Monday, February 27, 2012

CHRISTIANS HAVE SOMETHING TO FIGHT ABOUT

By Pastor Bruce Oyen


Christianity as we find it in the Bible is a peaceful religion.
     The Lord Jesus Christ himself taught this in more than one way. He gave many remarkable teachings in what we call his Sermon On The Mount, which is found in chapters 5 - 7 of the Gospel of Matthew. One of those remarkable teachings in this sermon is that he said his disciples are to forgive and bless their enemies. He exemplified forgiveness in his own life, especially when he forgave those who murdered him.
But the Bible says the Christian faith is worth fighting about.
     However, though the Christian faith is a peaceful one, it is also a militant one. The same Bible that teaches us to forgive and bless our enemies also tells us to fight for our faith. In other words, Christians have something to fight about.
     In the New Testament we read a short letter/epistle by a man named Jude. In it, he says something striking about the Christian faith. It is found in verse 3 of his letter.Here (in red) is verse 3 from the New King James Version:  Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. Let us consider some points from this verse.
    The 3 words, "contend earnestly for," come from one Greek word. The Strongest Strong's Concordance says this Greek word means to "contend, fight." So, we conclude that the Christian faith is so important, it is worth fighting about. It is worth wrestling with  its opponents.  But this is not to be done in the same way armies fight with one another, or in the same way we might fight with someone who breaks into our house and attacks us.
    So, then, how are we to understand Jude's statement that we should "contend earnestly for the faith" ? Let a famous author answer that question for us. Albert Barnes was a Presbyterian Bible scholar in the 1800's. He wrote commentaries on much of the Bible. Here (in red) is what he wrote on the Greek word used in verse 3 of Jude's letter: "This word does not elsewhere occur in the New Testament. It means to contend upon--i. e. for or about anything; and would be applicable to the earnest effort put forth in those (Greek) games to obtain the prize. The reference here, of course, is only to contention by argument, by reasoning, by holding fast the principles of religion, and maintaining them against all opposers. It would not justify "contention" by arms, by violence, or by persecution; for
(a.) that is contrary to the spirit of true religion, and to the requirements of the gospel elsewhere revealed;
(b.) it is not demanded by the proper meaning of the word, all that that fairly implies being the effort to maintain truth by argument and by a steady life;
(c.) it is not the most effectual way to keep up truth in the world to attempt to do it by force and arms."
    Although Christians have something to fight about, Barnes is right on how it is to be done. 
(This quote from Albert Barnes was taken from this website: http://www.studylight.org/.)
We need to understand what Jude meant by "the faith."
    We Christians are told to contend for "the faith." But what does "the faith" mean? It does not mean we should fight for our personal faith in the Lord. Rather, it means  we should fight for what makes up the content of the Christian faith, that is, for the teachings of the Bible.
     Consider what Bible scholar Maxwell Coder wrote as a definition of the words "the faith." He wrote: "'The faith' is that extensive body of Bible doctrine which makes up the perfect whole of the truth revealed by God concerning our common salvation." This quote was taken from his commentary on Jude's letter. It is  called, The Acts Of The Apostates, and was published by Moody Press. Careful readers can easily see from Coder's definition how "the faith" differs from our personal faith in "the faith" and  in the Lord Jesus Christ.
 The New Testament refers many times to "the faith."
       There are nearly 20 references to "the faith" in the  New Testament. Here are some examples from the King James Version:
Acts 6:7 says "many of the (Jewish) priests were obedient to the faith."
Acts 14:22 says Paul and Barnabas exhorted the disciples "to continue in the faith."
Acts 16:5 says the churches were "established in the faith."
1 Corinthians 16:13 says Christians are to "stand fast in the faith."
1 Timothy 4:1 says "in the latter times some shall depart from the faith."
There are good reasons we must contend for the faith.
1. It has subtle enemies, such as the ones to whom Jude referred in verses 4 and 12.
2. It has outspoken enemies, such as was Herod, referred to in Acts 12, and such as communists often have been, and such as radical Muslims are in many lands, and such as many liberals are.
3. It has what we could call "friendly enemies," such as those who might well be true Christians but who teach so many false doctrines that they hurt the Christian faith. Some preachers of the "prosperity Gospel" fit into this category.
Two ways to contend for the faith.
     Let me suggest two primary ways to contend for the faith:
1. By applying Biblical truth to contemporary issues. These would include the following:
  • Sexual behavior.
  • Evolution versus creation.
  • Marriage, divorce, and remarriage.
  • Abortion.
  • Euthanasia.
  • Moral absolutes versus moral relativism.
  • Drunkenness
2. By churches educating attendees in Bible doctrine. This depends on Biblical pastors and other preachers doing their job. A Biblical preacher is one who does more than tell comforting and challenging stories, even if they are based on the Bible. A Biblical preacher also educates his listeners in Biblical doctrine.
   One of the most laughable and yet pathetic statements I have ever heard was said to me maybe in the late 1980's. A man told me that when his Bible study group studied the Bible, they did not study doctrine. He said they studied the Bible! Had he not yet discovered the the Bible is a very doctrinal Book? It is doctrinal from cover to cover, from beginning to end, from Genesis to Revelation.
     A Biblical church will of necessity be a doctrinal church. It is its duty to be that way, for the Bible is a doctrinal book. Here is what 2 Timothy 3:16 and 17 says about the Bible:
16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.
      It is true that we Christians have something to fight about: "the faith."
   Some Bible verse quotes were taken from this website: http://www.biblegateway.com/.
"Scripture taken from the New King James Version. Copyright © 1982 by Thomas Nelson,
   Inc. Used by permission. All rights reserved."
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Saturday, February 25, 2012

Why Is It Okay To Kill Unborn Children, But Not Born Children?

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

     

         I live in Centralia, WA. Local news sources recently (February, 2012) reported on the sentencing of a young woman who had murderd her newborn child. She was sentenced to prison for 30 years. No doubt, we all agree that what she did was a horrible thing, and that she deserves her sentence. But can anyone give a truly reasonable explanation of why it is legal to kill  unborn children by abortion? One common explanation is that a "fetus" is not a person.
    Well, here (in red) is a dictionary definition of the word "fetus." It is found on this website http://www.merriam-webster.com/. It says a fetus is "an unborn or unhatched vertebrate, especially after attaining the basic structural plan of its kind; specifically: a developing human from usually two months after conception to birth." Perhaps reading that definition a few times will make some readers change their mind about abortion being acceptable.
    Both the unborn and the born should be treated with dignity. The Bible, which is God's Word, says the human race was created in the image of God. Those who look at life from a Biblical perspective understand that murder, including murder of the unborn and the born, no matter what their age, is not only an affront to the human race, but also to God who created us.
    It would be good for some readers to read the first two chapters of the Bible's first book, called "Genesis." A link to chapter 1 is given below. And it would be good for them to read the 139th chapter of the Bible's "Book Of Psalms." Perhaps reading these Biblical chapters a few times will make some readers change their mind about abortion being acceptable.
   The 139th Psalm is given below. The quote, including the introduction and footnotes to this Psalm, was taken from a website, and  is in red. The website is given after the Psalm itself.

Psalm 139

New King James Version (NKJV)

God’s Perfect Knowledge of Man

For the Chief Musician. A Psalm of David.

139 O Lord, You have searched me and known me.
2 You know my sitting down and my rising up;
You understand my thought afar off.
3 You comprehend my path and my lying down,
And are acquainted with all my ways.
4 For there is not a word on my tongue,
But behold, O Lord, You know it altogether.
5 You have hedged me behind and before,
And laid Your hand upon me.
6 Such knowledge is too wonderful for me;
It is high, I cannot attain it.
7 Where can I go from Your Spirit?
Or where can I flee from Your presence?
8 If I ascend into heaven, You are there;
If I make my bed in hell, behold, You are there.
9 If I take the wings of the morning,
And dwell in the uttermost parts of the sea,
10 Even there Your hand shall lead me,
And Your right hand shall hold me.
11 If I say, “Surely the darkness shall fall[a] on me,”
Even the night shall be light about me;
12 Indeed, the darkness shall not hide from You,
But the night shines as the day;
The darkness and the light are both alike to You.
13 For You formed my inward parts;
You covered me in my mother’s womb.
14 I will praise You, for I am fearfully and wonderfully made;[b]
Marvelous are Your works,
And that my soul knows very well.
15 My frame was not hidden from You,
When I was made in secret,
And skillfully wrought in the lowest parts of the earth.
16 Your eyes saw my substance, being yet unformed.
And in Your book they all were written,
The days fashioned for me,
When as yet there were none of them.
17 How precious also are Your thoughts to me, O God!
How great is the sum of them!
18 If I should count them, they would be more in number than the sand;
When I awake, I am still with You.
19 Oh, that You would slay the wicked, O God!
Depart from me, therefore, you bloodthirsty men.
20 For they speak against You wickedly;
Your enemies take Your name in vain.[c]
21 Do I not hate them, O Lord, who hate You?
And do I not loathe those who rise up against You?
22 I hate them with perfect hatred;
I count them my enemies.
23 Search me, O God, and know my heart;
Try me, and know my anxieties;
24 And see if there is any wicked way in me,
And lead me in the way everlasting.
Footnotes:
  1. Psalm 139:11 Vulgate and Symmachus read cover.
  2. Psalm 139:14 Following Masoretic Text and Targum; Septuagint, Syriac, and Vulgate read You are fearfully wonderful.
  3. Psalm 139:20 Septuagint and Vulgate read They take your cities in vain.
     Here is a link to the first chapter of Genesis:
http://www.biblegateway.com/passage/?search=Genesis+1&version=NKJV
   
   Perhaps you have had an abortion and feel very guilty about it and want forgiveness. Or perhaps you know of someone else who has had an abortion and they want forgiveness. Well, God will forgive anyone who sincerely wants it. He will forgive someone who has had an abortion, and he will forgive someone who has performed abortions. To find out how you can receive his forgivenss for this or any other sin, click on the following link and read the important message given. Then, let me know if you have found forgiveness. Or, let me know if you have questions about the subject. My e-mail address is given above.
    Here is the link: http://www.godssimpleplan.org/gsps-english.html
   
    Scripture taken from the New King James Version. Copyright © 1982 by Thomas Nelson,
Inc. Used by permission. All rights reserved.

    Here is a link to the website from which this quote was taken:
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Thursday, February 23, 2012

We have Reason To Be For And Against The 2011 New International Version

By Pastor Bruce Oyen
      This posting is about the 2011 NIV (New International Version). In it, I will present some facts about what this new edition teaches on some key doctrines of the Christian faith, and some facts about its gender-neutralism. The conclusion I have come to is that we have reason to be for it and against it.
      Gender-neutralism is what has gotten the 2011 NIV so much attention among us who are conservative, Bible-believing Christians. This is understandable, because we don't want anyone altering the Bible, for we know it is the Holy Word of God. We don't want anyone changing it to fit in with cultural trends. We want the Bible to be able to speak for itself, to say what it authors wrote, even if that means many persons reject its truths. Therefore, we will look at some evidence of the new NIV's gender-neutralism. This evidence gives many of  us reason to be against it.
    But before we do that, we need to consider something else regarding the 2011 NIV. That is, the 2011 NIV affirms key doctrines of the Christian faith. The evidence of this gives us reason to be for it.
THE 2011 NIV AFFIRMS KEY BIBLE DOCTRINES: A REASON TO BE FOR IT
       I am opposed to gender-neutralism in Bible translations, though it might be found to some degree in all translations. However, it must be said that the 2011 NIV affirms key doctrines of the Christian faith. I have proved this by looking up verses on these subjects in my own copy of the new NIV. In other words, on these matters it lets the Bible speak for itself, to say what its authors wrote. And for that we should be very grateful!
     Consider, then, some of the key doctrines affirmed by the 2011 NIV.
1. It clearly affirms the doctrine of the virgin birth of the Lord Jesus Christ. It does so in Isaiah 7:14 and Matthew 1:23. In both verses the word "virgin" is found.
2. It clearly affirms the doctrine of the deity of Jesus Christ. It does so in many verses. For example, it is affirmed in John 1:1-3,18; 5:18; 8:58; 10:33; and  20:28; in Romans 9:5; in Philippians 2:5 - 11; in Colossians 1:15 - 18; in Colossians 2:9; in Hebrews 1:6 - 13.
3. It clearly affirms the deity and personality of the Holy Spirit. For example, his personality is affirmed in John 14 and 16, where he is called "he" and "him." His personality is affirmed in Acts 5:3, in which we read that Ananias and Sapphira were told they had lied to the Holy Spirit. And his deity is affirmed in Acts 5:5, where we read they were told, "You have not lied just to human beings but to God." His personality and deity are also affirmed in 1 Corinthians 12, in which we read of him as the sovereign giver of spiritual gifts.
4. It clearly affirms the doctrine of salvation by the grace of God by faith in Jesus Christ, not by human effort. For example, it is affirmed in Acts 15:11(which refers to salvation by the grace of the Lord Jesus, thus affirming his deity); 16:30, 31; Romans 3- 5; Ephesians 2:1 - 10; and Titus 3:3 - 5. Verse 5 says this: "he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of regeneration and renewal by the Holy Spirit."
5. It clearly affirms the the divine origin of the Bible. That is, it clearly affirms the inspiration of the Bible. For example, it is affirmed in 2 Timothy 3:16 and 17, which says this: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that the servant of God may be thoroughly equipped for every good work." And it is affirmed in 2 Peter 1:20 and 21, which says this: "Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit."
6. It clearly affirms the importance of the blood of Jesus Christ by its many references to it. For example, it is referred to in Matthew 26:28; Mark 14:24; Luke 22:20; John 6:53 - 56; Acts 20:28; Romans 3:25 and 5:9; 1 Corinthians 10:16 and 11:25 - 27; Ephesians 1:7 and 2:13; Colossians 1:20; Hebrews 2:14; 9:11 - 14, & 22; 10:19 - 22 & 29; 12:24; and 13:12 & 20; 1 Peter 1:1,2, 18 & 19; 1 John 1:7; 5:6 & 8; Revelation 1:5; 5:9; 7:14; 12:11; and maybe 19:13.
     This last verse could refer to the Lord's own blood, or to the blood of his enemies. In a few of these references to his blood, I gave the context in which the subject is found.
     The 2011 NIV does not have the word "blood" in Colossians 1:14 simply because it is not in the Greek text from which the translation was made. But it is obvious from its many other references to the Lord's blood that the translators had no agenda to remove the subject from the New Testament.
     I am pleased by the way the 2011 NIV words Acts 20:28. Here it is in red: 
"Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood."
    Therefore, because the new NIV affirms these doctrines, we cannot reject it completely. It would be foolish to do so. We can read it with discernment and caution, and be blessed by it. We could use it to teach new Christians several important doctrines of the Christian faith. And  Christians of long-standing can have their faith strengthened in these doctrines by it. Therefore, it cannot be "the devil's Bible," as some might call it.
THE 2011 NIV IS GENDER-NEUTRAL IN MANY PLACES: A REASON TO BE AGAINST IT 
     Now it is time to consider the fact that the 2011 NIV is gender-neutral in many places, and this should be of concern to us. The reason we should be concerned is the fact that to use gender-neutralism when translating requires departing from, at least to some degree, what originally was written. Sometimes this does not make much difference, and sometimes it makes a big difference. It makes a big difference when the departure from the original results in a wrong interpretation by a reader. And that is exactly why conservative Bible-readers want translators to let  the Bible say what its authors wrote, even if doing so presents to them greater challenges when attempting to interpret what they read.
     But what is gender-neutralism? It is stating things in a way that is neither masculine nor feminine, or in a way that includes both genders. For example, we could say "All men are created equal." That statement is not gender-neutral, or so we are told in contemporary culture. Or we could say, "All persons are created equal." That is a gender-neutral statement. Or we could say,"All males and all females are created equal." That is a gender-inclusive statement.
     Conservative, Bible-believing translators often do not use gender-inclusive language in their translations. They know that is taking too much liberty with the original languages of the Bible. But some of them use gender-neutral language in their translations. This is much better than using gender-inclusive language, but it still is objectionable to many other of us conservative Christians because it results in a departure from what the original languages of the Bible say. This, in turn, opens the door for an even further departure from the Bible's teachings when we read gender-neutral translations. If the original language says "man," many of us want a translation to say it, too. If it says "woman," we want a translation to say it, too. If it says "brothers," we want a translation to say so. If it says "sisters," let the translation/s say it.
     Proof the 2011 NIV is often gender-neutral. It is one thing to say this about the new NIV, but can it be proven? Yes, very easily.
1. Proof from Psalm 1. This is one of the most well-known Psalms, and it is a great one to read and meditate on. What follows reveals how the 2011 NIV differs from the 1984 NIV, the difference being the result of using gender-neutral language in the new NIV. The differences pertinent to this subject are in red.
Psalm 1 from the 1984 edition of the NIV:
1 Blessed is the man
   who does not walk in the counsel of the wicked
or stand in the way of sinners
   or sit in the seat of mockers.
2 But his delight is in the law of the LORD,
   and on his law he meditates day and night.
3 He is like a tree planted by streams of water,
   which yields its fruit in season
and whose leaf does not wither.
   Whatever he does prospers.
 4 Not so the wicked!
   They are like chaff
   that the wind blows away.
5 Therefore the wicked will not stand in the judgment,
   nor sinners in the assembly of the righteous.
 6 For the LORD watches over the way of the righteous,
   but the way of the wicked will perish.
Psalm 1 from the 2011 edition of the NIV:
1 Blessed is the one    who does not walk in step with the wicked
or stand in the way that sinners take
   or sit in the company of mockers,
2 but whose delight is in the law of the LORD,
   and who meditates on his law day and night.
3 That person is like a tree planted by streams of water,
   which yields its fruit in season
and whose leaf does not wither—
   whatever they do prospers.
 4 Not so the wicked!
   They are like chaff
   that the wind blows away.
5 Therefore the wicked will not stand in the judgment,
   nor sinners in the assembly of the righteous.
 6 For the LORD watches over the way of the righteous,
   but the way of the wicked leads to destruction.
The changes in Psalm 1 seem minor. So, what is the problem?
    That is a valid point. First, we need to remember that some gender-neutralism doesn't amount to much, at least in its practical outworking. In the case of Psalm 1, everyone IS included. In other words,  Psalm 1 IS applicable to anyone who follows the Word of God. Therefore, second, the problem is of another nature. That is, if the Hebrew word means "man," though in an inclusive way like the statement, "all men are created equal," let it be put into English as "man." Most of us have enough intelligence to understand what it means, just like we understand what "all men are created equal" means. Third, and most importantly, we have no right to alter the Bible. If we believe the Bible was/is verbally inspired in its original languages, translators need to be careful not to depart from that fact when putting those languages into other languages.
2. Proof from Acts 15.
     I chose to use  Acts 15 as an example of gender-neutralism of a more serious nature than what we saw in Psalm 1. This chapter was chosen because of its many examples of Christians being called "brothers" in the 1984 NIV, in contrast to what they are called in the 2011 NIV. The differences between the two editions are in red. The quotes of Acts 15 are long, but may be necessary to see things in their context. The key words are in verses 1, 3, 22, 32, 33, 36,and 40.
     Here are the facts in summary form:
Verse 1:
The 1984 NIV has the words "some men," but the 2011 edition has the words "certain people."
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
Verse 3:
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
Verse 22:
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
Verse 32:
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
Verse 33:
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
Verse 36:
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
Verse 40:
The 1984 NIV has the word "brothers," but the 2011 edition has the word "believers."
       Readers might understandably wonder if the difference between the two words is cause for much concern. Well, it is and it isn't. It is true that every Christian is both a believer and a brother. But the two words are not synonymous.  And since the Greek text uses a word that means "brother," we have no right to say it means "believer," or to translate it that way.
       I consulted Vine's Expository Dictionary Of New Testament Words, Thayer's Greek-English Lexicon, The New Analytical Greek Lexicon, Strongest Strong's Concordance/Dictionary, and Expository Dictionary Of Bible Words by Lawrence O. Richards, and not one of them said the Greek word in question means "believer."
      Here is what Lawrence O. Richard wrote about the word "brother": "The choice of the word 'brother,' carrying with it the image of the family, is important theologically and practically. Within the family of brothers and sisters an exciting pattern of shared life emerges to define the way we Christians are to live with one another." To which I say, that, obviously, is a lot different from the meaning of the word "believer."
     A unique point about verse 23 in both editions:
     Here is a unique point both editions of the NIV have in common in verse 23: they have the word "believers," but the King James Version, the Holman Christian Standard Bible, the New King James Version, the English Standard Version, and the updated (1995) edition of the New American Standard Bible  have the words "brethren," or "brothers." I put the word "believers" in verse 23 in blue so you can easily see it and distinguish it from the words in red.
Acts 15 from the 1984 edition of the NIV.
1 Some men came down from Judea to Antioch and were teaching the brothers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” 2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. 3 The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the brothers very glad. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.
 5 Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to obey the law of Moses.”
 6 The apostles and elders met to consider this question. 7 After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9 He made no distinction between us and them, for he purified their hearts by faith. 10 Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? 11 No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”
 12 The whole assembly became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them. 13 When they finished, James spoke up: “Brothers, listen to me. 14 Simon[a] has described to us how God at first showed his concern by taking from the Gentiles a people for himself. 15 The words of the prophets are in agreement with this, as it is written:
 16 “‘After this I will return
   and rebuild David’s fallen tent.
Its ruins I will rebuild,
   and I will restore it,
17 that the remnant of men may seek the Lord,
   and all the Gentiles who bear my name,
says the Lord, who does these things’[b]
 18 that have been known for ages.[c]
 19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21 For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”
The Council’s Letter to Gentile Believers
 22 Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers. 23 With them they sent the following letter:
   The apostles and elders, your brothers,
   To the Gentile believers in Antioch, Syria and Cilicia:
   Greetings.
 24 We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. 25 So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul— 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. 28 It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: 29 You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.
   Farewell.
 30 The men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. 31 The people read it and were glad for its encouraging message. 32 Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers. 33 After spending some time there, they were sent off by the brothers with the blessing of peace to return to those who had sent them.[d] 35 But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.
Disagreement Between Paul and Barnabas
 36 Some time later Paul said to Barnabas, “Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.” 37 Barnabas wanted to take John, also called Mark, with them, 38 but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. 39 They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, 40 but Paul chose Silas and left, commended by the brothers to the grace of the Lord. 41 He went through Syria and Cilicia, strengthening the churches.
Footnotes:
  1. Acts 15:14 Greek Simeon, a variant of Simon; that is, Peter
  2. Acts 15:17 Amos 9:11,12
  3. Acts 15:18 Some manuscripts things’— / 18 known to the Lord for ages is his work
  4. Acts 15:33 Some manuscripts them, 34 but Silas decided to remain there
 Acts 15 from the 2011 edition of the NIV
 1 Certain people came down from Judea to Antioch and were teaching the believers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” 2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. 3 The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them.
 5 Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”
 6 The apostles and elders met to consider this question. 7 After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9 He did not discriminate between us and them, for he purified their hearts by faith. 10 Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? 11 No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”
 12 The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them. 13 When they finished, James spoke up. “Brothers,” he said, “listen to me. 14 Simon[a] has described to us how God first intervened to choose a people for his name from the Gentiles. 15 The words of the prophets are in agreement with this, as it is written:
 16 “‘After this I will return
   and rebuild David’s fallen tent.
Its ruins I will rebuild,
   and I will restore it,
17 that the rest of mankind may seek the Lord,
   even all the Gentiles who bear my name,
says the Lord, who does these things’[b]—
 18 things known from long ago.[c]
 19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20 Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21 For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”
The Council’s Letter to Gentile Believers
 22 Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, men who were leaders among the believers. 23 With them they sent the following letter:
   The apostles and elders, your brothers,
   To the Gentile believers in Antioch, Syria and Cilicia:
   Greetings.
 24 We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. 25 So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul— 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. 28 It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: 29 You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.
   Farewell.
 30 So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. 31 The people read it and were glad for its encouraging message. 32 Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers. 33 After spending some time there, they were sent off by the believers with the blessing of peace to return to those who had sent them. [34] [d] 35 But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.
Disagreement Between Paul and Barnabas
 36 Some time later Paul said to Barnabas, “Let us go back and visit the believers in all the towns where we preached the word of the Lord and see how they are doing.” 37 Barnabas wanted to take John, also called Mark, with them, 38 but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. 39 They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, 40 but Paul chose Silas and left, commended by the believers to the grace of the Lord. 41 He went through Syria and Cilicia, strengthening the churches.
Footnotes:
  1. Acts 15:14 Greek Simeon, a variant of Simon; that is, Peter
  2. Acts 15:17 Amos 9:11,12 (see Septuagint)
  3. Acts 15:18 Some manuscripts things’— / the Lord’s work is known to him from long ago
  4. Acts 15:34 Some manuscripts include here But Silas decided to remain there.
  Some conclusions to make from this study:
1. All translations have their faults, to greater or lesser degrees. Do you know that the King James Version has the word "Jesus" in Matthew 9:10, even though it is not in the Greek text from which it translated?  That is why some translations use the word "He" instead of the word "Jesus." Strongest Strong's Concordance verifies this to be true. And  my own copy of the Greek text of the New Testament upon which the King James Version is based verifies this to be true..
2. Although we need to stay away from gender-neutralism, its use does not mean we should condemn completely the 2011 NIV or some other translation that uses gender-neutralism. We simply need to use caution and discernment.
3. Knowing that gender-neutralism is common in the 2011 NIV, it would be better to use a different translation as our primary Bible for reading, study, teaching, and preaching.
4. There are certain translations that are known as more-literal translations than others. They are the King James Version, the New King James Version, the updated (1995) New American Standard Bible, and the English Standard Version. The Holman Christian Standard Bible might not be as literal as these translations, but it does not use gender-inclusive language nearly as much as the 2011 NIV, if at all.
5. If one feels compelled to stick with the NIV, it would be better to use the 1984 edition than the 2011 edition.
   
    The quotations of Psalm 1 and Acts 15 from the 1984 and the 2011 editions of the NIV were taken from the following website: http://www.biblegateway.com/ So were some shorter quotes from it.

THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

   
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Tuesday, February 21, 2012

About The 2011 New International Version And Gender-Neutral Bible Versions

By Pastor Bruce Oyen

     This posting is about the 2011 edition of The New International Version. I knew little or nothing about it until very recently. Peter Lumpkins' blog spot provided me with some of the information in this posting. Here is a link to his blog spot: http://peterlumpkins.typepad.com/peter_lumpkins/
    The 2011 NIV has, understandably, caused quite a stir among many conservative Christians because it is known as a "gender-neutral" version of the Bible. The NIV's that I have are the 1984 edition, and do not fit into this category. I understand that the 1984 edition will no longer be published, and is being replaced by the 2011 edition. This is disappointing.
      I am against the gender-neutral NIV, though we must admit that it is NOT all wrong. What is RIGHT in it, we can accept.
      However, there are many true believers in the Lord Jesus Christ who accept its gender-neutralism. Many of these same persons believe in the verbal inspiration of the original writings of the Bible, and believe good translations of it to be the Word of God. In these things we rejoice. But I think they are mistaken in their acceptance of gender-neutralism.
    What follows are links to some information about the 2011 NIV. To be fair, arguments against it and for it are presented. Two of the links are from The Southern Baptist Convention. I am not a Southern Baptist, but the information these documents provide against the 2011 NIV are well worth reading. One of the links is a from a bookseller's promotion of the 2011 NIV. The last link is from an older resolution adopted by The Independent Fundamental Churches Of America, International. It is against gender-neutralism.


Links to statements from The Southern Baptist Convention.


This link is from a bookseller's promotion of the 2011 NIV. It seems appropriate to reperesent both sides of the matter.

This link is to an older statement from The Independent Fundamental Churches Of America, International. Scroll down to find the part about the NIV.

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Tuesday, February 14, 2012

SALVATION MADE SIMPLE, By Evangelist Fred Barlow

     What follows is a link to a good sermon on the simplicity of receiving salvation by faith in Jesus Christ. It is by the late Evangelist Fred Barlow, and was printed in Evangelist Robert L. Sumner's paper, The Biblical Evangelist.
     Here is the link to the sermon: http://biblicalevangelist.org/index.php?id=871&view=Sermons&issue=Volume 40, Number 3.

     Pastor Bruce Oyen
     E-mail: bk_oyen@hotmail.com
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Monday, February 13, 2012

JOTTINGS ON THE THIRD VERSE OF JUDE'S LETTER

By Pastor Bruce Oyen


    In a previous posting, I gave some of my own jottings on the letter of Jude, and some jottings of others on it. In this posting, I will give some more jottings, mostly my own, on just one verse, that is, verse 3, which is given in red:
3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. This is a quote of the verse from The New King James Version, and was taken from this website: http://www.biblegateway.com/. This website has many Bible translations on it.
    As one looks at verse 3, some topics come to mind that would make for interesting and helpful sermons and group Bible studies, as well as for personal Bible study:
  • The importance of diligence in the Christian life. The New Testament makes  many references to this topic. It is well worth looking up the many statements about it, and seek to learn the lessons found in those statements.
  • God's overruling hand of Providence in the writing of the Bible. Jude had planned to write on one topic, but God overruled and caused him to write on another one, which he names in this verse.
  • Salvation. Volumes could be, and have been, written on this topic as it is revealed in the Bible. But here Jude refers to one aspect of it by calling it "our common salvation," by which he meant the salvation all believers in Jesus Christ have in common.The letter to the Hebrews refers to "so great salvation" in chapter 2, verse 3. And it refers to "eternal salvation" in chapter 5, verse 9.
  • The importance of exhortation in our personal relationships with Christians, and in sermons. Look in a concordance and note the many times the words "exhort," "exhortation," and "exhorted" are found in the New Testament, and consider what they say.
  • The Bible presents to us a fixed body of doctrines to adhere to. Jude said the faith was once for all delivered to the saints. We don't need new doctrines. We need to study and believe the ones that have been in the Bible for many centuries.
  • It is the duty of Christians in general, and of preachers in particular, to "earnestly contend for the faith." We are not to water it down to make it acceptable to anyone, including ourselves. We are not to apologize for its dogmatism. We must be gracious when contending for it, but dogmatic about it as well. When it comes to confronting false doctrine, we are to be like a wrestler who  struggles against his opponent in order to win the contest. Here (in blue) is some of what Albert Barnes,  a Presbyterian Bible scholar from the 1800's, said in his commentary on Jude's letter: The delivering of this faith to the saints here referred to is evidently that made by revelation, or the system of truth which God has made known in his word. Everything which He has revealed, we are to defend as true. We are to surrender no part of it whatever, for every part of that system is of value, to mankind. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it. Here is a link to the website from which this quote was taken: http://www.studylight.org/com/bnn/view.cgi?book=jude&chapter=001.
  • All Christians are saints, not just a remarkable few of them. We become saints the moment we believe in the Lord Jesus Christ as our Savior. Many New Testament statements prove this to be true. Just look up its use of the word "saints."  God then expects us to put forth serious effort to live up to this privileged position we have by virtue of our relationship to Jesus Christ.
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Friday, February 10, 2012

JOTTINGS ON THE LETTER OF JUDE

By Pastor Bruce Oyen

SOME UNIQUE DISTINCTIVES OF JUDE'S LETTER
    The letter (epistle) of Jude has several unique distinctives about it. Consider some of them.
    First, its author was 1 of 8 men in the New Testament with the same name. And he wrote to a man who was 1 of 6 men in the New Testament with that name, James. It takes work to sort them out!   And both these men were the half-brothers of Jesus Christ, having Mary and Joseph as their parents, whereas Jesus had only Mary as his physical parent, he having been miraculously conceived in her womb by the Holy Spirit.
    Second,  it is quite short, being only 25 verses long. Though it is short on verses, it is long on truth. So much so that a preacher from the past, Donald G. Barnhouse, preached Sunday morning sermons on it  for 18 months!
    Third, its canonical place in our Bibles, though not its chronological place, is next to the last book of the New Testament, namely, The Book Of The Revelation Of Jesus Christ.
    This last book of the New Testament most likely was written in the last decade of the first century A. D. Maybe in A. D. 95. But the letter of Jude was written several years earlier. The New Scofield Study Bible, published by Oxford, says it might have been written in A. D. 68. The NKJV (New KJV) Study Bible, published by Thomas Nelson, says, "Although assigning an exact date for the writing of Jude is impossible, it is likely that the book was written between A. D. 60 and 64." The Zondervan KJV Study Bible (That is its exact name, and should not be confused with other study Bibles with similar names), says this about the date of the writing of Jude's letter: "If 2 Peter makes use of Jude----a commonly accepted view......then Jude is to be dated prior to 2 Peter, probably c. A. D. 65. Otherwise, a date as late as c. 80 would be possible."
    A fourth unique distinctive of this short letter is its straightforward emphasis on the importance of sound doctrine and godly behavior in the thinking and lives of those who claim to be Christians. Jude's letter is short, but it packs a punch when it comes to these matters. It is comparable to firecrackers. They don't have to be BIG to have power. I have placed an empty soup can over one end of a metal tube, put a few firecrackers in the other end, lit them, and watched the can go high in the air. Jude's letter is comparable to some classmates I watched fight when I was in high school: they were small but packed a punch, as the bigger boys discovered!
    According to Jude, if we are on the wrong side of God's truth, look out! Like an experienced boxer, he came out swinging with bare fists! He had no tolerance for those who promoted false doctrine or ungodly living, and did his best to knock them out with the power God's truth.
    Moreover, Jude also would have said Christians should not change the Bible in order to make it more acceptable to those we want to win to Jesus Christ, as has recently been done. One well-known organization has altered the Bible to make it acceptable to Muslims. To read about it, click on this link:
 http://www.wnd.com/2012/01/new-bible-yanks-father-jesus-as-son-of-god/
    A fifth unique distinctive of the letter is the fact that its starts and ends on a positive note, with the more sobering themes in between those two points. In verse 1 we read its inspiring, 3-fold description of Christians, In verses 20 -25 we read its words of comfort and challenge. Those last verses can cheer us up when we need it. They can do this because they extol the virtues of God. It is striking that in verse 1 we read about God the Father and Jesus Christ, and in these last verses of Jude's letter, all 3 members of the Godhead are spoken of. Personally, I wonder if the "call" referred to in verse one is the Holy Spirit's call through the Gospel to salvation. If so, it wold then mean that it, too, refers to all 3 members of the Godhead. But this is only speculation on my part.
JOTTINGS FROM OTHERS
    Let me conclude these few personal jottings about Jude's letter with quotes from some other persons' jottings on it.
    First, consider some of what Edwin A. Blum said about the purpose of this letter. He wrote the commentary on it in volume 12 of The Expositor's Bible Commentary, which is published by Zondervan. Here (in red) is what he wrote: "The Book of Jude has been called 'the most neglected book in the New Testament.' There may be various reasons for its neglect, e. g., its brevity, its citation of non-canonical Jewish writings, and its burning denunciation of error. Yet Christians and the church today need to listen to Jude's contribution to biblical revelation. The emphasis on a 'fixed' core of truth known as 'the faith' needs to be pondered. Jesus is God's Word to man (cf. Rom. 6:17; Heb. 1:1 - 4). 'God is light; and in him there is no darkness' (1 John 1:5ff.) is the apostle John's summary of the revelation of God in Jesus.  God is righteous and true and He hates sin and error."
    Blum went on to say: "Contemporary culture is becoming indifferent to the question of truth. Christians have found truth in Jesus (Eph. 4:21). Jude warns of the dangers of the mixture of error with this truth. So his eloquent tract for maintaining the purity and truth of the Christian faith is needed in view of the relativity and syncretism so common today. While it must be granted that some Christians have been and are still intolerantly dogmatic about relatively minor theological issues, there is also the great danger of accepting uncritically all teaching or positions as valid and thus compromising God's once-for-all self-disclosure in Jesus."
    Second, consider some of what John Phillips wrote about Jude's letter. His words on Jude (in red) are taken from his commentary, which is published by Kregel.
    Phillips had been discussing the history of apostasy as it is recorded in the Bible. He then wrote, "Then apostasy again raised its head, only this time in the church. Thus we come to Jude, whose original intention was to write a treatise on the subject of salvation. The Holy Spirit changed his mind, however, and he wrote, instead, a remarkable memorandum on apostasy. Suddenly the full scope and horror of the apostasies that seemed to be surfacing everywhere in the late apostolic times dawned upon him. Hence, his vivid little volume! The book of Jude is a treasure chest of fact and illustration. It is a thunderbolt hurled from on high. Its echoes reverberate down the centuries. They sound the alarm for us in this Laodicean age of the church, an age marked by lukewarmness in the church pew, by rank apostasy in the seminary, and by liberalism in the pulpit itself. Jude is the man for our apostate age. His trumpet sounds the imminent coming of Christ. His voice is the last to speak to us in our Bible before the Apocalypse takes place. Let us listen, then, to Jude, and we will never again judge a book by its size."
    Third, consider some of what Albert McShane said on the purpose of Jude's letter. His comments (in red) are taken from the What The Bible Teaches commentary set, published by Ritchie New Testament Commentaries.
    McShane wrote: "It must not be forgotten that Jude does not deal with the evils of the world in general, for it has changed little over the centuries, but rather does he speak of those who are living like the world, yet claiming to have some links with Christianity. Nor is he like Paul in 1 Corinthians dealing with matters for assembly discipline, but the wrong-doers he refers to are subjects for divine retribution and are not expected to repent of their evil deeds. Like the tares amongst the wheat, they have infiltrated the ranks of the saints, but they are distinct from them. Satan ever seeks to mar the work of God from within, as well as attacking it from without. All can conceive how depressing it is to be confronted with evil and yet be powerless to deal with those who are guilty of it. On the other hand we can equally comfort our hearts that what we cannot do we can safely leave in God's hands for He is Judge of all. There is a danger of being unduly occupied with the faults of others and becoming cold at heart as a result. This epistle was written to preserve from this evil and to assure the saints that they would be kept from falling even though many, who once appeared to be the Lord's, had proved themselves to be strangers to His grace. While He would not want them to be complacent, yet he would not want them to be despondent."
    To read Jude's letter in The New King James Version, click on this link: http://www.biblegateway.com/passage/?search=Jude+1&version=NKJV. This website has many other translations availble, too.
   
  
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Thursday, February 9, 2012

Questions And Answers About the Ten Commandments

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

 
                        
      One way to learn something about a subject is to ask questions on that subject, and look for answers. My subject is the 10 commandments. I hope these questions and answers are helpful in some way to you.
The Bible quotes are from the ESV (English Standard Version), unless otherwise noted.

QUESTION AND ANSWER NUMBER 1    
      In what year were the 10 commandments given? In approximately 1445 B. C. It is now 2011 A. D. Therefore the commandments were give approximately 3,456 years ago.
QUESTION AND ANSWER NUMBER 2   
    To whom were these commands given? They were given by God to Moses, who then gave them to the nation Israel. Exodus 31:18 and 32:15, and Deuteronomy 4:44 & 45, and 5:1 - 5 & vs. 22 prove God gave them to Moses, who ten passed them on to his own people.

QUESTION AND ANSWER NUMBER 3   
     Were the 10 commandments known to the generations preceding Moses? No. Deuteronomy 5:2 & 3 says: “The LORD our God made a covenant with us in Horeb. Not with our fathers did the LORD make this covenant, but with us, who are all of us alive today.”

QUESTION AND ANSWER NUMBER 4    
    What description is given of the giving of these commands, and where is it found? The description is given more than once, and each time we are told of the unusual events that transpired at that time. The first descriptions are given in Ex. 19:14 - 25 and in Ex. 20:18 - 21. One of the later descriptions is given in Hebrews 12:18 - 26, which is the last one given in the Bible. In these descriptions we get a good idea of the solemnity of the occasion. Here is what we read in Ex. 20:18 - 21: “Now when the people saw the thunder and flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood afar off and said to Moses, ‘You speak to us, and we will listen; but do not let God speak to us, lest we die.’ Moses said to the people, ‘Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.’ The people stood far off, while Moses drew near to the thick darkness where God was.”

QUESTION AND ANSWER NUMBER 5    
      What command corresponds to what verses in Ex. 20 and Deut. 5?
The first command is in Ex. 20:3 and Deut. 5:7.
The second command is in Ex. 20:4, 5, 6 and Deut. 5:8, 9, 10.
The third command is in Ex. 20:7 and Deut. 5:11.
The fourth command is in Ex. 20:8, 9, 10, 11 and Deut. 5:12, 13, 14, 15.
The fifth command is in Ex. 20:12 and Deut. 5:16.
The sixth command is in Ex. 20:13 and Deut. 5:17.
The seventh command is in Ex. 20:14 and Deut. 5:18.
The eighth command is in Ex. 20:15 and Deut. 5:19.
The ninth command is in Ex. 20:16 and Deut. 5:20.
The tenth command is in Ex. 20:17 and Deut. 5:21.

QUESTION AND ANSWER NUMBER 6    
     What is the shortest command? Commands 6 and 8 are of equal length in the KJV. Each one has four words: “Thou shalt not kill,” and “Thou shalt not steal.”

QUESTION AND ANSWER NUMBER 7     
    What are the two longest commands? The longest is the fourth command, which is found in Ex. 20:8, 9, 10, 11 and in Deut. 5:12, 13, 14, 15. It is about the Sabbath. It has 94 words in the King James Version. The second longest one is the second command, which is found in Ex. 20:4, 5, 6 and in Deut. 5:8, 9, 10. It prohibits making and worshiping graven images. It has 91 words in the KJV.

QUESTION AND ANSWER NUMBER 8    
    Are the longer commands more important than the shorter ones? No, they are not more important.. Some are longer simply because it was necessary to give more detail to show how they were to be worked out in daily life. The shorter ones need little explanation. For example, it is easy to understand how to apply these two commands: “Thou shalt not kill (murder),” and “Thou shalt not steal.”

QUESTION AND ANSWER NUMBER 9   
      How many of the 10 commands are negative, and how many are positive? Eight of them are negative. That is, they prohibit certain activities. The negative ones are these: 1, 2, 3, 6, 7, 8, 9 and 10. The positive commands are these: 4 and 5.

QUESTION AND ANSWER NUMBER 10   
    When the 10 commands were given, the people were very fearful. But what positive responses did they make to God’s laws? The answer is found in Deut. 5:27, which says the people said to Moses: “Go near and hear all that the LORD our God will say and speak to us all that the LORD our God will speak to you, and we will hear and do it.”
    The people’s positive response was met with a positive response from God. Verse 28 says Moses told them: “And The LORD heard your words, when you spoke to me. And the LORD said to me, ‘I have heard the words of this people which they have spoken to you. They are right in all that they have spoken.’ “

QUESTION AND ANSWER NUMBER 11   
      What further response did God give to the people of Israel when they accepted his Word to them? The answer to this question is found in Deut. 5:29 - 33, which says God said to them: “Oh that they had such a mind as this always, to fear me and to keep all my commandments, that it might go well with them and with their descendants forever! Go and say to them, ‘Return to your tents.’ But you, stand here by me, and I will tell you the whole commandment and the statutes and the rules that you shall teach them, that they may do them in the land that I am giving them to possess. You shall therefore be careful to do as the LORD your God has commanded you. You shall not turn aside to the right hand or to the left. You shall walk in all the way that the LORD your God has commanded you, that you may live, and that it may go well with you, and that you may live long in the land that you shall possess.’”
    From these verses we can learn important lessons. First, we learn of God’s concern that his people would maintain the proper attitude of heart and mind. He knew the challenge they would face to live up to their statement at the end of verse 27. Their initial enthusiastic commitment would be tested and tried. They would fail by giving in to sinful tendencies, and by giving in to the influence of the ungodly persons in their new homeland. Their intentions were good, but God longed for them to live up to their commitment.     
    Second, we can learn form verse 29 that God knew their obedience to his Word was directly linked to their well-being. He longed for their obedience “that it might go well with them.”
    While it is true that God is more concerned about his own honor being upheld than he is about anything else, he nevertheless is concerned about our well-being. But our well-being has a moral aspect to it. We can’t live in rebellion against God and expect his blessing on our lives. Just as a kink in a garden hose keeps the water from flowing freely its desired location, so sin in our lives keeps the blessing of God from flowing freely to us. An old Gospel song expresses this truth well wit these words: “Trust and obey, for there’s no other way to be happy in Jesus, than to trust and obey.“

QUESTION AND ANSWER NUMBER 12    
     How many times is the phrase “ten commandments” found in the Bible? Only 3 times: in Exodus 34:28; and in Deut. 4:13 and 10:4.

QUESTION AND ANSWER NUMBER 13    
     Are we required to keep the 10 commandments in order to be saved? No. Keeping these or any other commands in no way contributes to being saved. This is proven by many Biblical statements. Galatians 3:21 says: “Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” A careful reading of Paul’s letter to the Galatians reveals that one of the purposes of this letter is to combat the idea of salvation by self-effort alone, or by self-effort plus faith in Jesus Christ. We obtain salvation simply by believing in him who died for our sins, and who was raised again from the dead.
    This same truth is taught in the first five chapters of Paul’s letter to the Romans. Romans 3:28 says; “For we hold that one is justified by faith apart from works of the law.” Romans 5:1 says: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”
    Paul’s letter to the Ephesians affirms this truth in chapter 2, verses 8 & 9, which say: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
   This truth is taught in Paul’s letter to preacher Titus. In chapter 3, verses 4 & 5 it says: “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.”
   Many other verses from the New Testament can be quoted in support of the fact that salvation is given to us strictly as a gift of God which is received when all we do is believe in the Lord Jesus Christ and make no attempt to merit salvation by keeping God‘s laws. But consider just one more Biblical statement about this matter. Acts 13:38 & 39 say: “Let it be known to you, therefore, brothers, that through this man (Jesus Christ) forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses.” The more familiar King James Version words the verses this way: “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which you could not be justified by the law of Moses.”
   Those who understand and accept the Bible’s teaching that salvation comes from God’s unmerited grace also believe that we are to keep God’s laws out of loving appreciation for the salvation we have freely received by faith in Jesus Christ. They believe in obeying what God expects of them, but their motive is completely different from those who attempt to merit salvation by obedience to God.  
   What is your motive for seeking to obey God? Is it Biblical?

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