Why should we read the Bible?

The Law of the Lord

We are used to talking about Jehovah God in terms of things “Thou Shalt Not” do, and in less common cases things “Thou Shalt” do. These last, should be easy for us to list out, if we want to please God, but we usually cannot think of them. An easy list in the New Testament is to look up the phrase “one another,” and observe all the things Christians can and should do to one another. The book of Psalms sets sail in similar fashion by listing how to get God's blessings. Ps 1:[1] Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
[2] But his delight is in the law of the LORD; and in his law doth he meditate day and night.

The man who meditates in God's law day and night is blessed. He delights in God's law, just like the obedient Jews who spoke of the Lords word to their children at all times. Deut 11:[19] And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.

In Proverbs, the patriarch Solomon speaks of the Lords commandments as a person that talks with us. Pr 6: [22] When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. [23] For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:

Unfortunately, we commonly find God's word hard to understand. In Pr 2:[1] My son, if thou wilt receive my words, and hide my commandments with thee;
[2] So that thou incline thine ear unto wisdom, and apply thine heart to understanding;
[3] Yea, if thou criest after knowledge, and liftest up thy voice for understanding;
[4] If thou seekest her as silver, and searchest for her as for hid treasures;
[5] Then shalt thou understand the fear of the LORD, and find the knowledge of God.

We find that the knowledge of God is obtained only after we “cry after knowledge, and lift up our voice for understanding.” It sounds like we have to pray for this comprehension that we seek. We have to seek after it like hidden treasure. It may not always be obvious.

[6] For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.
[7] He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.

Here we see that the Lord will give wisdom. These are the words of his mouth that give knowledge and understanding. A buckler is a small shield.

With this in mind, we may prayerfully consider Psalms 119.

Here we see the patriarch David once again begins with a discussion of blessings. The first two verses are ways to obtain blessings. In verse 9, he asks the question “How shall the young man cleanse his way?” The answer in the same verse “By taking thought of his way, according to God's word.” In this one Psalm, King David speaks to God using the phrase “Thy Law” 23 times. He calls God's word many things. It is his law, his testimonies, his statutes, his precepts, his word, his judgments, his ways, his commandments. Each of these is used multiple times, so that the Psalm is very intensive in its discussion of the law of the Lord.

In verses [19] I am a stranger in the earth: hide not thy commandments from me.

[20] My soul breaketh for the longing that it hath unto thy judgments at all times.

In verse 19 he freely admits it seems like God's words are hidden from him, and in the next verse he speaks of how much he longs to know and understand God's judgments. We should be encouraged that even as God's word can seem difficult to us, it seemed difficult to king David at times, but if we seek it carefully, we too will understand.

David was a King, and had to make laws from time to time. He knew that if the language is too simple, lawyers will use it to create exceptions that were not intended. And yet when the language is finally specific enough that lawyers cannot abuse it, the text was no longer easily understood. He looked at God's law, and was in a position to be intellectually impressed. God's law is marvelous in its simplicity, without being easily used to provide loopholes to the wicked.

The best way to understand biblical things is to let the scriptures define each other, and show the differences between the cases dealt with in each case. We call this comparing spiritual things with spiritual (1 Cor 2:13.) Over time we will come to understand that Heb 4:[12] For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

With these things in mind, we should be able to read Psalms 19 with a new appreciation for verses 7-11. There is great reward in keeping the Lord's word.

Reductio Ad Absurdum: Can Truth Contain Falsity?

There is a kind of argument called Reductio Ad Absurdum. By this argument, we take a concept and reduce it to absurdity by taking it to extremes. Very few arguments can withstand this attack, but the basis of its validity is this: Truth cannot contain falsity. Something is either true or not true. A statement cannot be both true and not true at the same time. We test our syllogisms by asking if the result is likewise as true as the premises. We have seen before (search “reductio” using ^F) that the bible treats on reductio ad absurdum, albeit rarely. In fact, reductio ad absurdum of lust is adultery Mt 5: [28] But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

…and the reductio ad absurdum of hatred is murder 1 Jno 3: [15] Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

In forms of Government, we can suppose that the reductio ad absurdum of Atheism is Communism, while the reductio ad absurdum of Christianity is a Kingdom.

What then of reductio ad absurdum of virtue, Love for example?

Love is not lust as seen above. We should further observe that when Love is wrongly applied to money, it is the root of all evil(s.) 1 Tim 6: [10] For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Is Love not a virtue then? One might argue for love of virtue itself, but that calls for a reflexive case, and I do not have a definition of virtue, citing only 2 Pet 1: [5] And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
[6] And to knowledge temperance; and to temperance patience; and to patience godliness;
[7] And to godliness brotherly kindness; and to brotherly kindness charity.
[8] For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

The concept that Love can be perfected is addressed nonetheless (verse 7 above.) 1 Jno 2: [3] And hereby we do know that we know him, if we keep his commandments.
[4] He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
[5] But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
[6] He that saith he abideth in him ought himself also so to walk, even as he walked.

And

1 Jno 4: [12] No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.

We know that P -> Q is also represented ~P v Q. Making syllogisms with spoken language is bad protocol, and Euler diagrams are more appropriate. However, in a sort of shorthand, we could say that

If ~Obey commandments -> ~ Know (1 Jno 2:4)

If obey commandments -> Know (vs 5.)

In Jno 14: [15] If ye love me, keep my commandments.

[21] He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

We could say that

If Love -> keep commandments

Or to put it another way

~Love v Keep commandments.

Jno 15: [10] If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

Could be cleaned up to say:

Keep commandments -> abide in Christ’s love :: Christ keeps Gods Commands perfectly -> Christ abides in God’s Love.

We conclude that to know God (Jno 14:15) is to Love him (1 Jno 2:3.) There is no absurdity to the Love of God

Deut 6: [4] Hear, O Israel: The LORD our God is one LORD:
[5] And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.
[6] And these words, which I command thee this day, shall be in thine heart:
[7] And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

Mk 12: [28] And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
[29] And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
[30] And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

Deut 6: [13] Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.

Was quoted by Christ in temptation Mt 4: [10] Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

And Lk 4: [8] And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Ex 20: [3] Thou shalt have no other gods before me.

Deut 5: [7] Thou shalt have none other gods before me.

As an aside, when I was researching this, I ran across the example of Nehemiah 1: [8] Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:
[9] But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.

Here in prayer, Nehemiah makes a case with God, by quoting scripture, setting precedent for us to do the same. You could either argue that this is a conflation or a remonstration. The relevant scriptures are in Deut 4: [29] But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.
[30] When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice;
[31] (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them.

And

Deut 30: [2] And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;
[3] That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.
[4] If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee:
[5] And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.

If you argue that this is a conflation, you must allow that Nehemiah knew the Old Testament VERY WELL, to make this mistake. I rather think that it is an example of remonstration. Having observed as an aside that we can remonstrate with God in prayer, we return to the conclusion of our discussion of Love and its extremes:

Just as the right to contract is not absolute, so the right to Love is not absolute, else we could love lust and money. I suppose that this love of things that are not virtue is called “inordinate affection.” Col 3: [5] Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
[6] For which things' sake the wrath of God cometh on the children of disobedience:

Despite this we are to be kindly affectioned one to another Ro 12: [10] Be kindly affectioned one to another with brotherly love; in honour preferring one another;

And not to lack natural affection. Ro 1: [31] Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

2 Tim 3: [3] Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

That’s my contribution to Philippians 4:8 for today.

How do we develop faith?

Ro 10: [13] For whosoever shall call upon the name of the Lord shall be saved
[14] How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
[15] And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
[16] But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
[17] So then faith cometh by hearing, and hearing by the word of God.

This is how we develop the shield of faith. We know that it is our goal to speak very scripturally (I Pet 4: [11] If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.)

Heb 5: [12] For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. (by specificity.)

…shows that we are to be taught these as babes in Christ. Under the old law, there was actually a command to speak of the law to children more or less at all times. Deut 11: [18] Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.
[19] And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.
[20] And thou shalt write them upon the door posts of thine house, and upon thy gates:

This is how the Lord fulfilled the promise to write his law in our hearts

[33] But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

This is quoted in Heb 8: [10] For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
[11] And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

... as fulfilled prophecy. We see that as we become forgetful, we renew our minds (Ro 12: [2] And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.)

When proof is demanded of the Christian, he may not be able to demonstrate God by a sign. Heb 11: [6] But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

If we had proof, we would not need faith. However, we CAN “by patient continuance in well doing,” prove what is the will of God. Ro 2:[5] …God;
[6] Who will render to every man according to his deeds:
[7] To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

When we have begun to do these things, we develop the shield of Faith (Eph 6:16) demonstrated by Christ in the wilderness (Lk 4:1-13.)

We spoke above of “knowing the Lord.” This is also the goal of the serious Christian. Consider 1 Jno 2: [3] And hereby we do know that we know him, if we keep his commandments.
[4] He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
[5] But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
[6] He that saith he abideth in him ought himself also so to walk, even as he walked.

The word perfected is from the Greek to complete. We see how this is done in Jno 14: [15] If ye love me, keep my commandments..

Christ in fact indicted an audience one time by asking Lk 6: [46] And why call ye me, Lord, Lord, and do not the things which I say?
[47] Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
[48] He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.

We see in vs 47 that we should both hear and do. This is also true of teaching. Mt 5: [19] Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Works do not save one. Eph 2: [8] For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
[9] Not of works, lest any man should boast.

However, in order for the faith to be a living faith, it must be accompanied by obedience. Jas 2: [24] Ye see then how that by works a man is justified, and not by faith only.

In fact, faith without works is dead, being alone Jas 2: [17] Even so faith, if it hath not works, is dead, being alone.

We should never tire of being reminded of these things as we grow in Christ (2 Pet 1: [12] Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
[13] Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;
[14] Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.
[15] Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.)

(The phrase “in this tabernacle” refers to his physical body)

The whole of Jas 2 is a treatise on Faith.

What is the solution to sin?

When our sins have separated between us and God, what do we do? (Isa 59: [2] But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.)

Consider the verse immediately preceeding: Isa 59: [1] Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

Here we see that the second verse explains why we feel that God does not hear us at times. Even King David said Ps 42: [1] As the hart panteth after the water brooks, so panteth my soul after thee, O God.
[2] My soul thirsteth for God, for the living God: when shall I come and appear before God?
[3] My tears have been my meat day and night, while they continually say unto me, Where is thy God?
[4] When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.

This is similar to Ps 73: [10] Therefore his people return hither: and waters of a full cup are wrung out to them.
[11] And they say, How doth God know? and is there knowledge in the most High?

We should be confident that God hears prayer based on I Jno 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:
[15] And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

What characterizes the persons who are heard? I Jno 3: [18] My little children, let us not love in word, neither in tongue; but in deed and in truth.
[19] And hereby we know that we are of the truth, and shall assure our hearts before him.
[20] For if our heart condemn us, God is greater than our heart, and knoweth all things.
[21] Beloved, if our heart condemn us not, then have we confidence toward God.
[22] And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

How does a person obtain this confidence? We have discussed before that a person can make a contract with God, by being baptized into Christ’s death (Ro 6: [3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
[4] Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
[5] For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
[6] Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
[7] For he that is dead is freed from sin.)

What does this contract do for us? I Pet 3: [18] For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
[19] By which also he went and preached unto the spirits in prison;
[20] Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
[21] The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

We discussed that baptism was immersion, based on the story of the Ethiopian Eunuch. Consider then that the main purpose and benefit of immersion baptism is the forgiveness of sins.

Remember the old saw “and ye shall know the truth and the truth shall make you free?” In context it reads Jno 8: [31] Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
[32] And ye shall know the truth, and the truth shall make you free.
[33] They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?
[34] Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
[35] And the servant abideth not in the house for ever: but the Son abideth ever.
[36] If the Son therefore shall make you free, ye shall be free indeed.

When we come to decision like the decision to be immersed for the forgiveness of sins, we should also count the cost. Speaking of Jesus, the physician says: Lk 14: [25] And there went great multitudes with him: and he turned, and said unto them,
[26] If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
[27] And whosoever doth not bear his cross, and come after me, cannot be my disciple.
[28] For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
[29] Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
[30] Saying, This man began to build, and was not able to finish.
[31] Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
[32] Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
[33] So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
[34] Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
[35] It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

Not only so, but we also consider that if we are re-born in Christ, we are defenseless is some sense (1 Cor 3: [1] And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
[2] I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
[3] For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?)

As such, we contemplate the analogy of walking. Ro 8: [1] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
[2] For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
[3] For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
[4] That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

I was around two years old was when I first began to walk. As you may well imagine, I fell down a lot. At the age of 6 I fell less, and by 21 it was a rare occurrence. I am not yet old, but at the age of 65 or 70, falling becomes a very serious occurrence. If I broke a hip at that age I would need surgery, or be crippled to the extent that I could not live unaided. So, with the Christian a sin represents falling down. How do we recover? Pr 24: [16] For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.
[17] Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
[18] Lest the LORD see it, and it displease him, and he turn away his wrath from him.

This shows us that falls will happen. How do we recover? I expect that this is accomplished by the same mechanism that “God doth know” in Ps 73. By repentant prayer. Lk 24: [45] Then opened he their understanding, that they might understand the scriptures,
[46] And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
[47] And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

…associates repentance with remission of sins. In Biblical times, the word repent was so well understood that it may not have been explicitly defined. As of this writing, I have not studied it exhaustively, but there are things that we can say about repentance.

It is something God can do: Gen 6: [5] And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
[6] And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
[7] And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

Here we could say that God was sorry, but he had done nothing wrong. It was man’s choice to sin that caused the problem (Ecc 7: [29] Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.)

To look at an exhaustive list of the word “repent” in the bible, click here. To search any word or phrase in the bible, click here.

Since God had done nothing wrong, being sorry is not all that was involved, but grief was associated. God was grieved, but it is not him only that is grieved when repentance occurred: 2 Cor 7: [8] For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.
[9] Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
[10] For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
[11] For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

(Note: vs 11 shows a progression of spiritual responses to sin.) Here the apostle Paul shows that he intended to provoke repentance, and vs 9 rejoiced at it. Having being said that sorrow is not repentance, what exactly is repentance? I suggest that it is a change of mind. A test of repentance is “would you do it again?” If you would then you probably have not repented. Another similar phrase is “turn from.” Here Paul and Barnabas earnestly entreated others. Ac 14: [15] And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

Once one has made a contract with God by baptism, sins must be repented from. Having repented, we seek forgiveness, or we would not be grieved. Christ set the example of praying for forgiveness in his famous model prayer, but also set the precedent that it would be conditional. Mt 6: [12] And forgive us our debts, as we forgive our debtors.
[13] And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
[14] For if ye forgive men their trespasses, your heavenly Father will also forgive you:
[15] But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

A lesson on “when I cannot morally blackmail my brother into forgiving me,” is for another time. Generally we are to be forgiving, and forgive those who ask for forgiveness. We do not expect God to forgive use if we do not ask him. In Mk 11: [24] Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
[25] And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
[26] But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

…Jesus speaks. Recall that we should believe that we receive for a reason; we believe because we obey (I Jno 3: [22] And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.)

Having repented and prayed for forgiveness, we have the benefit of the request. Beyond that, if we are having a continuing problem with sin, we have things we can do. Jas 5: [16] Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

Here the fault may not be the same thing as the sin. For example, with adultery, the fault lies with lust (Mt 5:28.) With murder, the fault lies with hatred (1 Jno 3: [15] Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.)

Again, I submit that this is a reductio ad absurdum of hatred, but if I was to be drawn into murder, the fault would lie in an initial hatred. Identifying a fault is not always easy. If the problem persists, one may choose to make a public declaration of it to the Church. This gives one pause in a social sense, very much like shaving one’s head might, but it accomplishes a purpose. One shouldn’t go about making a trivial matter of shaving your head either.

Let’s consider what is entailed by the promise of 1 Jno 1: [9] If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

We have forgiveness, but then he speaks in the same breath of being cleansed from all unrighteousness. Here we confess a sin, not a fault, and the audience is not defined. God is my usual audience for such admissions. We think of cleansing as washing, but in Ps 51: [6] Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
[7] Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
[8] Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
[9] Hide thy face from my sins, and blot out all mine iniquities.
[10] Create in me a clean heart, O God; and renew a right spirit within me.

In context, King David (who did not write ALL the Psalms,) associates the cleansing with a figurative breaking of bones. In Hebrews, we see that Heb 12: [5] And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
[6] For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

…he quotes an Old Testament passage in vs 5, and concludes in Vs 6 the correction we are talking about is like corporal punishment. That it is figurative could be argued from Pr 17: [10] A reproof entereth more into a wise man than an hundred stripes into a fool.

So, we have discussed Godly sorrow, repentance and how to obtain forgiveness both before and after salvation. Our incentive not to sin is in Heb 6: [6] If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

…we do not wish to crucify Christ again, and put him to an open shame.

Why do we sin?

What is the natural adversary of the Christian?

2 Cor 10:

[3] For though we walk in the flesh, we do not war after the flesh:
[4] (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)
[5] Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
[6] And having in a readiness to revenge all disobedience, when your obedience is fulfilled.

Every high thing that exalts itself against the knowledge of God is the Christian’s natural enemy. We see in context that it speaks of certain weapons that assist in this pursuit: These weapons are described in Eph 6:

11] Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
[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.
[13] Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
[14] Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
[15] And your feet shod with the preparation of the gospel of peace;
[16] Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
[17] And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

How do we use this armor? Consider the shield of Faith. In Lk 4:

[2] Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
[3] And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
[4] And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
[5] And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
[6] And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
[7] If thou therefore wilt worship me, all shall be thine.
[8] And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
[9] And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
[10] For it is written, He shall give his angels charge over thee, to keep thee:
[11] And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
[12] And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
[13] And when the devil had ended all the temptation, he departed from him for a season.

… Jesus was tempted here. By the word “tempted,” we mean that he did not have a ready made example of how he might answer the question. When Satan asked him to PROVE that he was the son of God, Jesus wanted to. When Satan offered Jesus power over all the kingdoms of the earth, and the glory of them, he wanted it. Not only so, but Satan had it to give. At this time, not only does Satan no longer have that power to offer of his own, we also have a ready made example of exactly how we should react to a temptation of this kind. Having understood that temptations come even to the righteous how did Jesus deal with the trial? His shield of faith came from knowledge (Ro 10: [17] So then faith cometh by hearing, and hearing by the word of God.) His knowledge was of God’s word, and it enabled him to quench Satan’s fiery darts (Eph 6:16 above.)

We have God’s promise that we will not be tempted more than we are able to bear: 2 Cor 10: [13] There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

So what are the mechanics of temptation? Jas 1:

[13] Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
[14] But every man is tempted, when he is drawn away of his own lust, and enticed.
[15] Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
[16] Do not err, my beloved brethren.
[17] Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

Here we see that when we are tempted it is because we are drawn away of our own lust. We are enticed by… 1 Jno 2:

[16] For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

… the lust of the eye, the lust of the flesh and the pride of life. This lust by itself may not be a sin, but WHEN IT CONCEIVES, THEN it brings forth sin. When sin is committed, it brings forth spiritual death – separation from God. (Isa 59: [2] But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.)

This does not contradict Christ when he said in Mt 5: [28] But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

Here we see the lust of the flesh, working thru the lust of the eye. This lust is not finished at first glance. However, if you dwell on it, or meditate on it, it conceives in your heart, and after that it brings forth the sin in question. When he says “already,” he means to employ reduction ad absurdum. When the sin is finished, spiritual death occurs and has occurred. Definitively, 1 Jno 3: [4] Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

We have specifically looked at the shield of faith. I don’t know how to show mechanics of the other weapons. I leave that for future study and consideration.

We observe that Satan tempted Christ by quoting scripture. Does this mean that the scriptures under consideration were contradictions in the Old Testament, or does it mean that Satan is capable of taking the Lord’s word out of context? I think the latter. This does not mean that Satan won’t do it again. In fact, in… 2 Cor 11: [14] And no marvel; for Satan himself is transformed into an angel of light …it says that Satan can be transformed to appear like an angel of light to us. As such we should look to the Lord’s word for our instruction Pr 3:

[5] Trust in the LORD with all thine heart; and lean not unto thine own understanding.
[6] In all thy ways acknowledge him, and he shall direct thy paths.
[7] Be not wise in thine own eyes: fear the LORD, and depart from evil.
[8] It shall be health to thy navel, and marrow to thy bones.

Satanism is futile

A Lesson on the Futility of Satanism:

By Isa 55:11, the Satanist cannot read the Bible. Else he would promote God’s purpose: [11] So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

By Pr 29: [12] If a ruler hearken to lies, all his servants are wicked. If the Satanist does not hearken to lies, his servants may instead be righteous. Then the will of God is done and not the will of Satan. However, if he only hearkens to lies, his work will suffer… he has no idea of how his work is turning out. If he employs any righteous servants, then they are not, in fact, his servants at all... they are God's servants. For all his own servants to be wicked, he must hearken to lies, as well as tell them with above mentioned problems. Not only to hear but to hearken, possibly to heed? I suspect that he will reason that he intends to co-opt righteous servants to his own evil purposes. After all, God resisteth the proud, but giveth grace to the humble. Do we suppose that the father of lies will rule over God and all, with each Satanist having dominion over a group of righteous servants? Does the Satanist suppose that there is no everlasting fire prepared for the Devil and his angels? This leads (by my current thought,) into a discussion that “the way of the transgressor is hard.” Pr 13:15. Does he suppose that the obedient should be equal with the transgressor, such that neither should suffer?

A Satanist easily argues “Better to rule in hell, than serve in Heaven.” However, that same attitude can be attacked by asking “Why rule UNDER Satan, when one might rule OVER him?” II Tim 2: [12] If we suffer, we shall also reign with him: if we deny him, he also will deny us: In this case, the “Him” is Christ, not Satan.

The fundamental tenet of one kind of Satanism is “Resist no Evil.” This is a direct offshoot of the biblical teaching in Jas 4:[ 6] But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.[7] Submit yourselves therefore to God. Resist the devil, and he will flee from you. Satanists can only hope to find the devil, if they can keep him from fleeing them. Why bring it up? It is the result of the Satanist acknowledging the factuality of the bible.

Consider the conversation: When was the last time you resisted evil? Never. There is no Statute of limitations on Murder. If you do, you’ll get caught, If you don’t, you have resisted evil. This is not a command to commit murder, but rather to leave Satanism. You don’t really want to be evil. You want to be free to do what you want. You’re all happy until you find out you have to do all evil, all the time, even when you don’t feel like it. Then, when you cannot do good even a little, you lose all your power, and have nothing. This amounts to a trap.

Also consider Heb 4: [2] For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. This does not, however, contradict Isa 55:11, but rather builds on it. Jas 2: [19] Thou believest that there is one God; thou doest well: the devils also believe, and tremble. [20] But wilt thou know, O vain man, that faith without works is dead? Can a Satanist who believes in God prevent the Lord’s will from being done? No, only ensure that the Satanist is not himself profited by it.

The Satanist will argue that the suffering humankind endures in general is because of God. We should ask: What authority does he appeal to for this proof? The father of lies? Is suffering bad? (On what authority?) How do we know that bad suffering is in fact the work of God only, and not in fact Satan only, or some combination of both?

God cannot lie. Satan can lie. Does this make Satan more powerful than God? Consider making a contract with Satan. After you have honored your end of the bargain, what binds him to honor his end? God cannot lie. If you can get God to make a contract with you in some way, then when you have fulfilled your end, he MUST (an justly desires to) provide the benefit. The one way on earth that I know of to make a contract with God is through baptism, although individuals will occasionally make vows, such as “I will pray ‘Avenge me of mine adversary’ every time I pray from now on, OR I will shave my head.” The bible recounts examples of individuals who pleased God by oaths, but (as noted in Ecc 5:1-6) [4] When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.
[5] Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
[6] Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

In my Experience, Satanists glorify anger greatly. It turns out that Jas 1:[19] Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
[20] For the wrath of man worketh not the righteousness of God,

and in another place Pr 22:[8] He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.

Christians should de-escalate the bitterness (Heb 12:15.) Rage is opposite of love. Anger that lasts past sundown turns to bitterness like wine turns to vinegar.

[15] Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

Ps 76:[10] Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

Pr 27:[3] A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.

[4] Wrath is cruel, and anger is outrageous; but who is able to stand before envy?

What does this tell us about the wrath of the Satanist?

I Jno 4:[1] Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

[2] Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

[3] 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.

How can we test the Satanist? Can he confess that Jesus Christ is come in the flesh? Do we have faith to trust this test?

I Cor 12:[3] Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

Does this test assist us either? It should. The Satanist can say Jesus Christ is come in the flesh - he wishes us to take Christ’s place in a present tense time. But He cannot say that Jesus is the Lord.

As a leader, Satan is suspect. Does he ask of you anything he would not do himself? Maybe not. Would he die for his cause? We know Christ would, and thus had the courage of his convictions.

Is Satan hoping to exploit Ecc 8:9 against God? How then does Pr 21:30 apply?

Pr 21:[30] There is no wisdom nor understanding nor counsel against the LORD.

Ecc 8:[9] All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.

In Hell, is Satan at the top, ruling down, or at the bottom ruling up? Is Hell “Hell,” because it is governed by inept Christians from the top down? I speak facetiously, but the Satanist might wonder.

Another tenet of Satanism is “NEVER help anyone avoid the penalty for his own stupidity.” This is a form of hatred. They wish the benefit of Pr 23:[23] Buy the truth, and sell it not; also wisdom, and instruction, and understanding, but refuse Pr 13:[24] He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.

Instead they choose to deliberately hate.

What is a Biblical outlook on Money?

A Godly View Toward Money:

Few concepts are harder to keep in righteous perspective than Money. Like food, we cannot do without it. Yet we are commanded sternly not to love it:

By the passage I Tim 6:

[9] But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
[10] For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Here we see that money can have a seductive quality that baits the snare of materialism. In contrast, we also see Ecc 10:

[19] A feast is made for laughter, and wine maketh merry: but money answereth all things.

If money solves so many problems, why should we not make “being rich” a goal? In order not to “Pierce ourselves thru with many sorrows.”

In the Old Testament, many Patriarchs were wealthy by the standards of their day. Abraham, Israel, Job and Solomon, to name a few. If money “answereth all things,” Why should we moderate the pursuit of it? One important passage to keep in mind about this is Ecc 7:

[11] Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
[12] For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
[13] Consider the work of God: for who can make that straight, which he hath made crooked?
[14] In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

Here we see that wisdom is needed to govern the use and direction of Material Wealth - Money. Consider Pr 14:

[24] The crown of the wise is their riches: but the foolishness of fools is folly.

Here we see that money, even in the largess that qualifies as “Riches” can be a crown. Contrast this with vs 18 from the same chapter:

[18] The simple inherit folly: but the prudent are crowned with knowledge.

So we see riches being a crown, and knowledge being a crown. As long as we are talking “crowns,” knowledge should be equally desirable(Pr 15:[2] The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. So we see wisdom and speaking of knowledge are closely related.)

We have long known that money cannot buy happiness. However, it should be allowed in all fairness that poverty doesn’t make you happy either. Pr 10:

[15] The rich man's wealth is his strong city: the destruction of the poor is their poverty.

Compare Pr 18:

[10] The name of the LORD is a strong tower: the righteous runneth into it, and is safe.

Again, we see riches being a “defence,” but the poor righteous can also have a strong well defended tower... The name of the Lord.

As we proceed then, we see that most things that money can do for us, can be accomplished by wisdom as well. Furthermore, we know by many repetitions that Mt 6:

[19] Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:

[20] But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

[21] For where your treasure is, there will your heart be also.

The wise man also asked the LORD Pr 30:

[8] Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
[9] Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

How “convenient” is this food to be? Pr 22:

[29] Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.

Mean here means 'average.' Diligence has its place too. Pr 10:

[4] He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.
[5] He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.

Building yet another syllogism, “If Wise then gather in summer, and gather in summer then?” While gathering in summer may be from wisdom it might also be from greed. However, it is clear that wisdom does cause one to “make hay while the sun shines.” This diligence will in turn lead to plenty. In Pr 3:

[9] Honour the LORD with thy substance, and with the firstfruits of all thine increase:
[10] So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
[11] My son, despise not the chastening of the LORD; neither be weary of his correction:
[12] For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.

We see precedent for giving not only to the poor or our neighbor, but also to the Lord, FIRST!

So where the rubber meets the road, what should all of this mean to the common Christian? While we all purpose to give “a day’s work for a day’s pay,” there is an end to “the second mile.” Asking for a raise does not represent making riches a figurative altar in our hearts. Observe in Lk 10:

[7] And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house

I Tim 5:

[18] For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

(Context can be helpful for this passage.)

Christian’s are expected to provide for their own (I Tim 5:[8] But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.) And to give to others Eph 4:[28] Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.

We should observe that this is also a command simply to work. There is another command in the bible that we commonly think is a command to work. It is II Thess 3:

[10] For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

Is actually only a command not to let someone eat. It is probably best to stick to a pro-active command, if we are trying to motivate a despondent person.

If we want to start a business, we should always remember Pr 16:[26] He that laboureth laboureth for himself; for his mouth craveth it of him.

Observing these things then, we should conclude that we must give some attention to acquiring money, if we want to use money to do the good works that we have devised. To that end, we must spend some of it in our youth, in order to learn the proper exercise of it... but not too much, or there will be none left at the end of our lives to take care of ourselves and of our children, much less do charitable things.

Pr 19:[14] House and riches are the inheritance of fathers and a prudent wife is from the LORD.

Shows that we need to be able to leave house and riches for our children. In mentioning “the proper exercise of it,” we should also note that the attitude toward money is not only for ourselves. If we devise good, and use money to go about its discharge, then we should not be naive in thinking that all people share our Godly views. In most cases, if money is the carrot, the people who show up to assist us may be those who themselves love money. If this is the case, in order to prevent that tree called evil from taking root, we must “weed them out,” if not unkindly, rather like you weed a garden. No one likes weeding, but no one expects any given plot to be weed free either!

Let’s consider also that too many times, we expect to see wisdom have the causal effect of wealth. In I Ki 3:

[11] And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

[12] Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

[13] And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

Here we see that Solomon did not ask for riches, and was given a wise and understanding heart according to his request. However, over and above this, he was ALSO given riches. So we see that wisdom does not cause wealth, else, by tautology, “If wise then wealth, and not wealth, then not wise,” no poor man could be wise. This is demonstrated false by Ecc 9:

[13] This wisdom have I seen also under the sun, and it seemed great unto me:
[14] There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:

[15] Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.

Here we see a poor wise man.

In closing let’s re-iterate. You can be poor and love money just as much as a rich person. Or you can be an exception to the rule, and be rich, but not seduced by the stuff. It is our attitude toward money that makes or breaks us in God’s sight.