, J.W. McGarvey, Benjamin Franklin, Robert Milligan, W.K. Pendleton, T.M. Allen, David Lipscomb, Jacob Creath, Jr., and H. Leo Boles spoke out strongly for pacifism. Bill Humble states: “Except for Walter Scott, all the early restoration leaders had been pacifists” (44). A little later, Earl West comments, “On the side of those who felt Christian participation permissible, there were a few leading brethren” (338).
Conclusion
Christians are engaged in the greatest possible conflict - a war against Satan for the souls of men. Let us not, therefore, degrade ourselves by becoming entangled in the carnal conflicts of this world (cf. 2 Tim. 2:4) - which frequently result, in fact, in the wholesale destruction of souls.
Wayne Jackson
Sources
Barclay, William. 1974. New Testament Words. Philadelphia. Westminster.
Broadus, John. 1944. On the Preparation And Delivery of Sermons. New York. Harper Bros.
Clarke, Adam. Commentary on the Bible, Nashville, TN: Abingdon. Vol. I.
Ferguson, Everett. 1971. Early Christians Speak. Austin, TX: Sweet Pub. Co.
Gibbon, Edward. n.d. Decline and Fall of the Roman Empire, New York. Modern Library. Vol. I.
Arndt, W. & Gingrich, F.W. 1967. Greek-English Lexicon of the New Testament. Chicago: University of Chicago.
Humble, Bill J. 1969. The Story of the Restoration. Austin, TX: Firm Foundation.
Jacobus, Melancthon, 1864. Notes on the Book of Genesis. Philadelphia: Presbyterian Board. Vol. I.
Lard, Moses. n.d. Commentary on Romans. Cincinnati. Standard.
Leupuold, H. C. 1942. Exposition of Genesis. Grand Rapids, MI: Baker. Vol. 1.
Schaff, Philip. 1980. History of the Christian Church, Grand Rapids, MI: Eerdmans. Vol. II.
West, Earl I. 1953. The Search for the Ancient Order. Nashville, TN. Vol. I.
Woods, Guy N. 1959. Commentary on Peter, John, and Jude. Nashville, TN. Gospel Advocate.
Zondervan Pictorial Encyclopedia of the Bible, Grand Rapids: Zondervan. Vol. 5. PAGE 7

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

Concern for others and a proverb by Gary Rose

Well, I imagine the person with gun shot sounds for a horn does have people get out of the way for him. But, at what cost? If just one person responds by shooting back, then there can be a tragedy,

Or, what does he tell the police officer who pulls him over? And then there is verse 19 below...


Proverbs, Chapter 26 (WEB)
  18 Like a madman who shoots torches, arrows, and death,
  19 is the man who deceives his neighbor and says, “Am I not joking?”

A little consideration for others goes a long way!!! And, I am not joking!!! Something to think about!!!

Please excuse the delays in posting... hurricane problems.