End Notes for Chapter 2: Is God in Absolute Control?
*God intervenes one hundred percent with most of the life forms on this planet...
My wording in this sentence may seem a bit odd, and curiously placed. Unfortunately, it probably won't make much sense at this point in the book, and as to why I even said it this way, until the reader digs deeper into the pages . . . As will be seen later, the 100% estimation will be concerning, primarily, the elect of God, whilst leaving the ungodly with 0% to 75% intervention from the Master's hand (that's a huge estimation, no doubt!); depending, that is, on how much He needs them for His temporal employ . . . I hope to convey that even though I believe God is a major, major part of a Christian's life (more so than what most folks realize – i.e. He is their everything!), that it does not dictate, even in the slightest (according to the theme of this book), that all of it revolves around trials and tribulations. Later on, in Chapter 3, I do illustrate that point. Basically, as we live this life, we see that it is full of ups and downs . . . Or, I should say, filled with both trials and blessings from the Master's hand . . . But, like I said, keep reading, and this will all make better sense later on.
*Adam Clarke's Commentary on the Bible...
Published in 1810-1826; public domain.
Wikipedia, the Online Encyclopedia
Adam Clarke (b. 1760–1762, d. August 28, 1832) was a British Methodist theologian and Biblical scholar. He was born in the townland of Moybeg Kirley near Tobermore in Northern Ireland . . . He is chiefly remembered for writing a commentary on the Bible which took him 40 years to complete and which was a primary Methodist theological resource for two centuries . . . It may be the most comprehensive commentary on the Bible ever prepared by one man. By himself he produced nearly half as much material as the scores of scholars who collaborated on the twelve-volume The Interpreters’ Bible.
*The Treasury of David, by Charles Haddon (CH) Spurgeon...
Published in 1869-1885; public domain.
Wikipedia, the Online Encyclopedia
Charles Haddon (CH) Spurgeon (19 June 1834 – 31 January 1892) was a British Particular Baptist preacher. Spurgeon remains highly influential among Christians of various denominations, among whom he is known as the "Prince of Preachers". He was a strong figure in the Reformed Baptist tradition, defending the Church in agreement with the 1689 London Baptist Confession of Faith understanding, and opposing the liberal and pragmatic theological tendencies in the Church of his day . . . Spurgeon was the pastor of the congregation of the New Park Street Chapel (later the Metropolitan Tabernacle) in London for 38 years. He was part of several controversies with the Baptist Union of Great Britain and later he left the denomination over doctrinal convictions. In 1867, he started a charity organisation which is now called Spurgeon's and works globally. He also founded Spurgeon's College, which was named after him posthumously . . . Spurgeon was a prolific author of many types of works including sermons, an autobiography, commentaries, books on prayer, devotionals, magazines, poetry, hymns and more. Many sermons were transcribed as he spoke and were translated into many languages during his lifetime. Spurgeon produced powerful sermons of penetrating thought and precise exposition. His oratory skills held his listeners spellbound in the Metropolitan Tabernacle and many Christians hold his writings in exceptionally high regard among devotional literature.
*John Gill's Exposition of the Entire Bible...
Published in 1748-1763; 1809; public domain.
Wikipedia, the Online Encyclopedia
John Gill (23 November 1697 – 14 October 1771) was an English Baptist pastor, Biblical scholar, and theologian who held to a firm Calvinistic soteriology. Born in Kettering, Northamptonshire, he attended Kettering Grammar School where he mastered the Latin classics and learned Greek by age 11. He continued self-study in everything from logic to Hebrew, his love for the latter remaining throughout his life . . . John Gill was the first major writing Baptist theologian, his work retaining influence into the 21st century.
*Isaiah 45:7...
In consideration of this verse, of God actually creating evil, I must say a few things on that here at this point. Even though I breeze through it in the main part of this book (since this certainly isn't our main topic; and, especially since I will be tackling this controversial issue head-on in the second part of this particular series [in my book entitled: Satan, the Devil, and Hell], which will be our main focus then), I must, however, speak on it somewhat here in this End Note, considering that such an important matter as this is – which, incidentally, does coincide directly with the topic at hand – it, therefore, just simply cannot be ignored. So, let's consider, according to Biblehub.com, when it lists parallel verses for Isaiah 45:7 from other translations, of the 22 different Bible versions compared, that only 10 of them use the English word evil for the Hebrew word Ra; insinuating that what God created, as opposed to wicked evil, was (as some suggested) disaster or calamity. This is completely understandable, since we all know of the goodness of God, and that it is impossible for Him to bask in anything bad; or, for Him to even look upon sin. Therefore, these other versions, which say disaster or calamity, are, instead, suggesting some other type of bad things (such as, for instance, natural disasters), rather than actual wicked evil . . . But, are they really justified in using a word other than evil in their translations? What does Strong's Hebrew Dictionary have to say about the Hebrew word Ra?
Ra, # H7451, Strong's Hebrew Dictionary
From H7489; bad or (as noun) evil (naturally or morally). This includes the second (feminine) form; as adjective or noun: - adversity, affliction, bad, calamity, + displease (-ure), distress, evil ([-favouredness], man, thing), + exceedingly, great, grief (-vous), harm, heavy, hurt (-ful), ill (favoured), + mark, mischief, (-vous), misery, naught (-ty), noisome, + not please, sad (-ly), sore, sorrow, trouble, vex, wicked (-ly, -ness, one), worse (-st) wretchedness, wrong. [Including feminine ra’ah; as adjective or noun.]
Well, the official definition certainly went a bit further than just some random calamities (such as mere natural disasters), especially when the entry included things like: Natural or moral evil; wicked; and wretchedness. Calamity, however, was mentioned only once during the course . . . Let's dig even deeper, though, and consult another source – one that takes word study to a whole new level:
AMG's Annotated Strong's Dictionaries
© 2003
An adjective meaning bad, evil. The basic meaning of this word [Ra] displays ten or more various shades of the meaning of evil according to its contextual usage. It means bad in a moral and ethical sense and is used to describe, along with good, the entire spectrum of good and evil; hence, it depicts evil in an absolute, negative sense, as when it describes the tree of knowledge of good and evil (Genesis 2:9; 3:5; 22) . . . The word takes on the aspect of something disagreeable, unwholesome, or harmful . . . In a literal sense, the word depicts something that is of poor quality or even ugly in appearance . . . Used as a noun, the word indicates realities that are inherently evil, wicked, or bad . . . The noun also depicts people of wickedness, that is, wicked people.
And, that was just a small taste of what this extended dictionary relates about this word. But, since I am only allowed to use small portions of this reference herein, because of copyright concerns, I would definitely recommend this wonderful and extremely useful study guide to all my serious readers . . . Even though calamity is certainly one of the word's meanings, it is, by far, the mildest of its definitions. Basically speaking, God created evil – in all of its varied forms – including, as we've read, wickedness! . . . But, if this is really so (which it certainly appears to be!) could this cause a problem for the Christians? Absolutely not! Do we not know that there isn't anything made that was made that wasn't by the hand of God? [see, again, Colossians 1:16-17] Our Lord had created everything, and set all things into motion – but, even if it can be proven that He created evil in the first place, it certainly doesn't mean that He is evil Himself, or that He takes pleasure in it! I have absolutely no problem in knowing that God, indeed, created evil – including wicked evil . . . But, again, this is but a small taste of what I'll be covering in Part 2 of this series. And, I know that this has probably raised more questions than what I have answered. But, for now, let's allow what I have just written to sink in – especially the official Strong's Dictionary meanings to the complex Hebrew word Ra. And, perhaps, as we plod along in this present book, the realization of what I have just presented will make more sense...
*Geneva Bible Translation Notes...
Published in 1599; public domain.
Wikipedia, the Online Encyclopedia
The Geneva Bible is one of the most historically significant translations of the Bible into English, preceding the King James translation by 51 years. It was the primary Bible of 16th century English Protestantism and was the Bible used by William Shakespeare, Oliver Cromwell, John Knox, John Donne, and John Bunyan, author of Pilgrim's Progress (1678). It was one of the Bibles taken to America on the Mayflower (Pilgrim Hall Museum and Dr. Jiang have collected several Bibles of Mayflower passengers). The Geneva Bible was used by many English Dissenters, and it was still respected by Oliver Cromwell's soldiers at the time of the English Civil War, in the booklet "Cromwell's Soldiers' Pocket Bible" . . . This version of the Bible is significant because, for the very first time, a mechanically printed, mass-produced Bible was made available directly to the general public which came with a variety of scriptural study guides and aids (collectively called an apparatus), which included verse citations that allow the reader to cross-reference one verse with numerous relevant verses in the rest of the Bible, introductions to each book of the Bible that acted to summarize all of the material that each book would cover, maps, tables, woodcut illustrations, indices, as well as other included features — all of which would eventually lead to the reputation of the Geneva Bible as history's very first study Bible. Because the language of the Geneva Bible was more forceful and vigorous, most readers strongly preferred this version to the Great Bible. In the words of Cleland Boyd McAfee, "it drove the Great Bible off the field by sheer power of excellence."
*Albert Barne's Notes on the Bible...
Published in 1847-85; public domain.
Wikipedia, the Online Encyclopedia
Albert Barnes (December 1, 1798 – December 24, 1870) was an American theologian, born in Rome, New York. He graduated from Hamilton College, Clinton, New York, in 1820, and from Princeton Theological Seminary in 1823. Barnes was ordained as a Presbyterian minister by the presbytery of Elizabethtown, New Jersey, in 1825, and was the pastor successively of the Presbyterian Church in Morristown, New Jersey (1825–1830), and of the First Presbyterian Church of Philadelphia (1830–1868).
*Poor Man's Commentary by Robert Hawker...
Published in 1805; public domain.
Wikipedia, the Online Encyclopedia
Robert Hawker (1753–1827) was an Anglican priest in Devon vicar of Charles Church, Plymouth. Called "Star of the West" for his popular preaching, he was known as an evangelical and author. The Cornish poet Robert Stephen Hawker was his grandson . . . He was a man of great frame, burly, strong and with blue eyes that sparkled and a fresh complexion. His humour was deep and razor sharp and his wit popular although he had a solemn exterior and in conversation would resort to silence while contemplating a difficult retort. He played the violin well and was an excellent scholar. Almost as soon as he arrived as curate he started writing and poured out over the year a long list of books, volumes of sermons, a theological treatise, a popular commentary, a guide to communion and also books of lessons in reading and writing for the schools. For a work of his on the divinity of Christ (combating the rise of Unitarianism) the University of Edinburgh conferred upon him a degree of Doctor of Divinity in 1792. He also produced the “Poor Man’s Morning and Evening Portions” that were used long after his death.
*Unless the Spirit first draw us...
St. John 6:44a [Jesus speaking]
No man can come to me, except the Father which hath sent me draw him...
This passage certainly insinuates, without a doubt, that we are unable to come to God unless we are first called; or drawn . . . nay, pulled! We, who are born into carnality, have to be pulled into His service, else we would not come to Him at all.
Draw, Strong's Greek Dictionary
helkuo, #G1670: to drag (literally or figuratively): - draw.
AMG's Annotated Strong's Dictionaries
© 2003
To draw or drag; of persons: to drag, to force before magistrates; or out of a place; metaphorically to draw, induce to come.
This word can certainly take on the aspects of literally forcing somebody to go to a place where they did not wish to go. But, can that make any sense? Especially when most folks are taught that what God actually does is that He woos the potential Christian into His fold; i.e. drawing in a gentle manner. But, can this really be the case? . . . Like other rabbit trails in this book, I don't want to really go down this one at this point in time; but, do know this, that there are actually two schools of thought on this particular subject. I threw these thoughts in here (a hit and run) just to show the possibility of God literally dragging us into His service – which is a thought that is contrary to a lot of beliefs about God. But, know this, dear reader, that there is nothing good in us (other than what God places within) to where if we really had the initial choice (that is, a life-changing choice), then I'm convinced that none of us would make the right decision if it wasn't for God pushing us in...
Romans 3:23
For ALL have sinned, and come short of the glory of God...
(continued on next page...)
If we've all fallen short, then how can we have the strength to pull ourselves in? But, even though this scripture seems to be bad – as if nobody is going to make it to be with God – Paul adds these sentences just afterwards:
Romans 3:24-25
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.
Meaning, that salvation is only possible through Christ Jesus; and we cannot, therefore (being the flesh-mongers that we are), enter into His kingdom upon our own merits; so, God, knowing that His ways and thoughts are the exact opposite of ours, has to drag us thereunto . . . Now, on another note (and looking at this from a different view), that process of dragging may actually be in a pleasant manner: we can certainly, upon our first real encounter with God, experience His wonderful Spirit, and feel like we want to love and to save the entire world! But, then, after a few days, when that feeling has left, it's then extremely possible for the old, carnal man to start waking up, and, after seeing what has happened, begins to tug us into the other direction – questioning our new found life-style – as if asking us: "What have you done?" The initial calling is on an individual basis, and doesn't happen the same for one as it does for another. On one hand, God can actually force people into His kingdom by pushing the old man aside for a short time – an invasion, if you will! – and for others, it's a very smooth birthing process, where there is acceptance and compliance to a higher degree. This only shows how God can take a simple word, like helkuo, translated as 'draw' in the KJV, and can actually apply it to both a smooth wooing (which can continue to be smooth), but can also imply a hostile take-over that, once the old man wakes up and realizes what is happening, will only go kicking and screaming into the right direction.
2 Corinthians 4:15-16
For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish [i.e. the old, nasty man – i.e. our fleshly natures], yet the inward man [i.e. what is born of God] is renewed day by day.
Of course, there is so much more to say on all of this; but, like my other rabbit trails, this is temporary food for thought...
*Not trying to get caught up in the Predestination vs Free-will debate...
One may laugh at my statement here, for, surely, I will be touching on that subject herein, even though I am trying to tread lightly with it. It's a fact that a lot of folks (or, at least some) are very uncomfortable with the subject, and it's because (at least, this is the way I see it) that they don't completely understand it. As one minister pointed out (and this I got second hand), no person can truly understand the depth of the subject with their human mind! Be that as it may (and whether that is even true or not), it stands to reason that it's a subject that cannot be ignored. Why? Well, the Bible does speak on it, even calling it by its name in several places [see, for example, Romans 8:29-30] and is therefore worthy of our attention. But, even so, I – as I've said – am going to try and dance around it as much as possible in this present work. Is that because I'm afraid of the subject myself? Nay; but is because, first of all, it's not our main topic here (even if it hits on it in some respect), and secondly, it's a dominating topic that would take an entire book to speak on; which, incidentally, is what I fully intend on doing in the near future.
*Nor of what satan's in-depth role is in all of this commotion...
Just like the Predestination vs Free-will topic, I will simply hit and miss, herein, on the subject of satan. And, also, like the Predestination subject, I certainly will be covering this bad-boy's role in an upcoming book. In fact, and as I have pointed out already in this present title (and I'm sure that I'll continue to do so a few more times), I will be speaking on such subjects as satan, the devil, and hell, in much detail in the 2nd part of the Evil Side of Creation series; in the book, entitled (you've guessed it!): Satan, the Devil, and Hell . . . In the meantime, though, I will give you some food for thought – even if it may seem cruel to my readers for dangling this carrot in front of their eyes, and then ripping it away! But, I must point out, for the sake of the flow of this present work, that nowhere in scripture can it be found that satan did anything without the express permission of God to begin with. Am I sure about that? Take, for example, the incident in Job 1:6-12; but, especially in verse 12, which reads: "And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD." . . . This situation, far from being easy to understand – considering the traditional view of satan in popular Biblical Theology – demands that we ask some uncomfortable questions, such as: "How did satan convince God to allow him to hurt one of His subjects? Can God even be persuaded by the wiles of satan? Why did such a bad-boy like satan have to get God's permission to even hurt somebody to begin with? Being evil as he is, as is taught to us, wouldn't he simply have done so without such permission? And, not only so, but by even speaking to God about it in the first place, didn't he run the risk of God stopping him?" . . . Now, I know for certain that I can't just hit and run like this, for I know of a certainty that my questions will bring up too many more questions that must be answered in order for this thought to be satisfactory for most readers. But, I promise to answer such questions in better detail in part 2. Please understand that this subject (just like that of Predestination) is just too big and dominating to discuss in small detail, and will overshadow the present topic at hand; they will need entire books just to scrape the surfaces . . . However, and at the same time, this short End Note will at least show the possibility that even satan needs to be given power by God (ordained by God) in order to do the things that he does; and proves, further, that God is the only power source in existence . . . Also, keeping in mind, about wrestling with principalities and powers in high places...
Ephesians 6:12
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
...that we must recognize that it was God Himself who ordained it so:
Colossians 1:16-17
For by him were ALL things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him ALL things consist.
Again, there is no power source other than God!
*Matthew Henry's Commentary on the whole Bible...
Published in 1708-1714; public domain.
Wikipedia, the Online Encyclopedia
Matthew Henry (18 October 1662 – 22 June 1714) was a Nonconformist minister and author, born in Wales but spending much of his life in England . . . Matthew Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary, provides an exhaustive verse by verse study of the Bible. covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. After the author's death, the work was finished (Romans through Revelation) by thirteen other nonconformist ministers, partly based upon notes taken by Henry's hearers, and edited by George Burder and John Hughes in 1811 . . . Famous evangelical Protestant preachers such as George Whitefield and Charles Spurgeon used and heartily commended the work, with Whitefield reading it through four times – the last time on his knees. Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least." John Wesley wrote of Henry: "He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God."
*The People's New Testament...
Published in 1889; public domain.
www.swordsearcher.com/christian-autho...
The following biographical sketch of B. W. Johnson was written by J. H. Garrison in 1891, before Johnson's death in 1894: "BARTON W. JOHNSON was born in 1833, in a log cabin on a clearing in Tazewell County, Illinois. His ancestry, on both sides, is of stock which had settled in this country before the Revolution; his father's parents were South Carolinians; his mother was born in Tennessee. His early education was such as could be obtained in a backwoods school, on a farm, and from the few books he could buy or borrow. In his eighteenth year he commenced to study at Walnut Grove Academy, now Eureka College, where he attended for two years. Then, after teaching for one year, he went to Bethany College in 1854. At that time the college was presided over by Alexander Campbell, aided by such professors as R. Milligan, W. K. Pendleton, R. Richardson, and others of less note. In 1856 he graduated in a class of twenty-seven, the honors of which were divided between him and W. A. Hall, of Tennessee . . . In the fall of 1856, be engaged in a school in Bloomington, Ill., preaching on Sundays in the vicinity. The next year he took a position in Eureka College, where he remained in all seven years, two years as its president. In 1863, he acted as corresponding and financial secretary of the American Missionary Society, and was re-elected to that position at the convention of 1864, but he declined to continue, having accepted the chair of mathematics in Bethany College. Here he remained two years, until after the death of Alexander Campbell, when he returned to the west. After a pastoral charge at Lincoln, Ill., he accepted the presidency of Oskaloosa College, in connection with the care of the Church at Oskaloosa. A failure of health compelled him to cease teaching two years later, but he continued to preach for the congregation for four more years. In the meantime, THE EVANGELIST, long published as a monthly, had assumed a weekly form, and he became its editor. For about sixteen years he has been engaged in editorial work; on THE EVANGELIST, in Oskaloosa and Chicago, and subsequently on the CHRISTIAN-EVANGELIST in St. Louis. In the meantime he has written several books which have had a wide circulation: The Vision of the Ages, Commentary on John, The People's New Testament, in two octavo volumes, and the successive volumes of the Christian Lesson Commentary, from 1886 to the present time. In the summer of 1858 he was united in marriage to Miss Sarah S. Allen, of Bloomington, Ill., who has made him a devoted and self-sacrificing companion. Three children, all living, have been borne to the marriage. In his Bible studies he had been made to feel the need of a personal knowledge of the places mentioned in the Bible, of the people, manners and scenes of the east; and hence, in the summer of 1889 he crossed the Atlantic. During his absence of between four and five months, he visited Great Britain, France, Switzerland, Italy, Greece, Turkey in Asia, Palestine and Egypt. The enforced absence from his desk was of great advantage to his health, which had become somewhat impaired by his arduous labors. If his life is spared, additional volumes will in due time appear from his pen, which are already in preparation."
*John Wesley's Explanatory Notes on the Bible...
Published in 1755-1766; public domain.
Wikipedia, the Online Encyclopedia
John Wesley (28 June 1703 – 2 March 1791) was an Anglican cleric and theologian who, with his brother Charles and fellow cleric George Whitefield, founded Methodism . . . Educated at Charterhouse School and Oxford University, Wesley was elected a fellow of Lincoln College, Oxford in 1726 and ordained a priest two years later. He led the "Holy Club", a society formed for the purpose of study and the pursuit of a devout Christian life; it had been founded by his brother Charles, and counted George Whitefield among its members. After an unsuccessful ministry of two years at Savannah in the Georgia Colony, Wesley returned to London and joined a religious society led by Moravian Christians. On 24 May 1738 he experienced what has come to be called his evangelical conversion, when he felt his "heart strangely warmed". He subsequently departed from the Moravians, beginning his own ministry . . . A key step in the development of Wesley's ministry was, like Whitefield, to travel and preach outdoors. In contrast to Whitefield's Calvinism, Wesley embraced the Arminian doctrines that dominated the Church of England at the time. Moving across Great Britain and Ireland, he helped form and organise small Christian groups that developed intensive and personal accountability, discipleship and religious instruction. Most importantly, he appointed itinerant, unordained evangelists to travel and preach as he did and to care for these groups of people. Under Wesley's direction, Methodists became leaders in many social issues of the day, including prison reform and the abolition of slavery . . . Although he was not a systematic theologian, Wesley argued for the notion of Christian perfection and against Calvinism—and, in particular, against its doctrine of predestination. He held that, in this life, Christians could achieve a state where the love of God "reigned supreme in their hearts", giving them outward holiness. His evangelicalism, firmly grounded in sacramental theology, maintained that means of grace were the manner by which God sanctifies and transforms the believer, encouraging people to experience Jesus Christ personally . . . Throughout his life, Wesley remained within the established Anglican church, insisting that the Methodist movement lay well within its tradition. In his early ministry, Wesley was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected and, by the end of his life, had been described as "the best loved man in England". In 2002, he was placed at number 50 in the BBC's poll of the 100 Greatest Britons.
*The Biblical Illustrator, by Joseph S. Exell...
Published in 1900; public domain.
http://www.biblesupport.com/e-sword-d...
Joseph S. Exell edited and compiled the 56 volume Biblical Illustrator commentary. You will recognize him as the co-editor of the famous Pulpit Commentary (this commentary is even larger than the Pulpit Commentary). This remarkable work is the triumph of a life devoted to Biblical research and study. Assisted by a small army of students, the Exell draws on the rich stores of great minds since the beginning of New Testament times . . . The Biblical Illustrator brings Scripture to life in a unique, illuminating way. While other commentaries explain a Bible passage doctrinally, this work illustrates the Bible with a collection of: illustrations; outlines; anecodtes; history; poems; expositions; geography; sermons; Bible backgrounds; and homiletics, for nearly every verse in the Bible. This massive commentary was originally intended for preachers needing help with sermon preperation (because who else in that day had time to wade through such a lengthy commentary?). But today, the Biblical Illustrator provides life application, illumination, inspiriation, doctrine, devotion, and practical content for all who teach, preach, and study the Bible . . . The Biblical Illustrator includes material from hundreds of famous authors of the day, including: Lightfoot; F.B. Meyer; Spurgeon; Barnes; Matthew Henry; D.L. Moody; John Trapp; J.C. Ryle; Alexander MacLaren; Thomas Manton; Handley; C.G. Moule; John Wesley; and Adam Clark.
*Which Jonah ended up calling hell!...
Jonah 2:2
And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of HELL cried I, and thou heardest my voice.
This is more food for thought for the upcoming 2nd part of this Teaching Series, in that Jonah was in the belly of the whale, and not in the center of the earth, when he declared that he was in hell!
*If those decisions go against God's will...
To bring up a point about God's will, I am going to quickly choose the subject of prayer. First of all, let's see what Jesus says about one particular case concerning prayer:
Matthew 21:22
And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
I, by no means, am really trying to tackle the vast subject of prayer in this End Note; nor, indeed, in this book. Even though it's a simple concept, there are so many aspects about it, that books and books have been dedicated to the topic – and they may have only scratched the surface with them! But, here, I am only trying to make a particular point – only one, in the thousands of avenues that this topic could turn . . . In our example scripture, many people are fooling themselves this very day by thinking that God is a magical genie, to where you can rub the magic lamp and be granted three wishes . . . Well, maybe more, because this verse just said that ALL things, WHATSOEVER we ask in prayer, we're going to get! Well, that's good, because I'm sure 'ol Johnny would like a new Porsche! Perhaps, a yacht! And, let's go ahead and throw in a mansion in there while we're at it! You see where this can go? You see, I should ask, where this has gone? Not only so, but we need to be careful of what we wish for, because God can surely grant these things; but, then, we must certainly ask: what did we sacrifice to get them? [Matthew 6:19-20; Proverbs 28:20; Hebrews 13:5-6; 1 Timothy 6:10-11] If one is to truly know the Spirit of God, and God's intention with mankind, then they should know that this is the furthest thing from God's mind for His people . . . Does all this mean, therefore, that God doesn't want us to have any money? Of course He wants us to have money! How else can we live and eat, or take care of our families? [1Timothy 5:8] I'm sorry if that's the impression that I'm giving – but that's not what I'm meaning; I'm speaking of spoiling His children with unneeded excess, which can harm a child [I speak further on this concept – that is, about the damaging effects of excess – later on, on the first two pages of Chapter 9]. He certainly blesses certain folks with money, but those people always end up giving in His name; so, that's not what I'm saying. I'm saying that God will not be responsible for wealth distributed for worldly, fleshly gain – unless it ends up serving a complex purpose. But, that purpose would never be to spoil the elect! . . . Just like our own kids, whom we don't want to spoil, there are limitations to what we are to ask; limitations, that is, of what we should ask . . . Now, let's counteract this with another scripture:
1 John 5:14
And this is the confidence that we have in him, that, if we ask any thing ACCORDING TO HIS WILL, he heareth us.
This is a bit different. Here, John is plainly saying that when we ask according to His will, then he hears us . . . Now, I guess somebody can come back on this and say that it was God's will for the elect to get that Porsche, yacht, and mansion; but, even though I disagree, we won't pursue that avenue in this book (but, I intend on doing so in another). But, here, the point I am trying to get across is that both Matthew and John were correct in what they were saying; it's just that John filled in a little more detail, to show that there's more to prayer than just asking for materialistic things to fulfill our fleshly desires and lusts thereby! All things – even prayers – are according to God's will, and not by our will, or our fleshly lusts. We must realize that our own will is very self-serving. These new thoughts will now bring us to where this subject really needs to go, and that is to a point where we, again, begin to learn to pray according to God's will, as opposed to the will of the flesh. So, now we're getting somewhere! Looking at things from this new perspective will change the course of our walk with God to a better and higher plateau – guaranteed! This would be a very new and exciting experience for a lot of folks; and, so our duty (that is, if we are wanting to obtain this higher and closer walk with Him) is to strive (in new prayer) for the Lord to show us how to walk this more narrow path...
*Jamieson, Fausset and Brown Commentary...
Published in 1871; public domain.
Wikipedia, the Online Encyclopedia
The Jamieson-Fausset-Brown Bible Commentary refers to a Biblical commentary entitled: 'A Commentary Critical and Explanatory on the Whole Bible,' prepared by Robert Jamieson, Andrew Robert Fausset and David Brown and published in 1871; and derived works from this initial publication, in differing numbers of volumes and abridgements. The commentary uses the King James Version of the Bible as its text . . . Robert Jamieson D.D. (1802–1880) was a minister at St. Paul’s Church, Provanmill in Glasgow. Andrew Fausset, A.M. (1821–1910) was rector of St. Cuthbert’s Church in York. David Brown (1803–1897) was a Free Church of Scotland minister at St. James, Glasgow, and professor of theology at Free Church College of the University of Aberdeen.
The writers described their work as: "humble effort to make Scripture expound itself." and prayed: "May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this . . . effort . . . and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen."
*The wicked spirits are at God's commandment...
This claim may seem ridiculous to a lot of folks. Even though I placed this herein, I'm not really wanting to get off onto that subject in this book – just as I expressed about satan – simply because I will get into extreme detail in the other parts to this Evil Side of Creation series on them; and, too, it's just not the main purpose of what I'm trying to convey here. In the meantime, chew on the thought, for I whole-heartedly agree with the premise – obviously – else I would not have placed the thought within.
Page 32
*Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission...
This is reminiscent of an earlier End Note, with the topic being "Nor of what satan's in-depth role is in all of this commotion," in stating that satan could do nothing of his own will, but had to submit to the authority of God, and who only went on a rampage against Job when God gave His permission for him to do so.
My wording in this sentence may seem a bit odd, and curiously placed. Unfortunately, it probably won't make much sense at this point in the book, and as to why I even said it this way, until the reader digs deeper into the pages . . . As will be seen later, the 100% estimation will be concerning, primarily, the elect of God, whilst leaving the ungodly with 0% to 75% intervention from the Master's hand (that's a huge estimation, no doubt!); depending, that is, on how much He needs them for His temporal employ . . . I hope to convey that even though I believe God is a major, major part of a Christian's life (more so than what most folks realize – i.e. He is their everything!), that it does not dictate, even in the slightest (according to the theme of this book), that all of it revolves around trials and tribulations. Later on, in Chapter 3, I do illustrate that point. Basically, as we live this life, we see that it is full of ups and downs . . . Or, I should say, filled with both trials and blessings from the Master's hand . . . But, like I said, keep reading, and this will all make better sense later on.
*Adam Clarke's Commentary on the Bible...
Published in 1810-1826; public domain.
Wikipedia, the Online Encyclopedia
Adam Clarke (b. 1760–1762, d. August 28, 1832) was a British Methodist theologian and Biblical scholar. He was born in the townland of Moybeg Kirley near Tobermore in Northern Ireland . . . He is chiefly remembered for writing a commentary on the Bible which took him 40 years to complete and which was a primary Methodist theological resource for two centuries . . . It may be the most comprehensive commentary on the Bible ever prepared by one man. By himself he produced nearly half as much material as the scores of scholars who collaborated on the twelve-volume The Interpreters’ Bible.
*The Treasury of David, by Charles Haddon (CH) Spurgeon...
Published in 1869-1885; public domain.
Wikipedia, the Online Encyclopedia
Charles Haddon (CH) Spurgeon (19 June 1834 – 31 January 1892) was a British Particular Baptist preacher. Spurgeon remains highly influential among Christians of various denominations, among whom he is known as the "Prince of Preachers". He was a strong figure in the Reformed Baptist tradition, defending the Church in agreement with the 1689 London Baptist Confession of Faith understanding, and opposing the liberal and pragmatic theological tendencies in the Church of his day . . . Spurgeon was the pastor of the congregation of the New Park Street Chapel (later the Metropolitan Tabernacle) in London for 38 years. He was part of several controversies with the Baptist Union of Great Britain and later he left the denomination over doctrinal convictions. In 1867, he started a charity organisation which is now called Spurgeon's and works globally. He also founded Spurgeon's College, which was named after him posthumously . . . Spurgeon was a prolific author of many types of works including sermons, an autobiography, commentaries, books on prayer, devotionals, magazines, poetry, hymns and more. Many sermons were transcribed as he spoke and were translated into many languages during his lifetime. Spurgeon produced powerful sermons of penetrating thought and precise exposition. His oratory skills held his listeners spellbound in the Metropolitan Tabernacle and many Christians hold his writings in exceptionally high regard among devotional literature.
*John Gill's Exposition of the Entire Bible...
Published in 1748-1763; 1809; public domain.
Wikipedia, the Online Encyclopedia
John Gill (23 November 1697 – 14 October 1771) was an English Baptist pastor, Biblical scholar, and theologian who held to a firm Calvinistic soteriology. Born in Kettering, Northamptonshire, he attended Kettering Grammar School where he mastered the Latin classics and learned Greek by age 11. He continued self-study in everything from logic to Hebrew, his love for the latter remaining throughout his life . . . John Gill was the first major writing Baptist theologian, his work retaining influence into the 21st century.
*Isaiah 45:7...
In consideration of this verse, of God actually creating evil, I must say a few things on that here at this point. Even though I breeze through it in the main part of this book (since this certainly isn't our main topic; and, especially since I will be tackling this controversial issue head-on in the second part of this particular series [in my book entitled: Satan, the Devil, and Hell], which will be our main focus then), I must, however, speak on it somewhat here in this End Note, considering that such an important matter as this is – which, incidentally, does coincide directly with the topic at hand – it, therefore, just simply cannot be ignored. So, let's consider, according to Biblehub.com, when it lists parallel verses for Isaiah 45:7 from other translations, of the 22 different Bible versions compared, that only 10 of them use the English word evil for the Hebrew word Ra; insinuating that what God created, as opposed to wicked evil, was (as some suggested) disaster or calamity. This is completely understandable, since we all know of the goodness of God, and that it is impossible for Him to bask in anything bad; or, for Him to even look upon sin. Therefore, these other versions, which say disaster or calamity, are, instead, suggesting some other type of bad things (such as, for instance, natural disasters), rather than actual wicked evil . . . But, are they really justified in using a word other than evil in their translations? What does Strong's Hebrew Dictionary have to say about the Hebrew word Ra?
Ra, # H7451, Strong's Hebrew Dictionary
From H7489; bad or (as noun) evil (naturally or morally). This includes the second (feminine) form; as adjective or noun: - adversity, affliction, bad, calamity, + displease (-ure), distress, evil ([-favouredness], man, thing), + exceedingly, great, grief (-vous), harm, heavy, hurt (-ful), ill (favoured), + mark, mischief, (-vous), misery, naught (-ty), noisome, + not please, sad (-ly), sore, sorrow, trouble, vex, wicked (-ly, -ness, one), worse (-st) wretchedness, wrong. [Including feminine ra’ah; as adjective or noun.]
Well, the official definition certainly went a bit further than just some random calamities (such as mere natural disasters), especially when the entry included things like: Natural or moral evil; wicked; and wretchedness. Calamity, however, was mentioned only once during the course . . . Let's dig even deeper, though, and consult another source – one that takes word study to a whole new level:
AMG's Annotated Strong's Dictionaries
© 2003
An adjective meaning bad, evil. The basic meaning of this word [Ra] displays ten or more various shades of the meaning of evil according to its contextual usage. It means bad in a moral and ethical sense and is used to describe, along with good, the entire spectrum of good and evil; hence, it depicts evil in an absolute, negative sense, as when it describes the tree of knowledge of good and evil (Genesis 2:9; 3:5; 22) . . . The word takes on the aspect of something disagreeable, unwholesome, or harmful . . . In a literal sense, the word depicts something that is of poor quality or even ugly in appearance . . . Used as a noun, the word indicates realities that are inherently evil, wicked, or bad . . . The noun also depicts people of wickedness, that is, wicked people.
And, that was just a small taste of what this extended dictionary relates about this word. But, since I am only allowed to use small portions of this reference herein, because of copyright concerns, I would definitely recommend this wonderful and extremely useful study guide to all my serious readers . . . Even though calamity is certainly one of the word's meanings, it is, by far, the mildest of its definitions. Basically speaking, God created evil – in all of its varied forms – including, as we've read, wickedness! . . . But, if this is really so (which it certainly appears to be!) could this cause a problem for the Christians? Absolutely not! Do we not know that there isn't anything made that was made that wasn't by the hand of God? [see, again, Colossians 1:16-17] Our Lord had created everything, and set all things into motion – but, even if it can be proven that He created evil in the first place, it certainly doesn't mean that He is evil Himself, or that He takes pleasure in it! I have absolutely no problem in knowing that God, indeed, created evil – including wicked evil . . . But, again, this is but a small taste of what I'll be covering in Part 2 of this series. And, I know that this has probably raised more questions than what I have answered. But, for now, let's allow what I have just written to sink in – especially the official Strong's Dictionary meanings to the complex Hebrew word Ra. And, perhaps, as we plod along in this present book, the realization of what I have just presented will make more sense...
*Geneva Bible Translation Notes...
Published in 1599; public domain.
Wikipedia, the Online Encyclopedia
The Geneva Bible is one of the most historically significant translations of the Bible into English, preceding the King James translation by 51 years. It was the primary Bible of 16th century English Protestantism and was the Bible used by William Shakespeare, Oliver Cromwell, John Knox, John Donne, and John Bunyan, author of Pilgrim's Progress (1678). It was one of the Bibles taken to America on the Mayflower (Pilgrim Hall Museum and Dr. Jiang have collected several Bibles of Mayflower passengers). The Geneva Bible was used by many English Dissenters, and it was still respected by Oliver Cromwell's soldiers at the time of the English Civil War, in the booklet "Cromwell's Soldiers' Pocket Bible" . . . This version of the Bible is significant because, for the very first time, a mechanically printed, mass-produced Bible was made available directly to the general public which came with a variety of scriptural study guides and aids (collectively called an apparatus), which included verse citations that allow the reader to cross-reference one verse with numerous relevant verses in the rest of the Bible, introductions to each book of the Bible that acted to summarize all of the material that each book would cover, maps, tables, woodcut illustrations, indices, as well as other included features — all of which would eventually lead to the reputation of the Geneva Bible as history's very first study Bible. Because the language of the Geneva Bible was more forceful and vigorous, most readers strongly preferred this version to the Great Bible. In the words of Cleland Boyd McAfee, "it drove the Great Bible off the field by sheer power of excellence."
*Albert Barne's Notes on the Bible...
Published in 1847-85; public domain.
Wikipedia, the Online Encyclopedia
Albert Barnes (December 1, 1798 – December 24, 1870) was an American theologian, born in Rome, New York. He graduated from Hamilton College, Clinton, New York, in 1820, and from Princeton Theological Seminary in 1823. Barnes was ordained as a Presbyterian minister by the presbytery of Elizabethtown, New Jersey, in 1825, and was the pastor successively of the Presbyterian Church in Morristown, New Jersey (1825–1830), and of the First Presbyterian Church of Philadelphia (1830–1868).
*Poor Man's Commentary by Robert Hawker...
Published in 1805; public domain.
Wikipedia, the Online Encyclopedia
Robert Hawker (1753–1827) was an Anglican priest in Devon vicar of Charles Church, Plymouth. Called "Star of the West" for his popular preaching, he was known as an evangelical and author. The Cornish poet Robert Stephen Hawker was his grandson . . . He was a man of great frame, burly, strong and with blue eyes that sparkled and a fresh complexion. His humour was deep and razor sharp and his wit popular although he had a solemn exterior and in conversation would resort to silence while contemplating a difficult retort. He played the violin well and was an excellent scholar. Almost as soon as he arrived as curate he started writing and poured out over the year a long list of books, volumes of sermons, a theological treatise, a popular commentary, a guide to communion and also books of lessons in reading and writing for the schools. For a work of his on the divinity of Christ (combating the rise of Unitarianism) the University of Edinburgh conferred upon him a degree of Doctor of Divinity in 1792. He also produced the “Poor Man’s Morning and Evening Portions” that were used long after his death.
*Unless the Spirit first draw us...
St. John 6:44a [Jesus speaking]
No man can come to me, except the Father which hath sent me draw him...
This passage certainly insinuates, without a doubt, that we are unable to come to God unless we are first called; or drawn . . . nay, pulled! We, who are born into carnality, have to be pulled into His service, else we would not come to Him at all.
Draw, Strong's Greek Dictionary
helkuo, #G1670: to drag (literally or figuratively): - draw.
AMG's Annotated Strong's Dictionaries
© 2003
To draw or drag; of persons: to drag, to force before magistrates; or out of a place; metaphorically to draw, induce to come.
This word can certainly take on the aspects of literally forcing somebody to go to a place where they did not wish to go. But, can that make any sense? Especially when most folks are taught that what God actually does is that He woos the potential Christian into His fold; i.e. drawing in a gentle manner. But, can this really be the case? . . . Like other rabbit trails in this book, I don't want to really go down this one at this point in time; but, do know this, that there are actually two schools of thought on this particular subject. I threw these thoughts in here (a hit and run) just to show the possibility of God literally dragging us into His service – which is a thought that is contrary to a lot of beliefs about God. But, know this, dear reader, that there is nothing good in us (other than what God places within) to where if we really had the initial choice (that is, a life-changing choice), then I'm convinced that none of us would make the right decision if it wasn't for God pushing us in...
Romans 3:23
For ALL have sinned, and come short of the glory of God...
(continued on next page...)
If we've all fallen short, then how can we have the strength to pull ourselves in? But, even though this scripture seems to be bad – as if nobody is going to make it to be with God – Paul adds these sentences just afterwards:
Romans 3:24-25
Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.
Meaning, that salvation is only possible through Christ Jesus; and we cannot, therefore (being the flesh-mongers that we are), enter into His kingdom upon our own merits; so, God, knowing that His ways and thoughts are the exact opposite of ours, has to drag us thereunto . . . Now, on another note (and looking at this from a different view), that process of dragging may actually be in a pleasant manner: we can certainly, upon our first real encounter with God, experience His wonderful Spirit, and feel like we want to love and to save the entire world! But, then, after a few days, when that feeling has left, it's then extremely possible for the old, carnal man to start waking up, and, after seeing what has happened, begins to tug us into the other direction – questioning our new found life-style – as if asking us: "What have you done?" The initial calling is on an individual basis, and doesn't happen the same for one as it does for another. On one hand, God can actually force people into His kingdom by pushing the old man aside for a short time – an invasion, if you will! – and for others, it's a very smooth birthing process, where there is acceptance and compliance to a higher degree. This only shows how God can take a simple word, like helkuo, translated as 'draw' in the KJV, and can actually apply it to both a smooth wooing (which can continue to be smooth), but can also imply a hostile take-over that, once the old man wakes up and realizes what is happening, will only go kicking and screaming into the right direction.
2 Corinthians 4:15-16
For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish [i.e. the old, nasty man – i.e. our fleshly natures], yet the inward man [i.e. what is born of God] is renewed day by day.
Of course, there is so much more to say on all of this; but, like my other rabbit trails, this is temporary food for thought...
*Not trying to get caught up in the Predestination vs Free-will debate...
One may laugh at my statement here, for, surely, I will be touching on that subject herein, even though I am trying to tread lightly with it. It's a fact that a lot of folks (or, at least some) are very uncomfortable with the subject, and it's because (at least, this is the way I see it) that they don't completely understand it. As one minister pointed out (and this I got second hand), no person can truly understand the depth of the subject with their human mind! Be that as it may (and whether that is even true or not), it stands to reason that it's a subject that cannot be ignored. Why? Well, the Bible does speak on it, even calling it by its name in several places [see, for example, Romans 8:29-30] and is therefore worthy of our attention. But, even so, I – as I've said – am going to try and dance around it as much as possible in this present work. Is that because I'm afraid of the subject myself? Nay; but is because, first of all, it's not our main topic here (even if it hits on it in some respect), and secondly, it's a dominating topic that would take an entire book to speak on; which, incidentally, is what I fully intend on doing in the near future.
*Nor of what satan's in-depth role is in all of this commotion...
Just like the Predestination vs Free-will topic, I will simply hit and miss, herein, on the subject of satan. And, also, like the Predestination subject, I certainly will be covering this bad-boy's role in an upcoming book. In fact, and as I have pointed out already in this present title (and I'm sure that I'll continue to do so a few more times), I will be speaking on such subjects as satan, the devil, and hell, in much detail in the 2nd part of the Evil Side of Creation series; in the book, entitled (you've guessed it!): Satan, the Devil, and Hell . . . In the meantime, though, I will give you some food for thought – even if it may seem cruel to my readers for dangling this carrot in front of their eyes, and then ripping it away! But, I must point out, for the sake of the flow of this present work, that nowhere in scripture can it be found that satan did anything without the express permission of God to begin with. Am I sure about that? Take, for example, the incident in Job 1:6-12; but, especially in verse 12, which reads: "And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD." . . . This situation, far from being easy to understand – considering the traditional view of satan in popular Biblical Theology – demands that we ask some uncomfortable questions, such as: "How did satan convince God to allow him to hurt one of His subjects? Can God even be persuaded by the wiles of satan? Why did such a bad-boy like satan have to get God's permission to even hurt somebody to begin with? Being evil as he is, as is taught to us, wouldn't he simply have done so without such permission? And, not only so, but by even speaking to God about it in the first place, didn't he run the risk of God stopping him?" . . . Now, I know for certain that I can't just hit and run like this, for I know of a certainty that my questions will bring up too many more questions that must be answered in order for this thought to be satisfactory for most readers. But, I promise to answer such questions in better detail in part 2. Please understand that this subject (just like that of Predestination) is just too big and dominating to discuss in small detail, and will overshadow the present topic at hand; they will need entire books just to scrape the surfaces . . . However, and at the same time, this short End Note will at least show the possibility that even satan needs to be given power by God (ordained by God) in order to do the things that he does; and proves, further, that God is the only power source in existence . . . Also, keeping in mind, about wrestling with principalities and powers in high places...
Ephesians 6:12
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
...that we must recognize that it was God Himself who ordained it so:
Colossians 1:16-17
For by him were ALL things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him ALL things consist.
Again, there is no power source other than God!
*Matthew Henry's Commentary on the whole Bible...
Published in 1708-1714; public domain.
Wikipedia, the Online Encyclopedia
Matthew Henry (18 October 1662 – 22 June 1714) was a Nonconformist minister and author, born in Wales but spending much of his life in England . . . Matthew Henry's well-known six-volume Exposition of the Old and New Testaments (1708–10) or Complete Commentary, provides an exhaustive verse by verse study of the Bible. covering the whole of the Old Testament, and the Gospels and Acts in the New Testament. After the author's death, the work was finished (Romans through Revelation) by thirteen other nonconformist ministers, partly based upon notes taken by Henry's hearers, and edited by George Burder and John Hughes in 1811 . . . Famous evangelical Protestant preachers such as George Whitefield and Charles Spurgeon used and heartily commended the work, with Whitefield reading it through four times – the last time on his knees. Spurgeon stated, "Every minister ought to read it entirely and carefully through once at least." John Wesley wrote of Henry: "He is allowed by all competent judges, to have been a person of strong understanding, of various learning, of solid piety, and much experience in the ways of God."
*The People's New Testament...
Published in 1889; public domain.
www.swordsearcher.com/christian-autho...
The following biographical sketch of B. W. Johnson was written by J. H. Garrison in 1891, before Johnson's death in 1894: "BARTON W. JOHNSON was born in 1833, in a log cabin on a clearing in Tazewell County, Illinois. His ancestry, on both sides, is of stock which had settled in this country before the Revolution; his father's parents were South Carolinians; his mother was born in Tennessee. His early education was such as could be obtained in a backwoods school, on a farm, and from the few books he could buy or borrow. In his eighteenth year he commenced to study at Walnut Grove Academy, now Eureka College, where he attended for two years. Then, after teaching for one year, he went to Bethany College in 1854. At that time the college was presided over by Alexander Campbell, aided by such professors as R. Milligan, W. K. Pendleton, R. Richardson, and others of less note. In 1856 he graduated in a class of twenty-seven, the honors of which were divided between him and W. A. Hall, of Tennessee . . . In the fall of 1856, be engaged in a school in Bloomington, Ill., preaching on Sundays in the vicinity. The next year he took a position in Eureka College, where he remained in all seven years, two years as its president. In 1863, he acted as corresponding and financial secretary of the American Missionary Society, and was re-elected to that position at the convention of 1864, but he declined to continue, having accepted the chair of mathematics in Bethany College. Here he remained two years, until after the death of Alexander Campbell, when he returned to the west. After a pastoral charge at Lincoln, Ill., he accepted the presidency of Oskaloosa College, in connection with the care of the Church at Oskaloosa. A failure of health compelled him to cease teaching two years later, but he continued to preach for the congregation for four more years. In the meantime, THE EVANGELIST, long published as a monthly, had assumed a weekly form, and he became its editor. For about sixteen years he has been engaged in editorial work; on THE EVANGELIST, in Oskaloosa and Chicago, and subsequently on the CHRISTIAN-EVANGELIST in St. Louis. In the meantime he has written several books which have had a wide circulation: The Vision of the Ages, Commentary on John, The People's New Testament, in two octavo volumes, and the successive volumes of the Christian Lesson Commentary, from 1886 to the present time. In the summer of 1858 he was united in marriage to Miss Sarah S. Allen, of Bloomington, Ill., who has made him a devoted and self-sacrificing companion. Three children, all living, have been borne to the marriage. In his Bible studies he had been made to feel the need of a personal knowledge of the places mentioned in the Bible, of the people, manners and scenes of the east; and hence, in the summer of 1889 he crossed the Atlantic. During his absence of between four and five months, he visited Great Britain, France, Switzerland, Italy, Greece, Turkey in Asia, Palestine and Egypt. The enforced absence from his desk was of great advantage to his health, which had become somewhat impaired by his arduous labors. If his life is spared, additional volumes will in due time appear from his pen, which are already in preparation."
*John Wesley's Explanatory Notes on the Bible...
Published in 1755-1766; public domain.
Wikipedia, the Online Encyclopedia
John Wesley (28 June 1703 – 2 March 1791) was an Anglican cleric and theologian who, with his brother Charles and fellow cleric George Whitefield, founded Methodism . . . Educated at Charterhouse School and Oxford University, Wesley was elected a fellow of Lincoln College, Oxford in 1726 and ordained a priest two years later. He led the "Holy Club", a society formed for the purpose of study and the pursuit of a devout Christian life; it had been founded by his brother Charles, and counted George Whitefield among its members. After an unsuccessful ministry of two years at Savannah in the Georgia Colony, Wesley returned to London and joined a religious society led by Moravian Christians. On 24 May 1738 he experienced what has come to be called his evangelical conversion, when he felt his "heart strangely warmed". He subsequently departed from the Moravians, beginning his own ministry . . . A key step in the development of Wesley's ministry was, like Whitefield, to travel and preach outdoors. In contrast to Whitefield's Calvinism, Wesley embraced the Arminian doctrines that dominated the Church of England at the time. Moving across Great Britain and Ireland, he helped form and organise small Christian groups that developed intensive and personal accountability, discipleship and religious instruction. Most importantly, he appointed itinerant, unordained evangelists to travel and preach as he did and to care for these groups of people. Under Wesley's direction, Methodists became leaders in many social issues of the day, including prison reform and the abolition of slavery . . . Although he was not a systematic theologian, Wesley argued for the notion of Christian perfection and against Calvinism—and, in particular, against its doctrine of predestination. He held that, in this life, Christians could achieve a state where the love of God "reigned supreme in their hearts", giving them outward holiness. His evangelicalism, firmly grounded in sacramental theology, maintained that means of grace were the manner by which God sanctifies and transforms the believer, encouraging people to experience Jesus Christ personally . . . Throughout his life, Wesley remained within the established Anglican church, insisting that the Methodist movement lay well within its tradition. In his early ministry, Wesley was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected and, by the end of his life, had been described as "the best loved man in England". In 2002, he was placed at number 50 in the BBC's poll of the 100 Greatest Britons.
*The Biblical Illustrator, by Joseph S. Exell...
Published in 1900; public domain.
http://www.biblesupport.com/e-sword-d...
Joseph S. Exell edited and compiled the 56 volume Biblical Illustrator commentary. You will recognize him as the co-editor of the famous Pulpit Commentary (this commentary is even larger than the Pulpit Commentary). This remarkable work is the triumph of a life devoted to Biblical research and study. Assisted by a small army of students, the Exell draws on the rich stores of great minds since the beginning of New Testament times . . . The Biblical Illustrator brings Scripture to life in a unique, illuminating way. While other commentaries explain a Bible passage doctrinally, this work illustrates the Bible with a collection of: illustrations; outlines; anecodtes; history; poems; expositions; geography; sermons; Bible backgrounds; and homiletics, for nearly every verse in the Bible. This massive commentary was originally intended for preachers needing help with sermon preperation (because who else in that day had time to wade through such a lengthy commentary?). But today, the Biblical Illustrator provides life application, illumination, inspiriation, doctrine, devotion, and practical content for all who teach, preach, and study the Bible . . . The Biblical Illustrator includes material from hundreds of famous authors of the day, including: Lightfoot; F.B. Meyer; Spurgeon; Barnes; Matthew Henry; D.L. Moody; John Trapp; J.C. Ryle; Alexander MacLaren; Thomas Manton; Handley; C.G. Moule; John Wesley; and Adam Clark.
*Which Jonah ended up calling hell!...
Jonah 2:2
And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of HELL cried I, and thou heardest my voice.
This is more food for thought for the upcoming 2nd part of this Teaching Series, in that Jonah was in the belly of the whale, and not in the center of the earth, when he declared that he was in hell!
*If those decisions go against God's will...
To bring up a point about God's will, I am going to quickly choose the subject of prayer. First of all, let's see what Jesus says about one particular case concerning prayer:
Matthew 21:22
And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
I, by no means, am really trying to tackle the vast subject of prayer in this End Note; nor, indeed, in this book. Even though it's a simple concept, there are so many aspects about it, that books and books have been dedicated to the topic – and they may have only scratched the surface with them! But, here, I am only trying to make a particular point – only one, in the thousands of avenues that this topic could turn . . . In our example scripture, many people are fooling themselves this very day by thinking that God is a magical genie, to where you can rub the magic lamp and be granted three wishes . . . Well, maybe more, because this verse just said that ALL things, WHATSOEVER we ask in prayer, we're going to get! Well, that's good, because I'm sure 'ol Johnny would like a new Porsche! Perhaps, a yacht! And, let's go ahead and throw in a mansion in there while we're at it! You see where this can go? You see, I should ask, where this has gone? Not only so, but we need to be careful of what we wish for, because God can surely grant these things; but, then, we must certainly ask: what did we sacrifice to get them? [Matthew 6:19-20; Proverbs 28:20; Hebrews 13:5-6; 1 Timothy 6:10-11] If one is to truly know the Spirit of God, and God's intention with mankind, then they should know that this is the furthest thing from God's mind for His people . . . Does all this mean, therefore, that God doesn't want us to have any money? Of course He wants us to have money! How else can we live and eat, or take care of our families? [1Timothy 5:8] I'm sorry if that's the impression that I'm giving – but that's not what I'm meaning; I'm speaking of spoiling His children with unneeded excess, which can harm a child [I speak further on this concept – that is, about the damaging effects of excess – later on, on the first two pages of Chapter 9]. He certainly blesses certain folks with money, but those people always end up giving in His name; so, that's not what I'm saying. I'm saying that God will not be responsible for wealth distributed for worldly, fleshly gain – unless it ends up serving a complex purpose. But, that purpose would never be to spoil the elect! . . . Just like our own kids, whom we don't want to spoil, there are limitations to what we are to ask; limitations, that is, of what we should ask . . . Now, let's counteract this with another scripture:
1 John 5:14
And this is the confidence that we have in him, that, if we ask any thing ACCORDING TO HIS WILL, he heareth us.
This is a bit different. Here, John is plainly saying that when we ask according to His will, then he hears us . . . Now, I guess somebody can come back on this and say that it was God's will for the elect to get that Porsche, yacht, and mansion; but, even though I disagree, we won't pursue that avenue in this book (but, I intend on doing so in another). But, here, the point I am trying to get across is that both Matthew and John were correct in what they were saying; it's just that John filled in a little more detail, to show that there's more to prayer than just asking for materialistic things to fulfill our fleshly desires and lusts thereby! All things – even prayers – are according to God's will, and not by our will, or our fleshly lusts. We must realize that our own will is very self-serving. These new thoughts will now bring us to where this subject really needs to go, and that is to a point where we, again, begin to learn to pray according to God's will, as opposed to the will of the flesh. So, now we're getting somewhere! Looking at things from this new perspective will change the course of our walk with God to a better and higher plateau – guaranteed! This would be a very new and exciting experience for a lot of folks; and, so our duty (that is, if we are wanting to obtain this higher and closer walk with Him) is to strive (in new prayer) for the Lord to show us how to walk this more narrow path...
*Jamieson, Fausset and Brown Commentary...
Published in 1871; public domain.
Wikipedia, the Online Encyclopedia
The Jamieson-Fausset-Brown Bible Commentary refers to a Biblical commentary entitled: 'A Commentary Critical and Explanatory on the Whole Bible,' prepared by Robert Jamieson, Andrew Robert Fausset and David Brown and published in 1871; and derived works from this initial publication, in differing numbers of volumes and abridgements. The commentary uses the King James Version of the Bible as its text . . . Robert Jamieson D.D. (1802–1880) was a minister at St. Paul’s Church, Provanmill in Glasgow. Andrew Fausset, A.M. (1821–1910) was rector of St. Cuthbert’s Church in York. David Brown (1803–1897) was a Free Church of Scotland minister at St. James, Glasgow, and professor of theology at Free Church College of the University of Aberdeen.
The writers described their work as: "humble effort to make Scripture expound itself." and prayed: "May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this . . . effort . . . and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen."
*The wicked spirits are at God's commandment...
This claim may seem ridiculous to a lot of folks. Even though I placed this herein, I'm not really wanting to get off onto that subject in this book – just as I expressed about satan – simply because I will get into extreme detail in the other parts to this Evil Side of Creation series on them; and, too, it's just not the main purpose of what I'm trying to convey here. In the meantime, chew on the thought, for I whole-heartedly agree with the premise – obviously – else I would not have placed the thought within.
Page 32
*Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission...
This is reminiscent of an earlier End Note, with the topic being "Nor of what satan's in-depth role is in all of this commotion," in stating that satan could do nothing of his own will, but had to submit to the authority of God, and who only went on a rampage against Job when God gave His permission for him to do so.
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Thank you for that wonderful comment Mary :-) I truly hope that you both enjoy reading my book, and also that it benefits you in your life. If any questions arise, feel free to ask away! You can either do so by asking me here on Goodreads, or you can email my ministry email address at truthdigging@yahoo.com
Mary