10/7/19

"THE BOOK OF RUTH" Ruth's Marital Joy: "She Bore A Son" (4:1-22) by Mark Copeland


"THE BOOK OF RUTH"

 Ruth's Marital Joy:  "She Bore A Son" (4:1-22)

INTRODUCTION

1. Our brief survey of the book of Ruth has thus far revealed...
   a. Ruth's noble choice:  "I will go..." - Ru 1:1-22
      1) Expressing great love for her mother-in-law, Naomi
      2) Willing to forego home and religion, and adopt Israel and the
         true God
   b. Ruth's lowly service:  "Let me glean..." - Ru 2:1-23
      1) Exercising her right as a widow to glean after the reapers
         during the harvest
      2) Providing sustenance for herself and her mother-in-law
   c. Ruth's tender plea:  "Take your maidservant..." - Ru 3:1-18
      1) Made to Boaz, a near kinsman
      2) As part of a careful plan proposed by her mother-in-law, Naomi

2. Noteworthy throughout this story has been the character of Boaz...
   a. A kind man, with a strong sense of propriety
   b. A hospitable man, with a concern for duty and reputation
   c. A man Naomi knew "will not rest until he has concluded the matter
      this day" - Ru 3:18

3  As we come to the fourth and final chapter...
   a. We see how Boaz fulfills "Ruth's marital joy"
   b. Resulting in the birth of a son who became David's grandfather

[As the chapter opens, Boaz begins the process promised to Ruth earlier
(cf. Ru 3:12-13)...]

I. BOAZ CONFRONTS A CLOSE RELATIVE

   A. AT THE TOWN GATE...
      1. Boaz meets the close relative at the gate - Ru 4:1
         a. Where people would travel in and out of the town
         b. Where business transactions were often made
         c. Where judges and officers were to be found - cf. Deut 16:18
      2. Boaz calls together ten elders of the city - Ru 4:2
         a. Who were frequently gathered at the gate - cf. Pr 31:23
         b. Such elders would serve as witnesses - cf. Ru 4:9

   B. REGARDING NAOMI'S LAND...
      1. Naomi had sold the land which belonged to her husband,
         Elimelech - Ru 4:3
         a. Some translations (NIV, NASB, etc.) indicate she was about
            to sell it - cf. Ru 4:9
         b. Within her right as one who was poor - cf. Lev 25:25
      2. Boaz encourages the close relative to redeem it, or Boaz will
         - Ru 4:4
         a. It was important that land stay within the family 
             - cf. Lev 25:23-28; Num 27:1-11
         b. At first, the close relative is willing to redeem it

   C. WHO REFUSES TO REDEEM THE LAND...
      1. Boaz points out the obligation involving Ruth the Moabitess - Ru 4:5
         a. To buy (or acquire) Ruth (cf. NRSV, NASB) - cf. also Ru 4:10
         b. To marry her and perpetuate the name of her dead husband by
            giving him a son - cf. Deut 25:5-6
      2. Prompting the close relative to refuse to redeem it - Ru 4:6
         a. Concerned about ruining his own inheritance
            1) Perhaps because he knew the land would belong to
               Elimelech's family
            2) Thus spending money for land that would not long be his
         b. Who then gave the right (and responsibility) of redemption
            to Boaz

[With the refusal of redemption by the close relative...]

II. BOAZ REDEEMS NAOMI AND RUTH

   A. THE TRANSACTION FOR NAOMI'S LAND...
      1. Confirmed by the removal of a sandal - Ru 4:7-8
         a. A custom "in former times"
            1) Evidently not when the book of Ruth was written
            2) Possibly traced to the practice of taking possession of
               land by walking on the soil of the land being claimed
               (F. B. Huey, Jr., Expositor's Bible Commentary)
         b. Similar to another custom involving the removal of a sandal
            - cf. Deut 25:7-10
            1) Regarding the refusal to marry the widow of one's brother
            2) An expression of shame for such refusal to accept
               responsibility
         c. Yet such shame does not appear to be the purpose in this case
      2. Witnessed by the ten elders and all the people - Ru 4:9
         a. They witnessed that Boaz purchased all the land of Elimelech
            and his sons
         b. That he bought it from the hand of Naomi

   B. THE ARRANGEMENT FOR RUTH'S HAND...
      1. Boaz has acquired Ruth as wife - Ru 4:10
         a. To perpetuate the name of the dead (Mahlon, Ruth's dead
            husband)
         b. To maintain Mahlon's (family?) position at the gate
      2. Witnessed and blessed by townspeople and the elders - Ru 4:11-12
         a. The people proclaim themselves witnesses
         b. They bless Ruth and Boaz
            1) That the Lord make her like Rachel and Leah
            2) That Boaz prosper and be famous in Bethlehem Ephrathah
            3) That their house be like the house of Perez whom Tamar
               bore to Judah - cf. Gen 46:12; Num 26:20-22

[With the transaction for the land witnessed, and their union as husband
and wife blessed by the people at the gate...]

III. BOAZ MARRIES RUTH

   A. THEY HAVE A SON NAMED OBED...
      1. With conception given by the Lord - Ru 4:13
         a. Fertility and barrenness were sometimes attributed to the
            Lord - cf. Gen 29:31; 30:2
         b. Perhaps in this way the writer was implying God's acceptance
            of the union of Boaz and Ruth
      2. With praise and prayer offered by the women - Ru 4:14-15
         a. Praise to the Lord for His kindness to Naomi through her
            daughter-in-law
         b. Prayer that the child be a restorer and nourisher to Naomi
            in her old age
      3. With nursing by Naomi - Ru 4:16
      4. With his name "Obed" (servant) given by the neighbor women
          - Ru 4:17

   B. WHO WILL BE GRANDFATHER TO DAVID...
      1. As mentioned at the close of Ru 4:17
      2. As illustrated in the genealogy of Perez - Ru 4:18-22
         a. Perez (son of Judah)
         b. Hezron
         c. Ram
         d. Amminadab
         e. Nahshon
         f. Salmon
         g. Boaz
         h. Obed
         i. Jesse
         j. David

CONCLUSION

1. At the beginning of our study, we noted that the book of Ruth serves
   two purposes...
   a. To illustrate how God rewards those who make wise spiritual
      choices and show steadfast filial loyalty
   b. To explain how Ruth, a Moabitess, came to be an ancestor of David,
      and ultimately, of the Messiah - cf. Ru 4:21-22; Mt 1:5-6

2. The book also reveals examples of commendable character...
   a. Nobility of character in Ruth, who proved to be better to Naomi
      than seven sons!
   b. Nobility of character in Boaz, as an employer, and believer in
      God's promises and commands

Remember that such character was manifested during a dark period in
Israel's history...

   "In those days [there was] no king in Israel; everyone did [what
   was] right in his own eyes." (Judg 21:25)

May their example of character encourage us to do what is right when we
live among people who seem to be little different than those in the days
of the Judges...!
 

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Giant Human Bones and Bogus E-mails by Kyle Butt, M.Div.



Giant Human Bones and Bogus E-mails

by Kyle Butt, M.Div.

The fact that the Bible is the inspired, inerrant Word of God has been established repeatedly and definitively (see Butt, 2007). New evidence, however, continues to surface that adds weight to the cumulative case for the Bible’s accuracy. Unfortunately, some of the “new evidence” turns out to be fabricated, based on incorrect information. Thus, it becomes imperative that those who defend the Bible’s inspiration heed the words of Paul, when he admonished his readers to “test all things, hold fast what is good” (1 Thessalonians 5:21). God has provided plenty of evidence that establishes the Bible’s inspiration, without resorting to claims that cannot be sustained or are simply false.
One example of such false information is currently circulating in e-mail form under the heading “Giants in the Land of Canaan.” This e-mail purports to show that huge human skeletons have been uncovered that testify to the fact that there were once giants in the land of Canaan. The e-mail contains several pictures of people digging up these massive bones at archaeological dig sites. The photographs depict human skulls and skeletons that are as much as 20 times larger than the average human skull or skeleton.
This e-mail is simply not true. The original photographs were manipulated to look real for a photography contest (see “They Might Be Giants,” 2010). The skeletons’ sizes were exaggerated intentionally, and the original form of the pictures was recognized to be a manipulation. In the course of time, however, the fact that the skeleton pictures were fakes was lost, and many people have forwarded the e-mail as legitimate proof of the historical existence of giants. It is worth noting that the massive size of the skeletons depicted in the photographs is much larger than the biblical text suggests. For instance, the giant, Goliath, was said to be “six cubits and a span” (1 Samuel 17:4), or about nine and a half feet tall. Yet the proportions of the skeletons in the pictures shows one of the giants’ head, by itself, to be about four feet tall, giving the giant an estimated height of about 20-30 feet. Such proportions do not fit the biblical description of giants (see Butt, 2003).
It is most likely the case that many sincere Bible believers have forwarded this e-mail, or others of a similar nature (see Thompson, 1999), without knowing the truth about them. In our zeal to defend the Bible’s accuracy, let us make sure that we “test all things” and “hold fast” only to those evidences that are legitimate. In some cases, the “testing” of such evidence might mean little more than taking two minutes to search the Web to see what has been written on the topic. Often a two-minute Web search can save a person from having to issue an embarrassing apology to hundreds of friends to whom he forwarded an inaccurate e-mail. In addition, if you wonder about a certain piece of information, you can always contact Apologetics Press and ask about it, since we spend thousands of hours engaged in biblical research that the average Christian simply does not have the time to undertake. It is true that the Bible is God’s Word, and that there were giants in the land of Canaan (Numbers 13:33), but the pictures being forwarded to that effect do not help make the case.

REFERENCES

Butt, Kyle (2003), “How Big Is a Giant?” http://apologeticspress.org/articles/1807.
Butt, Kyle (2007), Behold! The Word of God (Montgomery, AL: Apologetics Press).
“They Might Be Giants” (2010), http://www.snopes.com/photos/odd/giantman.asp
Thompson, Bert (1999), “Have Scientists Found Joshua’s ‘Missing Day’?” http://apologeticspress.org/articles/2217.

Genesis: Myth or History? by Dave Miller, Ph.D.





Genesis: Myth or History?

by Dave Miller, Ph.D.


What do we mean by “myth”? German theologian Rudolf Bultmann popularized the notion that the New Testament must be stripped of its mythical elements, specifically, its supernatural features (e.g., Jesus Christ and Mythology, 1958). “Myth,” therefore, in theological circles refers to a traditional, non-literal story in a particular culture that manifests that culture’s world view. The story serves as a vehicle to convey a truth, without necessarily being historically true. The Bible’s depictions of heaven, hell, demons, evil spirits, and Satan are viewed as symbols for deeper meanings rather than being literally existent. Many theologians, and now many Americans, insist that the Bible is a pre-scientific document that is riddled with the errors that accompanied early man’s quest for knowledge.
Along with the onset of modern scientific discovery and understanding has come a widespread tendency to compromise the biblical text of Genesis 1-11. Otherwise conservative thinking Christians have not been immune to this deadly cancer that ultimately undermines the entire Bible and one’s ability to arrive at the truth. In the 1980s, it was discovered that evolution was being taught by two Abilene Christian University professors. One of the biology professors provided his class with a handout that included a photocopy of the first page of Genesis. In the margin he scrawled the words, “Hymn, myth” (Thompson, 1986, p. 16). The university mobilized in an attempt to discredit the charge and sweep it under the proverbial carpet, but the evidence was decisive, as acknowledged even by objective outsiders (see Morris, 1987, 16[5]:4). The fact is that evolution has been taught on other Christian college campuses as well. The lack of outcry testifies to the fact that even Christians and their children have been adversely influenced by secular education.
It is amazing, even shocking, to see the extent to which the authority of the biblical text in general, and the book of Genesis in particular, has been undermined in the minds of the average American, especially in the last half century. In virtually every corner of our country, relaxed and compromised views of the Bible prevail—even among otherwise conservative Americans and those who profess to be Christian. Before leaving office, President Bush (“W”) was interviewed by Cynthia McFadden on ABC’s “Nightline.” When asked if he believed the Bible to be literally true, he responded: “You know. Probably not.… No, I’m not a literalist, but I think you can learn a lot from it, but I do think that the New Testament for example is…has got… You know, the important lesson is ‘God sent a son’” (“Bush Says…,” 2008). When asked about creation and evolution, Bush said:
I think you can have both. I think evolution can—you’re getting me way out of my lane here. I’m just a simple president. But it’s, I think that God created the earth, created the world; I think the creation of the world is so mysterious it requires something as large as an Almighty and I don’t think it’s incompatible with the scientific proof that there is evolution (“Bush Says…”).
Myriad instances could be cited in which Americans manifest the degrading effects of skepticism, atheism, evolution, and liberal theology.
What a far cry from most of America’s history. It is hard to believe that—up until the 1960s—American education was thoroughly saturated with the biblical account of Creation (e.g., New England Primer, 1805, pp. 31-32; Webster’s The Elementary Spelling Book, 1857, p. 29). The book of Genesis was taken as a straight-forward account of the formation of the Universe and the beginning of human history. People took God at His word. Though liberal theology swept through Europe in the late 19th century, which included attacks on the verbal, inerrant inspiration of the Scriptures, and though the Creation account began to be openly challenged at the 1925 Scopes trial in Dayton, Tennessee, still, the majority of Americans continued to accept the biblical account right on up to World War II. Since then, however, sinister forces have been chipping away at belief in the inspiration and integrity of the Bible. They have succeeded in eroding confidence in its trustworthiness and authority.
But there are no excuses. The evidence is available, and it is overwhelming. No one can stand before God at the end of time and justify themselves for their rejection of Genesis as a straightforward record of literal history. Failure to take Genesis at face value can easily result in acceptance of views and/or practices that will jeopardize one’s standing with God.

NEW TESTAMENT PROOF THAT GENESIS IS LITERAL HISTORY

If we had no other means by which to determine whether Genesis is myth or history, the New Testament alone is ample proof. Depending on how one calculates the material, the New Testament has at least 60 allusions to Genesis 1–11, with over 100 allusions to the entire book (Cosner, 2010). Jesus and the writers of the New Testament consistently treated Genesis as literal history. As a matter of fact, every New Testament author refers to Genesis, and nearly every New Testament book does as well. Their handling of the Genesis text demonstrates that they considered the events to have actually occurred, rather than being mythical or legendary folklore that merely contained useful lessons.

Jesus

Consider a sampling of allusions made by Jesus:
  • He indicated the foundation of the marriage institution, quoting Genesis 1:27 and 2:24 as historical precedent and proof that carte blanche divorce is unacceptable to God (Matthew 19:4-5; Mark 10:6-8). Did He mean to ground marriage on fairytales?
  • Jesus mentioned Abel as a real person whose blood was shed on account of his righteous behavior, just like other historical personages in human history (Matthew 23:35). If Abel was not an actual person who lived on Earth, neither was Zechariah, son of Berechiah, whom Jesus said the Jews “murdered between the temple and the altar”—an actual physical location.
  • Jesus declared Satan to be a “murderer from the beginning” and the father of lies—referring to the Fall (John 8:44; Genesis 3:4,19; cf. Romans 5:12; 1 John 3:8).
  • Jesus referenced Moses’ writings as genuine representations of history (John 5:46-47).
  • Jesus spoke of the “days of Noah” and the Flood as an actual historical event that has many parallels to the future coming of the Son of Man in terms of what people will be doing with their time (Matthew 24:37-39).
  • Jesus compared Capernaum to Sodom, saying, “for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you” (Matthew 11:23-24). Sodom would have had to have been an actual city for it to “have remained until this day” and for it to fare more tolerably in the Day of Judgment (cf. 10:15).
  • The genealogical lists of Jesus’ physical lineage identify actual historical persons in the first century all the way back to persons originally named in Genesis, including Abraham, Isaac, Jacob, Judah, and Tamar (Matthew 1:1-2), as well as Adam, Seth, Enoch, and Noah (Luke 3:36-37).

Paul

Paul, likewise, treated persons, places, and incidents in Genesis as if historically real. Here is a sampling of some of his allusions:
  • He quoted Genesis 1:3 to note how God caused light to shine out of darkness (2 Corinthians 4:6).
  • Quoting Genesis 2:7, Paul said Adam was the first human being on Earth (1 Corinthians 15:45).
  • He claimed that Adam was made from dust (1 Corinthians 15:47)—as Genesis records.
  • He noted how the woman is “from” (ek—out of) man (1 Corinthians 11:8,12), referring to the fact that Eve was literally taken out of Adam’s body.
  • Paul quoted Genesis 2:24 to verify how a man and woman “become one flesh” (1 Corinthians 6:16), comparing marriage to the church (Ephesians 5:31).
  • Adam was as historically real as Christ and Moses, having introduced sin into the world, causing death to reign during the historical interval “from Adam to Moses” (Romans 5:14-15).
  • Paul identified Adam and Eve by name, noting that Adam was created before the woman was created, and also noting the deception to which Eve succumbed (1 Timothy 2:13-14), which occurred via the “serpent” (2 Corinthians 11:3).
  • Paul claimed that God’s deity and attributes have been evident “since the creation of the world” (Romans 1:20).
  • Paul said that Jesus fulfilled the promises that had been made to “the fathers,” i.e., Abraham, Isaac, and Jacob (Romans 15:8).
  • Paul quoted the promise God made to Abraham concerning Sarah giving birth to Isaac (Romans 9:9), and also mentions Jacob, Esau, and Rebecca by name (vss. 9-10).

Peter

Peter, too, endorsed the historicity of Genesis:
  • He alluded to the watery mass at Creation from Genesis 1:12,6-7,9 (2 Peter 3:5).
  • He regarded the Flood as an actual historical event, mentioning Noah by name and specifying the number of survivors as eight, and the Flood’s extent being global (1 Peter 3:20; 2 Peter 2:5; 3:6).
  • Peter believed in the historical personage of Lot and that God actually turned “the cities of Sodom and Gomorrah into ashes” to make them “an example to those who afterward would live ungodly.” The incident also serves the purpose of demonstrating how God “knows how to deliver the godly out of temptations” (2 Peter 2:6-9). If the incident was not historical, it would serve no legitimate parallel purpose.
  • Peter also noted the actual, historical relationship sustained by Sarah and Abraham (1 Peter 3:6).

Hebrews

The writer of the Hebrews letter bases his entire argument on the historicity of Genesis and the Old Testament system:
  • His quotation of Psalm 102 includes the fact that even as God created the heavens and the Earth, so they will perish (1:10). Both circumstances require literal historicity.  
  • Alluding to the fact that God “finished” His creative activities—a direct allusion to Genesis 2:1—he then quotes Genesis 2:2 to call attention to the literal cessation of God’s actions on the seventh day of the week (4:3-4; cf. vs. 10—“as God did from His”).
  • The comparison of Christ to Melchizedek (Genesis 14:18) in contrast with Aaron demands that both of these figures were actual historical personages (5:1-10; 6:20; 7:1-21).
  • God’s promise to Abraham in Genesis 22:17 was a literal promise to a literal person (6:13-14).
  • God’s creation of the Universe was by His “word” (11:3)—even as the Genesis record indicates that God spoke the created order into existence (“God said…”).
  • Hebrews chapter 11 is a veritable “Who’s Who” of historical personalities from Genesis whose historicity is assumed: Cain and Abel (vs. 4), Enoch (vs. 5), Noah (vs. 7), Abraham (vss. 8-10), Sarah (vs. 11-12, who literally produced a multitude of descendents), Isaac (vss. 17-20), Jacob (vss. 20-21), and Joseph (vs. 22).
  • Esau sold his birthright for food (12:16).
  • Abel’s shed blood is as historically real as Christ’s (12:24).

Other N.T. Writers

The other writers show the same respect for bona fide history portrayed in Genesis. James refers to Abraham’s sacrifice of Isaac (2:21). Jude mentions Cain, Enoch, and Sodom and Gomorrah (vss. 7,11,14). John notes that Cain murdered his brother because of his own sinful actions (1 John 3:12). Even the book of Revelation, though highly figurative, nevertheless contains numerous allusions to Genesis that indicate an historical understanding of the book (e.g., 5:5; 10:6; 20:2; 22:2). To suggest that the book of Genesis is actually a compilation of interesting fables, myths, folklore, popular anecdotes, and stories, rather than actual history, is to suggest that the doctrines of Christianity are rooted in and dependent on fairytales and imaginary stories. Indeed, if the events of Genesis did not historically occur, the New Testament writers—and Jesus Himself—were either in error or flat out liars, since they unquestionably referred to the events of Genesis as being historically true.

LINGUISTIC PROOF THAT GENESIS IS LITERAL HISTORY

In addition to the New Testament’s inspired treatment of Genesis as an actual account of history, one could also simply examine the literary genre of Genesis. Many in our day insist that Genesis should not be read as literal history because it is written in poetic form and is not a literal description of actual events. But such a claim is, itself, linguistic gobbledygook. Written language, whether from man or God, can be deciphered in terms of its genre. One can identify the author’s use of linguistic elements and extract intended meaning from the words that are used. In other words, though the 50 chapters of Genesis contain figurative language—as does the entire Bible—nevertheless, one can easily distinguish between the literal and the figurative.
Entire volumes have been written on human communication, how human language functions, and how to derive meaning from written language. Many books have been produced that expound the discipline of hermeneutics—the process of interpreting language. These volumes provide self-evident, easily discernible rules and procedures for detecting figurative language. D.R. Dungan’s classic work, Hermeneutics, written in 1888, contains chapters on “Figurative Language,” “The Various Figures of the Bible,” and “Figures of Thought” (pp. 195-369). Clinton Lockhart’s 1901 volume Principles of Interpretation contains chapters on “Figurative Language,” “Poetry,” and “Types” (pp. 156-197,222-228). Christendom has produced many books that demonstrate the means by which biblical language may be understood, including Bernard Ramm’s Hermeneutics and Milton Terry’s 1883 volume Biblical Hermeneutics. Ascertaining whether Genesis and, specifically, the Creation account are “poetic,” “hymn,” or “myth” is not a matter of confusion or uncertainty—except for those who have an agenda and wish to concoct an elaborate smokescreen to avoid the obvious import of God’s Word.
Does Genesis 1 contain any figurative language? Certainly. But not anything that makes the chapter non-literal in its basic import. For example, the term “face” in Genesis 1:2, which is actually plural in the Hebrew (pah-neem—“faces”), is an idiomatic instance of pleonasm, a form of amplificatio, in which more words are used than the grammar requires: “And darkness was upon the faces of the deep.” The noun “deep” (which, itself, is a figurative term for the sea or ocean) is enhanced or emphasized by means of a second, redundant noun “faces.” Instead of simply saying, “darkness was upon the deep,” adding “faces” makes the statement “much more forcible and emphatic” (Bullinger, 1898, p. 406). The use of “saw” in Genesis 1:4,10,12,18,21,25 is the figure of speech known asanthropopatheia in which human attributes are ascribed to God, specifically in this text, human actions (Bullinger, p. 888). The expression in 1:9,10, “Let the dry appear,” is the figure of speech known as antimereia, the exchange of one part of speech for another, in this case, an adjective for a noun. “Dry” in the verses refers to the “land” (see Bullinger, p. 495). Genesis 1:11 uses polyptoton in which the same part of speech is repeated in a different inflection, specifically, the verb “seeding” is repeated by means of its cognate noun “seed”: “Let the earth bring forth grass, the herb yielding seed,” literally, “seeding seed” (see Bullinger, p. 275). In other words, vegetation was created by God in a state of bearing seed, and not vice versa—which militates against the notion of evolution and underscores the instantaneous nature of the Creation. Indeed, this figurative language testifies to the literal nature of the Creation week!
So, yes, Genesis 1 (and perhaps every other chapter in the Bible) contains figurative language, as does our everyday language. But that language is detectable, discernible, and decipherable—and does not necessarily imply that the overall message being conveyed is not to be taken literally. None of the language of Genesis 1 even hints that the events described were imaginary as opposed to being actual historical occurrences. In fact, simply take your Bible and turn to Genesis chapter 1 and notice how many terms are used that have an obvious, undisputable literal import, including “earth,” “darkness,” “Spirit of God,” “waters,” “light,” “day,” “night,” “evening,” “morning,” “first,” “seas,” “grass,” “herb,” “seed,” “fruit,” “tree,” “seasons,” “years,” “stars,” “fowl,” “fish,” “cattle,” etc. Distinguishing between figurative and literal language is not that difficult! [As a side note, Steven Boyd conducted a statistical analysis using logistic regression, in order to ascertain whether Genesis 1:1-2:3 is Hebrew poetry or historical narrative. He concluded: “The biblical creation account clearly is not poetry but instead is a literal description in real time of supernatural events” (2005, p. 168).]

CORROBORATION BY OTHER BIBLE PASSAGES

If the events described in the book of Genesis were not intended to be understood as literal history, one would expect the rest of the Bible to give some indication of that fact. Yet, on the contrary, several passages scattered from the Old Testament to the New Testament allude to the events in such a way that their historicity is assumed. Take, for example, specific verses regarding the creation of the Universe by God. The distinct impression is given in Genesis chapter 1 that God orally spoke everything into existence, rather than using some naturalistic, time-laden process. In what is obviously an actual historical setting, reported to us in a literal context of Scripture, Moses informs the Israelites situated at the base of Mt. Sinai—
Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work…. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it (Exodus 20:8-11, emp. added).
No Israelite listening to this declaration would have ever conceived the notion that God created everything in the Universe over a period of millions and billions of years. The correlation between the days of Genesis 1 and the six-day work week enjoined upon people under the Law of Moses would have been unmistakable and could have been understood in no other way but literally.
Another example is seen in Psalm 33—which is certainly written in standard Hebrew metrical verse—but poetry that conveys literal truth. Speaking of God’s creative powers, David declared:
By the word of the LORD the heavens were made, and all the host of them by the breath of His mouth. He gathers the waters of the sea together as a heap; He lays up the deep in storehouses. Let all the earth fear the LORD; Let all the inhabitants of the world stand in awe of Him. For He spoke, and it was done; He commanded, and it stood fast (Psalm 33:6-9, emp. added).
The figurative elements of this poetic passage are seen in the notions of “breath” and “mouth”—physical attributes that would not literally, physically characterize God Who is “spirit” (John 4:24; cf. Luke 24:39). But the oral aspect of God speaking the physical realm into existence is literal, even as God literally and audibly spoke to people throughout history (e.g., Genesis 12:1ff.; 22:12; Exodus 3:4ff.; Matthew 3:17; 17:5).
Still another example is seen in the psalmist’s call for praise by inanimate creation:
Praise the LORD! Praise the LORD from the heavens; Praise Him in the heights! Praise Him, all His angels; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all you stars of light! Praise Him, you heavens of heavens, and you waters above the heavens! (Psalm 148:1-4).
Here is an excellent instance of figurative language. Obviously, the Sun, Moon, stars, and waters cannot literally, audibly praise God. Yet, having been created by God, they reflect their Maker. They manifest attributes that demonstrate their divine origin (cf. Psalm 19:1ff.). Hence, the next verse declares: “Let them praise the name of the LORD, for He commanded and they were created” (vs. 5). Here is yet another forthright indication that the impression projected by the Genesis account, that God literally spoke the Universe into existence, is an accurate impression, in spite of the fact that this truth is couched in figurative language.
We must ever remember that the Bible is unlike any other book on the planet. It reflects its own divine origin by the attributes that it possesses. It does not divulge its divine message in a sterile vacuum in which a writer expounds lofty ideals, or by means of a listing of ethical “do’s and don’ts.” Rather, by means of the Bible, God conveys His message to mankind in history (cf. Wharton, 1977). We are introduced to the beginning of the Universe, the beginning of the human race, and thereafter we are treated to a sequential, historical narrative that guides us through 4,000 years of human history, climaxing with God’s own personal visit to the Earth. This is all history! And it is clearly intended to be understood literally.

CONCLUSION

The book of Genesis explains the Creation of the Universe, the corruption of humanity by sin, the catastrophe of the global Flood, and the confusion at Babel. Amazingly, it provides the foundation for anthropology, biology, astronomy, geology, and a host of other disciplines. Critical doctrines that impact all of humanity are rooted in the events described in Genesis, including the necessity of clothing—human modesty—and why we organize our lives in terms of a seven day week. More crucial doctrines that pertain to eternity are also approached early on, including why humans sin, why humans die, and why Jesus would have to die on the cross. The very meaning of human existence is clarified by examining the book of Genesis.
Listen carefully to Charles Darwin’s autobiographical statement regarding the shift that occurred in his thinking that led to his belief in evolution: “I had gradually come, by this time, to see that the Old Testament from its manifestly false history of the world and from its attributing to God the feelings of a revengeful tyrant, was no more to be trusted than the sacred books of the Hindoos, or the beliefs of any barbarian” (pp. 85-86). The integrity of the entire Bible is seriously undermined when anyone compromises the literal, historical nature of the book of Genesis, with its critical teaching on origins. Obstinately clinging to evolution, theistic or otherwise, and stubbornly insisting on a relaxed, devalued interpretation of Genesis, can only end in a diluted religion.
May we love God. May we love His Word. May we defend it against all efforts to destroy its integrity and message. May we pore over its contents—as if our lives, the lives of our family, and the lives of those we influence depend upon it. For, indeed, they do.

REFERENCES

Barlow, Nora, ed. (1959), The Autobiography of Charles Darwin 1809-1882 with Original Omissions Restored (New York: Harcourt, Brace, and World).
Boyd, Stephen (2005), “A Proper Reading of Genesis 1:1-2:3,” in Don DeYoung, Thousands…Not Billions (Green Forest, AR: Master Books).
Bullinger, E.W. (1898), Figures of Speech Used in the Bible (Grand Rapids, MI: Baker, 1968 reprint).
Bultmann, Rudolf (1958), Jesus Christ and Mythology (New York: Charles Scribner’s Sons).
“Bush Says Creation ‘Not Incompatible’ With Evolution” (2008), Fox News, December 9, http://www.foxnews.com/politics/2008/12/09/bush-says-creation-incompatible-evolution#ixzz1OWvPq9Ma.
Cosner, Lita (2010), “The Use of Genesis in the New Testament,” Creation Ministries International, http://creation.com/genesis-new-testament.
Dungan, D.R. (1888), Hermeneutics (Delight, AR: Gospel Light).
Jackson, Wayne (1986), “The Teaching of Evolution at Abilene Christian University,” Christian Courier, 21[9]:33-35, January.
Lockhart, Clinton (1915), Principles of Interpretation (Delight, AR: Gospel Light), revised edition.
Morris, Henry, ed. (1987), “Abilene Christian University Sponsors Seminar on Creation and Age of the Earth,” Acts & Facts, 16[5]:4, May.
New England Primer(1805), http://public.gettysburg.edu/~tshannon/his341/nep1805contents.html.
Ramm, Bernard, et al. (1987), Hermeneutics (Grand Rapids, MI: Baker).
Terry, Milton (no date), Biblical Hermeneutics (Grand Rapids, MI: Zondervan), reprint.
Thompson, Bert (1986), Is Genesis Myth? (Montgomery, AL: Apologetics Press).
Webster, Noah (1857), The Elementary Spelling Book (New York, NY: American Book Company).
Wharton, Ed (1977), Christianity: A Clear Case of History! (West Monroe, LA: Howard Book House).

Flawless Food Laws by Kyle Butt, M.Div.



Flawless Food Laws

by Kyle Butt, M.Div.


Food regulations enumerated in the first five books of the Old Testament have been scrutinized repeatedly by credentialed professionals in the fields of dietary and pathological research. The regulations have proven to coincide with modern science’s understanding of various aspects of health and disease prevention. Old Testament food laws exhibit knowledge of bacteria, food preparation, and pathogen awareness that surpasses anything from cultures contemporary with the ancient Israelites. Furthermore, there is no evidence that the knowledge inherent in the laws was, or could have been, gathered experimentally by the Israelite nation. Thus, the Israelites could not have copied these laws from nations around them, nor did they arrive at them through their own experimental, scientific research. Where, then, did such amazingly accurate laws originate? Moses repeatedly acknowledged that the laws came from the Lord (Deuteronomy 10:4-5). A closer look into various Old Testament food regulations reveals the evident truthfulness of Moses’ claim.

FINS AND SCALES

The Mosaic criteria for eating water-living creatures was that the creatures have scales and fins (Leviticus 11:12). This injunction was extremely beneficial, since a multitude of problems surround many sea creatures that do not have scales and fins.

The Blowfish

The blowfish has fins but does not have scales. Thus, it would not have been edible under the Old Testament laws—fortunately for the Israelites. The blowfish can contain toxin in its ovaries, liver, and other organs that is highly potent and deadly. This toxin, called tetrodotoxin, is thought to be “1250 times more deadly than cyanide” and 160,000 times more potent than cocaine. A tiny amount of it can kill 30 grown adults (Dilion, 2005). As odd as it sounds, blowfish is served as a delicacy all over the world, especially in Japan and other far eastern countries. As a delicacy, it is called fugu, and is prepared by certified, licensed chefs. The toxins can be removed successfully, making the food edible, but the procedure often goes awry. Some who have researched fugu say that it is a food connoisseur’s version of Russian roulette. Due to the extreme danger involved in eating fugu, it is illegal to serve it to the Emperor of Japan! The Mosaic instructions concerning edible fish would have helped the Israelites avoid the dangerous blowfish, as well as danger posed by eating other toxic sea creatures such as certain jelly fish, sea anemones, and octopi.

Shellfish

Although shellfish are edible today, there are inherent dangers in eating ill-prepared types such as oysters. The U.S. Food and Drug Administration has produced a twelve-page tract warning people about the dangers of eating raw or partially cooked oysters (“Carlos’ Tragic...,” 2003). In the tract, the FDA warns that some raw oysters contain the bacteria Vibrio vulnificus. In regard to this dangerous bacteria, the tract states:
Oysters are sometimes contaminated with the naturally occurring bacteria Vibrio vulnificus. Oysters contaminated with Vibrio vulnificus can’t be detected by smell or sight; they look like other oysters. Eating raw oysters containing Vibrio vulnificus is very dangerous for those with pre-existing medical conditions such as liver disease, diabetes, hepatitis, cancer and HIV.... 50 percent of people who are infected with Vibrio vulnificus as a result of eating raw contaminated oysters die (2003).
Eating oysters if they are not cooked properly can be potentially fatal, says the FDA. Thus, the wisdom of the Mosaic prohibition is evident to an honest observer. In a time when proper handling and preparation procedures were difficult to achieve, the best course of action simply would have been to avoid the risk of eating potentially contaminated foods, especially since the contamination cannot be detected by smell or sight.

REPTILES AND SALMONELLA

In Leviticus 11, Moses included reptiles in the list of unclean animals. Obviously, they are not cud-chewers that walk on cloven hooves, so they would not classify as clean, edible animals according to Leviticus 11:3. But to make sure that the Israelites understood, Moses specifically mentioned reptiles such as the large lizard, gecko, monitor lizard, sand reptile, sand lizard, and chameleon (Leviticus 11:29-31). Immediately following this listing of reptiles, the text states: “Whoever touches them when they are dead shall be unclean until evening” (11:31).
Interestingly, reptiles have a much higher rate of carrying Salmonella bacteria than do most mammals, especially those listed as clean in the Old Law. The Center for Disease Control has repeatedly warned people about the possibility of being infected with Salmonella passed through reptiles. In summarizing the CDC’s 2003 report, Lianne McLeod noted that the CDC estimates over 70,000 cases of human Salmonella infection a year are related to the handling of reptiles and amphibians (2007). The CDC recommends that homes with children under five should not have reptiles as pets. Furthermore, while other animals such as cats and dogs can pass Salmonella, McLeod noted:
As high as 90% of reptiles are natural carriers of Salmonella bacteria, harboring strains specific to reptiles without any symptoms of disease in the reptile. While it is true that many pets can carry Salmonella, the problem with reptiles (and apparently amphibians) is that they carry Salmonella with such high frequency. It is prudent to assume that all reptiles and amphibians can be a potential source of Salmonella (2007, emp. added).
In light of such evidence, the prudence of the Mosaic prohibition to eat or handle reptile carcasses is clearly evident.
Of further interest is the fact that reptilian Salmonella contamination can occur without even touching a reptile. If a person touches something that has touched a reptile the bacteria can spread. The ARAV (Association of Reptilian and Amphibian Veterinarians) made this statement: “Salmonella bacteria are easily spread from reptiles to humans. Humans may become infected when they place their hands on objects, including food items, that have been in contact with the stool of reptiles, in their mouths” (“Salmonella Bacteria...,” 2007).
When this statement by the ARAV is compared with the injunctions in Leviticus 11:32-47, the astounding accuracy of the Old Testament regulation is again confirmed.
Anything on which any of them falls, when they are dead shall be unclean, whether it is any item of wood or clothing or skin or sack, whatever item it is, in which any work is done, it must be put in water. And it shall be unclean until evening; then it shall be clean. Any earthen vessel into which any of them falls you shall break; and whatever is in it shall be unclean: in such a vessel, any edible food upon which water falls becomes unclean, and any drink that may be drunk from it becomes unclean (Leviticus 11:32-34).
After reading Leviticus 11:32-34, it seems as though a microbiologist was present with Moses to explain the perfect procedures to avoid spreading Salmonella and other bacteria from reptiles to humans. How could Moses have accurately laid down such precise regulations that belie a superior understanding of bacteria? An honest reader must conclude that he had divine assistance.

BATS AND RABIES

Moses specifically forbade the Israelites to eat bats (Leviticus 11:19). The wisdom of this instruction is demonstrated by the fact that bats often carry rabies. While it is true that many animals are susceptible to rabies, bats are especially so. The American College of Emergency Physicians documented that between 1992 and 2002, rabies passed from bats caused 24 of the 26 human deaths from rabies in the United States (“Human Rabies...,” 2002). In the Science Daily article describing this research, “Robert V. Gibbons, MD, MPH, of Walter Reed Army Institute of Research in Silver Spring, MD., reviewed the 24 cases of humans with bat rabies.” From his research, he advised “the public to seek emergency care for preventive treatment for rabies if direct contact with a bat occurs” (“Human Rabies...,” 2002). Moses’ instruction to avoid bats coincides perfectly with modern research. Once again, the super-human wisdom imparted through Moses by God cannot be denied by the conscientious student of the Old Testament.

CONCLUSION

It is true that today, equipped with our modern understanding of food preparation and consumption, we usually can safely prepare and eat shellfish, effectively clean surfaces contacted by reptiles, and safely remove the toxins in fish such as the blowfish. But our knowledge has come through literally hundreds of years of detailed scientific experimentation unavailable to the Israelites. The Old Testament food regulations exhibit perfect instructions for a primitive people wandering in the wilderness. The instructions take into account the materials and procedures for food preparation that were available to the Israelites. Working within these limitations, the laws provided for the maximum amount of safe food consumption and health benefits. Modern dieticians and medical professionals who have compared Moses’ instructions to effective modern methods have come to realize the astonishing value and insight of the Old Testament text. As Dr. David Macht wrote: “Every word in the Hebrew Scriptures is well chosen and carries valuable knowledge and deep significance” (1953, p. 450). Such is certainly the case in regard to the laws of food consumption listed in its pages. Indeed, the wisdom found in the Old Testament dietary laws provides excellent evidence for the divine inspiration of the Bible.

REFERENCES

Dilion, Denise (2005), “Fugu: The Deadly Delicacy,” Welcome Magazine, [On-line], URL: http://www.welcome-moldova.com/articles/fugu.shtml.
“Carlos’ Tragic and Mysterious Illness: How Carlos Almost Died by Eating Contaminated Raw Oysters” (2003), U.S. Food and Drug Administration, [On-line], URL: http://www.cfsan.fda.gov/~acrobat/vvfoto.pdf.
Macht, David I. (1953), “An Experimental Pharmacological Appreciatioin of Leviticus XI and Deuteronomy XIV,” Bulletin of the History of Medicine, September-October: 27:5.
McLeod, Lianne (2007), “Salmonella and Reptiles,” [On-line], URL: http://exoticpets.about.com/cs/reptiles/a/reptsalmonella.htm.
“Salmonella Bacteria and Reptiles” (2007), ARAV, [On-line], URL: http://www.arav.org/SalmonellaOwner.htm.
“Human Rabies Often Caused by Undetected, Tiny Bat Bites” (2002), Science Daily, [On-line], URL: http://www.sciencedaily.com/releases/2002/05/020506074445.htm.

JESUS IS OFFENSIVE! BY STEVE FINNELL



JESUS IS OFFENSIVE!  BY STEVE FINNELL


Jesus offended the high priest by claiming to be the Christ, the Son of God. (Mark 14:61-64) The high priest accused Jesus of blasphemy, and then said, He deserved death. (Mark 14:64)

Jesus is offensive when He speaks the truth.

Jesus offends contemporary church leaders today by preaching the truth. 

 Jesus offends because He said, Mark 16:16 He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.(NASB)

Many church leaders are offended that Jesus said " Has been baptized shall be saved." They do not like hearing the truth, because it is in contrast to their denominational doctrine.

Many church leaders are offended that Jesus said "He who has disbelieved shall be condemned." Why are they offended? Because they teach that Jesus is just one of many ways to salvation.

The questions remains, was Jesus telling the truth when He said He was the Christ, the Son of God, or was the  high priest correct when He Jesus a was blasphemer?

Are the modern day preacher correct when they say Jesus did not say"Has believed and BEEN BAPTIZED shall be saved." Or was Jesus telling the truth?

YOU CAN TRUST JESUS OR CHURCH LEADERS! ALL MEN HAVE A CHOICE.

It makes no difference how long you have believed a lie. It is still a lie.

“Love your enemies” by Roy Davison



“Love your enemies”
These amazing words were spoken by Jesus on a mountainside in Galilee some 2000 years ago.

What is an enemy?

An enemy is hostile: he hates you, wants to harm you, and actively seeks ways of damaging you and your interests.
In open warfare an enemy tries to kill you, or failing that, to destroy your livelihood.
In mutual warfare, both sides are enemies of each other and try to kill each other and to destroy each other’s infrastructure. Both sides use the hostile acts of the other to justify their own hostilities.
Most of us can thank God that we have never lived in a war zone. We cannot even understand how thankful we should be that we were not in Nanking in December of 1937 when foreign solders murdered 200,000 civilians, or in London during the blitz of 1940 and 1941, or in Dresden in February of 1945, or in Hiroshima or Nagasaki in August of 1945.
Yet, everyone must deal with enemies.
It might be hostility at work or at school. It might be hostility from neighbors or from people of a different race, tribe, social group or religion. It might be hostility among relatives.

Enemies are not easy to love!

Yet Jesus says, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect” (Matthew 5:43-48).

Did Jesus have enemies?

The Messiah would be “despised and rejected by men” (Isaiah 53:3). “After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him” (John 7:1). Jesus told His followers that enemies would “mock Him, and scourge Him, and spit on Him, and kill Him” (Mark 10:34). “Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him” (Matthew 26:3, 4).
While dying on the cross, Jesus prayed: “Father, forgive them, for they do not know what they do” (Luke 23:34).

Yes, Jesus loved His enemies.

Actually, He loved us while we were His enemies: “For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:6-10).

Who was victorious at the cross, Jesus or His enemies?

Followers of Christ “do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6:12).
Being a Christian is not for cowards. To follow Christ, we must be willing to fight to the death. But “the weapons of our warfare are not carnal” (2 Corinthians 10:4).
In carnal warfare generals are appointed who know how to win battles. Soldiers must obey orders. They hope their general knows what he is doing. A worldly soldier tries to stay alive by killing.
We have a General who really does know what He is doing. His strategy is simple, but it requires tremendous bravery: “Do not be overcome by evil, but overcome evil with good” (Romans 12:21). A soldier of Christ loves his enemies and “Love does no harm to a neighbor” (Romans 13:10).

There is one enemy we may not love!

“Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world” (1 Peter 5:8, 9).
“Love your enemies” is a command to attack, to conquer evil with good!
When the devil throws hatred at us, it is a trick. He wants us to pick it up and throw it back.

Jesus issues His soldiers good weapons.

First, we protect ourselves with the shield of faith, which enables us “to quench all the fiery darts of the wicked one” (Ephesians 6:16). Hatred bounces off the shield of faith.
Then we attack! We wield “the sword of the Spirit, which is the word of God” (Ephesians 6:17).
We use the ‘stun gun’ of love. Jesus loved His enemies. And the words of the Roman centurion who crucified Him, reverberate through the centuries, “Truly this Man was the Son of God!” (Mark 15:39).

Our Commander knows how to be victorious!

“Love your enemies!” Overcome evil with good! “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:4, 5).
“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS” (Revelation 19:11-16).

Our King is victorious over evil.

How are we to treat enemies according to the Word of God?
Even the old covenant commands kindness to enemies.
“If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it” (Exodus 23:4, 5). It is acknowledged that you may not want to help him, but that you must anyway.
“If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink; for so you will heap coals of fire on his head, and the LORD will reward you” (Proverbs 25:21, 22).
Paul quotes this passage when he tells us how to treat enemies. After saying: “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12:2), he lists ways to do this, including: “Bless those who persecute you; bless and do not curse” (Romans 12:14). “Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord. Therefore ‘If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:17-21).

What does the King of kings say about treatment of enemies?

“But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also” (Luke 6:27-29).
Jesus says this to those ‘who hear’. Many refuse to listen.
A Jewish rabbi, who was quite familiar with the New Testament, said to a Christian: “Jesus taught many good things, but I can never accept that I must offer the other cheek when someone hits me. That’s not human!” The Christian replied: “I agree. That’s not human, that’s divine!”
“Love is of God” (1 John 4:7). Christians are empowered to love the humanly unlovable because “the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Romans 5:5).
“But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back” (Luke 6:32-34).
Jesus wants our love to be altruistic. The genuineness of love is proven when it is undeserved. Its power is stunning when it is unexpected. Repeatedly showing God’s love to an enemy may undermine his hatred and draw him to the light. Even if it does not, good vanquishes evil in the end.
“Love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful” (Luke 6:35, 36).
Jesus wants us to be like the Father who sent His Son to rescue His enemies. Jesus loved us when we were His enemies. Following His example, we love our enemies, and with His help, triumph over evil by doing good. Amen.
Roy Davison


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


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