Category: Bible


Solid decision-making begins by discerning the will of God. God delights in revealing His will to those who are eager to follow His precepts (Psalm 33:18; Psalm 35:27; Psalm 147:11). Our attitude towards decision-making should be that of Jesus Himself who affirmed, “Not My will, but Yours be done” (Luke 22:42; Matthew 6:10).

God reveals His will to us primarily in two ways. First, through His Spirit: “When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come” (John 16:13; see also 1 John 2:20, 27). And, second, God reveals His will through His Word: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105; see also Psalm 19:7-9; 2 Peter 1:19).

The process of decision-making includes making a judgment about an attitude or action. Decisions are an act of the will, and they are always influenced by the mind, the emotions, or both. The decisions we make actually reflect the desires of our heart (Psalm 119:30). Therefore, a key question before making a decision is “do I choose to please myself, or do I choose to please the Lord?” Joshua set the standard: “If serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve… But as for me and my household, we will serve the Lord” (Joshua 24:15; cf. Romans 12:2).

God sees the whole picture—the past, present, and future of our lives. He teaches and counsels us as He reveals Himself to us through His Word and Spirit. God has made this promise to us: “I will instruct you and teach you in the way you should go; I will counsel you with My eye upon you” (Psalm 32:8; cf. Psalm 25:12). There will be times when God’s will may seem undesirable or unpleasant, when our heart follows our own desires instead of trusting God. But we will eventually learn that God’s will is always for our benefit (Psalm 119:67; Hebrews 12:10-11).

Again, the chief key to solid decision-making is knowing God’s will and not following the desires of our own hearts: “There is a way that seems right to a man, but its end is the way to death” (Proverbs 14:12; cf. Proverbs 12:15; Proverbs 21:2). As we put our trust in God, rather than ourselves, we soon discover what decisions are pleasing to Him.

First, God blesses those decisions that He initiates and that line up with His Word: “I have taught you the way of wisdom; I have led you in the paths of uprightness” (Proverbs 4:11; see also Psalm 119:33). Second, God blesses decisions that accomplish His purpose and depend on His strength: “It is God who works in you to will and to act according to His good purpose” (Philippians 2:13; see also Philippians 4:13).

Additionally, God blesses those decisions that result in His glory: “Whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31). He blesses decisions that reflect His character, that promote justice, kindness and humility: “He has showed you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8; see also 1 Corinthians 10:31; 1 Timothy 4:12). And He blesses those decisions that come from faith: “Without faith it is impossible to please God, because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek Him” (Hebrews 11:6).

We must not forget God’s promise to give His children wisdom when they ask: “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5; cf. 1 Thessalonians 5:17). And when we pray for wisdom, we must trust God to answer our prayer: “When he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord (James 1:6-7). Patience is important, too, as we wait for God’s timing: “After waiting patiently, Abraham received what was promised” (Hebrews 6:15).

Decision-making is more difficult when it involves a painful choice. Sometimes, the right course of action will also hurt us in some way. This is where we need grace the most. Are we really willing to suffer for the glory of Christ? “Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, so as to live for the rest of the time in the flesh no longer for human passions but for the will of God” (1 Peter 4:1-2).

Making a decision today? Look to God’s Word for direction. Take comfort in the peace which only He can provide (Philippians 4:7). Ask for wisdom, trust His promises, and He will guide your path: “Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him, and He will make straight your paths” (Proverbs 3:5-6; see also Isaiah 58:11; John 8:12).

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The tearing of one’s clothes is an ancient tradition among the Jews, and it is associated with mourning, grief, and loss. The first mention of someone tearing his garments is in Genesis. “When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes” (Genesis 37:29). A short time later, “Jacob tore his clothes, put on sackcloth and mourned for his son many days” (Genesis 37:34) when he thought that Joseph had been killed.

Other biblical examples of men who tore their clothes to express pain and sorrow include David, when Saul and Jonathan were killed (2 Samuel 1:11–12); Elisha, when Elijah was taken up into heaven (2 Kings 2:11–12); Job, when he was bereft of all he possessed (Job 1:20); Jephthah, when he learned the result of his rash vow (Judges 11:34–35); Mordecai, when he learned of Haman’s plot to destroy the Jews (Esther 4:1); Ahab, when Elijah pronounced a judgment against him (1 Kings 21:27); and Paul and Barnabas, when the people of Lystra began to worship them (Acts 14:14).

Sometimes, the tearing of one’s clothes was accompanied by other signs of humility and grief, such as shaving one’s head (Job 1:20), throwing dust on oneself (Job 2:12), and wearing sackcloth (2 Samuel 3:31).

There were times when people should have torn their garments but did not. The prophet Jeremiah received the Word of God concerning a soon-coming judgment on Judah. Jeremiah faithfully wrote the prophecy in a scroll and delivered it to King Jehoiakim. The king listened to the first part of the prophecy, but then he took a knife, cut the scroll in pieces, and burned it in a brazier (Jeremiah 36:23). This impious act was met with chilling stoicism from his aides: “The king and all his attendants who heard all these words showed no fear, nor did they tear their clothes” (verse 24). If ever there was a time to tear one’s clothes, this was it; but these men had no fear of God, no remorse, no conviction of sin.

It is interesting that the high priest was not allowed to tear his clothes: “The high priest, the one among his brothers who has had the anointing oil poured on his head and who has been ordained to wear the priestly garments, must not . . . tear his clothes” (Leviticus 21:10). The special nature of the high priestly office dictated a separation from some of the common customs, including that of mourning.

Tearing one’s clothes was a public and powerful expression of grief in ancient times. The practice is continued today in the Jewish practice of keriah. Today’s ritual is less spontaneous and more regulated: the garment is cut by a rabbi at a funeral service, as the bereaved recite words relating to God’s sovereignty. One tradition says that the mourner must tear the clothing over the heart—a sign of a broken heart.

More important than outward shows of grief are true sorrow for sin and genuine repentance of the heart. The prophet Joel relayed God’s command: “Rend your heart and not your garments” (Joel 2:13). The One who sees the heart requires more than external ritual. And the command came with a promise: “Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity” (Joel 2:13; cf. Psalm 34:18).

Biblical hermeneutics is the study of the principles and methods of interpreting the text of the Bible. Second Timothy 2:15 commands believers to be involved in hermeneutics: “Do your best to present yourself to God as one approved, a worker who . . . correctly handles the word of truth.” The purpose of biblical hermeneutics is to help us to know how to properly interpret, understand, and apply the Bible.

The most important law of biblical hermeneutics is that the Bible should be interpreted literally. We are to understand the Bible in its normal or plain meaning, unless the passage is obviously intended to be symbolic or if figures of speech are employed. The Bible says what it means and means what it says. For example, when Jesus speaks of having fed “the five thousand” in Mark 8:19, the law of hermeneutics says we should understand five thousand literally—there was a crowd of hungry people that numbered five thousand who were fed with real bread and fish by a miracle-working Savior. Any attempt to “spiritualize” the number or to deny a literal miracle is to do injustice to the text and ignore the purpose of language, which is to communicate. Some interpreters make the mistake of trying to read between the lines of Scripture to come up with esoteric meanings that are not truly in the text, as if every passage has a hidden spiritual truth that we should seek to decrypt. Biblical hermeneutics keeps us faithful to the intended meaning of Scripture and away from allegorizing Bible verses that should be understood literally.

A second crucial law of biblical hermeneutics is that passages must be interpreted historically, grammatically, and contextually. Interpreting a passage historically means we must seek to understand the culture, background, and situation that prompted the text. For example, in order to fully understand Jonah’s flight in Jonah 1:1–3, we should research the history of the Assyrians as related to Israel. Interpreting a passage grammatically requires one to follow the rules of grammar and recognize the nuances of Hebrew and Greek. For example, when Paul writes of “our great God and Savior, Jesus Christ” in Colossians 1:13, the rules of grammar state that God and Savior are parallel terms and they are both in apposition to Jesus Christ—in other words, Paul clearly calls Jesus “our great God.” Interpreting a passage contextually involves considering the context of a verse or passage when trying to determine the meaning. The context includes the verses immediately preceding and following, the chapter, the book, and, most broadly, the entire Bible. For example, many puzzling statements in Ecclesiastes become clearer when kept in context—the book of Ecclesiastes is written from the earthly perspective “under the sun” (Ecclesiastes 1:3). In fact, the phrase under the sun is repeated about thirty times in the book, establishing the context for all that is “vanity” in this world.

A third law of biblical hermeneutics is that Scripture is always the best interpreter of Scripture. For this reason, we always compare Scripture with Scripture when trying to determine the meaning of a passage. For example, Isaiah’s condemnation of Judah’s desire to seek Egypt’s help and their reliance on a strong cavalry (Isaiah 31:1) was motivated, in part, by God’s explicit command that His people not go to Egypt to seek horses (Deuteronomy 17:16).

Some people avoid studying biblical hermeneutics because they mistakenly believe it will limit their ability to learn new truths from God’s Word or stifle the Holy Spirit’s illumination of Scripture. But their fears are unfounded. Biblical hermeneutics is all about finding the correct interpretation of the inspired text. The purpose of biblical hermeneutics is to protect us from misapplying Scripture or allowing bias to color our understanding of truth. God’s Word is truth (John 17:17). We want to see the truth, know the truth, and live the truth as best we can, and that’s why biblical hermeneutics is vital.

Simply put, illumination in the spiritual sense is “turning on the light” of understanding in some area. Throughout the ages, people in every culture and religion have claimed some kind of revelation or enlightenment from God (whether true or not). When that enlightenment deals with new knowledge or future things, we call it prophecy. When that enlightenment deals with understanding and applying knowledge already given, we call it illumination. Regarding illumination of the latter type, the question arises, “How does God do it?”

The most basic level of enlightenment is the knowledge of sin, and without that knowledge, everything else is pointless. Psalm 18:28 says, “You, O LORD, keep my lamp burning; my God turns my darkness into light.” Psalm 119, which is the longest chapter in the Bible, is a song about God’s Word. In verse 130, it says “The unfolding of your words gives light; it gives understanding to the simple.” This verse establishes the basic method of God’s illumination. When God’s Word enters the heart of a person, it gives light and understanding to them. For this reason, we are repeatedly told to study the Word of God. Psalm 119:11 says “I have hidden your word in my heart that I might not sin against you.” Verses 98 and 99 say “Your commands make me wiser than my enemies, for they are ever with me. I have more insight than all my teachers, for I meditate on your statutes.”

Regular study of the Word of God will give direction and understanding in the issues of life. This is the first method of God’s illumination and the starting point for us all. In Psalm 119 we also find another type of God’s illumination. Verse 18 says, “Open my eyes that I may see wonderful things in your law.” These are not new revelations, but things which have been written and revealed long before, and just now understood by the reader (one of those “aha!” moments). Similarly, verse 73 says, “Your hands made me and formed me; give me understanding to learn your commands.” The plea is for personal understanding and application of God’s laws as they are studied by the individual. Fifteen times in this psalm, God is asked to teach or give understanding regarding His laws.

One passage that sometimes stirs controversy regarding illumination is John 14:26, “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” Jesus was speaking to His disciples in the upper room, giving them last instructions before His death. This special group of men was to be responsible for spreading the good news of Jesus Christ to the whole world. They had spent three and a half years with Him, watching His miracles and hearing His teachings. They would relay those things to the rest of the world, and would need God’s special help remembering those things accurately. Jesus said that the Holy Spirit would teach them and remind them of what had been said, so they could give it to others (including the writing of the Gospels). This verse does not teach that the Spirit will do so with all believers (though there are other verses that speak of the Spirit’s illuminating work).

What is the Holy Spirit’s illuminating work in believers? Ephesians 1:17-18 tells us that the Spirit gives wisdom and revelation concerning Jesus Christ, and opens the eyes of understanding so we can know God’s purposes in our lives. In 1 Corinthians 2:10-13, God has revealed His plans for us by His Spirit, who teaches us spiritual things. The context here points to the Word of God as that which has been revealed. The Spirit of God will always point us to the Word of God for our instruction. As Jesus told His disciples in John 16:12-15, the Spirit simply repeats what the Father and the Son have already said. This repetition helps us remember and fully hear what God has already told us. Sometimes we have to hear things several times before we actually hear them. That’s where the Spirit comes in.

One thing that is sometimes overlooked in the discussion of illumination is the purpose of it. To hear some arguments, it would seem that the whole purpose of illumination is an accurate and academic understanding of God’s Word. There is no question that God desires us to accurately understand what He has given us. Words have meaning, and we must pay attention to the details in those words. If, however, we stop there, we simply have an academic understanding of facts or philosophies, which do no one any good.

Going back to Psalm 119, we find purpose statements connected with the illumination verses. “I will meditate on your wonders” (v. 27), “I will keep your law and obey it with all my heart” (v. 34), “that I may understand your statutes” (v. 125), “that I may live” (v. 144). The illumination always points to action. Why does God help us understand His Word? So we are able to live in its light. First John 1:6 challenges us, “If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.” We could paraphrase it to say, “If we say we’ve been enlightened, but still walk in the dark, we lie about understanding God’s Word.” The Spirit of God, who enlightens us to hear and understand God’s Word, then takes that knowledge and guides us in living it. Romans 8:14 says “For as many as are led by the Spirit of God, they are the sons of God.” The illuminating and leading work of the Holy Spirit in our lives is a confirmation that we are indeed children of God.

  It’s important to study Bible passages and stories within their context. Taking verses out of context leads to all kinds of error and misunderstanding. Understanding context begins with four principles: literal meaning (what it says), historical setting (the events of the story, to whom is it addressed, and how it was understood at that time), grammar (the immediate sentence and paragraph within which a word or phrase is found) and synthesis (comparing it with other parts of Scripture for a fuller meaning). Context is crucial to biblical exegesis in that it is one of its most important fundamentals. After we account for the literal, historical, and grammatical nature of a passage, we must then focus on the outline and structure of the book, then the chapter, then the paragraph. All of these things refer to “context.” To illustrate, it is like looking at Google Maps and zooming in on one house.

Taking phrases and verses out of context always leads to misunderstanding. For instance, taking the phrase “God is love” (1 John 4:7-16) out of its context, we might come away thinking that our God loves everything and everyone at all times with a gushing, romantic love. But in its literal and grammatical context, “love” here refers to agape love, the essence of which is sacrifice for the benefit of another, not a sentimental, romantic love. The historical context is also crucial, because John was addressing believers in the first century church and instructing them not on God’s love per se, but on how to identify true believers from false professors. True love—the sacrificial, beneficial kind—is the mark of the true believer (v. 7), those who do not love do not belong to God (v. 8), God loved us before we loved Him (vv. 9-10), and all of this is why we should love one another and thereby prove that we are His (v. 11-12).

Furthermore, considering the phrase “God is love” in the context of all of Scripture (synthesis) will keep us from coming to the false, and all-too-common, conclusion that God is only love or that His love is greater than all His other attributes, which is simply not the case. We know from many other passages that God is also holy and righteous, faithful and trustworthy, graceful and merciful, kind and compassionate, omnipotent, omnipresent and omniscient, and many, many other things. We also know from other passages that God not only loves, but He also hates.

The Bible is the Word of God, literally “God-breathed” (2 Timothy 3:16), and we are commanded to read, study, and understand it through the use of good Bible study methods and always with the inspiration of the Holy Spirit to guide us (1 Corinthians 2:14). Our study is greatly enhanced by maintaining diligence in the use of context because it is quite easy to come to wrong conclusions by taking phrases and verses out of context. It is not difficult to point out places that seemingly contradict other portions of Scripture, but if we carefully look at their context and use the entirety of Scripture as a reference, we can understand the meaning of a passage. “Context is king” means that the context often drives the meaning of a phrase. To ignore context is to put ourselves at a tremendous disadvantage.

Not only can we take the Bible literally, but we must take the Bible literally. This is the only way to determine what God really is trying to communicate to us. When we read any piece of literature, but especially the Bible, we must determine what the author intended to communicate. Many today will read a verse or passage of Scripture and then give their own definitions to the words, phrases, or paragraphs, ignoring the context and author’s intent. But this is not what God intended, which is why God tells us to correctly handle the Word of truth (2 Timothy 2:15).

One reason we should take the Bible literally is because the Lord Jesus Christ took it literally. Whenever the Lord Jesus quoted from the Old Testament, it was always clear that He believed in its literal interpretation. As an example, when Jesus was tempted by Satan in Luke 4, He answered by quoting the Old Testament. If God’s commands in Deuteronomy 8:3, 6:13, and 6:16 were not literal, Jesus would not have used them and they would have been powerless to stop Satan’s mouth, which they certainly did.

The disciples also took the commands of Christ (which are part of the Bible) literally. Jesus commanded the disciples to go and make more disciples in Matthew 28:19-20. In Acts 2 and following, we find that the disciples took Jesus’ command literally and went throughout the known world of that time preaching the gospel of Christ and telling them to “believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31). Just as the disciples took Jesus’ words literally, so must we. How else can we be sure of our salvation if we do not believe Him when He says He came to seek and save the lost (Luke 19:10), pay the penalty for our sin (Matthew 26:28), and provide eternal life (John 6:54)?

Although we take the Bible literally, there are still figures of speech within its pages. An example of a figure of speech would be that if someone said “it is raining cats and dogs outside,” you would know that they did not really mean that cats and dogs were falling from the sky. They would mean it is raining really hard. There are figures of speech in the Bible which are not to be taken literally, but those are obvious. (See Psalm 17:8 for example.)

Finally, when we make ourselves the final arbiters of which parts of the Bible are to be interpreted literally, we elevate ourselves above God. Who is to say, then, that one person’s interpretation of a biblical event or truth is any more or less valid than another’s? The confusion and distortions that would inevitably result from such a system would essentially render the Scriptures null and void. The Bible is God’s Word to us and He meant it to be believed—literally and completely.

I came across this today. It was posted by a friend of mine,  Angela Digman,  and I wanted to share '~  Do Barbers Exist?</p><br /><br /><br />
<p>A old cowboy went to a barbershop to have his hair cut and his beard trimmed. As the barber began to work, they began to have<br /><br /><br /><br />
a good conversation. They talked about so many things and various subjects. When they eventually touched on the subject of God, the barber said: "I don't believe that God exists."</p><br /><br /><br />
<p>"Why do you say that?" asked the cowboy. </p><br /><br /><br />
<p>"Well, you just have to go out in the street to realize that God doesn't exist. Tell me, if God exists, would there be so many sick people? Would there be abandoned children? If God existed, there would be neither suffering nor pain. I can't imagine a loving God who would allow all of these things." </p><br /><br /><br />
<p>The cowboy thought for a moment, but didn't respond because he didn't want to start an argument. The barber finished his job and the cowboy left the shop. Just after he left the barbershop, he saw a man in the street with long, stringy, dirty hair and an untrimmed beard. He looked dirty and unkempt.</p><br /><br /><br />
<p>The cowboy turned back and entered the barber shop again and<br /><br /><br /><br />
he said to the barber: "You know what? Barbers do not exist."</p><br /><br /><br />
<p>"How can you say that?" asked the surprised barber. "I am here, and I am a barber. And I just worked on you!</p><br /><br /><br />
<p>"No!" the cowboy exclaimed. "Barbers don't exist because if they did, there would be no people with dirty long hair and untrimmed beards, like that man outside."</p><br /><br /><br />
<p>"Ah, but barbers DO exist! What happens, is people do not come<br /><br /><br /><br />
to me."</p><br /><br /><br />
<p>"Exactly!"- affirmed the cowboy. "That's the point! ....<br /><br /><br /><br />
God, too, DOES exist! What happens, is, people don't go to Him and do not look for Him. That's why there's so much pain and suffering in the world." </p><br /><br /><br />
<p>* God bless and keep sharing the Good News !!!! ~ C4C'it with all of you. It is originally from “Cowboy’s -4- Christ” on facebook. It is meaningful and I  enjoy it. Thank you, Angela, for making it available.

A old cowboy went to a barbershop to have his hair cut and his beard trimmed. As the barber began to work, they began to have a good conversation. They talked about so many things and various subjects. When they eventually touched on the subject of God, the barber said: “I don’t believe that God exists.”

“Why do you say that?” asked the cowboy.

“Well, you just have to go out in the street to realize that God doesn’t exist. Tell me, if God exists, would there be so many sick people? Would there be abandoned children? If God existed, there would be neither suffering nor pain. I can’t imagine a loving God who would allow all of these things.”

The cowboy thought for a moment, but didn’t respond because he didn’t want to start an argument. The barber finished his job and the cowboy left the shop. Just after he left the barbershop, he saw a man in the street with long, stringy, dirty hair and an untrimmed beard. He looked dirty and unkempt.

The cowboy turned back and entered the barber shop again and
he said to the barber: “You know what? Barbers do not exist.”

“How can you say that?” asked the surprised barber. “I am here, and I am a barber. And I just worked on you!

“No!” the cowboy exclaimed. “Barbers don’t exist because if they did, there would be no people with dirty long hair and untrimmed beards, like that man outside.”

“Ah, but barbers DO exist! What happens, is people do not come to me.”

“Exactly!”- affirmed the cowboy. “That’s the point! ….
God, too, DOES exist! What happens, is, people don’t go to Him and do not look for Him. That’s why there’s so much pain and suffering in the world.”

* God bless and keep sharing the Good News !!!!

The statement “the Bible is our only rule for faith and practice” appears in many doctrinal statements. Sometimes, it takes a similar form, stating that the Bible is “the final authority,” “the only infallible rule,” or “the only certain rule.” This sentiment, whatever the wording, is a way for Bible-believing Christians to declare their commitment to the written Word of God and their independence from other would-be authorities.

The statement that the Bible is the “only rule for faith and practice” is rooted in the sufficiency of Scripture, as revealed in 2 Timothy 3:16–17: “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.” Because God is sovereign, His Word is the absolute authority in our lives, and by it God equips us for His service. As A. A. Hodge wrote, “Whatever God teaches or commands is of sovereign authority. . . . The Scriptures of the Old and New Testaments are the only organs through which, during the present dispensation, God conveys to us a knowledge of his will about what we are to believe concerning himself, and what duties he requires of us” (Outlines of Theology, chapter 5).

When we say, “The Bible is our only rule for faith and practice,” we mean that we hold the Bible, God’s Holy Word, to be our ultimate guide for what we believe (“faith”) and what we do (“practice”). We mean that the Bible trumps man’s authority, church tradition, and our own opinions. We mean we will allow nothing that opposes God’s Word to dictate our actions or control our thinking. We mean that we agree with the Reformers’ cry of sola scriptura.

When the Bible clearly reveals a truth, we believe it with all our hearts. When the Bible clearly commands us to do something, we make sure we are doing it. For example, the Bible says that Jesus is coming back again (John 14:3; Revelation 19:11–16). Since the Bible is our “only rule for faith,” we have no choice but to believe that Jesus is returning some day. Also, the Bible says that we are to “flee from sexual immorality” (1 Corinthians 6:18). Since the Bible is our “final authority for practice,” we are bound to abstain from immorality (as defined by the Bible).

We believe following the Bible as our only rule of faith and practice is the safest position, theologically. Fidelity to Scripture keeps us from being “tossed back and forth by the waves, and blown here and there by every wind of teaching” (Ephesians 4:14). As the noble Bereans taught us (Acts 17:11), all doctrines are to be examined in light of the Bible, and only what conforms to biblical truth should be accepted.

Following the Bible is also the most sensible position, because the Word of God “is eternal; it stands firm in the heavens” (Psalm 119:89) and “the law of the LORD is perfect, refreshing the soul. The statutes of the LORD are trustworthy, making wise the simple” (Psalm 19:7).

The first of the Dead Sea Scroll discoveries occurred in 1947 in Qumran, a village situated about twenty miles east of Jerusalem on the northwest shore of the Dead Sea. A young Bedouin shepherd, following a goat that had gone astray, tossed a rock into one of the caves along the seacliffs and heard a cracking sound: the rock had hit a ceramic pot containing leather and papyrus scrolls that were later determined to be nearly twenty centuries old. Ten years and many searches later, eleven caves around the Dead Sea were found to contain tens of thousands of scroll fragments dating from the third century B.C. to A.D. 68 and representing an estimated eight hundred separate works.

The Dead Sea Scrolls comprise a vast collection of Jewish documents written in Hebrew, Aramaic, and Greek, and encompassing many subjects and literary styles. They include manuscripts or fragments of every book in the Hebrew Bible except the Book of Esther, all of them created nearly one thousand years earlier than any previously known biblical manuscripts. The scrolls also contain the earliest existing biblical commentary, on the Book of Habakkuk, and many other writings, among them religious works pertaining to Jewish sects of the time

The legends of what was contained in the Dead Sea Scrolls are far beyond what was actually there. There were no lost books of the Bible or other literature that there was not already other copies of. The vast majority of the Dead Sea Scrolls were simply copies of books of the Old Testament from 250-150 B.C. A copy or portion of nearly every Old Testament book was found in Qumran. There were extra-biblical and apocryphal books found as well, but again, the vast majority of the scrolls were copies of the Hebrew Old Testament. The Dead Sea Scrolls were such an amazing discovery in that the scrolls were in excellent condition and had remained hidden for so long (over 2000 years). The Dead Sea Scrolls can also give us confidence in the reliability of the Old Testament manuscripts since there were minimal differences between the manuscripts that had previously been discovered and those that were found in Qumran. Clearly this is a testament to the way God has preserved His Word down through the centuries, protecting it from extinction and guarding it against significant error.

http://lifetoday.org/video/into-the-world-2

Christine Caine, one of Australia’s greatest speakers on Christianity and Christ presents “Into The World.” This video is exactly what Christians need to hear TODAY. Her message of being salt and light is well worthy of listening to. Christine points out what a Christian should be doing in today’s world. Are you doing Christ’s work….. really doing it? This is a message for today when bringing a revival is so necessary.
The question rises: “Are we “in” the world and not of it”? Or are we “of this world and claiming not to be in it?”