Jesus Only Baptism

Posted on January 7, 2015 by Bryan Hodge

The doctrine of some “oneness Holiness” groups is that the correct formula, or wording, must be said by the preacher baptizing you, or your baptism is invalid. According to them only words such as these are to be said: “I baptize you in the name of the Lord Jesus Christ,” though the exact wording may vary between groups.

Financial rewards have been offered to anyone that can find that passages where the apostles ever baptized anyone, saying over them, “I baptize you in the name of the Father, and of the Son, and of the Holy Ghost.” They conclude that since no such passage can be found, it is therefore error, and even sin to so baptize.

They argue that all of the baptisms recorded in the New Testament were performed in the name of Jesus only. See Acts 2:38; 8:16; 10:48; 19:5. They believe very strongly that they have discovered a consistent pattern.

In response: first, I would suggest that their consistent pattern isn’t nearly as consistent as they think. Let us look closer at the aforementioned records of baptisms. (A) Acts 2:38, “…be baptized every one of you in the name of Jesus Christ…” The preposition is epi. The literal meaning is “…be baptized on or upon the name of Jesus Christ.” (B) Acts 8:16, “…they were baptized in the name of the Lord Jesus.” The preposition is eis. The literal meaning is, “…they were baptized into the name of the Lord Jesus.” (C) Acts 10:48, “…he commanded them to be baptized in the name of the Lord.” Watch the fact that the words “Jesus” and “Christ” are missing. The preposition is en. The literal meaning is “…be baptized in the name of the Lord Jesus.” (D) Acts 19:5, “…they were baptized in the name of the Lord Jesus.” The preposition is eis. The literal meaning is, “…they were baptized into the name of the Lord Jesus Christ.” It is similar to Acts 8:16.

The wordings are different. They are not consistent. Three out of four of these wordings are clearly different. Moreover, there is a world of difference between being baptized into Jesus’ name and being baptized in, on, or upon the name of Jesus. The wording to be baptized in, on, or upon the name of Jesus means to be baptized in accordance to, or on, or based upon the authority of Jesus. Thayer – “by the commandment and authority of …” The words, “in the name of” or “on the name of” is a wording of authority. But to be baptized “into the name of” Jesus has a distinct and different meaning. The words “into the name” is a common Greek wording for possession.

“Okay, Bryan, however it must be admitted that every one of these divers wordings has a reference to Jesus, not the Father or the Holy Ghost. Maybe we should only say Jesus’ name when baptizing?”

This brings us to my second point. Where is the passage which says what was said by the preacher when baptizing? You will not find it! All of the aforementioned passages inform us what was done (they were baptized into the name of Jesus), or what the people were to do (be baptized on the name of Jesus), but not what was said.

Colossians 3:17 reads, “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus” (The preposition is en – literally meaning ‘in’). Does this refer to what we are to say, or what we are to do? Does anyone take this to mean that before we do anything (read the paper, open the door, start the car, etc.) we must say the right words over the activity (i.e. – “In the name of the Lord Jesus I put my clothes on)? Of course not! The meaning is simply that we are to have Jesus’ authority for what we do. Even so, to be baptized in the name of Jesus – simply means to submit oneself to this act, having recognized Jesus’ authority, and based upon His authority.

There is no record of what any of the first century preachers said when baptizing. One could scripturally baptize without saying anything –  though, a preacher normally does say something to remind the one being baptized and others present what is taking place.

My third argument is found in Matthew 28:18-20. Verse 19 reads, “baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” The preposition is eis.  The wording literally is, “…baptizing them into the name of…” This wording was used of possession. Ed Wharton wrote that this was “a common phrase for transference of ownership” (The Church of Christ, pp.46-47) . Arndt-Gingrich said “through baptism…the one baptized becomes the possession of and comes under the protection of the one whose name he bears.”  But, here is my point: If the Holy Spirit could record for us that Jesus said that this is what is to be done, then how could we err in repeating these same words?

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Jesus Bridged the Gap

Posted on January 5, 2015 by Bryan Hodge

“I watched them tearing a building down, a gang of men in a busy town, / with a ho-heave-ho and lusty yell, they swung a boom and a sidewall fell. / I asked the foreman, ‘Are these men skilled, as the men you’d hire if you had to build?’ / He laughed and said, ‘No, indeed! Just common labor is all I need. / I can easily wreck in a day or two what builders have taken a year to do.’ / And I thought to myself as I went my way, which of these two roles have I tried to play? / Am I a builder who works with care, measuring life by rule and square? / Am I shaping my deeds by well-made plan, patiently doing the best I can? / Or am I a wrecker who walks the town content with the labor of tearing down?” (Wrecker or Builder, author unknown).

Jesus spent his life building bridges. Let’s notice…

1.  The Racial Gap

In Jesus’ day, the Jews had “no dealings with the Samaritans” (John 4:9). The hatred ran so deeply that most went out of their way to avoid Samaria. The direct route between Galilee and Judea went through Samaria. However, many Jews nearly doubled their travel time by bypassing Samaria.

Jesus was different. He traveled through Samaria (John 4:1-ff; Luke 9:51-56; Luke 17:11-ff). He even healed a Samaritan (Luke 17:11-ff). He pointed out proper behavior in a Samaritan (Luke 17:11-19). He told a story which emphasized a Samaritan’s mercy (Luke 10:25-27).

Jesus’ lack of prejudice is seen with other peoples as well. He said of a Roman, “I have not found such great faith, not even in Israel” (Matthew 8:5-10). He said of a Syro-Phoenician Greek, “O woman great is your faith…” (Matthew 15:21-18 cf. Mark 7:26).

He reminded the Jews of how God, through His prophets, had shown kindness to a Sidonian and to a Syrian (Luke 4:24-27).

2.  The Gender Gap

Throughout history, there have been those who have despised women. This was true in ancient Greece. “To the question of Socrates: ‘Is there anyone with whom you converse less with than with the wife?’ his pupil, Aristobulus replies: ‘No one, or at least very few’” (Philip Schaff, History of the Christian Church, Vol. 2, p. 355). “Socrates thanked the gods daily that he was born neither a slave or a woman” (J.W. McGarvey, The Fourfold Gospel, p. 150). This was true in the Roman Republic and the early Roman Empire. “She became the living property of a husband who could lend her out, as Cato lent his wife to his friend Hortensius, and Augustus. As Augustus took Livia from Tiberius Nero… he exercised the jurisdiction of life and death” (Schaff, page 357).

Jesus was different. He talked with women and treated them with respect. He spoke with a Samaritan woman, early in His ministry (John 4:6-ff). We are told that His disciples, “Marveled that He talked with a woman” (John 4:27). He had compassion for a widow from Nain (Luke 7:11-ff). He spoke of a woman’s great faith (Matthew 15:21-28). He commended the giving of a poor widow (Luke 21:1-4). He said of Mary, the sister of Martha and Lazarus, who anointed Him, “She has done what she could… Assuredly, I say to you, wherever this Gospel is preached in the whole world, what this woman has done will also be told as a memorial to her” (Mark 14:8-9; cf. John 12:1-3; 11:1-2). This same Mary also sat a Jesus’ feet and learned from Him (Luke 10:38-42). Jesus appeared first to women after His resurrection [1. Mary Magdalene (Mark 16:9; John 20:14-18); 2. Other women (Matthew 28:9-10)].

3.  The Generation Gap

It was difficult to be a child in the first century world. Philip Schaff described parenting in the Roman Empire saying, “Another radical evil of heathen family life… throughout the extent of the Roman Empire, was the absolute tyrannical authority of the parent over the children, extending even to the power of life and death, and placing the adult son of a Roman citizen on a level with moveable things and slaves… with this was connected the… monstrous custom of exposing poor, sickly, and deformed children to a cruel death, or in many cases to a life of slavery” (p. 360). F.W. Mattox also described the time saying, “The destruction of the newborn infant was common. A sickly or deformed child was drowned at birth, and the fate of the normal child was solely in the hands of the father. The exposure of girl babies was common enough that there were professionalists who gathered them up and reared them until they could be sold into slavery” (The Eternal Kingdom, p. 23). Things were much better in Israel. However, even there, children were disdained by some. This is seen in John’s work “to turn the hearts of the fathers to the children” (Luke 1:18). It is also seen in the disciples rebuke of parents bringing their children to Jesus (Matthew 19:13).

Jesus was different. He had time for children. He used children as an example of the humble disposition one should have (Matthew 18:1-5). He instructed His disciples, “Let the little children come to Me, and do not forbid them; for as such is the kingdom of heaven” (Matthew 19:14).

 4.  The Social Gap

Many had no time for the physically challenged and those of the low-end of the socio-economic ladder. When two blind men cried out, “Have mercy on us, O Lord, Son of David!” – The multitude told them to be quiet (Matthew 20:29-34).

Jesus had time for them. He had compassion on them and healed them (Matthew 20:34).

 5.  The Character Gap

Many Jews were self-righteous. They considered themselves too good to associate with those of questionable or sinful character (Luke 5:27-32; 7:36-47; 15:1-32).

Jesus knew that He could not help people unless He was with them. He said, “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance” (Luke 5:31-32). Those who would not forgive and rejoice when a sinner returned to God, were likened to the elder son in the Parable of the Lost Son (Luke 15:11-32). The father in the parable said, “It was right that we should make merry and be glad, for your brother was dead, and is alive again, and was lost and is found” (Luke 15:32).

6.  The Sin Gap

There was a huge chasm between God and man before Jesus came. Man could not bridge this gap.

Jesus bridged the gap. He told His disciples, “I am the Way, the Truth, and the Life. No one comes through the Father except through Me” (John 14:6). Paul wrote, “Through Him we both (Jew and Gentile B.H.) have access by one spirit (the Spirit’s revelation cf. Ephesians 2:18, 20; 3:3a, 5 – B.H.) to the Father” (Ephesians 2:18).

Jesus work to bridge the gap between God and man also resulted in the bridging the gap between Jew and Gentile. He “has made both (Jew and Gentile – B.H.) one” (Ephesians 2:14). He has reconciled them both (Jew and Gentile – B.H.) to God in one body (the church cf. Ephesians 1:22-23; – B.H.) through the cross” (Ephesians 2:16).

Jesus was a bridge builder; what about us? Jesus said, “Blessed are the peacemakers, for they shall be called the Sons of God” (Matthew 5:9).

 

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Four Helps/Incentives from Hebrews 4

Posted on January 3, 2015 by Bryan Hodge

 “Let us therefore be diligent to enter into that rest, lest anyone  fall according to the same example of disobedience.”   Hebrews 4:11 

What helps, or incentives do we have to stay on track?

1.  The powerful word of God (Hebrews 4:12)

  It is “quick” (living or active). God’s word is not a dead letter  (1 Peter 1:23-25).

 It is “powerful.” It changes lives (Psalm 119:11; Romans 1:16; 1 Thessalonians 1:9-10; 2:13-14). Don’t forget to spend time  with it (Job 23:12; Psalm 19:10-11).

It is “sharp” and cuts very deeply within (Acts 2:37). It is God’s weapon to change  the world, and overcome evil (Ephesians 6:17). Note: brother Foy E. Wallace, Jr. once said, “It is said that the word is the sword that the Holy Spirit uses.  Rather, the word of God is the sword the Holy Spirit forged for us to use. If we do not wield it, then it will not be wielded.

It is “a discerner of the thoughts and intents of the heart.” Matthew Henry has written, “The word will turn the inside of a sinner out, and let him see all that is in the heart.”

2.  The all-seeing eye of God (Hebrews 4:13).    

As we go throughout life understand that God sees (and hears) all that we do (and say). He even knows what we think. We may fool man, but not God!

Read: Psalm 139:1-4; Proverbs 15:3; Ecclesiastes 12:14; Matthew 12:36; Revelation 2:23b.

3. We have the perfect example (Hebrews 4:14-15)

Men, even the best of men, are not our ultimate example. The religious leaders of old sinned (Hebrews 7:27). Preachers today are not without their flaws. They can disappoint. They can set forth a bad example.

Christ lived without sin (2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22). We have the perfect example of how to live (John 13:15; Ephesians 5:2;  Philippians 2:5; Hebrews 12:3-4;  1 Peter 2:21, etc.). He did not just tell us how to live; He showed us how to live.

4. The privilege and power of prayer (Heb. 4:16 cf. 8:1-2;12:2)

We can approach God and ask for forgiveness when we sin, through our High Priest Jesus. Mercy and grace are available

Read: John 16:24; Acts 8:22; 1 Peter 5:7 1 John 1:8-9.

Remembering these things should help us stay the course, and enter into that rest to come. Let us run this race with all our might. May God bless you.

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New Year’s Resolutions

Posted on December 31, 2014 by Bryan Hodge

The end of a year is a time for reflection.  We, as God’s people, are instructed to make self-examination.  Paul wrote, “Examine yourselves as to whether you are in the faith.  Test yourselves…” (2 Corinthians 13:5).  He again wrote, “Let each one examine his own work…” (Galatians 6:4). Brutally honest self-examination may be uncomfortable to do, but it can be beneficial.

The end of a year is also a time to set goals.  Christians should not stagnate.  Unless we have become as perfect as Christ (and we have not), then we all still have room for growth.

Resolutions

(1) Let us determine to grow in our knowledge.  New converts need to grow.  Peter wrote, “as newborn babes, desire the sincere milk of the word, that you may grow thereby” (1 Peter 2:2).  Let us decide to read the Bible.  If we will read just one New Testament chapter per day, we will complete the New Testament in about nine months.  If we will read three chapters of the Old Testament per day, we will complete the Old Testament in about eleven months.  It is not just new converts, but all of us need to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 2:18).  Those no longer babes should study deeply, feeding on meat, and not milk (1 Corinthians 3:2; Hebrews 5:12-14).  “More about Jesus would I know, More of His grace to others show; More of His saving fullness see, More of His love who died for me… More about Jesus let me learn, more of His holy will discern; Spirit of God, my teacher be, Showing the things of Christ to me… More about Jesus in His word, Holding communion with my Lord; Hearing His voice in every line, Making each faithful saying mine…” (Song: More About Jesus by E.E. Hewitt).

(2) Let us determine to grow in faith.  The Bible speaks of little faith (Matthew 6:30; 8:26; 14:31; 16:8) and great faith (Matthew 8:10; 15:28).  It speaks of weak faith (Romans 4:19) and strong faith (Romans 4:20).  It speaks of great boldness in the faith (1 Timothy 3:13).  Paul commanded the brethren at Thessalonica saying, “Your faith grows exceedingly” (2 Thessalonians 1:3).  Biblical faith comes by hearing the word of God (Romans 10:17).  Let’s feed upon God’s word daily, put it into practice, and grow in faith.

(3) Let’s determine to grow in love.  Paul wrote to the brethren at Thessalonica, “But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another, and indeed you do so toward all the brethren who are in Macedonia.  But we urge you, brethren, that you increase more and more” (1 Thessalonians 4:9-10).  Later, he commended them saying, “the love of every one of you all abounds toward each” (2 Thessalonians 1:3).  May we determine to be a loving people, a loving church.

(4) Let us determine to be better examples.  We should not just be hearers (James 1:22; Matthew 7:24-27) or preachers (Romans 2:1-4, 21-24), but doers of God’s word.  We should be examples “in word, in conduct, in love, in spirit, in faith, in purity” (1 Timothy 4:11).  Let us say, “Imitate me, just as I also imitate Christ” (1 Corinthians 11:1).  Our works should glorify God (Matthew 5:16; 1 Peter 2:12), and bring others to Christ (1 Peter 3:1-ff).

(5) Let us teach others.  God expects us to mature to the point we can teach others (Hebrews 5:12).  Peter said we have a responsibility to “proclaim the praises of Him who called (us) out of darkness into His marvelous light” (1 Peter 2:9).  The early Christians “went everywhere preaching the word” (Acts 8:4).  Let us resolve to share the good news with someone this coming year.  No excuses, we each know someone with whom we can seek to study.  If we do not know how to conduct a study, we should learn, or take someone with us to help.  This is not an optional part of Christianity.

(6) Let us be a prayerful people.  Let us read and learn from the great prayers of the Bible, and also – the praises of God, and other communications with God found in the Bible [Consider: (a) Job (Job 42:1-6); (b) Abraham (Genesis 18:20-33); (c) Abraham’s servant (Genesis 24:12-14); (d) Isaac (Genesis 25:21);  (e) Jacob (Genesis 32:6-12); (f) Moses (Exodus 3:1-4:18; 15:1-18; 32:11-14; 32:31-35; 34:8-9; Numbers 11:10-30; 12:9-13;  27:15-17; Deuteronomy 3:23-26; 9:18-20, 25-29); (g) Joshua (Joshua 7:6-11); (h) Manoah (Judges 13:8); (i) Samson (Judges 16:28); (j) Hannah (1 Samuel 1:10-20; 2:1-10); (k)  Jabez (1 Chronicles 4:9-10); (l) David (2 Samuel 7:18-29; 1 Chronicles 17:16-27; 29:10–20; Psalm 3; 8; 19; 23; 38; 51; 139); (m) Solomon (1 Kings 3:4-14; 8:22-61); (n) Hezekiah (2 Kings 19:14-19; 20:1-3); (0) Elijah (1 Kings 18:36-37; 19:4-5; 19:13-18;  James 5:17-18);(p) Elisha (2 Kings 6:14-17);(q) Asa (2 Chronicles 14:11);  (r) Jehoshaphat (2 Chronicles 18:31); (s) Manasseh (2 Chronicles 33:12-13); (t) Isaiah (Isaiah 64:1-12); (u) Jeremiah (Jeremiah 14:7-9; 32:16-27; 42:1-6); (v) Daniel (Daniel 9:3-19); (w) Habakkuk (Habakkuk 3:1-19); (x) Ezra (Ezra 9:1-10:4); (y) Nehemiah (Nehemiah 1:1-11); (z) Zacharias (Luke 1:13; 1:67-80); (aa) Mary (Luke 1:46-56); (ab) Simeon (Luke 2:28-32) (ac) Jesus (Matthew 6:9-15; John 17; Matthew 26:36-44; Luke 23:34, 46); (ad)The Tax Collector (Luke 18:13); (ae) Church (Acts 4:23-31); (af) Stephen (Acts 7:59-60); (ag) Paul (Ephesians 1:15-23; 3:14-21)].  Make time for prayer.  Jesus found time to be alone with God in prayer (Mark 1:35; Matthew 14:23; 26:39-ff).  The Muslims pray five times a day [(a) dawn; (b) noon; (c) mid-afternoon; (d) dusk; (e) night, before retiring].  Are we so dedicated?

(7) Let us worship with all our being.  The psalmist said, “I will praise Thee, O Lord, with my whole heart” (Psalm 9:1; 111:1; 138:1).  (a) Let us sing from the heart (Ephesians 5:19; Colossians 3:16).  (b) Let us pray, not with vain repetitions, but with our spirits (1 Corinthians 14:14-15 cf. Matthew 6:7).  (c) Let us listen as Samuel, “Speak, Lord, for your servant hears” (1 Samuel 3:9), and Cornelius “we are all present before God, to hear all things commanded by… God” (Acts 10:33).  (d) Let us give cheerfully (2 Corinthians 9:7), and liberally (2 Corinthians 9:13).  Have you adjusted your giving to ability and inflation?  This is a good time to look at such things.  Some get in a habit of giving a certain amount.  They give that same amount through the years even though income has risen.  (e) Let us discern the body of the Lord, when partaking of the Lord’s Supper (1 Corinthians 11:23-28).

(8) Let us determine to assemble.  Let us not willfully forsake the assembly (Hebrews 10:24-25).  Let us be as the Psalmist who said, “I was glad when they said to me, “Let us go into the house of the Lord” (Psalm 122:1).  Let us “enter into His gates with thanksgiving and His courts with praise” (Psalm 100:4).

(9) Let us work on our personal weaknesses.  Benjamin Franklin had an interesting approach.  He listed thirteen items he wished to work on during the coming year.  He made special effort on one item per week.  He completed the list in thirteen weeks.  Then, he started the list again, going through the list four times during the year.  He kept a journal, marking the number of his shortcomings each day for the item of concentration.  In this way, he kept  record of his progress through the year.  Whatever the method, know your spiritual weaknesses and work on them.

(10) Let us help our families to heaven.  (a) Husbands and wives, what influence are you having on your mate?  The Bible is clear that you can be a good influence (1 Peter 3:1-7), or a terrible influence (Genesis 3:6; 1 Kings 11:1-8; 21:25).  (b) Parents, what kind of influence are you being?  You can be a good influence (Ephesians 6:4; 2 Timothy 1:5) or a bad influence (2 Chronicles 22:1-4).  Let us remember, “a child left to himself brings shame to his mother” (Proverbs 29:15).

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The Soldier, The Athlete, and The Farmer

Posted on December 29, 2014 by Bryan Hodge

Paul used three earthly professions to illustrate the way a Christian should live.  Let’s notice –

1.  The Good Soldier

“You therefore must endure hardship as a good soldier of Jesus Christ” (2 Timothy 2:3).

Christians are frequently described in military terms (e.g. Ephesians 6:10-17; 1 Thessalonians 5:6-8; 1 Timothy 1:18; 6:12; 2 Timothy 2:3-4; 4:7).  We are in a war for the cause of Christ.  We are in a war for our souls and the souls of others.

Commitment is needed.  Soldiers at war face many hardships.  Even so, the Christian needs to be willing to endure hardship.  Paul wrote, “I suffer trouble (hardship – B.H.)… I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory” (2 Timothy 2:9-10).  Then, he encouraged and warned, “If we die with Him, we shall also live with Him.  If we endure, we shall also reign with Him.  If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:11-13).

“No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier” (2 Timothy 2:4).

A good soldier knows that he cannot become so entangled in the things of this life that he neglects his orders.  Neither, should the Christian.  Commitment is needed.

This does not forbid secular work.  Paul was a tent-maker (Acts 18:1-3).  He worked with his hands (Acts 20:34-35; 1 Thessalonians 2:9; 2 Thessalonians 3:7-8).  Paul’s work was done – not only to support himself – but also to help spread the gospel.  He was not confused about whom he served (2 Timothy 2:4 cf. 2:15; 2 Corinthians 5:9; Galatians 1:10; 1 Thessalonians 2:4).

2.  The Crowned Athlete

“If anyone competes in athletics, he is not crowned unless he competes according to the rules” (2 Timothy 2:5).

Christians are frequently described in athletic terms [1. Archery (2 Corinthians 5:9);  2. Wrestling (Ephesians 6:12; Jude 3);  3. Boxing (1 Corinthians 9:27; 2 Timothy 4:7);  4.  Running (Galatians 5:7; Philippians 3:13-14; 2 Timothy 4:7; Hebrews 12:1)].  We are not mere spectators or armchair quarterbacks.  We are in the race.  We are running for an eternal crown.  The race lasts a lifetime.  It should be ran with endurance (Hebrews 12:1).

Caution is needed.  The prize is for those who compete according to the rules.  There have been athletes disqualified and stripped of their medals because of rule violations (e.g. Jim Thorp; Ben Johnson; Marion Jones; Lance Armstrong).  Even so, Christians can be disqualified (1 Corinthians 9:27).  Paul told Timothy, “Take heed to yourself and to the doctrine.  Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16).  The Psalmist said, “I will run the course of Your commandments” (Psalm 119:32).

3.   The Hardworking Farmer

“The hardworking farmer must be first to partake of the crops” (2 Timothy 2:6).

Agricultural illustrations abound in the scriptures.  Jesus frequently used such (e.g. Luke 8:4-8; 15:4-8, etc.).  Christians are sometimes taught by the epistles in agricultural terms (e.g. 1 Corinthians 3:8-9; 2 Corinthians 6:14-16; Galatians 6:8-9; Philippians 4:3; Colossians 1:10; Titus 3:14; James 3:3; 3:12; 5:7; 2 Peter 1:8).  We are to be producing fruit unto God.

The consequence of labor is in view.  There are some who believe that the term “first” goes with the farmer’s work and not with the term “partake” (Albert Barns, Adam Clark).  Adam Clark commented, “The husbandman must first till the ground before he can expect a crop.”  This of course is true.  However, the most natural reading is to understand “first” as modifying “partake.”  The farmer reaps the benefits of his labor in the harvest.  Even so, an enjoyable harvest is coming for the Christian.  Our labor is not in vain (1 Corinthians 15:58; Galatians 6:8-9; Hebrews 6:10).  Note: The term “fruits” sometimes is used of converts (Romans 1:13; 1 Corinthians 1:16 cf. 16:15).  Imagine the joy that the soul-winner will have in the harvest (1 Thessalonians 2:19-20).

Farmers must wait for harvest.  It does not come immediately.  James wrote, “Therefore be patient, brethren, until the coming of the Lord, see how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain” (James 5:7).  A crop sowed in the fall would not be ready for harvest until it had seen the early rains (October – November) and the latter rains (March – April).  Harvest would come on God’s timetable (cf. Deuteronomy 11:14).  Even so, our reward will not likely come immediately.  We need patience.

Paul nearing death wrote, “I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness…” (2 Timothy 4:7-8). Let me suggest that the language takes one back to these three illustrations. (1) “I have fought the good fight” has to do with fulfilling one’s duties as a good soldier. (2)”I have finished the race” has to do with the completion of an athletic event (according to the rules). (3) “I have kept the faith. Finally, there is laid up for me a crown of righteousness”  is a reference to the harvest. Paul would reap benefits from his labor. So can we. He went on to say of the benefits  “…and not to me only but also to all who have loved His appearing.”

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Economics and Morals

Posted on December 26, 2014 by Bryan Hodge

Economics is defined as “the study of the use of scarce resources which have alternative uses” (Definition by Lionel Robbins quoted by Thomas Sowell, Basic Economics, p. 2). “What does ‘scarce’ mean? It means that what everybody wants adds up to more than there is” (ibid, p.3).

Morals concern “the practice, manners, or conduct of men as social beings in relation to each other” (Webster). Morals should be first and foremost determined by God and not just by earthly constraints and incentives.

In this writing, we’ll consider three observations from economics. These observations relate to the morals of men. Let’s notice …

Moral Hazard

Insurance companies understand the concept of moral hazard. “Those who are in the business of selling insurance try to take into account not only existing risk, but also the increased amount of risky behavior that the policy holder may engage in as a result of becoming insured… This is called ‘moral hazard’” (Thomas Sowell, Applied Economics, pp. 139, 154). “Someone who is insured may take more risks than if he or she were not insured” (Basic Economics, p. 298).

Some examples: (1) The person who isn’t as concerned about lending out his car to a friend, because, after all, he has “full coverage”. (2) The person who builds his house in an area prone to natural disaster, because FEMA and insurance will take care of him if disaster hits. (3) Banks and lending institutions which make sub prime loans upon the understanding that the government will guarantee the loan.

Here is another illustration which was provided by Thomas Sowell, and which I want to ponder. He said, “When families had the burden of taking care of an unwed daughter’s baby, there was more chaperoning, screening of her associates, and moral stigma attached to unwed motherhood. All of theses things declined or disappeared after many of these costs were shifted to government agencies” (Applied Economics, p. 139).

It is sad to think that there are those who are primarily constrained from immoral behavior by financial considerations. However, it seems to be true. Some are like a brute beast holding that “god is their belly” (Philippians 3:19).

What about us? What is in us that guides our morals? What if there was no potential economic penalty for taking illegal drugs? What if they weren’t illegal? What if there were no potential earthly consequences to infidelity in marriage? What if there were no earthly consequences to cheating on Federal Income Tax? Would we still maintain Biblical morals? A Christian should be dedicated enough to follow God with, or without earthly incentives and constraints. Our motive should not be mere earthly considerations (see Matthew 6:1, 5, 16; John 12:42-43; Luke 14:12-14). If we love Him we’ll keep His commandments (John 14:15, 21, 23). This is true with, or without earthly incentives or constraints.

Adverse Selection

This is another concept with which insurance companies are familiar. Thomas Sowell explains, “Those at the greatest risk are more likely to choose to be insured, so that general statistics on the risk to the population at large are misleading as to the risk of those who choose to buy insurance. This is called ‘adverse selection’”; again, “This is known as ‘adverse selection’ because statistics on the incident of disease X in the population at large may seriously under-estimate its incidence among the kinds of people who are likely to buy insurance coverage for the disease” (Applied Economics, pp. 154-155; Basic Economics, p. 299).

Some examples: (1) Those who buy flood insurance are not usually those who live on high, well draining land. (2) Those who buy maternity insurance are not usually those past childbearing years. (3) One with a family history of problems with disease X may be more likely to buy an insurance that covers disease X, than one that does not. The point is people generally only purchase what they think that they need.

Some treat God like this. They have little or no time for Him until something bad happens in their life. National crisis fills churches (remember what happened immediately after 9/11) only to subside when the situation no longer seems so desperate. Illness brings some to their knees, such is good (Psalm 119:67, 71). However, it is sad that for some this only lasts as long as they think they need Him. When things get better, they seem to forget Him. The psalmist addressed this issue in Psalm 107. Read it. Four times, it says, “Oh that man would give thanks to the Lord for His goodness, and for His wonderful works to the children of men!” (Psalms 107:8, 15, 21, 31)

What about us? Do we only draw near to God when we need something? Or when we are afraid?

We should live our lives walking daily with our God.  Enoch walked with God (Genesis 5:24; cf. Hebrews 11:5). Noah also walked with God (Genesis 6:9; cf. Hebrews 11:7). May “we walk in the light as He is in the light” (I John 1:7). May we “walk humbly with … God” (Micah 6:8).

We should do the right thing morally speaking, and we should serve God with, or without, earthly constraints or incentives. It is a sign of spiritual immaturity to do what is right only if there is earthly reward in so doing. Job said, “Though He slay me, yet will I trust Him” (Job 13:15). He told his wife, “Shall we indeed accept good from God, and shall we not accept adversity?” (Job 2:10).

However, let us now consider …

The Bonus

Though, it is true that we should serve God with, or without, earthly benefits for so doing… Though, we should walk with God because we love Him, and not because it strikes us as momentarily advantageous… There are frequently earthly blessings derived from following His teachings. Let us call this “the bonus”.

The economist, Thomas Sowell has observed: “Honesty is more than a moral principle. It is a major economic factor” (Basic Economics, p. 378). (1) This is true in local communities. “Businesses in some American communities must incur the extra expense of heavy grates for protection from theft and vandalism while closed, and security guards for protection while open, businesses in other American communities have no such expenses and are therefore able to operate profitably while charging lower prices. Rental car companies can park their cars in lots without fences or guards in some communities, while in other places it would be financial suicide to do so” (ibid., p. 378). “Today high-crime neighborhoods and neighborhoods subject to higher than normal rates of vandalism or riots similarly suffer economically from a lack of law and order. Some businesses simply will not locate there. Those that do may be less efficient or less pleasant than businesses in other neighborhoods… The cost of additional security devices inside and outside of stores, as well as security guards … all add to the cost of doing business and are reflected in higher prices of goods and services purchased by people in high-crime areas, even though most people in such areas are not criminals and can ill afford the extra costs created by those who are” (ibid., pp. 371-372). Thomas Sowell also writes of the massive movement of businesses out of the inner cities of Chicago and Detroit in the 1960s saying “In Chicago as in other cities, massive movements of businesses out of the inner city followed the urban riots which swept across the country in the 1960s… Detroit did not have a massive riot because it was an economic disaster area. It became an economic disaster area after the riots …” (Economic Facts and Fallacies, pp. 21-22, 167).

(2) This is also true among nations. “The Economist Magazine puts it ‘For sound economic reasons, foreign investors, and international aid agencies are increasingly taking the level of bribery and corruption into account in their investment and lending” (Basic Economics, p. 367 referencing The Economist, p.65,  March 02, 2002). “Countries whose governments are ineffectual, arbitrary, or corrupt can remain poor despite an abundance of natural resources, because neither foreign nor domestic entrepreneurs want to risk the kind of large investments which are required to develop natural resources into finished products …’” (ibid., p. 366). “The biggest deterrent to investing in any country is the danger you will never get your money back. Investors are wary of unstable governments, whose changes of personnel or policies create risk that the conditions under which the investment was made can change—the most drastic change being outright confiscation by the government, or ‘nationalization’ as it is called politically. Widespread corruption is another deterrent to investment, as it is to economic activity in general. Countries high up on the international index of corruption … are unlikely to attract international investments on a scale that their natural resources or other potential might justify. Conversely, the top countries in terms of having low levels of corruption are all prosperous countries … the level of honesty has serious economic implications” (ibid., p. 459).

Bible

  1. “Righteousness exalts a nation, but sin is a reproach to any people” (Proverbs 14:34).
  2. “He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit. Let him turn away from evil and do good; Let him seek peace and pursue it” (1 Peter 3:10-11; cf. Psalm 34:12-14).

 

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In The News: The Family Tomb

Posted on December 24, 2014 by Bryan Hodge

Note: This article was originally written in 2007.

In the Talpiyot neighborhood of Jerusalem, in 1980, Israeli archaeologist Amos Kloner found a tomb and ossuaries (bone boxes) inside. He found the find interesting, but of no particular archaeological importance.

Two years later, Tova Bracha’s children were playing, and accidentally discovered the tomb. They wiggled into the tomb and found 10 ossuaries. The mother called in archaeologists from Israel’s Antiquities Authority. After studying the find, no significance archaeologically was attached to this find.

This find eventually found the attention of Simcha Jacobovici (An Emmy-winning film-maker). He teamed up with James Cameron (the Oscar-winning director of Titanic fame). Together they have produced a documentary called “The Lost Tomb of Jesus.” It was to air on March 4, on the Discovery channel. I haven’t seen it yet, but I understand that it hints at the possibility that this could be the tomb of Jesus.

The evidence? The names inscribed on the ossuaries are names associated with The Christ. Six of the ten ossuaries are inscribed. There is a “Jesus son of Joseph,” two “Mary”s, a “Matthew,” a “Jose” and a “Judas son of Jesus.”

Additional evidence? Mitochondria DNA was found on two of the ossuaries, only two: The ossuary of “Jesus” and the ossuary of one of the Marys (specifically “Mariamene”). The evidence could only show that the two were not related through a common mother. The producers leap from this to the assumption that this Mary and this Jesus were likely married and that “Judah” may have been their child. U.S. News and World Report calls all of this a “huge leap.”

There is also some controversy over the name “Jesus.” U.S. News and World Report explains, “Some researchers claim that the alleged Aramaic name of ‘Jesus’ is too unclear to be confidently read as such.”

But, for the sake of argument: Let’s assume that the name does read “Jesus,” and that “Jesus” and “Mary” were married, and that “Judah” was their son. Does all of this establish that this is the tomb of Jesus Christ?

No, not even close! Consider the following: (1) The names are common. “Jesus” is a Greek form of the Hebrew “Joshua,” one of the nation’s heroes. There are no less than four Jesuses mentioned in the New Testament. “Mary” was likewise common. Joe Zios (an anthropologist)   is reported by ABC News as indicating 48% of women living at the time were named “Mary,” “Mariam,” or “Shlomzion.”          Newsweek indicates that almost one-fourth of women in Jerusalem at the time would have been named “Mary,” or some derivative.   There are no less that six Marys in the New Testament and three at the crucifixion scene; clearly whatever the percentage the names were extremely common. There are no less than twelve Josephs in the Bible, which shouldn’t surprise for Joseph was another national hero. There are thirteen Judahs, and Judases, and Judes (variations of the same names) found in the Bible.   (2) We also point out that the name Jesus is not uncommon on burial sites. Amos Kloner, an Israeli archaeologist, points out that there are more than 900 burial tombs within a 2 mile radius of Talpiyot, of them, 71 bear the name “Jesus” and two “Jesus son of Joseph.” The tomb in Talpiyot is one of the two, but he points out the inscription is barely decipherable and therefore questionable (ABC News).   (3) Who can believe that Jesus’ tomb was in Jerusalem, but neither Romans, nor the Jews ever pointed people to such as containing the body of Jesus of Nazareth.

What is the motive? While we cannot know for certain, many believe it to be money. Anthropologist Joe Zias says, “What they’ve done here is they’ve simply tried in a very, very dishonest way to try to con the public into believing that this is the tomb of Jesus or Jesus’ family” (ABC News). Archaeologist Amos Kloner, “The claim that the burial site has been found is not based on any proof, and is only an attempt to sell” (Fox News). It is also possible that the motive is to discredit the teachings of the Bible. Critics have been attempting to do this for years, for many even admit that they do not like the restrictions of the “narrow way” (Matthew 7:13-14 cf. John 3:19 cf. Romans 1:28).

Notes

  1. ABC News: “Bones of Contention” by Matt Gutman, Feb. 26, 2007.
  2. Fox News: “If James Cameron were honest about His Discovery, “by Jonathan Morris, March 2, 2007.
  3. Newsweek: “Raiders of the Lost Tomb?” by Lisa Miller and Joanna Chen, March 5, 2007 referenced in Kyle Butt’s article for Apologetics Press, “Have the Bones of Jesus been Found?”
  4. U.S. News and World Report, “Who is Entombed in the ‘Jesus Tomb?’ by Jay Tolson, March 12, 2007
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Why Did God Allow…

Posted on December 22, 2014 by Bryan Hodge

There are things in the Bible that cause people to wonder, “Why did God allow this?” Let’s notice two such things.

1.  Polygamy?

God created only one man and one woman in the first home (Genesis 2:21-25; 3:21). Polygamy or polyandry was not there.

Polygamy is first mentioned in Genesis 4:19. It is stated as fact. No expressed approval or disapproval is set forth. Keep in mind, this is Patriarchal times. We do not have a written record of all that God taught during this time. However, we do know that as time went on such became more common. Some of the Bible’s great characters were polygamous, men such as—Abraham, Jacob, Esau, Gideon, David, Solomon and others.

This practice of polygamy often brought unrest into the family. It did so in Abraham’s house: Sarah and Isaac v. Hagar and Ishmael (Genesis 16; 21; Galatians 4). It did so in Jacob’s house: Rachel and Joseph v. Leah and her offspring (Genesis 29; 30; 37). It did so in Gideon’s house: Abimelech v. Gideon’s other sons (Judges 8-9). It may have been a factor in the house of David: Absalom and Tamar v. Amnon (2 Samuel 13 cf. 3:2-5; 13:4). There was also difficulty between Adonijah and Solomon (1 Kings 1-2).

How should we view this? Here are a few views: (1) It was sinful. The difficulty with this view is that Abraham “died in faith” (Hebrews 11:13). Never are Abraham, Jacob, or David rebuked for taking more than one wife. The Old Testament law regulated the practice of polygamy (Exodus 21:10; Deuteronomy 21:15-17). (2) It was tolerated by God, though it was a violation of His will. That is, it was sinful, but God overlooked such. The difficulty with this view is that our God does not simply overlook sin (Nahum 1:3; Habakkuk 1:13). What about Acts 17:30? J.W. McGarvey commented — “Paul does not mean that He excused it … he means that God had not hither-to attempted to break it up, as He does now by sending forth preachers of the truth” (New Commentary on Acts). I believe this to be correct. Moreover, God at times seems to sanction polygamy (Genesis 30:1, 22; Judges 19:2-3; 2 Samuel 12:1-3, 7-8). (3) It, though not the ideal, was not sinful. Kerry Duke “Polygamy and divorce are merely aspects of an unchanging moral principle the sanctity of marriage. This union is the only divinely authorized realm in which the sexual relationship can occur; sexual union outside this realm is sinful. This principle is permanent. But what constitutes a legitimate marriage has undergone some variation in divine teaching since Eden. Though some Old Testament marriages were composed of one man and several wives, they were marriages nonetheless. Concubines were not adulteresses … they were actually married … Judges 19:2-3 … Whether a man can have more than one wife at a time is a matter of divine positive law … Murder and adultery are wrong; no qualifying circumstances or principles justify these acts. But it is critical that these acts be precisely defined by biblical teaching” (Ox in the Ditch, pp. 74-75). This seems to me to be the best explanation.

What about under the New Testament? Polygamy is never authorized under the New Testament (Matthew 19:5; 1 Corinthians 7:2; 9:5; Ephesians 5:23 cf. 4:4).

2.  Slavery?

Today, when we think of slavery, our minds naturally think of the enslavement of Africans by Europeans and Americans. We think of racism. We think of inhumane treatment.

In truth, slavery existed throughout the world, and for thousands of years before the New-world enslavement of blacks started. “Before the modern era, by and large Europeans enslaved other Europeans, Asians enslaved other Asians, Africans enslaved other Africans, and the indigenous peoples of the Western Hemisphere enslaved other indigenous peoples of the Western Hemisphere. Slavery was not based on race, much less on theories about race. Only relatively late in history did enslavement crossing racial lines occur on such a scale as to promote an ideology of racism that outlasted the institution of slavery itself … To make racism the driving force behind slavery is to make a historically recent factor the cause of an institution which originated thousands of years earlier … Africa was resorted to as a source of large supplies of slaves only after centuries of Europeans enslaving other Europeans had been brought to an end by the consolidation of nations and empires on the European continent, by internal shifts from slavery to serfdom in much of Europe, and by the Catholic church’s pressure against enslaving fellow Christians … It was Africans who enslaved their fellow Africans, selling some of these slaves to Europeans or Arabs and keeping others for themselves. Even at the peak of the Atlantic slave trade, Africans retained more slaves for themselves than they sent to the Western Hemisphere … An estimated one-third of ‘free persons of color’ in New Orleans were slave owners … Black slave owners were even more common in the Caribbean” (Thomas Sowell, Black Rednecks and White Liberals, pp. 113, 115, 120, 127). Where did the racism connect with slavery? “If all men were created equal … then the only way to justify slavery was by depicting those enslaved as not fully men. A particularly virulent form of racism thus arose from a particularly desperate need to defend slavery … In short; racism was neither necessary nor sufficient for slavery, whose origins antedated racism by centuries. Racism was the result, not the cause of slavery” (ibid., p. 128).

Here are some things to keep in mind: (1) Slavery is not always tied to racism. (2) It is not always inhumane in its treatment. “The treatment of slaves has varied enormously” (ibid., p. 135).

Slavery was allowed under the Old Testament. Kidnapping was forbidden (Exodus 21:16; Deuteronomy 24:7). However, one could become a slave due to: (1) War (Numbers 31:7-35); (2) Criminal punishment/retribution (Exodus 22:2-3); (3) Debt (Leviticus 25:39-40; 2 Kings 4:1). God was concerned about their treatment (Leviticus 25:43).

God also recognizes this economic relationship under the New Testament. However, He instructs masters—“Masters, do the same things to them (treat them as God would have you to treat them, as a servant of God B.H.) giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him” (Ephesians 6:9). “Masters, give your bondservants what is fair, knowing that you also have a master in heaven” (Colossians 4:1).

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Bearing Burdens

Posted on December 19, 2014 by Bryan Hodge

“Bear one another’s burdens, and so fulfill the law of Christ.”  ~ Galatians 6:2

“For each one shall bear his own load (burden – KJV).”  ~ Galatians 6:5

Galatians 6:2 – Paul is simply saying that as we go through life we should be concerned for each other.  We should use every opportunity to do good (Galatians 6:10; Romans 12:13).  Specifically, contextually he is saying that we should help those around us with their spiritual difficulties (Galatians 6:1-2; James 5:19-20).  Additionally, the Bible teaches that we as Christians have an obligation to aid in other areas of life as well (Matthew 25:31-46; Luke 10:29-37; 1 John 3:17).

Galatians 6:5 – Paul reminds us that regardless of whether or not others helped us as they should, we each ultimately are responsible for ourselves. What others did or did not do will not excuse in the end.  Each of us personally must appear before the judgment seat of Christ and give account of himself (2 Corinthians 5:10).

Note – The original word is different in the two verses. The word in Galatians 6:2 is “baros.” This word refers to a weight. Wayne Jackson indicates that this word is used of “any type of hardship which is capable of being shared by brethren” (Notes From The Margin Of My Bible Volume 2). The word in Galatians 6:5 is “phortion.” This word is used of  cargo which a ship was designed to carry (Acts 27:10) and of obligations (Matthew 11:30). Wayne Jackson comments, “One must bear his own responsibilities before God. Such cannot be regulated to another” (ibid).

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A Few Great Lessons from Leviticus, Numbers, and Deuteronomy

Posted on December 17, 2014 by Bryan Hodge

The purpose of this article is to stimulate the interest in Bible students to study these often overlooked books. To many, these books are dry, uninteresting, and contain little application to life today, after all it was written to be the legal standard of a people who lived long, long ago. But, my friends, there is a wealth of information, and powerful lessons to be learned from these books. Let us look at just a few of these powerful lessons. Perhaps such a look will cause us to go back and study these books with greater detail.

Lesson #1

If we compare Luke 2:22-24 with Leviticus 12:8, it becomes apparent that Joseph and Mary were not wealthy people – In fact, they were poor (cf. Leviticus 12:1-8 cf. 14:21; 27:1-8). Now here’s the point: They were poor; Mary was pregnant before she had married Joseph (Matthew 1:18-20). It would have been easy, if Mary and Joseph were like so many today, to get an abortion (and yes, there was abortion, and abortion-inducing drugs then). But, they didn’t. Brethren, where would we be today if they had done this?

Each child aborted is a great tragedy! Among the aborted could be a Nobel Prize winner, a future President, a great musical talent, a faithful preacher of the Gospel, or worker in the Kingdom.

Let us remember that God called the unborn “life” (Exodus 21:22-25). The unborn, Biblically, is considered superior to sub-human animal life (Exodus 21:22-25; cf. 21:28-32; cf. 21:33-36). God used the same term “babe” (brephos) to describe the child in the womb, and the child out of the womb (Luke 2:21, 16; cf. Luke 1:39-44). He did not refer to the unborn as a blob, nor did He call it non-living matter (cf. Jeremiah 1:5). Then, let us remind ourselves that children are to be valued, “children are a heritage from the LORD” (Psalm 127:3). Our children belong to God (Ezekiel 18:4); they have been just been entrusted to our care for a short while.

 Lesson #2

Everyone is to give. No one is exempt. In Numbers 18:25-ff, we are informed that God expected even the Levites, who were supported by offerings, to make offerings themselves.  

Now, why is this important? I have met preachers who have wondered if they really ought to give or not, after all they are supported out of the contribution. But, notice that God expected the Levites of old to give.

There is no exception found in the New Testament. 1 Corinthians 16:1-2 instructs every one of us to give. Every preacher today should be an example of how to give (Acts 20:33-35). Giving is necessary for spiritual maturation. It teaches us to deny self. It teaches us to remember worthy causes and help in those areas of need. It reflects our spiritual faith in God. Yes, every preacher should be a giver! By the way, if the Jews were expected to give 10% (and maybe upward of 30% when all was calculated) how can we think of pulling out of our wallets or purses the smallest percentages, and think that God will be well pleased?

Lesson #3

Murmuring is not pleasing to God. At least 22 times does some form of this word appear in the books of Exodus, Numbers and Deuteronomy. Twenty-five times is the word used in connection with the Exodus journey, when the whole of the Bible is considered. God did not tolerate such. God struck people dead for this. It kept many from the promised land (1 Corinthians 10).

Some people, it seems, can complain about anything. If the preacher preaches his heart out hoping someone will respond and someone does, I guarantee that someone, somewhere, will complain over that few minutes it took for the preaching and response (cf. Luke 15:7, 10, 32). In one assembly I heard someone complain that the temperature was too hot, while another at that same place complained that the thermostat was set too cold! The Bible says that we are to “Do all things without murmurings and disputing” (Philippians 2:14). Let us not use our tongues to whine and complain. Let us use our tongues to edify one another (Ephesians 4:29).

Lessons #4

In Matthew 12:1-8, Jesus’ disciples are accused by the Pharisees without having violated the Old Testament law. If we read Exodus 12:16, it becomes apparent that they did not do any such thing. They had not violated the Sabbath laws (Exodus 12:16), and they certainly did not commit theft as some today charge. This likewise is apparent by simply reviewing the Old Testament law  (Deuteronomy 23:24-25; Leviticus 19:9-10, etc.). Jesus disciple were falsely accused. They had violated the Pharisees traditions. They had violated the Pharisees misunderstandings of the Old Testament; but, neither He nor His disciples had violated God’s standard on this occasion (And Jesus never did!).

Now, what I am saying is this: (1) From these Old Testament legal requirements we can find great treasures that help us to understand later accounts much clearer; (2) From these neglected books we learn just how God views certain things such as sin and especially misuse of the tongue. No, He may not presently deal with us the same way, but there is a judgment coming; (3) We learn timeless truths concerning when life actually begins, and how God views mankind in comparison with animal life.

I urge you not to neglect to study these books. It will be to your profit.

 

 

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