Pastor Scott Markle

*Independent Fundamental Baptist
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About Pastor Scott Markle

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    Abiding in Christ
  • Birthday 08/13/1971

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    http://www.shepherdingtheflock.com

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    Male
  • Location:
    Melvin, MI
  • Are you IFB?
    Yes

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  • Bio
    My name is Scott Markle, and I have served the Lord my God and Savior in pastoral ministry since 1992. I have served as the pastor of Melvin Baptist Church, a small country church in the Thumb area of Michigan, since 1998. I have been joyfully married to my beloved wife Kerry since 1993; and we have been blessed of the Lord with two sons, Padraic and Westley.

    My life-verses are Philippians 3:8 and John 15:4-5. "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye except ye abide in me. I am the vine, ye are the branches. He that abideth in, and I in him, the same bringeth much fruit: for without me ye can do nothing." The burden of my life is to pursue "the excellency of the knowledge of Christ Jesus my Lord" and to walk daily abiding in Christ, and Christ in me.

    Concerning all my ministry, it is the burden of my heart to exalt, not myself, but the name of Jesus Christ and the truth of God's Word. It is my burden that Christ must increase, while I must decrease. Therefore, I maintain the policy that my name, as the author of a book, must remain smaller, while the phrase, "For the Glory of the Lord," must stand larger above it. Thus far the Lord our God has graciously allowed me to self-publish two books which can be purchased at my website: "God's Wisdom for Marriage & The Home" and "The Spirit of Revival: A Contrite and Humble Spirit." In addition, I maintain a daily (Monday-Friday) Bible study blog at that website.

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  1. Actually, neither of these two verses (Romans 5:18-19) say anything about "corruption" or "death." Rather, these two verses speak about "condemnation" and "sinner-hood." Indeed, Romans 5:18-19 teaches the following: 1. That ALL human individuals have condemnation upon them -- "Therefore as by the offence of one judgment came upon all men to condemnation." 2. That this condemnation came upon ALL human individuals by Adam's sin -- "Therefore as by the offence of one judgment came upon all men to condemnation." 3. That this condemnation came upon ALL human individual in the past (at the moment of Adam's sin) -- "Therefore as by the offence of one judgment came upon all men to condemnation." 4. That the explanatory reason for this condemnation upon ALL human individuals is because many were made sinners by Adam's sin -- "For as by one man's disobedience many were made sinners." 5. That many human individuals (whoever that may include) were made to be sinners by nature, not just made to have the possibility to commit sin -- "For as by one man's disobedience many were made sinners." (Note: The word "sinners" does not describe what they might do, but defines who they actually are.) 6. That these many human individuals (whoever that may include) were made sinners by Adam's sin, not by their own choice of sin -- "For as by one man's disobedience many were made sinners." 7. That these many human individuals (whoever that may include) were made sinners in the past (at the moment of Adam's sin) -- "For as by one's disobedience many were made sinners." 8. That in both statements the specific cause for the negative spiritual effect is Adam's first disobedience. (Note: In the two contrasting statements of Romans 8:19, concerning the imputation of "sinner-hood" by Adam's disobedience and concerning the imputation of righteousness by Christ's obedience, the word "many" is employed as the word of application for this work of imputation. However, these two contrasting statements do not directly indicate that the "many" of each statement is the same group of "many." In fact, the word "many" by definition simply means "a large number." It does not by definition require the "many" to be a percentage subset of the whole; it simply requires by definition "a large number." As such, the word "many" by definition can include the whole set if that whole set is "a large number." On the other hand, it by definition can also refer only to some percentage of the whole if that percentage encompasses "a large number.")
  2. Brother Young, In my most recent response to you (here), I included a number of specific questions concerning your stated position. I am aware that you have not yet had the time to respond, and I certainly respect the priority of family and ministry responsibilities upon your time. However, this afternoon and evening I myself did have a window of time in order to present another installment of my response toward your posting of July 16. Already I have responded unto the first line of your response to my point #1. In this posting I wish to respond unto third line of your response to my point #1, as follows: With the statement that you have made above (as per the portion that I emboldened and underlined), you appear to acknowledge that Adam’s first disobedience did indeed have some form of impact upon the generations of human individuals which followed from him. However, you appear to limit this impact only unto the physical aspect of each human individual by indicating that “because of Adam’s sin, flesh [the physical body] is corrupted, weak, and is greatly influenced by the devil.” Yet you also hold forth that this “corruption in the flesh [physical body] is not sin in and of itself.” In this posting I wish to consider more fully the impact of Adam’s first disobedience upon the generations of human individuals which followed from him. It is my belief that the most extensive Biblical passage concerning this matter is that of Romans 5:12-19. Therefore, I wish to present a series of points from that passage concerning this matter. 1. "Wherefore, as by one man sin entered into the world." According to the opening line of Romans 5:12, Adam’s first disobedience brought sin “into the world.” Although among the human creation Eve committed the first sin against God, not Adam, yet Eve’s sinful act did not cause sin to enter “into the world” as a whole. Rather, this result is attributed specifically unto Adam’s first disobedience, such that from his first disobedience the characteristic of sin in some manner entered into the whole of the created world. 2. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men . . . ." As Romans 5:12 continues, it reveals one aspect wherein Adam’s first disobedience caused sin to enter into the whole of the created world – by causing the corruption and curse of physical death to enter into the whole of the created world. Indeed, Romans 5:12 further reveals that this curse “passed upon all men,” that is – upon each and every human individual that came forth from Adam. Herein the phrase “passed upon” indicates that this curse and corruption of physical death originated with Adam’s first disobedience and then passed from that point of origin upon each and every human individual. Thus we may conclude that each and every human individual is conceived with this curse and corruption of physical death already upon him or her. (Note: I myself believe that this reference unto the curse and corruption of “death” in Romans 5:12 not only includes physical death, but also includes spiritual death (that is – to be conceived already spiritually “dead in trespasses and sins”). Indeed, I believe that the parenthetical explanation of Romans 5:13-17 supports this position. However, for the sake of the present discussion and debate, I do not intend to push this point.) 3. "Therefore as by the offence of one judgment came upon all men to condemnation." According to the opening line of Romans 5:18, Adam’s first disobedience not only brought “death” upon each and every human individual, but also brought God’s judgment upon each and every human individual. Furthermore, Romans 5:18 reveals that this judgment of God “upon all men” is specifically a judgment unto the result of “condemnation.” (In fact, the word “judgment” in this verse is in italics within the King James translation, indicating that it is not specifically in the original Greek, but is added for the understanding of the English reader. On the other hand, the word “condemnation” very specifically is a part of the original Greek.) As such, Romans 5:18 indicates that Adam’s first disobedience did indeed have an impact of a “spiritual accountability” nature upon each and every individual that came forth from Adam. The word “condemnation” is a term of accountability; and very specifically this verse teaches that this “condemnation” “came upon all men,” not by their own individual offenses of sin against God, but by the one sinful offense of Adam’s first disobedience. “All men” are accountable. Indeed, “all men” are already condemned. Indeed, “all men” are already condemned by and because of Adam’s first disobedience. As such, “all men” were already condemned from the moment of Adam’s first disobedience. As such, “all men” are already condemned from the moment of their conception. (Note: I myself would contend that this verse removes any possibility for the doctrine of a “moment of accountability” for each human individual. The “moment of accountability” for each individual is not at some point of spiritual understanding. Rather, the “moment of accountability” and of “condemnation” has already occurred at the moment when Adam committed his first disobedience.) 4. "For as by one man’s disobedience many were made sinners." According to the opening line of Romans 5:19, Adam’s first disobedience made many to be “sinners.” Now, this statement begins with the explanatory conjunction “for,” indicating that this verse serves as the explanation for the teaching of the previous verse. As such, we may understand that the very reason that judgment unto condemnation “came upon all men” by Adam’s first disobedience is specifically because “many were made sinners” by Adam’s first disobedience. Even so, we learn that “many” human individuals (whoever is included in the word “many”) were not simply made able to commit sin, but were actually made to be “sinners” by nature. Furthermore, we learn that this spiritual condition of “sinner-hood” occurred, not by their own willful choices of sinful disobedience, but by Adam’s first disobedience. Indeed, we learn that “many” human individuals (whoever is included) “were made” to be “sinners” by nature through the spiritual force of Adam’s first disobedience, and that these "many human individuals" had no choice whatsoever therein. (Note: I am certainly compelled to acknowledge that this statement does not employ the word “all,” but employs the word “many.” Even so, a debate could be engaged over whether the word “many” indicates the “many of all,” since “all” would certainly meet the definition of “many,” or whether the word “many” indicates “many among all.” I myself would contend that in context the word “many” indicates the “many of all.” However, for the sake of this discussion and debate, I will not presently not push the matter.)
  3. Concerning the Relationship of Divine Indwelling – "Which dwelleth in us, and shall be with us for ever" In 2 John 1:1-2 John indicated that he himself and other believers maintained godly love toward “the elect lady and her children,” and that they did so “for the truth’s sake.” Then in the closing portion of verse 2, John presented some further characteristics concerning the truth of God’s Word, indicating that it “dwelleth in us, and shall be with us for ever.” Through this phrase we are moved to consider the relationship of divine indwelling, concerning the indwelling of God’s Holy Spirit and the engrafting of God’s Holy Word. 1. In us to assure us that we are God’s children. Romans 5:5 – “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Romans 8:1-2 – “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Romans 8:9-11 – “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” Romans 8:14-18 – “For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” Romans 8:23-25 – “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” 2 Corinthians 1:21-22 – “Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.” 2 Corinthians 5:5-8 – “Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” Galatians 4:4-7 – “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” Ephesians 1:13-14 – “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” 2. In us to facilitate our fellowship with the Father and the Son. John 14:16-20 – “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you.” Romans 8:26-27 – “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” 2 Corinthians 3:17 – “Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.” Ephesians 2:18 – “For through him we both have access by one Spirit unto the Father.” Ephesians 3:16-19 – “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” 1 John 4:13 – “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.” 3. In us to guide us in the way of God’s truth. John 14:26 – “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” John 16:12-15 – “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.” 1 Corinthians 2:9-13 – “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.” 1 Thessalonians 5:19 – “Quench not the Spirit.” 1 John 2:27 – “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” 1 John 4:1-6 – “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. They are of the world: therefore speak they of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.” 4. In us to transform us into the character of Christ. 2 Corinthians 3:18 – “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” Ephesians 2:22 – “In whom ye also are builded together for an habitation of God through the Spirit.” 5. In us to grant us victory over our selfish flesh. Romans 8:5-6 – “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace.” Romans 8:12-13 – “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Galatians 5:16-17 – “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.” Ephesians 4:30 – “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.” Ephesians 6:17 – “And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” James 1:21 – “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.” 6. In us to fill us with the characteristics of godliness. John 7:38-39 – “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)” Romans 8:4 – “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Romans 14:17 – “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” Romans 15:13 – “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.” 2 Corinthians 13:14 – “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” Galatians 5:22-23 – “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.” Galatians 6:8 – “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” Ephesians 5:9 – “(For the fruit of the Spirit is in all goodness and righteousness and truth;)” Ephesians 5:18-21 – “And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; submitting yourselves one to another in the fear of God.” Ephesians 6:18 – “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.” Colossians 3:16-17 – “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” Philippians 2:1-2 – “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” 1 Thessalonians 4:7-8 – “For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.” 2 Timothy 1:7 – “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” Jude 1:20-21 – “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” 7. In us to empower us for witness unto the lost world. John 15:26-27 – “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning.” John 16:7-11 – “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged.” Acts 1:8 – “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” 8. In us to gift us for ministry unto fellow believers. 1 Corinthians 12:4-11 – “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.”
  4. Luke 6:22-23 – “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.” (See earlier posting on Matthew 5:10-12) Luke 6:26 – “Woe unto you, when all men shall speak well of you! For so did their fathers to the false prophets.” 1. The Reality – Blessed are ye, when men shall . . . A. The Hateful Attitude – Hate you B. The Relational Antagonism – And when they shall separate you from their company C. The Verbal Attack – And shall reproach you D. The False Accusation – And cast out your name as evil 2. The Reason – For the Son of man’s sake. 3. The Reward – For, behold, your reward is great in heaven. 4. The Recognition – For in like manner did their fathers unto the prophets. 5. The Requirement – Rejoice ye in that day, and leap for joy. 6. The Rebuke – Woe unto you, when all men shall speak well of you! For so did their fathers to the false prophets Luke 6:27-36 – “But I say unto you which hear, Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? For sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? For sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? For sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful.” (See earlier posting on Matthew 5:43-48) 1. The Command – But I say unto you which hear . . . A. Love your enemies. But love ye your enemies. B. Do good to them which hate you. And do good. C. Bless them that curse you. D. And pray for them which despitefully use you. E. And unto him that smiteth thee on the one cheek offer also the other. F. And him that taketh away thy cloke forbid not to take thy coat also. G. Give to every man that asketh of thee. And lend, hoping for nothing again. H. And of him that taketh away thy goods ask them not again. I. And as ye would that men should do to you, do ye also to them likewise. 2. The Circumstance – . . . Your enemies, . . . them which hate you, . . . them that curse you, and . . . them which despitefully use you. 3. The Consequence – And your reward shall be great. 4. The Cause – And ye shall be the children of the Highest. 5. The Clarity – For he is kind unto the unthankful and to the evil. 6. The Confrontation – For if ye love them which love you, what thank have ye? For sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? For sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? For sinners also lend to sinners, to receive as much again. 7. The Character – Be ye therefore merciful, as your Father also is merciful.
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  6. The only other uses in the New Testament of the Greek word which is translated as "cut off" are Mark 9:43, 45; John 18:10, 26; Acts 27:32. None of these verses appear to provide a definitive answer unto your question. However, the idea of "cutting off" throughout the Old Testament appears primarily to be a reference unto judgment by death. Furthermore, the idea of "cutting off" appears to be significantly more severe than "have no company with," or even than "mark and avoid." Thus at the present time, I would conclude that it means to be killed.
  7. Galatians 5:12 -- "I would they were even cut off which trouble you."
  8. Brother Andersonite, I praise the Lord for your salvation. Concerning your marriage situation, I wish to make a proposition. A few years ago the Lord our God graciously allowed me to self-publish a book entitled, "God's Wisdom for Marriage & The Home." It is approximately 450 pages long. If you would be interested and willing to read it, I would be willing to send you a copy free of charge to you. I would simply need your mailing address, which you could send to me through a private message (if indeed your are interested).
  9. Weekly Sermon In Psalm 119:6 the psalmist proclaimed, “Then shall I not be ashamed, when I have respect unto all thy commandments.” In verse 31 the psalmist lifted up his prayer, “I have stuck unto thy testimonies: O LORD, put me not to shame.” In verse 46 the psalmist expressed his commitment, “I will speak of thy testimonies also before kings, and will not be ashamed.” Again in verse 80 the psalmist lifted up his prayer, “Let my heart be sound in thy statutes; that I be not ashamed.” Yet again in verse 116 the psalmist lifted up his prayer, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.” In all five of these verses, the psalmist employed either the verb “ashamed” or its corresponding noun “shame.” Furthermore, in all five of these verses the psalmist spoke about not being ashamed or not having shame. What then does it mean to be “ashamed”? It means to have a feeling of humiliation or embarrassment because of some wrong or foolish decision. So then, what was involved in the psalmist’s desire not to be ashamed? here to edit. The Prerequisite for No Shame As we consider this matter, let us begin were the psalmist himself began – with the prerequisite for no shame in our daily, spiritual walk. In Psalm 119:6 the psalmist revealed this prerequisite, saying, “Then shall I not be ashamed, when I have respect unto all thy commandments.” Again in verse 80 the psalmist revealed this prerequisite, saying, “Let my heart be sound in thy statutes; that I be not ashamed.” Through both of these verses we learn that having no shame in our daily, spiritual walk is directly related to our relationship with God’s Holy Word. In like manner, the New Testament passage of 2 Timothy 2:15 gives the instruction, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” So then, through these three verses, we learn of three elements concerning our relationship with God’s Holy Word that are necessary for us to meet the prerequisite for no shame in our daily, spiritual walk. First, we learn from 2 Timothy 2:15 that we must be faithful students of God’s Holy Word. This would include a humble dependence upon the Holy Spirit in our study of God’s Word. This would include a daily diligence to engage in our study of God’s Word. This would include a right dividing of Biblical teaching in our study of God’s Word. Second, we learn from Psalm 119:6 that we must have heart respect for God’s Holy Word. This would include a personal conviction in the absolute truth and righteousness of God’s Word. This would include a loving delight for the sound teaching and wisdom of God’s Word. This would include a meek submission to the authoritative correction and instruction of God’s Word. Third, we learn from Psalm 119:80 that we must have heart obedience toward God’s Holy Word. This would include the repentance of sin at the reproof of God’s Word. This would include the transformation of character at the instruction of God’s Word. This would include the commitment of obedience at the commandment of God’s Word. This would even include the establishment of standards at the counsel of God’s Word. The Prospect of No Shame As we consider Psalm 119:6 and Psalm 119:80 and their surrounding contexts, we also encounter the prospect of no shame in our daily, spiritual walk. This prospect of no shame refers to the realms in which we may experience and enjoy no shame in our daily, spiritual walk. In Psalm 119:6 the psalmist proclaimed, “Then shall I not be ashamed, when I have respect unto all thy commandments.” The surrounding context for this declaration extends from verse 4 to verse 8, wherein the psalmist declared, “Thou hast commanded us to keep thy precepts diligently. O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. I will keep thy statutes: O forsake me not utterly.” Herein the entire context has its focus upon the Lord God and the psalmist’s relationship with Him. Even so, if we meet the prerequisites for no shame as faithful students of God’s Word with a heart respect for and heart obedience toward God’s Word, then we shall experience and enjoy no shame in the realm of our daily walk in fellowship with the Lord our God. This is the first prospect of no shame, the first realm in which we may experience and enjoy no shame in our daily, spiritual walk. In Psalm 119:80 the psalmist lifted up his prayer, “Let my heart be sound in thy statutes; that I be not ashamed.” The immediate context for this prayer extends from verse 78 to verse 80, wherein the psalmist prayed, “Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts. Let those that fear thee turn unto me, and those that have known thy testimonies. Let my heart be sound in thy statutes; that I be not ashamed.” In verse 79 the psalmist made reference to those who walk in the fear of the Lord and spoke concerning his personal relationship with those who walk in the fear of the Lord. In like manner, the psalmist stated earlier in the context in verse 74, “They that fear thee will be glad when they see me; because I have hoped in thy word.” This then is the second prospect of no shame, the second realm in which we may experience and enjoy no shame in our daily, spiritual walk. Even so, if we meet the prerequisites for no shame as faithful students of God’s Word with a heart respect for and heart obedience toward God’s Word, then we shall experience and enjoy no shame in the realm of our daily walk in fellowship with our fellow servants of the Lord. Yet in the context of Psalm 119:78-80 the psalmist also made reference to another group of people and spoke concerning his relationship with them. That group is mentioned in verse 78, wherein the psalmist prayed, “Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.” Herein the psalmist was speaking concerning those who “dealt perversely” with him, that is – concerning those who persecuted him unjustly, for well doing and for righteousness’ sake. Even so, in 1 Peter 4:14-16 the instruction is given, “If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” This then is the third prospect of no shame, the third realm in which we may experience and enjoy no shame in our daily, spiritual walk. Even so, if we meet the prerequisites for no shame as faithful students of God’s Word with a heart respect for and heart obedience toward God’s Word, then we shall experience and enjoy no shame in the realm of possible persecution for the sake of our Lord and His righteousness. The Practice of No Shame In verse 46 the psalmist expressed his commitment, “I will speak of thy testimonies also before kings, and will not be ashamed.” Through this verse the psalmist revealed the practice of no shame in his daily, spiritual walk. Having come to experience and enjoy no shame in the realm of his daily walk in fellowship with the Lord God, in the realm of his daily walk in fellowship with his fellow servants of the Lord, and in the realm of persecution for the sake of the Lord and His righteousness, the psalmist practiced no shame in speaking forth unto others the truths, teachings, and testimonies of God’s Holy Word. Yea, he even practiced no shame in speaking forth the truths, teachings, and testimonies of God’s Word unto and before governmental leaders. Even so, in Romans 1:16 the apostle Paul expressed his own testimony, saying, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” Furthermore, in 2 Timothy 1:8 the apostle gave instruction unto Timothy, saying, “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God.” Finally, in Mark 8:38 our Lord Jesus Christ gave the warning, saying, “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.” Indeed, brethren, before this spiritually lost world we should practice no shame of our Lord Jesus Christ, of His glorious gospel, or of the truths, teachings, and testimonies of His Holy Word. The Prayer for No Shame In returning unto the psalmist, we come to the prayer for no shame. In Psalm 119:31 the psalmist lifted up his prayer, “I have stuck unto thy testimonies: O LORD, put me not to shame.” Again in Psalm 119:116 the psalmist lifted up his prayer, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.” So then, of what hope did the psalmist desire not to be made ashamed? In verse 114 he reveals the answer, praying unto the Lord and saying, “Thou art my hiding place and my shield: I hope in thy word.” The psalmist had set his hope and trust in the Lord his God and in the Word of God. Thus the psalmist prayed that he might not be made ashamed for having put his hope and trust in the Lord and His Word. He prayed that his hope and trust in the Lord and His Word might not appear to be a foolish decision. Basically, he was praying that the Lord and His Word might be found faithful to help him and to hold him in his time of need. In Psalm 25:1-3 David prayed in a similar manner, saying, “Unto thee, O LORD, do I lift up my soul. O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.” Again in Psalm 25:20 David prayed, “O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.” Yet again in Psalm 31:1-3 David prayed, “In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me. For thou art my rock and my fortress; therefore for thy name’s sake lead me, and guide me.” Finally, in Psalm 31:14-17 David prayed, “But I trusted in thee, O LORD: I said, Thou art my God. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. Make thy face to shine upon thy servant: save me for thy mercies’ sake. Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.” Even so, we also should set our hope and trust in the Lord our God and in His Holy Word; and then we should pray that we might not be made ashamed in our hope and trust, but that our hope and trust might be found faithful unto us. Yea, we should pray with full assurance of faith that the Lord our God and His Holy Word might be faithful unto us to help us and hold us in our time of need. Posted in Weekly Sermon, Word of God, Obedience to the Lord, Daily Bible Study, Fellowship with the Lord, In Time of Trouble, Faithfulness of Our Lord Please share this post with others: View the full article
  10. Brother "Heir of Salvation," I can agree that how we define "soul" is critical for a Biblical doctrine of the "soul." However, I do not believe that it is critical to first define "soul" in order to answer the first question of my opening post, since God's Holy Word directly reveals that God has a soul. Indeed, in my first question of the opening post, I did define "the Lord our God" as "God the Father." However, I did not do this because I believe that the phrase, "the Lord our God," is a specifically doctrinal phrase only for God the Father. Rather, I did this in order to prevent the use of references to Jesus' "soul" (as God the Son born in human flesh) for the evidence that God has a "soul." It was my intention to push people into a consideration of the Old Testament references unto God's "soul" (just as Brother Young contributed to the discussion). Concerning various of these titles for God, I believe that the word "God" is Biblically employed for all three Persons of the eternal, triune Godhead. I believe that the phrase "Lord God" or just "Lord" is Biblically employed for the first two Persons of the eternal, triune Godhead (primarily because I cannot think of any passages wherein the "Lord" title is employed for the Holy Spirit, although if someone can provide such a passage, I am quite willing to concede on this point). I believe that the word "Father" is Biblically employed only for the first Person of the eternal, triune Godhead. I would contend that God the Father is doctrinally viewed as the first Person of the eternal, triune Godhead because God's Holy Word indicates that the other two Persons are in roles of submission under Him. Furthermore, I would contend that God the Son is doctrinally viewed as the second Person of the eternal, triune Godhead because God's Holy Word indicates that He is in a role of submission under the Father, but that God the Holy Spirit is in a role of submission under Him. Finally, I would contend that God the Holy Spirit is doctrinally viewed as the third Person of the eternal, triune Godhead because God's Holy Word indicates that He is in a role of submission under both the Father and the Son. Matthew 12:18 -- "Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles." 1. In Matthew 12:18 which Person of the eternal, triune Godhead is the "servant"? 2. In Matthew 12:18 which Person of the eternal, triune Godhead is expressing that His "soul is well pleased" with His servant?
  11. 1. I myself do NOT believe that it is legitimate to use Jesus the Christ's origin as God the Son born in human flesh for an example concerning how human soul's originate. Scripture makes clear to us that God the Son, as the Second Person of the eternal Godhead, existed "in the form of God" (who is a spirit), prior to his conception in human flesh within the womb of Mary. This is not the case for any other human individual (soul). Furthermore, Scripture makes clear that the process by which God the Son was conceived in human flesh was NOT according to the normal, natural pattern by which all other human individuals come into existence. When Mary asked the angel in Luke 1:34 how she could conceive a child differently than the normal, natural pattern, the angel gave answer in Luke 1:35 -- "And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." Now, I myself am not aware of any Scripture wherein we are taught that the Holy Spirit comes upon women with the power of the Highest in the process of their conception. Rather, Scripture seems to make clear that the normal, natural pattern whereby a woman conceives a child is through the seed of a man (out of the loins of a man). Finally, Acts 2:29-31 does indeed indicate that Jesus the Christ, God the Son conceived and born in human flesh, was "of the fruit of [David's] loins," which would have occurred, not through the direct seed of a man, but through the "genetic material" of Mary herself. However, Acts 2:29-31 is precise in its application of this declaration, applying it only with the phrase, "according to the flesh," and thereby indicating that it applied only unto Jesus' physical body. On the other hand, Exodus 1:5 does specify mention "the loins of Jacob" (thereby implying the seed of Jacob) and does apply that truth directly unto the "souls" that came forth from him. 2. The discussion-debate before us specifically concerns the matter of the origin of human souls. I would contend that Ezekiel 18:4 does NOT actually speak concerning this matter at all. Certainly, it speaks concerning God's ownership and authority over all human souls (which would also be true for every other part of the creation, including all human bodies and spirits as well). Furthermore, in its immediate context Ezekiel 18:4 is intended to communicate the Lord God's authoritative right to kill a human individual (soul) if that human individual (soul) sins against Him, specifically because He possess ownership authority over all human individuals (souls). 3. Isaiah 57:16 certainly DOES speak concerning the origin of human souls, indicating that God Himself is the Maker thereof. Yet I would contend that this verse in itself is not enough to establish your position. According to past discussion, I believe that you and I both agree concerning Psalm 139:13-16 -- that it would have application, not only unto the creative origin of David himself, but unto the creative origin of all human individuals. As such, Psalm 139:13-16 appears to teach that the Lord our God is just as directly involved in the creative origin of each individual's physical body as He is involved in the creative origin of each individual's human soul. Even so, (if I am understanding your position correctly) you argue that because the Lord God is directly involved in the creation of the human soul, the human soul MUST originate as good, without any corruption. If we take that same logic concerning the physical body, then it would seem that since the Lord God is also directly involved in the creation of the human's body, that human body should ALSO originate as good, without any corruption. However, even you in your position have acknowledged that the human body does indeed originate with corruption therein because of Adam's disobedience, as per the genetic corruption through sinful Adam's seed. Now, we both would acknowledge (I believe) through the knowledge of biological science, that the physical body of an individual finds its origin by the creative hand of God through the genetic material of the father and mother. However, biological science cannot actually tell us anything concerning the origin of the human soul, since the human soul is intangible and physically unobservable. Therefore, we must consider the actual statements of Scripture on the matter. Above you have made the claim -- "The soul is created at conception by the Spirit of God and the flesh of the father and mother." So then, I ask the following: (1) Do you have a passage which teaches that "the soul is created at conception"? (Note: I am not seeking to deny this; I am only asking for an actual passage that supports this position.) (2) Do you have a passage which teaches that "the Spirit of God" is involved in the creation of the human soul? (3) Do you have a passage which teaches that the human soul is created through the two contributing "forces" of "the Spirit of God" and "the flesh of the father and mother"? Indeed, you have then made the further claim -- "You cannot create a soul without flesh." So then, I ask further: (4) Do you have a passage which teaches that a soul cannot be created "without flesh"? In addition, I would then ask a side question: (5) If you believe that a human soul cannot come into existence (be created) "without flesh," do you also believe that a human soul cannot continue to exist apart from "flesh"? (By the way, if indeed the human soul is created by the two contributing "forces" of "the Spirit of God" and "the flesh of the father [his seed] and mother [her egg]," would not the corruption of that "flesh" have some corruptive influence upon the "soul" which it contributed in creating?) Finally, you have made the claim -- "Souls come from both flesh and spirit just as the flesh comes from both father and mother." First, I take note that in this statement you changed "the spirit" side of the contribution from "the Spirit of God" (as an apparent reference to God the Holy Spirit) unto "spirit" with a lower case "s" (which appears to reference the human spirit). Second, I am moved to ask: (6) Do you have a passage which teaches that "a soul" comes "from both flesh [physical body] and spirit [human spirit]"? 4. Concerning Job 12:10, I would again contend that this this verse does not speak concerning the origin of the human soul, but concerning God's ownership and authority over, not just human souls, but the souls of the entire animal kingdom ("every living thing"). As such, I would contend that whatever truths we glean from this statement within its context, we must apply unto both humans and animals. As for myself, I believe that the contextual intent of Job 12:10 is intended to indicate that the Lord our God possesses sovereign authority over the extension or ending of life for all that lives upon the earth. 5. With Genesis 2:7 I can see how you might argue for the two contributing elements of a physical body (in Adam's case, formed from "the dust of the ground") and "the breath of life" in order to create a living, human soul. Indeed, I can even see how you might argue for "the breath of life" to be understood as "the spirit of life," since of the 25 times that the Hebrew word is found in the Old Testament, twice it is translated as "spirit" (although in both of those cases, it refers to the "spirit" of man, not to the "Spirit of God"). However, although I can see how you might make this argument, I would be compelled to argue against it. First, the translators of the King James translation, who knew Old Testament Hebrew far, far, FAR better than I do, did not translate the word as "spirit," but as "breath." Second, the phrase "breath of life" is found in the King James translation only four times; and all of those are within the first seven chapters of Genesis, including Genesis 2:7; 6:17; 7:15, 22. By a study of these four passage, we learn the phrase "breath of life" is NOT a specific doctrinal phrase for the human spirit, since the phrase is also employed for the land animals. (See Genesis 6:17; 7:15, 22) So then, indeed in the case of Adam, a living human soul was created by the two contributing elements of a physical body and "the breath of life." However, even this passage does not make reference unto a physical body and a human spirit. Furthermore, I would contend that the case of Adam's creation does not provide the normal, natural pattern by which all human individuals (souls) are created, since no other human individual (soul) has ever been created in that same manner.
  12. Indeed, when I originally asked my above two questions, I had just completed a study through the entirety of God's Word on the subject of the "soul." Therefore, I already knew the answer to my first question, since God's Holy Word clearly reveals that the Lord our God does indeed have a soul, as per the passages which Brother Young has shared above. According to those very passages, God's soul does the following: Abhors, does not abhor, grieves, desires, hates, delights, avenges, separates (departs), loathes, is well pleased, and has no pleasure. Furthermore, the Lord our God can engage in an activity with His "whole heart" and with His "whole soul." Yes, I would also agree that the soul of Jesus the Christ, God the Son born in human flesh, is different than the soul of the Lord our God, God the Father. On the other hand, I am not certain that I would view God the Father as the Soul of the eternal, triune Godhead. I would have to ponder that a bit more (although, since God's Word does not speak directly concerning this matter, it would require me to enter the realm of human conjecture, which would compel me NOT to engage in much discussion or debate over the matter).
  13. Brother Young, A great deal to work through now, so let us take things one step at a time. In accord with the doctrinal position that you have taken above (as per the portion that I emboldened and underlined) concerning the origin/creation of each human soul, how would you explain the Biblical truth of Exodus 1:5 that seventy souls "came out of the loins of Jacob"? (Note: We know exactly who those seventy souls were, as per Genesis 46:1-27.)
  14. Some thoughts to ponder: 1. Does the Lord our God, God the Father, have a soul (even before God the Son was born in human flesh)? 2. If He does have a soul, what does it mean for Him to have a soul? What is the function of His soul?
  15. Also, some other questions for consideration: 1. How many passages of Scripture directly speak concerning "the marriage supper of the Lamb"? 2. What is the actual time period for "the marriage supper of the Lamb"? 3. According to the context of Revelation 19 itself, who all is included as a part of the Lamb's wife (consider comparing verses 7-8 with verse 14)?