Faith And Endurance

III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, [Hebrews 11] v. 35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. ch. vii., etc. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, v. 36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (2 Chron 24 21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc 7 5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, v. 37, 38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?

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.

Matthew Henry's Commentary on the Whole Bible

A Commentary On Psalm 73:25-26

IV. He was hereby quickened to cleave the more closely to God, and very much confirmed and comforted in the choice he had made of him, v. 25, 26. His thoughts here dwell with delight upon his own happiness in God, as much greater then the happiness of the ungodly that prospered in the world. He saw little reason to envy them what they had in the creature when he found how much more and better, surer and sweeter, comforts he had in the Creator, and what cause he had to congratulate himself on this account. He had complained of his afflictions (v. 14); but this makes them very light and easy, All is well if God be mine. We have here the breathings of a sanctified soul towards God, and its repose in him, as that to a godly man really which the prosperity of a worldly man is to him in conceit and imagination: Whom have I in heaven but thee? There is scarcely a verse in all the psalms more expressive than this of the pious and devout affections of a soul to God; here it soars up towards him, follows hard after him, and yet, at the same time, has an entire satisfaction and complacency in him.

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.

Matthew Henry's Commentary on the Whole Bible

Did The Jews And Church Fathers Accept The Apocrypha As Canonical?

• Discussion:

          -The purpose of this article is to rebut a handful of claims made by Roman Catholic apologist Trent Horn in defense of the apocrypha against charges of its canonicity being rejected by the Jews and certain church fathers. Following are excerpts from the author along with a critique:

          "Melito’s list of the Old Testament books lacks the deuterocanonicals, but this is not surprising given that many second-century Jews rejected the deuterocanonical books. The Protestant citation of Melito only helps their case if Melito was listing the Christian canon of the Old Testament. But because Melito was composing a defense of Christ from sources Jews would accept, we would expect Melito’s canon in his Extracts to reflect what Jews in his time accepted. In Hebrew Scripture in Patristic Biblical Theory, Edmon Gallagher says, “Most scholars have been willing to attribute [Melito’s] list ultimately to Jewish Sources.”

          This argument made by Trent Horn that these canon lists were Jewish rather than Christian backfires, since Christians accepted the Jewish canon. The Jews were entrusted with the "oracles of God" (Romans 3:1-2). Those writings are quoted as Scripture in the New Testament. Jesus Christ and the apostles appealed to the Old Testament in debating Jewish opponents. The very first Christians were Jews who worshiped in the synagogues. 

          "The fact that Melito went all the way to Israel (or the “eastern place”) instead of asking the Jews in Sardis about the Old Testament canon shows, as we noted earlier, that there was not a consensus among second-century Jews about the canon of the Hebrew Bible. McDonald says, “Not all Josephus scholars agree with Josephus’s account that all Jews everywhere both know and would die for these twenty-two sacred books. . . Why did [Melito] not go across the street and talk to the nearest Jew to find out, if the matter was well known long before his time?”

          It is plausible that Melito of Sardis had valid reasons for his travel, which are not documented in the historical record. Questioning his integrity without substantial evidence seems unwarranted. Furthermore, the acceptance of the apocryphal books as canonical by Jewish communities was not widespread. There appears to be a significant consensus about the Old Testament canon among the Jews of Melito's time. Paul's references to "the Scriptures" in 1 Corinthians 15:1-6 and "the Holy Scriptures" in 2 Timothy 3:15 reinforce the notion that there was an established set of texts considered authoritative in his era.

          "Another point to mention is that if being present in either Melito’s or Origen’s lists were necessary for canonicity, then Esther and Lamentations would be disqualified since they are absent from both lists."

          If that proves anything at all, then it would only mean some books of the Old Testament have stronger attestation than others. Even if we did remove a book from the Protestant Old Testament canon, that is not going to somehow justify adding the apocrypha. Further, a person does not have to provide a complete list of books of the Old Testament canon in order to have relevant information about its structure. That certain canon lists fail to include books like Esther is not the only criterion that we have for canonicity.

          "Regarding Cyril, he divided the Old Testament Scripture into three groups: the protocanonical works that catechumens should read, books of “secondary rank” that catechumens should avoid, and books “not read in Churches”— that catechumens should also avoid. The fact that Cyril wanted those who were new to the faith to avoid the deutero-canonical books does not prove they were noncanonical. According to Gallagher, “Cyril himself uses and cites Wisdom and Sirach. Cyril’s canon list was written for catechumens, and so he may have intended his prohibition to apply to them alone, as those who are unable to properly separate the wheat from the chaff.

          Even though Cyril of Jerusalem did not consider the deuterocanonical books to be apocryphal, he clearly thought they had a secondary degree of authority and importance in comparison to the Old Testament Scriptures. His position on the canonicity of the apocrypha is not identical with the modern day Roman Catholic position, which makes no such distinction between them.

          "Athanasius uses the same division in his festal letter and even places Baruch alongside protocanonical books like Jeremiah. He did not reject the inspiration of the deuterocanonical books, because, as we’ve seen, he called them “Scripture” and used the book of Wisdom in his defense of orthodox Christology. Athanasius recognized that these books were disputed by the Jews of his time but still said those who seek further catechesis should read them."

          Athanasius rejected the books of Tobit, Judith, and Maccabees as inspired. Baruch was viewed as being a part of the Book of Jeremiah. 

          "Since Jerome was mistaken about the reliability and textual tradition of the Septuagint, this refutes his claim that the true Hebrew canon could be found only in manuscripts that lacked the deuterocanonical books. It also refutes Protestant apologists who cite later medieval theologians, along with biblical commentaries, that rejected the deuterocanonical books simply because they followed Jerome’s erroneous argument about the Hebrew text."

          Jerome's choice to adhere to the Hebrew canon, which excluded the deuterocanonical books, was grounded in his commitment to preserving the textual and historical integrity of the Scriptures as recognized by Jewish tradition. Contrary to the claim that he was mistaken due to the reliability of the Septuagint, Jerome's decision reflected a scholarly understanding of the complexities of textual transmission and the variances between manuscript traditions. His approach was not erroneous, but was instead a deliberate effort to align with the texts that Jesus and the apostles referenced. Therefore, Jerome's stance remains a scholarly and historically sound decision, rooted in fidelity to the original Hebrew Scriptures.

The Ridiculousness Of The Roman Catholic Eucharist

"But seeing, for the frequency of pretending the change of nature in their consecrations, it cannot be esteemed a work extraordinary, it is no other than a conjuration or incantation, whereby they would have men to believe an alteration of nature that is not, contrary to the testimony of man’s sight and of all the rest of his senses. As for example, when the priest, instead of consecrating bread and wine to God’s peculiar service in the sacrament of the Lord’s Supper (which is but a separation of it from the common use to signify, that is, to put men in mind of, their redemption by the Passion of Christ, whose body was broken and blood shed upon the cross for our transgressions), pretends that by saying of the words of our Saviour, “This is my body,” and “This is my blood,” the nature of bread is no more there, but his very body; notwithstanding there appeareth not to the sight or other sense of the receiver anything that appeared not before the consecration. The Egyptian conjurers, that are said to have turned their rods to serpents, and the water into blood, are thought but to have deluded the senses of the spectators by a false show of things, yet are esteemed enchanters. But what should we have thought of them if there had appeared in their rods nothing like a serpent, and in the water enchanted nothing like blood, nor like anything else but water, but that they had faced down the king, that they were serpents that looked like rods, and that it was blood that seemed water? That had been both enchantment and lying. And yet in this daily act of the priest, they do the very same, by turning the holy words into the manner of a charm, which produceth nothing new to the sense; but they face us down, that it hath turned the bread into a man; nay, more, into a God; and require men to worship it as if it were our Saviour himself present, God and Man, and thereby to commit most gross idolatry. For if it be enough to excuse it of idolatry to say it is no more bread, but God; why should not the same excuse serve the Egyptians, in case they had the faces to say the leeks and onions they worshipped were not very leeks and onions, but a divinity under their species or likeness? The words, “This is my body,” are equivalent to these, “This signifies, or represents, my body”; and it is an ordinary figure of speech: but to take it literally is an abuse; nor, though so taken, can it extend any further than to the bread which Christ himself with his own hands consecrated. For he never said that of what bread soever any priest whatsoever should say, “This is my body,” or “This is Christ’s body,” the same should presently be transubstantiated."

Thomas Hobbes, Leviathan, Of the Kingdom of Darkness (Chap. XLVI)

Men Of Faith Who Were Also Men Of Science

 "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 are not forgetful that physical science is not complete, but is only in a condition of progress, and that at present our finite reason enables us only to see as through a glass darkly, and we confidently believe, that a time will come when the two records will be seen to agree in every particular.

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

Exegetical Analysis Of Ephesians 2:4-7

"But God, being rich in mercy, because of His great love with which He loved us." (Ephesians 2:4)

Our sentence of eternal condemnation in the divine court for our sins is duly deserved. However, there is another dimension to be considered in which there is a remedy for our situation. Man has no merit on his own account, but God does. The Apostle Paul defines the means by which our salvation has been brought about: "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace" (Ephesians 1:7). "But God" introduces a note of hope. He has made a path of redemption for us. What is the extent to which God loves us? It is very great, meaning a depth beyond human comprehension. His love is infinitely wide in scope. He reached out to us with His graceful offer of eternal life, even though we were not seeking after Him.

"even when we were dead in our wrongdoings, made us alive together with Christ (by grace you have been saved)." (Ephesians 2:5)

Our disobedience toward God destined us for His eternal wrath. We were naturally not receptive to the things of God. Our prior situation meant certain doom apart from intervention by Him. Paul elsewhere specifies a number of ways that a person can violate God's Law: "...the sexually immoral, nor idolaters, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor those habitually drunk, nor verbal abusers, nor swindlers..." (1 Corinthians 6:9-10). The point to be made is that no one on earth can live up to God's perfect moral standard. So, how can we be made alive with Jesus Christ? We are made alive together in Christ through the transforming power of the Holy Spirit. We were once dead to evil ways. Now we live a new life of holiness. Our old ways have passed away. Paul expounds further on the phrase about grace in parenthesis in Ephesians 2:8. We have been purchased by the blood of Christ to be vessels of honor to God.

"and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus." (Ephesians 2:6)

We have been raised together to newness of life in union with Christ. That is the greatest benefit of having been reconciled to a holy God. We have a new identity in Christ as children of God. We have a new purpose in this life which is to bring glory to God. We become partakers of His kingdom, which is a kingdom of righteousness: "for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit" (Romans 14:17). There is a radical change of heart which happens in the lives of those who place their trust in Christ. The Apostle Paul's former lifestyle was that of a murderer. He persecuted the church of God. He went from zealously chasing after Christians to becoming a member of that very group he had once despised. His transformed life was one of service to God in preaching the gospel. Paul now enjoys the fullness of fellowship with Christ in heaven. He has seen Him face to face in glory, and so can we.

"so that in the ages to come He might show the boundless riches of His grace in kindness toward us in Christ Jesus." (Ephesians 2:7)

Christ's sacrifice for our redemption is the greatest expression of love made by God to us. It serves as a testimony to His generosity for eternity. The greatest demonstration of love took place when Jesus Christ made atonement for our sins on the cross. He laid down His life for us. God ought to be praised forever for this wondrous deed. This act was not done because we were righteous and deserved His favor. It was solely because of His benevolence.

There Will Always Be Inequality

"Human beings are obviously unequal in numberless ways, including: health, opportunities, abilities, energy, moral character, and contribution to society. It is essential, therefore, in asserting the equality of all men to delineate the nature and the source of that equality. In Christian ethics the nature of equality is that all men are equally to be loved — not equally admired, or emulated, or praised; but equally loved."

Calvin D. Linton, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 213-214

Early Church Evidence Against Transubstantiation

"It is not we who eat human flesh — they among you who assert such a thing have been suborned as false witnesses; it is among you that Pelops is made a supper for the gods, although beloved by Poseidon, and Kronos devours his children, and Zeus swallows Metis."

Tatian's Address to the Greeks, Chapter XXV

Was First Century Judaism Legalistic?

• Defining The Issues:

          -The ongoing debate surrounding the New Perspective on Paul (NPP) engages deeply with interpretations of first-century Judaism and the writings of the Apostle Paul. At the heart of this discourse is the assertion made by proponents of the NPP that the prevailing view of righteousness in first-century Judaism was not fundamentally rooted in legalism, but rather in a framework of grace or "covenantal nomism." This perspective shifts the understanding of Jewish identity and religious practice away from a simplistic dichotomy of law versus grace.

• Covenantal Nomism:

          -At the core of the NPP is the term covenantal nomism, a concept articulated by E.P. Sanders. According to Sanders, this framework asserts that Second Temple Judaism was characterized by a belief that as long as a Jew maintained their covenantal relationship with God—primarily manifested through obedience to the Law—they remained a member of God's chosen people. This relationship was dynamic and relational rather than transactional, contrasting sharply with the more common perception of a legalistic approach to salvation.
          -To break this down further, covenantal nomism posits that God’s covenant with Israel provided a narrative in which obedience to God’s commands was understood not merely as a means of earning favor but as a continuation of one’s identity within God’s community. Thus, the commandments were seen as markers of fidelity to the covenant, serving to define and uphold community boundaries. The implication here is substantial: Paul’s letters, often interpreted as polemics against a works-based faith, may instead reflect his concern about boundary markers that fostered divisions, particularly between Jews and Gentiles.

• The Context Of Grace In Second Temple Judaism:

          -Even if one accepts Sanders's vision of Judaism as fundamentally rooted in grace, which emphasizes maintaining one’s covenantal status, it does not entirely rule out the existence of a belief in works righteousness—the idea that one’s standing before God could be contingent upon both faith and meritorious actions. Evidence from the intertestamental literature, such as 4 Ezra and 2 Enoch, indicates that many Jews believed in a judgment based on one's deeds that would influence eternal outcomes. For instance, Jubilees illustrates that while election may initiate one’s entry into the covenant community, ongoing obedience to the Law is required for remaining in that status. These texts signal a nuanced interplay between election, grace, and the expectation for obedience, painting a more complex picture than just one of grace devoid of merit.

• Insights From The Gospels:

          -Looking at the Gospels, the teachings of Jesus often confronted prevailing interpretations of righteousness that Jesus viewed as overly simplistic or hypocritical. The Pharisees and religious leaders are frequently depicted as exemplars of a legalistic approach that emphasized external compliance to the Law while neglecting the internal transformation that God desires. For instance, in Matthew 9:11, their criticism of Jesus for associating with "sinners" exposes a rigid perspective that compartmentalizes righteousness. Similarly, in addressing the rich young ruler (Matthew 19:16-30; Luke 18:18-30), Jesus challenges the notion that adherence to the Law, particularly when divorced from love and humility, guarantees righteousness.
          -The Parable of the Pharisee and the Tax Collector in Luke 18:9-14 starkly underscores the pitfalls of self-righteousness and the need for genuine humility before God as the path to justification. Jesus's teaching about righteousness not merely as a legal standard but as an issue of the heart offers profound implications for understanding both his message and Paul’s later theological reflections.

• Pauline Epistles And Works Righteousness:

          -Within Paul's epistles, he is vehemently vocal against what he perceives to be errors related to works-righteousness. Romans 9:30-10:4 illustrates Paul's argument that righteousness comes through faith, not by works of the Law. As a former Pharisee, Paul reflects on his own earlier understanding of righteousness through the Law (Philippians 3:4-9), highlighting a radical transformation in his theology post-encounter with Christ. This struggle illustrates that although covenantal faithfulness was a principle in early Judaism, many still conflated obedience with justification in ways Paul found problematic.

• Arguments Based On Liberal Scholarship:

          -The contributions of liberal scholarship further complicate this picture. Numerous references within Paul's writings and the canon of scripture highlight a broad discourse on "works" without exclusion of boasting (e.g., 2 Cor. 11:5; Gal. 5:19). Even if some texts attributed to Paul are debated concerning their authenticity, they reflect a trend in early Christianity that grasped the essence of grace as opposed to performance-based acceptance. This pushes readers to reconsider the implications of Paul’s teachings on justification and righteousness, particularly regarding their potential reception both in his time and among contemporary readers.

God Intended Sex To Be Sacred And Treated As Such

"Reducing troth to physical sex is to reduce human sexual intercourse to animal copulation. Physical intercourse is a good gift of the Lord which ought to stay in the marriage-room of the creation. If sex in principle can be had with anyone—so-called free love—without exception elements of selfishness, exploitation and insecurity enter in."

James H. Olthus, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 408