3/20/20

"STUDIES IN THE MINOR PROPHETS" Zechariah - I Am Zealous For Zion (1:1-3:10) by Mark Copeland




                    "STUDIES IN THE MINOR PROPHETS"

              Zechariah - I Am Zealous For Zion (1:1-3:10)

INTRODUCTION

1. Following 70 years of Babylonian exile, Israel was allowed to return home...
   a. Precipitated by the decree of Cyrus, they returned to rebuild the temple - Ezra 1:1-5
   b. The first group of exiles were led by Zerubbabel - Ezra 2:1-2
   c. While they were quick to build the altar and the foundation of 
      the temple, resistance by adversaries soon resulted in a long delay - Ezra 4:1-5
   d. To encourage Zerubbabel and the others, God sent two prophets: Haggai and Zechariah - Ezra 5:1-2; 6:14-15
2. Our previous study looked at the book of Haggai; now we begin our study of Zechariah...
   a. Concerning the MAN
      1) His name means "Whom Jehovah Remembers"
      2) At least 27 men bear this name in the Old Testament
      3) Like Ezekiel, he was of priestly descent
      4) He was also called to be a prophet, to stir up the people in building the temple
   a. Concerning the MESSAGE
      1) He prophesied around 520-518 B.C. - cf. Zech 1:1,7; 7:1
      2) In view of these dates, his book can be thought of as a sequel to Haggai's book
      3) His book is the longest and most obscure of "The Minor Prophets"
         a) Considered by some as the most difficult in the O.T.
         b) Apocalyptic in nature; filled with symbolic visions, like Ezekiel and Daniel
         c) Very messianic in nature; comparative to Isaiah
         d) Should certainly be approached with humility
      4) The basic message and theme seems clear enough: 
           I Am Zealous For Zion - cf. Zech 1:14

[As we read through the book, we must keep in mind that the primary
purpose of Zechariah's preaching was to encourage the people in 
building the temple.  This will be especially helpful later on, when we
get into the "visions" of Zechariah.  But we notice that the book begins with...]

I. A CALL TO REPENTANCE

   A. ZECHARIAH'S FIRST MESSAGE...
      1. Dated in the 8th month of the second year of Darius (520 B.C.)- Zech 1:1
      2. This places his prophecy between Haggai's 2nd and 3rd prophecies - Hag 2:1,10
      3. Comparing this prophecy with Haggai's third suggests that 
         while the temple was being rebuilt, some repentance was still necessary - cf. Hag 2:14

   B. KEY THOUGHTS IN THIS CALL TO REPENTANCE...
      1. The Lord has been angry with their fathers (e.g., Babylonian captivity) - Zech 1:2
      2. The people need to return to the Lord to gain His favor 
           - Zech 1:3; cf. Jm 4:8
      3. Don't be like their fathers, who ignored the prophets - Zech1:4; cf. 2Ch 36:15-18
      4. Learn from their fathers, who learned things the hard way - Zech 1:5-6

[The first message is certainly clear enough, and seems to complement
Haggai's third message. Then three months later, Zechariah had a series
of eight visions that occurred in one night...]

II. VISIONS IN THE NIGHT - Part One

   A. THE RIDER AND THE HORSES...
      1. Zechariah sees a man riding on a red horse among myrtle trees
         in a hollow, followed by red, sorrel, and white horses - Zech 1:7-9
      2. The horses are explained as sent by the Lord to walk 
         throughout the earth, who report (or perhaps those on them) 
         that the earth is resting quietly - Zech 1:10-11
      3. The "Angel of the Lord" asks how long will God not show mercy
         on Jerusalem and Judah - Zech 1:12
      4. The Lord responds with comforting words, which Zechariah is told to proclaim - Zech 1:13-17
         a. Words describing the Lord's zeal for Jerusalem and Zion
         b. Words conveying God's anger at the nations 
      5. So while the nations may appear "at ease", their judgment is
         forthcoming and God will show mercy to Jerusalem
      -- The purpose of this vision (and the one to follow) appear to 
         confirm the promise made to Zerubbabel by Haggai - cf. Hag 2:20-22
   
   B. THE FOUR HORNS AND FOUR CRAFTSMEN...
      1. Zechariah sees four horns that are identified as that which 
         scattered Judah, Israel, and Jerusalem - Zech 1:18-19
      2. He is then shown four craftsmen, who will cast out the horns
         (nations) that scattered Judah - Zech 1:20-21
      -- This vision appears to confirm the promise made in the first
         vision; both visions designed to comfort the people who were building the temple!

   C. THE MAN WITH THE MEASURING LINE...
      1. This vision appears to develop further the thought expressed in Zech 1:16c
      2. The FIRST PART of the vision indicates that Jerusalem would be
         inhabited to overflowing, and protected by the Lord - Zech 2:1-5
      3. The SECOND PART calls for the dispersed Jews to return - Zech 2:6-9
         a. To flee from Babylon
         b. For the Lord is against such nations
      4. The THIRD PART proclaims the future joy of Zion and many nations - Zech 2:10-12
         a. Fulfilled in part soon after the completion of the temple?
         b. Fulfilled in part with the coming of the Messiah?
      5. Finally, a call to all to be silent, for God is aroused (i.e.,is about to act!) - Zech 2:13
      -- This vision also appears designed to encourage the building of the temple!

   D. JOSHUA, THE HIGH PRIEST...
      1. In the first part of the vision... - Zech 3:1-5
         a. Joshua, the high priest (cf. Hag 1:1), stands in filthy 
            garments before Satan and "the Angel of the Lord"
         b. Satan is rebuked, while Joshua is forgiven and clothed with
            rich robes, as "the Angel of the Lord" stands by
      2. In the second part of the vision... - Zech 3:6-10
         a. Joshua is admonished by "the Angel of the Lord"
         b. He is given conditions for serving as priest before God
         c. Joshua and his companions (the restored priesthood?) are a sign
            1) Of the coming Servant, the "Branch" 
            2) I.e., the coming Messiah - cf. Isa 11:1-2; Mt 2:23
         d. A stone is laid before Joshua
            1) Upon which are seven eyes
            2) Upon which the Lord will engrave its inscription
         e. The Lord promises the removal of iniquity, describing prosperity "in that day"
      -- This vision seems designed to encourage the re-establishment 
         of the priestly service in the temple, and it certainly has Messianic overtones

CONCLUSION

1. Remember that the context of these visions is the work of Zechariah
   and Haggai, who were sent to stir up the people to complete building the temple
   a. Exhorting them through messages calling the people to repentance
   b. Encouraging them by proclaiming the visions the Lord had revealed

2. This is not to discount the fact their messages and visions often had Messianic connotations...
   a. As so much of what happened in the Old Testament was a type of what was to come
   b. And even these prophecies of Zechariah often appear to have a double fulfillment
      1) A fulfillment pertaining to the people of that day
      2) A fulfillment that was realized with the coming of the Messiah, Jesus! - cf. Zech 3:8b

3. But we must be careful in seeking to understand these visions...
   a. Unless we have an inspired interpretation provided for us in the New Testament...
   b. We should use caution and humility in interpreting them outside of their context

We shall resume our study of Zechariah in the next lesson, in which we
will consider the remaining four of eight visions seen in one night...

Did Moses Write Deuteronomy 34? by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=11&article=475

Did Moses Write Deuteronomy 34?

by  Eric Lyons, M.Min.

The Holy Spirit is silent regarding whom He used to pen certain books of the Bible. Job and 1 and 2 Kings fall into this “unknown writer” category. Other books of the Bible, however, clearly identify the individual through whom the Holy Spirit chose to communicate His message. We know that the apostle Paul wrote to the Corinthians (1:1-2), while Peter wrote two of the New Testament epistles, which we call 1 and 2 Peter.
Repeatedly in Scripture, the Holy Spirit indicated that Genesis through Deuteronomy was penned by the inspired writer Moses. Exodus 24:4 indicates that “Moses wrote all the words of Jehovah.” Deuteronomy 31:9 reveals that “Moses wrote this law and delivered it unto the priests…” (cf. Exodus 34:27; Numbers 33:2; etc.). Furthermore, Bible writers throughout the Old Testament credited Moses with writing the Pentateuch (also known as the Torah or “the Law”). A plain statement of this commonly held conviction is expressed in Joshua 8:32: “There in the presence of the Israelites, Joshua copied on stones the law of Moses, which he [Moses] had written” (NIV).1 Notice also that 2 Chronicles 34:14 states: “Hilkiah the priest found the Book of the law of Jehovah given by Moses” (cf. Ezra 3:2; 6:18; Nehemiah 13:1; Malachi 4:4). As Josh McDowell noted in his book, More Evidence that Demands a Verdict, these verses “refer to an actual written ‘law of Moses,’ not simply an oral tradition.”2 [NOTE: In the Hebrew Bible, Genesis through Deuteronomy was considered one unit, and thus frequently was called “the Law” or “the Book” (2 Chronicles 25:4; cf. Mark 12:26). They were not intended to be five separate volumes in a common category, but rather, are five divisions of the same book. Hence, the singular biblical references to “the Law” or “the Book.”]
The New Testament also shows no hesitation in affirming that Moses wrote the Pentateuch. John wrote: “The law was given through Moses” (John 1:17). With this Paul concurred, saying, “For Moses writes about the righteousness which is of the law, ‘The man who does those things shall live by them’” (Romans 10:5, NKJV). Jesus Himself claimed “the Law” came from Moses. In Mark 7:10 Jesus quoted from both Exodus 20 and 21, attributing the words to Moses. Mark also recorded a conversation Jesus had with the Pharisees regarding what “Moses permitted” and “wrote” in Deuteronomy chapter 24 (Mark 10:3-5; cf. Matthew 19:8). But, perhaps the most convincing passage of all is found in John 5:46-47 where Jesus said: “For if you believed Moses, you would believe Me; for he wrote about Me. But if you do not believe his writings, how will you believe My words?” (John 5:46-47).
Even for those who are completely convinced by the evidence that Moses was the inspired writer of “the Law,” some respectfully question whether he actually penned the end of Deuteronomy, which records the death and burial of Moses, as well as “the changing of the guard,” from Moses to Joshua. How could Moses have recorded these things if he had already died?
First of all, is it possible that the same God Who gave Moses supernatural revelation about what happened at the beginning of the Creation of the Universe (which no human being witnessed) also supernaturally revealed to Moses what would happen at (and after) his death? To ask is to answer. Furthermore, God revealed a number of things to Moses about the future that he penned in the Pentateuch—from Israel’s future earthly kings (Genesis 36:31; Deuteronomy 17:14-15) to the coming of Jesus, the King of kings (Genesis 3:15; 12:1-3; 22:18; 49:10; Numbers 24:17; Deuteronomy 18:15-18). If Moses could write accurately through inspiration about events that would happen hundreds of years after his death, could he not also write about his impending death? Certainly he could.
It also may be, however, that a Bible believer could reasonably and respectfully make the case that, though Moses wrote the Pentateuch, the last few sentences in Deuteronomy could have been written by another inspired writer (possibly Joshua). Even J.W. McGarvey, who penned an entire volume defending the Mosaic authorship of Deuteronomy in 1902, believed that “the account of the death of Moses, and some comments on his career…undoubtedly came from the pen of some later writer or writers.”3
Consider a possible modern-day parallel: What if a mother wrote a 200-page book titled “10 Things to Remember when Educating Kids at Home,” but as she was finishing the final few sentences (after having already concluded her 10 main points) she suffered a stroke and died? Could her husband and children publish the book and call her the author even though they actually completed the final 10 sentences of the book? Surely few, if any, would think that such actions on the part of the family would be unfair or dishonest. However, if the mother was called the author but had not written any of the book, such attribution could legitimately be considered deceitful. Or, if she was called the author, but most of the material was written hundreds of years later, that, too, would be a false claim.
In short, the account of Moses’ death serves as no stumbling block to the Christian. Perhaps Moses recorded it by divine revelation prior to his death. Or, perhaps God used Joshua or someone else of His choosing to pen it by inspiration. Either way, one can still be confident that “the Book of the law of the Lord” was “given by Moses” (2 Chronicles 34:14).

Endnotes

1 All bold text in Scripture quotations has been added for emphasis.
2 McDowell, Josh (1975), More Evidence that Demands a Verdict (San Bernardino, CA: Campus Crusade for Christ), pp. 93-94.
3 McGarvey, J.W. (1902), The Authorship of the Book of Deuteronomy (Cincinnati, OH: Standard Publishing), p. 199.
Suggested Resources

Did Jesus Have Fleshly Half-Brothers? by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=11&article=1271

Did Jesus Have Fleshly Half-Brothers?

by  Dave Miller, Ph.D.

The usual word in the Greek language for “brother” is adelphos. It possesses the same latitude of application that the English word possesses. Hence, it can refer to a person who shares the same religion (a spiritual brother). It can refer to a person who shares the same citizenship—a fellow countryman. It can refer to an intimate friend or neighbor. All of these uses are self-evident, and do not encroach upon the literal use of the term.
By far the most prominent use of the term is the literal sense—a blood brother or half-brother, the physical son of one’s mother or father. With reference to the physical brothers of Jesus (i.e., the sons of Joseph and Mary conceived after the birth of Christ), the literal sense is clearly in view in the following passages: Matthew 12:46-48 (the parallel in Mark 3:31-32); Matthew 13:55-56 (the parallel in Mark 6:3; in both passages, “sister” also is used in the literal sense); John 2:12; John 7:3,5,10; Acts 1:14; and Galatians 1:19. Even a casual reading of these verses demonstrates that Jesus had literal, physical brothers. The only reason the face-value import of these verses would be questioned is to lend credence to the post facto Catholic Church doctrine of the perpetual virginity of Mary.
At least two assertions have been advanced by those who wish to discount the existence of Jesus’ brothers, and thereby defend the doctrine of Mary’s perpetual virginity. One attempt seeks to broaden the meaning of the Greek word for “brother” to mean “cousin.” According to this view, the “brothers” of Jesus were actually His cousins—the children of Mary’s sister. The assertion that “brother” has this enlarged meaning is made largely on the basis of the Greek translation of the Old Testament (the Septuagint). The Septuagint translators sometimes used the Greek word for brother (adelphos) in Old Testament passages in which a near relative or kinsman, who was not technically a physical brother, was under consideration. This claim is true. The Hebrew term for brother (‘ach) occasionally was used to refer to a more remote descendant from a common father who was not technically a brother (Gesenius, 1979, p. 27; Harris, et al., 1980, 1:31; Botterweck, 1974, 1:190). For example, Laban, Jacob’s uncle, was referred to as Jacob’s “brother” (Genesis 29:12,15). Likewise, Abram’s nephew Lot was said to be Abram’s “brother” (Genesis 14:14,16).
However, it must be noted that the decision of the Septuagint translators to adjust to the nuances of the Hebrew term does not prove that the Greek term adelphos had the meaning of “cousin” in the passages referring to Jesus’ kinsmen. After listing a few Old Testament verses where a broader meaning than strictly “brother” is in view, Bauer noted that such passages “do not establish the meaning ‘cousin’ for adelphos; they only show that in rendering the Hebrew ‘ach, adelphos is used loosely in isolated cases to designate masculine relatives of various degrees” (Arndt and Gingrich, 1957, p. 15, emp. added). In other words, no linguistic justification exists to support the notion that adelphoi could refer to the “cousins” of Jesus. The Septuagint translators employed adelphos for ‘ach in those passages where additional contextual evidence clarified the intended meaning. No such contextual evidence exists in the allusions to Jesus’ brothers in the New Testament, and is therefore an irrelevant comparison.
When we come to the New Testament, where the reference to the brothers of Jesus occurs, Von Soden correctly listed only two possible meanings for adelphos, namely, “either ‘physical brotherhood’ in the strict sense or more generally the ‘spiritual brotherhood’ of Israelites or Christians” (Kittel, 1964, 1:144). A broadened meaning for adelphos (to refer to a cousin) does not exist in the New Testament. As Walther Gunther clarified: “In no case in the New Testament can adelphos be interpreted with certainty in this sense” (Brown, 1975, 1:256). That’s putting it mildly. McClintock and Strong explained: “[W]hen the word is used in any but its proper sense, the context prevents the possibility of confusion…. If, then, the word ‘brethren’…really means ‘cousins’ or ‘kinsmen,’ it will be the only instance of such an application in which no data are given to correct the laxity of meaning” (1968, 895, emp. in orig.). Lewis stated even more decisively: “ ‘Brothers’ (adelphoi) never means ‘cousins’ in New Testament Greek” (1976, 1:181, emp. added). Indeed, the Greek language had a separate and distinct word for “cousins”—anepsioi (e.g., Colossians 4:10). When a nephew was meant, the relationship was clearly specified (e.g., Acts 23:16). To summarize: “There is therefore no adequate warrant in the language alone to take ‘brethren’ as meaning ‘relatives,’ and therefore the a priori presumption is in favor of a literal acceptation of the term” (McClintock and Strong, 1:895).
Further, when referring to Jesus’ brothers, the expression “his brothers” occurs nine times in the Gospel accounts and once in Acts. In every instance (except in John 7:3,5,10), the brothers are mentioned in immediate connection with His mother, Mary. No linguistic indication whatsoever is present in the text for inferring that “His brothers” is to be understood in any less literal sense than “His mother” (see Alford, 1980, pp. 152-154). Likewise, the contemporaneous Jews would have construed the terms “brothers” and “sisters” in their ordinary sense—like our English words—unless some extenuating circumstance indicated otherwise. No such circumstantial indication is present.
Additionally, if the phrase “brothers and sisters” means “cousins” in Matthew 13:55-56 and Mark 6:3, then these “cousins” were the nephews and nieces of Mary. But why would the townspeople of Nazareth connect nephews and nieces of Mary with Joseph? Why would the townspeople mention nephews and nieces at all while omitting other extended family relatives? The setting assumes that the townspeople were alluding to the immediate family of Jesus. Barnes noted that to recognize these brothers and sisters as the sons and daughters of Joseph and Mary is the “fair interpretation,” and added, “the people in the neighbourhood [sic] thought so, and spoke of them as such” (1977, 1:150). As Matthews commented, “Joseph, Mary, and their children were recognized as a typical family of Nazareth, and when Jesus began his unusual career, they merely asked if He was not a member of this family mentioning their names. If these children were nephews and nieces of Mary, why are they always associated with her and not with their mother?” (1952, pp. 112-113, emp. added).
A second assertion maintains that the brothers and sisters of Jesus were the children of Joseph by a previous marriage. Of course, this alleged prior marriage is without any biblical support whatsoever. The New Testament is completely silent on the matter. To postulate its occurrence, at best, is to introduce a question regarding Joseph’s own marital eligibility in his relationship with Mary.
In addition to the verses that allude to the brothers and sisters of Jesus, a corroborative verse is seen in Matthew 1:25. When Joseph awoke from a dream, wherein an angel of the Lord explained the circumstances of his wife’s pregnant condition, Matthew wrote that Joseph “knew her not until she had borne a son.” Use of the word “knew,” a common euphemism for sexual intercourse, means that Joseph and Mary abstained from sexual relations prior to the birth of Jesus. While it is true that the Greek construction heos hou (until) does not necessarily imply that they engaged in sexual relations after the birth of Jesus, the rest of the New Testament bears out the fact that where this phrase followed by a negative occurs, it “always implies that the negated action did take place later” (Lewis, 1976, 1:42, emp. added). Bruce observed: “Subsequent intercourse was the natural, if not the necessary, course of things. If the evangelist had felt as the Catholics do, he would have taken pains to prevent misunderstanding” (Nicoll, n.d., 1:69). Alford agreed: “On the whole it seems to me, that no one would ever have thought of interpreting the verse any otherwise than in its prima facie meaning, except to force it into accordance with a preconceived notion of the perpetual virginity of Mary” (1980, 1:9).
The insistence that Mary remained a virgin her entire life is undoubtedly rooted in the unscriptural conception that celibacy is spiritually superior to marriage and child bearing. In both the Old and New Testaments, the Bible speaks of marriage as an honorable institution that was intended by God to be the norm for humanity from the very beginning of the Creation (Genesis 2:24; Proverbs 5:18-19; Matthew 19:4-6; 1 Corinthians 7:2; Hebrews 13:4). Mary’s marriage to Joseph, and their subsequent production of offspring after the birth of Jesus, had the approval and blessing of heaven. To engage in hermeneutical gymnastics in an effort to protect a doctrine conceived from a misassessment of the sacred and divine nature of marriage and family is the epitome of misplaced religious ardor.
M’Clintock and Strong well summarized the evidence which supports the conclusion that Jesus had literal, uterine brothers: “[S]uch a supposition is more in agreement with the spirit and letter of the context than any other, and as the force of the allusion to the brothers and sisters of Jesus would be much weakened if more distant relatives are to be understood” (1968, 1:895). It is reassuring to know that Jesus experienced familial and fraternal ties. He had four brothers and at least two sisters (Matthew 13:55-56; Mark 6:3). He experienced what it was like to have His own brothers reject God’s truth (Matthew 12:46-50; John 7:5). Fortunately, those brothers, especially James, later embraced the truth and became active members of the church of Christ (Acts 1:14; 12:17; 15:13; 21:18; 1 Corinthians 9:5). “We do not have a High Priest who cannot sympathize with our weaknesses” (Hebrews 4:15). “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same” (Hebrews 2:14).

REFERENCES

Alford, Henry (1980 reprint), Alford’s Greek Testament (Grand Rapids, MI: Baker).
Arndt, William F. and F. Wilbur Gingrich (1957), A Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago Press).
Barnes, Albert (1977 reprint), Notes on the New Testament (Grand Rapids, MI: Baker).
Botterweck, G. Johannes and Helmer Ringgren (1974), Theological Dictionary of the Old Testament (Grand Rapids, MI: Eerdmans).
Brown, Colin, ed. (1975), The New International Dictionary of New Testament Theology (Grand Rapids, MI: Zondervan).
Gesenius, William (1979 reprint), Hebrew and Chaldee Lexicon (Grand Rapids, MI: Baker).
Harris, R. Laird, Gleason Archer Jr., and Bruce Waltke, eds. (1980), Theological Wordbook of the Old Testament (Chicago, IL: Moody).
Kittel, Gerhard, ed. (1964), Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans).
Lewis, Jack P. (1976), The Gospel According to Matthew (Austin, TX: Sweet Publishing Co.).
Matthews, Paul (1952), Basic Errors of Catholicism (Rosemead, CA: Old Paths Book Club).
McClintock, John and James Strong (1968 reprint), Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker).
Nicoll, W. Robertson (n.d.), The Expositor’s Greek Testament (Grand Rapids, MI: Eerdmans).


SHOULD CHILDREN BE SENTENCED TO DEATH WITHOUT A TRIAL by steve finnell

http://steve-finnell.blogspot.com/2017/04/should-children-be-sentenced-to-death.html

SHOULD CHILDREN BE SENTENCED TO DEATH WITHOUT A TRIAL by steve finnell

Should unborn children be executed without a judge and twelve jurors sentencing them to death? Why do adults get their day in court, but the unborn are killed without a fair trial? Why are the unborn deemed worthy of death?

The advocates of abortion contend that unborn children are not human, but are simply nonhuman fetal tissue.

God makes clear the life begins at conception.

Job 3:3 "May the day perish on which I was born. And the night in which it was said, 'A male child is conceived.'(NKJV)

Children are children at conception.

Genesis 25:21-22 Now Isaac pleaded with the Lord for his wife , because she was barren; and the Lord granted his plea, and Rebekah his wife conceived. 22 But the children struggled together within her; and she said, "If all is well, why am I this way?" So she went to inquire of the Lord.(NKJV)

Rebekah do not conceive nonhuman fetuses. Children struggled in her womb.

Luke 1:36 "Now indeed, Elizabeth your relative has also conceived a son in her old age; and this now the sixth month for her who was called barren.(NKJV)

Elizabeth conceived a son. She did not conceive a nonhuman fetus.

Did the Virgin Mary conceive Jesus as the Son of God, or was Jesus a nonhuman blob, called a fetus? (Luke 1:30-31)


Since Roe v Wade 57 million unborn babies have been executed without appearing before a judge and a jury of their peers. What crime did those 57 million babies commit that they should be sentenced to death without a trial 

Do you have problems with that sinner in your life? by Roy Davison


http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/027-thatsinner.html

Do you have problems with that sinner in your life?
The Bible is a disturbing book. From Genesis to Revelation the sinfulness of man is exposed, our sins are exposed, my sins are exposed, your sins are exposed. The Holy Spirit convicts the world of sin (John 16:8). God’s word is like a mirror (James 1:23). Our sins are reflected in all their ugliness. We see the devastating consequences of sin. Sin is defined, and its nature is revealed. But most important of all, we learn about the one and only solution for the sins of the world.

How did sin enter the world? What are the consequences of sin? Whose fault is sin? What is the solution for sin? These questions are answered in the Scriptures.


How did sin enter the world?

In the beginning there was no sin in the world. “Then God saw everything that He had made, and indeed it was very good” (Genesis 1:31). Sin entered the world through Adam: “Through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (Romans 5:12).

We learn much from the first sin. Eve knew precisely what God had said: “Of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die’” (Genesis 3:3). She explained this to the serpent.

But he contradicted God: “You will not surely die” (Genesis 3:4) and he even impugned God’s motives. According to him, God just wanted to keep them ignorant.

Who is this serpent? “So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world” (Revelation 12:9). Satan encourages man to sin by lying to him. Notice that the serpent did not force Eve to disobey God. He just suggested that it would be to her advantage.

We also notice that God allows Satan to tempt man. Man’s faith and love for God are tested. Eve has a choice. Who will she believe, God or a snake? She allows herself to be deceived and disobeys God. “The serpent deceived Eve by his craftiness” (2 Corinthians 11:3).

A thought process was involved. “So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate” (Genesis 3:6). James describes this process: “Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death” (James 1:13-15). The lies of Satan aroused rebellious desires in the heart of Eve.

What is the origin of this serpent?

“Now the serpent was more cunning than any beast of the field which the LORD God had made” (Genesis 3:1). All that God made was good (Genesis 1:31), thus serpents as well. The serpents we know, do not speak, and in the Bible we never again read of a serpent speaking, but we do read of the devil speaking. Satan spoke to Eve as a serpent. He usually comes to us in some disguise. “Satan himself transforms himself into an angel of light” (2 Corinthians 11:14).

The devil has “sinned from the beginning” (1 John 3:8). He is a liar and the father of lies (John 8:44). He is the tempter (Matthew 4:3; 1 Thessalonians 3:5), the adversary (1 Peter 5:8) and the accuser of the faithful (Revelation 12:10). He is “the prince of the power of the air, the spirit who now works in the sons of disobedience” (Ephesians 2:2). The Archangel Michael and his angels wage war against the devil and his angels (Revelation 12:7-9). Satan is among the angels who sinned as referred to in 2 Peter 2:4 “who did not keep their proper domain, but left their own abode” (Jude 6).

Thus, like man, Satan was created good. Also like man, he was given the power of choice, which he misused to rebel against God. Angels and men have sinned.


What are the consequences of sin?

After Adam and Eve sinned they were afraid and “hid themselves from the presence of the LORD God” (Genesis 3:8-10). Sin alienated them from God.

Man was evicted from the beautiful garden where all his needs were provided and where he lived in close fellowship with God: “The LORD God sent him out of the garden of Eden to till the ground from which he was taken” (Genesis 3:23). After a life of pain and toil he would die, returning to the ground from which he was taken (Genesis 3:17-19).

Angels who sinned have been cast into Hades and committed to “chains of darkness, to be reserved for judgment” (2 Peter 2:4 // Jude 6). At the judgment, the devil and his cohorts will be “cast into the lake of fire” and “will be tormented day and night forever and ever” (Revelation 20:10).

At the judgment, sinful men (unless their names are “found written in the book of life”) will be “cast into the lake of fire” (Revelation 20:15), they “will go away into eternal punishment,” “into the eternal fire prepared for the devil and his angels” (Matthew 25:46, 41).


Whose fault is sin?

When God asked Adam, “Have you eaten from the tree of which I commanded you that you should not eat?” he replied, “The woman whom You gave to be with me, she gave me of the tree, and I ate” (Genesis 3:11, 12). Adam tried to transfer at least some of the blame for his sin to his wife, and maybe even to God. That God gave him a wife and that his wife gave him the fruit, did not lessen his responsibility for his own disobedience. God told Adam, “Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, 'You shall not eat of it': cursed is the ground for your sake; in toil you shall eat of it all the days of your life” (Genesis 3:17).

From this we learn that each person must answer to God for his own sin, even though he is tempted by someone else. Our own sin is our own fault! It is not God’s fault or the fault of someone who tempted us.

When God asked Eve, “What is this you have done?” she replied, “The serpent deceived me, and I ate” (Genesis 3:13). How reasonable is that? “Lord, I believed a snake instead of You.” Yet, as unreasonable as it is, that is what mankind has been doing ever since: believing the lies of the snake rather than the word of God. And because people put their faith in the snake, Satan is called “the god of this age” (2 Corinthians 4:4) and the deceiver of the whole world (Revelation 12:9).

From this we learn that we must give account to God for our own sin, even if we have been tempted and deceived by Satan. We cannot blame Satan for our sin. Our own sin is our own fault! We are responsible for what we do.

Whose fault was Cain’s sin? We also learn much about sin from this sad occurrence.

Some people try to blame Adam for their sin. Why did Cain kill Abel? Did he do it because of Adam’s sin or because of his own sin? If it was because of Adam’s sin, why was Cain not killed by Abel? Or why did they not murder each other? They both were sons of Adam.

Can sin be inherited? Or is sin something one does.

John tells us why Cain killed Abel. We should not be like “Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's righteous” (1 John 3:12). “By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts” (Hebrews 11:4). Jude speaks of certain evil people who “have gone in the way of Cain” (Jude 11).

Abel’s deeds were righteous. He was a man of faith. He was a prophet of God (Luke 11:50, 51). “And the LORD respected Abel and his offering” (Genesis 4:4). Notice that God respected, not only the offering, but Abel himself.

What was “the way of Cain”? He “was of the wicked one,” “his works were evil.” God “did not respect Cain and his offering” (Genesis 4:5).

Why the difference? They were both sons of Adam.

The first time the word “sin” is found in the Bible is when God warns Cain: “Why are you angry? And why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it” (Genesis 4:6, 7).

Cain’s behavior was at that time unacceptable to God. Because his works were evil, God did not accept his offer. Yet, he still had a choice. If he repented and did well, God would accept him.

Before he murdered his brother, God warned Cain: Why are you angry? If you do what is right, you will also be accepted. But if you do not do what is right, sin is ready to pounce.

This passage proves that the Calvinistic doctrine of unconditional election is not true. Otherwise this warning would be senseless. Cain could decide to do good. He was commanded to rule over sin.

But he made the wrong choice. He chose to walk in the way of Satan, rather than to listen to God.

Our sins are our own fault. We cannot blame our sin on Adam.

“Through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” (Romans 5:12). This passage does not say that sin spread to all men because Adam sinned. It says that death spread to all men because all sinned.

God holds people accountable for their own sins, not for the sins of their parents: “Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine; the soul who sins shall die” (Ezekiel 18:4). “The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself” (Ezekiel 18:20). “Everyone shall die for his own iniquity” (Jeremiah 31:30).

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10). In the last book of the Bible, Jesus tells us, “And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work” (Revelation 22:12).

Sin entered the world through Adam and death passed to all men because all sinned. The consequences of sin are death and eternal punishment in hell unless we are among the redeemed. We are responsible for our own sin, and may not attempt to blame those who tempt us, Satan, Adam or God for our sins.

Are we following the example of Cain or Abel?

Are we men and women of faith who listen to God, whose worship is acceptable and whose sins are atoned by the sacrifice of the Lamb of God?

Or do we walk in the way of Cain whose works were evil, who was of the wicked one, and who was angry when God did not accept him and his offer?

Even so, there is hope if we repent. God assures us: “‘As I live,’ says the Lord GOD, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die?’” (Ezekiel 33:11).


What is the one and only solution for sin?

“The grace of God that brings salvation has appeared to all men” (Titus 2:11). “Jesus Christ came into the world to save sinners” (1 Timothy 1:15). He is the solution God has provided for our problem with that sinner in our lives.

After dying on the cross to pay the penalty for our sins, and rising from the grave, victorious over death, He told His followers: “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:15, 16).

His forgiving arms are open wide to sinners who are willing to repent.

The reply Peter gave to distraught sinners on the Day of Pentecost rings down through the ages: “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 2:38, 39).

Heed the call of God and “Be saved from this perverse generation” (Acts 2:40).

Roy Davison


The Scripture quotations in this article are from The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Published in The Old Paths Archive
(http://www.oldpaths.com)

A problem, a gift and a phone number by Gary Rose



The Corona-virus. A tiny little thing with a great impact. Many people have died, with more to follow. Most impact is on older people, but anyone can get it. Many people are out of work, businesses may fail, retirement plans will be severely affected (or in some case destroyed). Everyone is being told to stay home, can cabin fever be far behind? Politicians are scared enough to spend enormous amounts of money (which isn’t theirs, by the way). People are buying guns at an unprecedented rate. I wonder, do they actually think that society will degenerate to the point that people will be breaking into their homes in search of food or something worse? Many people are afraid of dying! In this time of being separated from one another, we have the option of using it wisely. Spending time with those who live with us (including our pets) and relaxing and reflecting on our situation. This includes our spiritual condition. Ask yourself: I am really right with God according to what the Bible says?

Jesus said:
Matthew 11 ( World English Bible )
Come to me, all you who labor and are heavily burdened, and I will give you rest.   [29]  Take my yoke upon you and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.   [30]  For my yoke is easy, and my burden is light.” 

Jesus will give you rest for your soul. More than that, if you decide to become a Christian, you will inherit an eternal home in heaven. A place to live with God and fellow Christians who truly love you. Sounds great doesn’t it. Want to know more; then call us at (813) 783-2305. I promise you – you will be very glad you did!