Wednesday, December 28, 2022
Tuesday, December 27, 2022
"...But it is often those who have least of all in this life whom he chooseth for the kingdom. Put thy trust in him [God] and, no matter what befalls thee here, he will make all right hereafter.”Harriet Beecher Stowe, Uncle Tom's Cabin, The Freeman's Defense (Chap. XVII)
Friday, December 2, 2022
Most modern English translations of the Bible place into brackets or footnotes the text of Mark 16:9-20, which is about Jesus appearing to the disciples and giving them instructions to carry on the work of preaching the gospel. The text records Jesus appearing first to Mary Magdalene who was not believed after telling others the news of Him being resurrected after His crucifixion. He then appears to two other disciples bodily and later for a third time to the eleven while they were supping. Scholars generally do not consider Mark 16:9-20 to be part of the original text of the gospel of Mark.
Two key witnesses consulted in reaching this conclusion would be Codex Sinaiticus and Codex Vaticanus. In regards to textual defects, Randall Price writes, "...there are thousands of variants between them [Sinaiticus and Vaticanus], but where they agree they appear to represent a text that goes back to the second century AD" (Searching for the Original Bible, p. 80). Philip Wesley Comfort writes, "Through the use of chemicals and painstaking effort, a scholar can read the original writing underneath the printed text" (The Quest for the Original Text of the New Testament, p. 27, n 1).
Early Syriac, Coptic, Armenian, and Georgian translations are appealed to as evidence for Mark's gospel ending at 16:8. The New English Translation has this excerpt on Mark 16:9-20: "Most mss include the “long ending” (vv. 9-20) immediately after v. 8 (A C D W [which has unique material between vv. 14 and 15] Θ ƒ 33 M lat sy bo); however, Eusebius (and presumably Jerome) knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses." This scribal interpolation was produced and in circulation as early as the second century. A few manuscripts contain a shorter ending that comes after Mark 16:8, which is cited as follows:
"And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen."
Verses 12 and 13 parallels Luke 24:13-35 in which Christ chided two of His followers traveling on the way to Emmaus for their lack of faith. Verse 14 mirrors Christ appearing to the eleven apostles and eating with them in Luke 24:36-43 and John 20:19-23. Verse 15 is derived from Christ's commandment to preach the gospel to the unbelieving world in Matthew 28:18-20. Verse 16 echoes the words of incurred divine judgement on those who reject the gospel message found in John 3:18. The reference to handling snakes was gleaned from Paul's miraculous recovery from a snake bite during an encounter with barbarians in Acts 28. The idea of miraculous survival after drinking poison is nowhere to be found in the New Testament.
Contributor Walter W. Wessel writes in the Expositor's Bible Commentary on Mark 16:9-20 regarding differences in vocabulary and style when compared to Mark's gospel:
"Of the 75 significant words in v. 9-20, 15 do not appear elsewhere in Mark and 11 others have a different meaning. In other words, more than a third of the words are non-Markan. The marked difference in vocabulary between 16:9-20 and the rest Mark's gospel makes it difficult to believe that they both came from the same author."
The insertion of Mark 16:9-20 as a conclusion to Mark's gospel after verse 8 disrupts the flow of the narrative in that it is suddenly introduced and reads awkwardly. The use of the word "now" at the beginning of verse nine seems disconnected with the ending of verse eight for the reason that there is no smooth change in focus from the woman mentioned in Mark 16:8 to Jesus appearing to Mary Magdalene in Mark 16:9. Mark did not write his gospel in a choppy style. It would also be unusual for Mark to introduce in this place (as if it were for the first time) Mary Magdalene when she was already mentioned a few times before (Mark 15:40, 47; 16:1). Why is the detail of her having seven demons cast out by Christ brought up here?
The explanation taken here for Mark's gospel ending at 16:8 would not be that the concluding part of the work has been lost but he intended it to end that way. The theme of trembling and astonishment is one found throughout Mark's gospel (2:12; 4:41; 9:6; 10:32). The New English Translation has this footnote which speaks of, "the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself." It continues, "E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”
Monday, November 28, 2022
Most modern English translations of the Bible place into brackets or footnotes the story of the woman caught in adultery, which can be found in John chapter seven verse fifty-three through the eleventh verse of the next chapter.
There is nothing inherently wrong with accepting this text as canonical Scripture, since it contains no doctrinal error and accurately reflects the tender side of Jesus Christ. This story is actually something that we would have more expected to be recorded in Luke's gospel, since he focused more on women than did the other three writers. The story of the woman caught in adultery does not in any way contradict historical details of the four gospels.
Sunday, October 9, 2022
There was a low rumbling of heavy sea-boots among the benches, and a still slighter shuffling of women's shoes, and all was quiet again, and every eye on the preacher.
He paused a little; then kneeling in the pulpit's bows, folded his large brown hands across his chest, uplifted his closed eyes, and offered a prayer so deeply devout that he seemed kneeling and praying at the bottom of the sea.
This ended, in prolonged solemn tones, like the continual tolling of a bell in a ship that is foundering at sea in a fog- in such tones he commenced reading the following hymn; but changing his manner towards the concluding stanzas, burst forth with a pealing exultation and joy-
The ribs and terrors in the whale, Arched over me a dismal gloom, While all God's sun-lit waves rolled by, And lift me deepening down to doom.
I saw the opening maw of hell, With endless pains and sorrows there; Which none but they that feel can tell- Oh, I was plunging to despair.
In black distress, I called my God, When I could scarce believe him mine, He bowed his ear to my complaints- No more the whale did me confine.
With speed he flew to my relief, As on a radiant dolphin borne; Awful, yet bright, as lightning shone The face of my Deliverer God.
My song for ever shall record That terrible, that joyful hour; I give the glory to my God, His all the mercy and the power.
Nearly all joined in singing this hymn, which swelled high above the howling of the storm. A brief pause ensued; the preacher slowly turned over the leaves of the Bible, and at last, folding his hand down upon the proper page, said: "Beloved shipmates, clinch the last verse of the first chapter of Jonah- 'And God had prepared a great fish to swallow up Jonah.'"
"Shipmates, this book, containing only four chapters- four yarns- is one of the smallest strands in the mighty cable of the Scriptures. Yet what depths of the soul Jonah's deep sealine sound! what a pregnant lesson to us is this prophet! What a noble thing is that canticle in the fish's belly! How billow-like and boisterously grand! We feel the floods surging over us, we sound with him to the kelpy bottom of the waters; sea-weed and all the slime of the sea is about us! But what is this lesson that the book of Jonah teaches? Shipmates, it is a two-stranded lesson; a lesson to us all as sinful men, and a lesson to me as a pilot of the living God. As sinful men, it is a lesson to us all, because it is a story of the sin, hard-heartedness, suddenly awakened fears, the swift punishment, repentance, prayers, and finally the deliverance and joy of Jonah. As with all sinners among men, the sin of this son of Amittai was in his wilful disobedience of the command of God- never mind now what that command was, or how conveyed- which he found a hard command. But all the things that God would have us do are hard for us to do- remember that- and hence, he oftener commands us than endeavors to persuade. And if we obey God, we must disobey ourselves; and it is in this disobeying ourselves, wherein the hardness of obeying God consists.
"With this sin of disobedience in him, Jonah still further flouts at God, by seeking to flee from Him. He thinks that a ship made by men, will carry him into countries where God does not reign but only the Captains of this earth. He skulks about the wharves of Joppa, and seeks a ship that's bound for Tarshish. There lurks, perhaps, a hitherto unheeded meaning here. By all accounts Tarshish could have been no other city than the modern Cadiz. That's the opinion of learned men. And where is Cadiz, shipmates? Cadiz is in Spain; as far by water, from Joppa, as Jonah could possibly have sailed in those ancient days, when the Atlantic was an almost unknown sea. Because Joppa, the modern Jaffa, shipmates, is on the most easterly coast of the Mediterranean, the Syrian; and Tarshish or Cadiz more than two thousand miles to the westward from that, just outside the Straits of Gibraltar. See ye not then, shipmates, that Jonah sought to flee worldwide from God? Miserable man! Oh! most contemptible and worthy of all scorn; with slouched hat and guilty eye, skulking from his God; prowling among the shipping like a vile burglar hastening to cross the seas. So disordered, self-condemning in his look, that had there been policemen in those days, Jonah, on the mere suspicion of something wrong, had been arrested ere he touched a deck. How plainly he's a fugitive! no baggage, not a hat-box, valise, or carpet-bag,- no friends accompany him to the wharf with their adieux. At last, after much dodging search, he finds the Tarshish ship receiving the last items of her cargo; and as he steps on board to see its Captain in the cabin, all the sailors for the moment desist from hoisting in the goods, to mark the stranger's evil eye. Jonah sees this; but in vain he tries to look all ease and confidence; in vain essays his wretched smile. Strong intuitions of the man assure the mariners he can be no innocent. In their gamesome but still serious way, one whispers to the other- "Jack, he's robbed a widow;" or, "Joe, do you mark him; he's a bigamist;" or, "Harry lad, I guess he's the adulterer that broke jail in old Gomorrah, or belike, one of the missing murderers from Sodom." Another runs to read the bill that's stuck against the spile upon the wharf to which the ship is moored, offering five hundred gold coins for the apprenhension of a parricide, and containing a description of his person. He reads, and looks from Jonah to the bill; while all his sympathetic shipmates now crowd round Jonah, prepared to lay their hands upon him. Frightened Jonah trembles. and summoning all his boldness to his face, only looks so much the more a coward. He will not confess himself suspected; but that itself is strong suspicion. So he makes the best of it; and when the sailors find him not to be the man that is advertised, they let him pass, and he descends into the cabin.
"'Who's there?' cries the Captain at his busy desk, hurriedly making out his papers for the Customs- 'Who's there?' Oh! how that harmless question mangles Jonah! For the instant he almost turns to flee again. But he rallies. 'I seek a passage in this ship to Tarshish; how soon sail ye, sir?' Thus far the busy Captain had not looked up to Jonah, though the man now stands before him; but no sooner does he hear that hollow voice, than he darts a scrutinizing glance. 'We sail with the next coming tide,' at last he slowly answered, still intently eyeing him. 'No sooner, sir?'- 'Soon enough for any honest man that goes a passenger.' Ha! Jonah, that's another stab. But he swiftly calls away the Captain from that scent. 'I'll sail with ye,'- he says,- 'the passage money how much is that?- I'll pay now.' For it is particularly written, shipmates, as if it were a thing not to be overlooked in this history, 'that he paid the fare thereof' ere the craft did sail. And taken with the context, this is full of meaning.
"Now Jonah's Captain, shipmates, was one whose discernment detects crime in any, but whose cupidity exposes it only in the penniless. In this world, shipmates, sin that pays its way can travel freely and without a passport; whereas Virtue, if a pauper, is stopped at all frontiers. So Jonah's Captain prepares to test the length of Jonah's purse, ere he judge him openly. He charges him thrice the usual sum; and it's assented to. Then the Captain knows that Jonah is a fugitive; but at the same time resolves to help a flight that paves its rear with gold. Yet when Jonah fairly takes out his purse, prudent suspicions still molest the Captain. He rings every coin to find a counterfeit. Not a forger, any way, he mutters; and Jonah is put down for his passage. 'Point out my state-room, Sir,' says Jonah now, 'I'm travel-weary; I need sleep.' 'Thou lookest like it,' says the Captain, 'there's thy room.' Jonah enters, and would lock the door, but the lock contains no key. Hearing him foolishly fumbling there, the Captain laughs lowly to himself, and mutters something about the doors of convicts' cells being never allowed to be locked within. All dressed and dusty as he is, Jonah throws himself into his berth, and finds the little state-room ceiling almost resting on his forehead. The air is close, and Jonah gasps. Then, in that contracted hole, sunk, too, beneath the ship's water-line, Jonah feels the heralding presentiment of that stifling hour, when the whale shall hold him in the smallest of his bowels' wards.
"Screwed at its axis against the side, a swinging lamp slightly oscillates in Jonah's room; and the ship, heeling over towards the wharf with the weight of the last bales received, the lamp, flame and all, though in slight motion, still maintains a permanent obliquity with reference to the room; though, in truth, infallibly straight itself, it but made obvious the false, lying levels among which it hung. The lamp alarms and frightens Jonah; as lying in his berth his tormented eyes roll round the place, and this thus far successful fugitive finds no refuge for his restless glance. But that contradiction in the lamp more and more appals him. The floor, the ceiling, and the side, are all awry. 'Oh! so my conscience hangs in me!' he groans, 'straight upwards, so it burns; but the chambers of my soul are all in crookedness!'
"Like one who after a night of drunken revelry hies to his bed, still reeling, but with conscience yet pricking him, as the plungings of the Roman race-horse but so much the more strike his steel tags into him; as one who in that miserable plight still turns and turns in giddy anguish, praying God for annihilation until the fit be passed; and at last amid the whirl of woe he feels, a deep stupor steals over him, as over the man who bleeds to death, for conscience is the wound, and there's naught to staunch it; so, after sore wrestling in his berth, Jonah's prodigy of ponderous misery drags him drowning down to sleep.
"And now the time of tide has come; the ship casts off her cables; and from the deserted wharf the uncheered ship for Tarshish, all careening, glides to sea. That ship, my friends, was the first of recorded smugglers! the contraband was Jonah. But the sea rebels; he will not bare the wicked burden. A dreadful storm comes on, the ship is like to break. But now when the boatswain calls all hands to lighten her; when boxes, bales, and jars are clattering overboard; when the wind is shrieking, and the men are yelling, and every plank thunders with trampling feet right over Jonah's head; in all this raging tumult, Jonah sleeps his hideous sleep. He sees no black sky and raging sea, feels not the reeling timbers, and little hears he or heeds he the far rush of the mighty whale, which even now with open mouth is cleaving the seas after him. Aye, shipmates, Jonah was gone down into the sides of the ship- a berth in the cabin as I have taken it, and was fast asleep. But the frightened master comes to him, and shrieks in his dead ear, 'What meanest thou, O, sleeper! arise!' Startled from his lethargy by that direful cry, Jonah staggers to his feet, and stumbling to the deck, grasps a shroud, to look out upon the sea. But at that moment he is sprung upon by a panther billow leaping over the bulwarks. Wave after wave thus leaps into the ship, and finding no speedy vent runs roaring fore and aft, till the mariners come nigh to drowning while yet afloat. And ever, as the white moon shows her affrighted face from the steep gullies in the blackness overhead, aghast Jonah sees the rearing bowsprit pointing high upward, but soon beat downward again towards the tormented deep.
"Terrors upon terrors run shouting through his soul. In all his cringing attitudes, the God-fugitive is now too plainly known. The sailors mark him; more and more certain grow their suspicions of him, and at last, fully to test the truth, by referring the whole matter to high Heaven, they all-outward to casting lots, to see for whose cause this great tempest was upon them. The lot is Jonah's; that discovered, then how furiously they mob him with their questions. 'What is thine occupation? Whence comest thou? Thy country? What people? But mark now, my shipmates, the behavior of poor Jonah. The eager mariners but ask him who he is, and where from; whereas, they not only receive an answer to those questions, but likewise another answer to a question not put by them, but the unsolicited answer is forced from Jonah by the hard hand of God that is upon him.
"'I am a Hebrew,' he cries- and then- 'I fear the Lord the God of Heaven who hath made the sea and the dry land!' Fear him, O Jonah? Aye, well mightest thou fear the Lord God then! Straightway, he now goes on to make a full confession; whereupon the mariners became more and more appalled, but still are pitiful. For when Jonah, not yet supplicating God for mercy, since he but too well knew the darkness of his deserts,- when wretched Jonah cries out to them to take him and cast him forth into the sea, for he knew that for his sake this great tempest was upon them; they mercifully turn from him, and seek by other means to save the ship. But all in vain; the indignant gale howls louder; then, with one hand raised invokingly to God, with the other they not unreluctantly lay hold of Jonah.
"And now behold Jonah taken up as an anchor and dropped into the sea; when instantly an oily calmness floats out from the east, and the sea is as Jonah carries down the gale with him, leaving smooth water behind. He goes down in the whirling heart of such a masterless commotion that he scarce heeds the moment when he drops seething into the yawning jaws awaiting him; and the whale shoots-to all his ivory teeth, like so many white bolts, upon his prison. Then Jonah prayed unto the Lord out of the fish's belly. But observe his prayer, and learn a weighty lesson. For sinful as he is, Jonah does not weep and wail for direct deliverance. He feels that his dreadful punishment is just. He leaves all his deliverance to God, contenting himself with this, that spite of all his pains and pangs, he will still look towards His holy temple. And here, shipmates, is true and faithful repentance; not clamorous for pardon, but grateful for punishment. And how pleasing to God was this conduct in Jonah, is shown in the eventual deliverance of him from the sea and the whale. Shipmates, I do not place Jonah before you to be copied for his sin but I do place him before you as a model for repentance. Sin not; but if you do, take heed to repent of it like Jonah."
While he was speaking these words, the howling of the shrieking, slanting storm without seemed to add new power to the preacher, who, when describing Jonah's sea-storm, seemed tossed by a storm himself. His deep chest heaved as with a ground-swell; his tossed arms seemed the warring elements at work; and the thunders that rolled away from off his swarthy brow, and the light leaping from his eye, made all his simple hearers look on him with a quick fear that was strange to them.
There now came a lull in his look, as he silently turned over the leaves of the Book once more; and, at last, standing motionless, with closed eyes, for the moment, seemed communing with God and himself.
But again he leaned over towards the people, and bowing his head lowly, with an aspect of the deepest yet manliest humility, he spake these words:
"Shipmates, God has laid but one hand upon you; both his hands press upon me. I have read ye by what murky light may be mine the lesson that Jonah teaches to all sinners; and therefore to ye, and still more to me, for I am a greater sinner than ye. And now how gladly would I come down from this mast-head and sit on the hatches there where you sit, and listen as you listen, while some one of you reads me that other and more awful lesson which Jonah teaches to me, as a pilot of the living God. How being an anointed pilot-prophet, or speaker of true things and bidden by the Lord to sound those unwelcome truths in the ears of a wicked Nineveh, Jonah, appalled at the hostility he should raise, fled from his mission, and sought to escape his duty and his God by taking ship at Joppa. But God is everywhere; Tarshish he never reached. As we have seen, God came upon him in the whale, and swallowed him down to living gulfs of doom, and with swift slantings tore him along 'into the midst of the seas,' where the eddying depths sucked him ten thousand fathoms down, and 'the weeds were wrapped about his head,' and all the watery world of woe bowled over him. Yet even then beyond the reach of any plummet- 'out of the belly of hell'- when the whale grounded upon the ocean's utmost bones, even then, God heard the engulphed, repenting prophet when he cried. Then God spake unto the fish; and from the shuddering cold and blackness of the sea, the whale came breeching up towards the warm and pleasant sun, and all the delights of air and earth; and 'vomited out Jonah upon the dry land;' when the word of the Lord came a second time; and Jonah, bruised and beaten- his ears, like two sea-shells, still multitudinously murmuring of the ocean- Jonah did the Almighty's bidding. And what was that, shipmates? To preach the Truth to the face of Falsehood! That was it!
"This, shipmates, this is that other lesson; and woe to that pilot of the living God who slights it. Woe to him whom this world charms from Gospel duty! Woe to him who seeks to pour oil upon the waters when God has brewed them into a gale! Woe to him who seeks to please rather than to appal! Woe to him whose good name is more to him than goodness! Woe to him who, in this world, courts not dishonor! Woe to him who would not be true, even though to be false were salvation! Yea, woe to him who as the great Pilot Paul has it, while preaching to others is himself a castaway!
He drooped and fell away from himself for a moment; then lifting his face to them again, showed a deep joy in his eyes, as he cried out with a heavenly enthusiasm,- "But oh! shipmates! on the starboard hand of every woe, there is a sure delight; and higher the top of that delight, than the bottom of the woe is deep. Is not the main-truck higher than the kelson is low? Delight is to him- a far, far upward, and inward delight- who against the proud gods and commodores of this earth, ever stands forth his own inexorable self. Delight is to him whose strong arms yet support him, when the ship of this base treacherous world has gone down beneath him. Delight is to him, who gives no quarter in the truth, and kills, burns, and destroys all sin though he pluck it out from under the robes of Senators and Judges. Delight,- top-gallant delight is to him, who acknowledges no law or lord, but the Lord his God, and is only a patriot to heaven. Delight is to him, whom all the waves of the billows of the seas of the boisterous mob can never shake from this sure Keel of the Ages. And eternal delight and deliciousness will be his, who coming to lay him down, can say with his final breath- O Father!- chiefly known to me by Thy rod- mortal or immortal, here I die. I have striven to be Thine, more than to be this world's, or mine own. Yet this is nothing: I leave eternity to Thee; for what is man that he should live out the lifetime of his God?"
He said no more, but slowly waving a benediction, covered his face with his hands, and so remained kneeling, till all the people had departed, and he was left alone in the place.
Tuesday, September 13, 2022
Thursday, August 4, 2022
"What if, in these cases, all concerned are genuinely striving to follow God and they've just reached different conclusions?"
If God has delineated something to be good or evil, then there is no other conclusion to reach than that which He told us.
"Are those in sincere confusion and mistake going to be damned for their lack of understanding?"
I suspect the problem is more willful than accidental for a lot of people.
"As to 1 Cor 6, as I'm sure you know, Paul was writing to a specific place with some specific circumstances and throughout Corinthians, he is addressing some specific concerns they had, offering his advice."
Paul also gave moral imperatives for us to adhere to at all places and at all times. Morality pertains to that which is timeless and transcendent.
"God has not delineated gay folks getting married as good or bad. Literally, that never has happened. Not in the Bible and not to you or me."
The Apostle Paul condemned homosexuality in 1 Corinthians 6:9-10. He says outright that people who practice such a lifestyle will not inherit the Kingdom of God. Paul would have drawn this teaching from the Book of Leviticus which is in the Old Testament.
Are you serious in taking up this kind of a sweeping skepticism toward the moral dimension of the Mosaic Law? What sort of textual critical evidence do you have to support this branding of moral imperatives from God as being nothing other than man-made oral tradition?
"So, if there SEEMS to be some disagreement with Jesus and the OT or Jesus and Paul, we look FIRST to what Jesus said to help us understand the other, not the other way around."
This reasoning would be utterly inexcusable given that both Jesus and Paul held to Old Testament ethics. Jesus Christ upheld traditional marriage as defined by God since the timing of creation: "And He answered and said to them, “Have you not read that He who made them at the beginning ‘made them male and female,’ and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’?" (Matthew 19:4-5)
"We have Saved by God's Grace gay and lesbian and transgender members, beloved by God. The Bible does not say otherwise. Anywhere. It's just not there."
The consistent pattern of marriage in the Bible from beginning to end is between a man and a woman. It presupposes that kind of a relationship. Never once are two partners of the same gender even hinted at. Never once are more than two genders spoken of.
"But those all appear, on the face of them, to not be any kind of universal condemnation of gay guys getting married..."
But God describes homosexual behavior in Leviticus 18:22 as being an "abomination" and "worthy of death" in Leviticus 20:13. That is indeed a universal condemnation of the practice. Consider this excerpt from the Theological Wordbook of the Old Testament, edited by R. Laird Harris, Gleason L. Archer, and Bruce K. Waltke, on the Hebrew term toeba:
"(heck, lesbians aren't mentioned at all in the OT, so presumably, it's okay for THEM to get married, right?)"
You take liberties by attempting to follow the strict letter of the text in a manner that is favorable toward your own theology. Your efforts to manipulate what it says is disingenuous and proves that you do not really care what Scripture says. How could you possibly be a Christian?
The original audience to whom the Law was given would have understood Leviticus 18:22 to apply to lesbianism in principle. Furthermore, Paul expressly casts such relationships in a negative light in Romans 1:26-27. There is something especially unnatural about two women being together given that they have a motherly instinct.
"I know there are a handful of passages that SEEM to touch on perhaps gay issues, but they are nothing like clear or definitive condemnations of gay folks getting married."
Even if there was only one passage in the entire Bible that implicitly showed God's disapproval of homosexual marriage, that would be enough for a real Christian. That would still count as evidence, but there are multiple lines of evidence showing that homosexuality is incompatible with a biblical theology of marriage.
Tuesday, August 2, 2022
"It's conservatives and the religious right. LGBTQ folks are NOT trying to tell straight people who they can and can't marry."
We do not really see heterosexual people parading around the streets of cities in ridiculous and ugly attire exclaiming what they do behind closed doors. We do not see heterosexual people putting symbols of their sexuality on children's cereal boxes during a specific month of each year. Where has your sense of decency and honor gone?
"Who is it who's telling transgender folks which bathrooms they must use? It's conservatives. LGBTQ folks aren't telling conservatives which bathrooms to use."
There are only two genders which are determined by genetics. That people want to be called by something other than what they really are, is no one else's problem but their own. There is no obligation on my part to affirm a man to be a woman or visa versa when all of human history up to this point did not do so.
If this matter is really all that important, then businesses should create unisex, single person restrooms. Problem solved.
"Who is it who's telling gay or lesbian couples that they can't adopt children? It's conservatives. LGBTQ people aren't trying to say that "Southern Baptists can't adopt children!"
Adoption is not a gay rights issue. It is a children's issue.
"LGBTQ people HAVE been oppressed for centuries/throughout history in nations around the world and in the US."
Even if that is true, they are not being persecuted in the West right now. This leads up to a bigger point, namely, the utter futility of trying to negotiate with people who have a victim mentality. They are never happy no matter what you do for them, always demanding more.
"They just want to live their lives in peace and without oppression."
Dissidents just want to live their lives in peace and without fear of their children being sexualized by predators.
"Would you return to the days of criminalized homosexuality if you could?"
This question is a meaningless hypothetical.
"Would you deny the right of gay guys/lesbian women to marry who they want?"
Do people really have the right to marry whoever or whatever they want without exception? Can adults marry children or relatives if they so desire? Can adults marry plants, animals, or rocks if they so choose? Is desire the only factor used in considering a potential spouse?
"The Supreme Court conservatives may do so."
Homosexuals already had "rights" long before the Obergefell v. Hodges decision of 2015. So, it is not likely that anything will change in the foreseeable future.
"Conservative" ideas are what built up Western civilization. They have withstood the test of time. So it would not be either fair or accurate to say that conservatives in this regard have "lost the argument." Moreover, bad ideas do not improve just because more people embrace them. Wrong is still wrong even if everyone believes it.
"That's illegal discrimination and rightfully so. So, too, for gay customers. You don't have to like it, but discrimination based on gender, race and sexual orientation is illegal in our nation."
You are making an invalid comparison. Skin color and gender are not behavioral characteristics as is homosexuality and lesbianism. They have nothing to do with each other. It is ironic that these people demand acceptance and toleration, while at the same time not extending the same treatment toward those who disagree with them.
It is not a false claim when children's libraries contain books with pornographic content. It is not a false claim when there are outraged parents engaging in protests about the existence of such.
"Are you saying that people who take the time to teach children are "targeting them" for propaganda?"
Not exactly. It depends on the content and quality of instruction.
"Or, when conservatives do it, they're just being helpful, but when liberals do it they're targeting and grooming children?? You see the problem with that, don't you?"
The problem is that children are basically being taught how to have sex. They should be being taught things like mathematics, grammar, and science. Children should not be being sexualized. That is what pedophiles do. Children have no real understanding of how the world works. Moreover, people have grown up to have sex for thousands of years without any instruction as to how it is done. They just procreated.
"And if you find my positions weird And tomorrow, perhaps you can understand how I also find your positions weird and immoral. As well as unbiblical, ungodly and irrational."
Why would you defend exposing children to drag queen story hour? Even their attire is a symbol of sexuality. Why cannot people be dressed in normal, modest clothing and read stories that are actually wholesome and educational?
"After all I'm not trying to be objective, I'm saying that gay folks committing to one another in a loving respectful marriage is obviously, on the face of it, a good thing. How's that bad?"
That is not how God designed things to be. There does not have to be some other reason than that He has given us a moral standard to abide by.
Thursday, July 21, 2022
- 1 Corinthians 6:9-10:
-Paul echoes the teaching of Jesus Christ to Nicodemus about the necessity of being born again in order to see the Kingdom of God (John 3:3-5). The expression "Kingdom of God" refers to His reign existing in a state having been brought to full fruition. Evil has no presence there. His kingdom is designed specifically for people who are morally upright.
- Ephesians 5:4-7:
- Galatians 5:19-21:
Saturday, July 16, 2022
IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour—that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (v. 39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old-Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (v. 40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old-Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.
Friday, May 20, 2022
1. It is here supposed that God alone is the felicity and chief good of man. He, and he only, that made the soul, can make it happy; there is none in heaven, none in earth, that can pretend to do it besides.
2. Here are expressed the workings and breathings of a soul towards God accordingly. If God be our felicity,
(1.) Then we must have him (Whom have I but thee?), we must choose him, and make sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if he be not the felicity of our souls, and if we do not by a lively faith make him ours, by joining ourselves to him in an everlasting covenant?
(2.) Then our desire must be towards him and our delight in him (the word signifies both); we must delight in what we have of God and desire what we yet further hope for. Our desires must not only be offered up to God, but they must all terminate in him, desiring nothing more than God, but still more and more of him. This includes all our prayers, Lord, give us thyself; as that includes all the promises, I will be to them a God. The desire of our souls is to thy name.
(3.) We must prefer him in our choice and desire before any other. [1.] "There is none in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with, but thee." God is in himself more glorious than any celestial being (Ps 89 6), and must be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God alone can make us happy. His favour is infinitely more to us than the refreshment of the dews of heaven or the benign influence of the stars of heaven, more than the friendship of the saints in heaven or the good offices of the angels there. [2.] I desire none on earth besides thee; not only none in heaven, a place at a distance, which we have but little acquaintance with, but none on earth neither, where we have many friends and where much of our present interest and concern lie. "Earth carries away the desires of most men, and yet I have none on earth, no persons, no things, no possessions, no delights, that I desire besides thee or with thee, in comparison or competition with thee." We must desire nothing besides God but what we desire for him (nil præter te nisi propter te—nothing besides thee except for thy sake), nothing but what we desire from him, and can be content without so that it be made up in him. We must desire nothing besides God as needful to be a partner with him in making us happy.
(4.) Then we must repose ourselves in God with an entire satisfaction, v. 26. Observe here, [1.] Great distress and trouble supposed: My flesh and my heart fail. Note, Others have experienced and we must expect, the failing both of flesh and heart. The body will fail by sickness, age, and death; and that which touches the bone and the flesh touches us in a tender part, that part of ourselves which we have been but too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and comfort fail. [2.] Sovereign relief provided in this distress: But God is the strength of my heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest upon God as their spiritual strength and their eternal portion. First, "He is the strength of my heart, the rock of my heart, a firm foundation, which will bear my weight and not sink under it. God is the strength of my heart; I have found him so; I do so still, and hope ever to find him so." In the distress supposed, he had put the case of a double failure, both flesh and heart fail; but, in the relief, he fastens on a single support: he leaves out the flesh and the consideration of that, it is enough that God is the strength of his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as one concerned about the soul, to be strengthened in the inner man. Secondly, "He is my portion for ever; he will not only support me while I am here, but make me happy when I go hence." The saints choose God for their portion, they have him for their portion, and it is their happiness that he will be their portion, a portion that will last as long as the immortal soul lasts.
Tuesday, May 3, 2022
Saturday, April 23, 2022
Thomas Hobbes, Leviathan, Of the Kingdom of Darkness (Chap. XLVI)
Monday, April 18, 2022
"We, the undersigned students of the Natural Sciences, desire to express our sincere regret that researchers into scientific truth are prevented by some in our own times into occasions for casting doubt into occasions for casting doubt upon the truth and authenticity of the Holy Scriptures.We conceive that it is impossible for the Word of God, as written in the book of nature, and God’s Word written in Holy Scripture, to contradict one another, however much they may appear to differ.
We cannot but deplore that Natural Science should be looked upon with suspicion by many who do not make a study of it, merely on account of the unadvised manner in which some are placing it in opposition to Holy Writ.
We believe that it is the duty of every scientific student to investigate nature simply for the purpose of elucidating truth, and that if he finds that some of his results appear to be in contradiction to the Written Word, or rather to his own interpretations of it, which may be erroneous, he should not presumptuously affirm that his own conclusions must be right, and the statements of Scripture wrong.
Rather, leave the two side by side till it shall please God to allow us to see the manner in which they may be reconciled; and, instead of insisting upon the seeming differences between Science and the Scriptures, it would be as well to rest in faith upon the points in which they agree."
A manifesto signed by 617 men of science at the British Association of Scientists in 1865; cited by Alfred M. Rehwinkel in The Flood, p. XVIII-XIX
Friday, April 15, 2022
Calvin D. Linton, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 213-214
Tuesday, April 5, 2022
Tatian's Address to the Greeks, Chapter XXV
Tuesday, March 8, 2022
- Defining the Issues:
"This term is essential to the NPP view, as Sanders argues that this is the "pattern of religion" found in Second Temple and Rabbinic Judaism...as long as a Jew kept their covenant with God, he remained part of God's people. How does one keep the covenant? Sander's tells us "the covenant requires as the proper response of man his obedience to its commandments." All of Judaism's talk about "obedience" is thus in the context of "covenantal nomism" and not legalism. As a result, Judaism is then not concerned with "how to have a right relationship with God" but with "how to remain his covenant people...Advocates of the NPP say that it was not their works that helped them attain salvation, but it was their "nationalistic boundary markers" (i.e. circumcision, food laws, sabbath, etc.) that kept them within the people of God. Thus, the works, along with the boundary markers were used to keep themselves within the boundary of God's people. Paul was not fighting legalism, but was instead fighting the works and national pride that separated the Jews from the Gentiles."
James H. Olthus, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 408
Thursday, March 3, 2022
Saturday, February 5, 2022
Verses one through three constitute a prologue in which Paul wishes divine favor to be showered on Timothy. He desires that his pupil receive grace, mercy, and peace from God. The phrase '...according to the promise of life in Christ Jesus...' may be indicative of the apostle knowing that he was soon to face martyrdom.
In verses four through seven, we read of Paul wanting to visit Timothy in order that he himself be filled with joy and to encourage his younger companion to remain strong in the face of intimidating circumstances. It is also worth noting that Timothy had a godly upbringing. He had exposure to the Old Testament Scriptures since childhood (2 Timothy 3:15).
Verse nine is theologically rich content. The Phillips New Testament in Modern English accurately captures the thrust of this passage: "Before time began he planned to give us in Christ the grace to achieve this purpose, but it is only since our saviour Jesus Christ has been revealed that the method has become apparent." God has made known to us the way to a holy life through Christ. That was His plan from eternity past. It is by the grace of God that we are able to bring glory to His name.
In verses twelve through fourteen, the Apostle Paul says that Christ appointed him to preach the gospel to a lost and dying world. He endures suffering for the cause of Christ, yet remains bold in doing this work. Paul urges Timothy to carry on the ministry that he handed on to him, to follow his life example. He expresses full confidence in the power of Christ.
In verses one and two, Paul tells Timothy to pass on what he had been taught to others who were faithful so that the work of ministry could make further progress. The latter was to labor in preaching the Word of God just as the former had done.
The apostle uses a soldier on active duty, athletic competitors, and a farmer as illustrations to make the point that our loyalty to God gets His approval. That is what truly matters. It is very much worth being persecuted in this life to be rewarded by Him in eternity. Being imprisoned as was the case with Paul cannot stop the seeds of the gospel from growing. We strive against sin in order that we bring glory to God.
The saying that God cannot deny Himself in the midst of our unfaithfulness is better understood to be words of hope and comfort than words of impending judgement. His faithfulness is referenced in the same way elsewhere in Paul's epistles (1 Corinthians 1:9; 2 Corinthians 1:18).
Paul calls on Timothy to be a man of integrity (2 Timothy 2:15). He must be a man of virtue. He must avoid profane arguments that distract from godly living (2 Timothy 2:16). Verse 17 tells us that this corrupt form of conversation spreads "like gangrene" (New American Standard Bible and most other translations follow this rendering) or "like cancer" (New King James Version and few others take this rendering). The idea to be gathered from this is that such arguments are spiritually deadly and contaminating.
Timothy must pursue purity of heart. He must flee from fleshly lusts (2 Timothy 2:22). He must pursue '...whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy..." (Philippians 4:8). Timothy had to put whatever he heard from the Apostle Paul into practice. We must be holy if we desire to be a vessel of honor for God (2 Timothy 2:21).
Verses one through five offer a general description of fallen humanity in terms which are self-explanatory: "...lovers of self, lovers of money, boastful, arrogant, slanderers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God..." That is the spirit of the age which we ought to steer clear from.
Verse thirteen describes the judicial hardening of the heart that God pronounces on those who are impenitent. These are people who continually blaspheme God. They reject His offer of grace and so they 'wax themselves worse' over time. Godless people deceive themselves and others around them. Compare with Romans 1:24-26.Is all Scripture a better reading of 2 Timothy 3:16 than is every Scripture? Henry Clarence Thiessen writes, "...The translation, "Every scripture inspired of God is also profitable," etc., is open to several criticisms: its rendering of pasa graphe and of kai, and its disposition of the verbal adjective theopneustos. Robertson says, with abstract substantives, proper names, and single objects pasa is tantamount to "all"; and "since graphe is sometimes regarded as definite pasa graphe (2 Tim. 3:16) can be "all Scripture" or "every Scripture'." Lock so translates it. Other considerations make this the preferable reading. There is no copula in the Greek text, but we have to insert one in the translation. The rendering we are criticizing treats theopneustos as an attributive and so inserts the copula after "God." This requires that the particle kai be rendered as "also," an adjunctive participle. Now "also" implies that we are adding one co-ordinate idea to another; but the words "is also profitable" are not an addition to anything that goes before, It is better, therefore, to treat theopneustos as a predicate and to insert the copula after "Scripture." The statement will then read as it is in the Authorized Version: "All Scripture is inspired of God and is profitable," etc. In other words, the correct rendering of this verse makes Paul teach the full inspiration of the entire Old Testament." (Introduction to the New Testament, p. 87-88)
What exactly is the nature of heavenly rewards? C.S. Lewis, in Mere Christianity, book 3, chapter 10 (on “Hope”), says, "There is no need to be worried by facetious people who try to make the Christian hope of “Heaven” ridiculous by saying they do not want “to spend eternity playing harps.” The answer to such people is that if they cannot understand books written for grown-ups, they should not talk about them. All the scriptural imagery (harps, crowns, gold, etc.) is, of course, a merely symbolical attempt to express the inexpressible. Musical instruments are mentioned because for many people (not all) music is the thing known in the present life which most strongly suggests ecstasy and infinity. Crowns are mentioned to suggest the fact that those who are united with God in eternity share His splendour and power and joy. Gold is mentioned to suggest the timelessness of Heaven (gold does not rust) and the preciousness of it. People who take the symbols literally might as well think that when Christ told us to be like doves, He meant that we were to lay eggs."