Blog | Reproach of Men

Who Can Forgive Sins

In reality, the whole issue of who we have sinned against rests with who can actually forgive sins. Now, we may think that we have the power to forgive sin, but that power can only rest with the the one who sets forth or issues the law that is transgressed. While it may be convenient and make us feel better to forgive one another, we cannot absolve one another of the fact of having transgressed the law of God with regard to the way we interact one with another. And, while we like to think we determine the parameters of our interactions with those around us, actually we do not. How we are to deal with everyone we meet is determined by the LORD Himself, and is plainly stated in the second commandment:

Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. (Matthew 22:35-39)

What we see here is an open-ended commandment which is all-encompassing concerning how we relate to our fellow man. There are no qualifiers or limiting statements accompanying “Thou shalt love they neighbor as thyself.” Because it is stated this way, it raises the question in the mind of a lawyer who was not willing to apply it in its entirety, but rather attempted to limit the scope of it:

And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. (Luke 10:25-37)

Without doing so directly, the Lord Jesus rebukes the lawyer through the telling of the incident of the man who was robbed and beaten. The clear meaning of the story is that everyone we meet is our neighbor. That we are to have compassion and mercy to every man should be understood without the necessity of explanation and justification. The Scriptures are clear that mercy, and the compassion that drives it, are indispensable to our being, ((This is more completely addressed in Appendix C, which examines how man is made in the image of God.)) and are required of us:

Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. (Matthew 18:32-35)

And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children. (Exodus 2:5-6)

He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. (Proverbs 14:31)

He that followeth after righteousness and mercy findeth life, righteousness, and honour. (Proverbs 21:21)

It is without question that the Levite and the priest had no compassion and mercy toward the man who was beaten and robbed. As an aside, it really raises the question as to either man’s ability to minister to man, and unto the LORD:

For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. (Hebrews 5:1-2) ((Is it really necessary to point out the unbelievable hypocrisy of the priest and Levite? The very word “minister” means “to serve,” which is what they deliberately and studiously avoided because it wasn’t convenient.))

In returning to the original point, the clear implication from the Lord Jesus Christ is that every person we have anything to do with is our neighbor, and we are to treat them even as we would like to be treated. It is not, as some would claim, that certain are lacking in this area, as all are given the moral imperatives of compassion and mercy. Rather, it is that, like the priest and Levite, we can’t be bothered to assist our fellow man in their time of need. Nevertheless, it is clear there is a requirement laid upon us in the Scripture regarding how we treat our fellow man:

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. (Matthew 19:16-19)

And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. (Mark 12:32-33)

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. (Romans 13:8-10)

Hence, every commandment we have which relates in any way at all to interacting with our fellow man falls under the umbrella of “love thy neighbor as thyself,” and is an aspect of that law of God. When we violate the person of another, however small that violation may be, we transgress the above commandment. Moreover, while our neighbor may forgive us that transgression and sin, we did not violate the law of our neighbor who did not issue the law. Rather, that same law is equally applied to them, and they are thus equal to us in the sight of God. What we violated is the law of the LORD God and that only. While it is fine that our neighbor may forgive us, our neighbor cannot speak for the LORD God. The reason for this is evident: LORD does not operate under the command of our neighbor nor under the command of any other person. Instead, it is He that issued the command applicable to all mankind equally. Accordingly, it is also clear that each and every person is equal in standing before the LORD God, and no one has any lawful capacity to command another, saving that which the LORD God delegates for specific purposes. ((It is typical for men to think they have broad leeway in the specific offices the LORD has ordained for the exercise of civil authority. However, they err in so thinking, as any ability to command another still falls under the specific commandment of “Love thy neighbor as thyself.” In these cases, only those commands which rulers can lawfully issue, may rulers lawfully forgive. To quote the principle set forth by the Lord Jesus Christ “Render unto Caesar that which is Caesar’s, and unto God that which is God’s.”)) Even those who are raised to leadership among men are still bound by the two commandments, and thus cannot reach the power or authority to forgive transgression and sin.

It being the case that all mankind operates under the command and authority of the LORD God, we must consider that while it is good for our neighbor that he or she forgave us, we are still guilty in the sight of God for the transgression and sin we committed when we acted unlawfully toward our neighbor – regardless of how slight that transgression may have been. However much we would desire that our fellow man release us from culpability, whoever they may be, the authority or power to forgive transgression and sin does not rest in them. This understanding was not lost among the Jews. Though they had “lost” other doctrines and the reasoning for them, they did not lose this understanding, as the following situation plainly illustrates:

And again he entered into Capernaum after some days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. And they come unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. (Mark 2:1-12)

We cannot know how many there understood what the Lord Jesus was implicitly stating. But, He did declare to those present that He was indeed God come in the flesh by the statement “Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins,…”. We should also note that He did not attempt to explain to them how it is that God is able to forgive sins and man is not. Neither did He attempt to explain that, as a man, how it is that He has the power to forgive sins. Rather, He simply declared that it was equally easy for Him to forgive the man’s sins as it was for Him to heal that same man. This was not the only time His forgiving of a person’s sins raised question:

Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace. (Luke 7:47-50)

As they could not positively discern who He was, it raised legitimate question in the minds of those eating with Christ, as to who he was in that He directly and without hesitation forgave the woman of her sins. For those who care to discern, it was evident at the time and is evident now from the Scriptures, that Jesus Christ is God in the flesh. He, being God, has the power to forgive sins. It is not that the Jews were wrong about this power and who could exercise it. Rather, they were wrong in failing to perceive the Person exercising the power. By way of explaining who we sin against, and who can actually absolve us of wrongdoing, the Lord Jesus Christ gave an illustration involving a rather foolish young man and his inheritance:

And he said, A certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. (Luke 15:11-21)

In the midst of the larger point about salvation, the Lord Jesus states who it is that we actually sin against. Here the young man states, not once, but twice “I have sinned against heaven, and before thee,” (or, “in thy sight”), which is the clear declaration that, though he had wasted his father’s money (though his inheritance, it was his father’s labor that earned it), it was not his father he had sinned against, but “heaven,” meaning that he had sinned against God. We should consider that the young man did not ask for acceptance from his father, but wanted only to have adequate provision, as he knew his conduct did not warrant acceptance. Moreover, since he did not ask his father to forgive him, but declared his sin to be against heaven, it is clear that his father had no capacity to forgive what he had done.

Having answered the question of who can forgive sins, and without touching on all the parallels and lessons in the above parable, we now have a subsequent issue arising from the above passages, which is:

If God only can forgive sins, under what conditions will He forgive them when we violate our fellow man?

In the Scripture, it is very clear that there exists only one condition in which the LORD God will for give the sins of an individual:

The condition of being forgiven in and through the Person of the Lord Jesus Christ, which is Salvation.

The following two passages are typical and authoritative concerning the forgiveness of transgression and sin. They state specifically and expressly that the Lord Jesus came and died on the cross for the express purpose of effecting the forgiveness of sin for all men everywhere.

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ. (Ephesians 1:7-12)

And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:15-18)

It is clear in the totality of Scripture that the only way that sins are actually forgiven is in Christ. Without the Lord Jesus Christ’s payment of the debt that each of us owe the LORD God for transgression of His will, there exists no conveyance by which we may be forgiven. If we only look at the single aspect of grace and forgiveness, and ignore the fact that righteousness must be fulfilled (that is, all things must be balanced out or made equal, and that the LORD God will not violate His righteousness), then we miss the point that the forgiveness man receives from the LORD is strictly due to the fact that Jesus Christ paid what man owes, and therefore man can be forgiven in and through Christ. But, lest we think there is another means or conveyance by which this end can be accomplished, we are reminded that the end is not simply the forgiveness of our transgressions and sins. Instead, it is to be made acceptable in the sight of God so that we may have fellowship with our Creator.

There is yet one other condition in which forgiveness is available from the LORD God for man beyond that which occurs at the election of grace. However, that is available within the condition of salvation (which is being in Christ), and not outside of it. This is illustrated in the following passage from I John:

That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. (1 John 1:3-10) ((Without getting into a long article about what part of man is born again, and why I John 1:9-10 is not contradictory to I John 3:9, it is imperative to understand that the flesh (or body) is NOT born-again, but the soul is. Ref. Romans 6-7, and John 6:63, et al.))

It is evident that forgiveness for transgression and sin is available at all times for someone who has salvation in Christ.5 Without salvation, there is no forgiveness for transgression and sin, as the only means by which one can be forgiven is in and through the salvation offered by the Lord Jesus Christ. It is imperative to remember that being forgiven (or forgiveness) is not an end in itself, but is part of salvation – which is the reconciliation of man to the LORD God. Reconciliation is the end, forgiveness is simply an essential part of that reconciliation.

The Scriptural Case Against Abortion
— Table of Contents —

Appendix F: Against Thee, Thee Only Have I Sinned
— Table of Contents —

The Commandments of God

Two Worlds: Spiritual and Physical

One of the significant problems which exists in understanding anything pertaining to the teaching and doctrine of the the Scripture is a failure to adequately and effectively distinguish between the physical world and the spiritual world. These two worlds are not the same, and though man inhabits both, there is sparse understanding of these worlds and their differences and distinctions. Man actually knows very little about the physical world that is apparent and seemingly plain to us. We know far, far less about the spiritual world, though we are actually two parts spiritual (soul and spirit) and only one part physical (the body). Without dwelling too much on it, the reason this disparity exists is because man is dominated by what he perceives in the physical, while largely ignoring the spiritual.

If we are to proceed further, it is essential that our lack of understanding of the basic differences between the spiritual and the physical are corrected. We also must understand how the LORD God perceives offenses if we are to correctly understand how the LORD holds man guilty of violating only Him and His law. Of all statements in Scripture, the instruction of the Lord Jesus Christ to Nicodemus is most clear and plain in clarifying and distinguishing between the physical and the spiritual:

That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:6)

Here the Lord Jesus Christ drew for Nicodemus the relationship between the two worlds: that is – they are mutually exclusive. They do not mix, and other than the principles which govern all aspects of creation, what is applicable to one is not necessarily applicable to the other. If one is born of the flesh, that is not spiritual but physical, and will remain physical. That which is born of the spirit is and will remain spiritual, and has no bearing on the physical. ((Physically, other than the end result of salvation being the resurrection of a body like Christ’s body, and thus being freed from the corruption of iniquity, there is no effect upon the flesh of the believer. If you have the flu, cancer, heart disease, etc., and are saved with that affliction, then you will still have that affliction after salvation. The salvation of the soul has no direct effect upon the body in this life. It is in the life to come and after the resurrection that these afflictions and infirmities are done away with.)) No matter what is done in either state, there is no ‘crossing over’ between the states of existence. Hence:

For we know that the law is spiritual: but I am carnal, sold under sin. (Romans 7:14)

It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. (I Corinthians 15:44-46)

The same day came to him the Sadducees, which say that there is no resurrection, and asked him, Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her. Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. (Matthew 22:23-30)

Without getting into too much detail, the things which we are concerned with physically are not applicable spiritually, neither in the life to come. The above passages detail the folly of attempting to fulfill and satisfy spiritual law with physical actions. Likewise, as the Sadducees were instructed, it is folly to think of eternity, and our existence in eternity by what we experience on this earth. Briefly comprehended, the differences between our physical existence and what occurs with us spiritually are considerable. Due to this, we should not to judge one by the other, neither should we generally make decisions concerning one using information and experience from the other.

This being understood, the relationship between the two is like a leaf and its shadow. In this case, the spiritual is likened to the leaf and the physical to its shadow. Though the leaf and its shadow share a common outline, and the shadow would not exist but for the leaf, the shadow is not the leaf, and the leaf is far more than its shadow reveals.

Let us bear this in mind and realize that, as a result of these differences, there are also two vastly different perspectives which exist.

Two Perspectives
There are only two perspectives that we need be concerned with as we examine this issue:

The perspective of the LORD God.
The perspective of man.

Of the two, the LORD God’s perspective is accurate and all-encompassing; man’s is not. Man’s perspective is limited and biased, and is subject to considerable distortion due to the iniquity of our existence. This includes every aspect of our existence: body, soul and spirit. Primarily, the area where man suffers most is the arena of the spiritual. Though we are two parts spiritual, it is the physical which dominates man, severely limiting our perception of the spiritual world. Thus, we experience a considerable disadvantage in perception.

It is the LORD that makes us aware of our deficiency in His statement to Samuel about Eliab, a son of Jesse and brother of David:

And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD’S anointed is before him. But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. (I Samuel 16:6-7)

This deficiency is somewhat rectified in the believer by the new birth and the indwelling of the Holy Ghost. Yet, this is subject to the believer’s desire and willingness to rule over the flesh. Hence, though the following passage is true, spiritual perception can be very limited in the believer:

But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. (I Corinthians 2:9-15)

The above passages demonstrate the stark contrast between the perception of the LORD God and that of man. As we are aware from Jeremiah 17, verse 9, man does not accurately perceive his own heart. Therefore it should be no great surprise that man does not perceive the spiritual world in any significant detail either. By all evidence, we must concede that the LORD’s perspective is not limited, but man’s is. Moreover, that limitation is dependent upon whether any particular individual is born again and how willing they are to allow the spiritual to dominate. If, and it is a big “if,” the believer is willing, they can perceive much spiritually, but only because of the indwelling of the Holy Ghost. Without the Spirit of the LORD, such perception is virtually non-existent.

The limited perspective of man
It is unfortunate that man does not really understand how limited his perspective actually is. Even in the physical sense, in which we cannot perceive things that are often mere feet away from us (and in some cases, inches), we think we perceive more than we actually do, and believe that our perspective is better than it actually is.

So it is with transgression and sin. As man, we believe that the transgression and sin occur when we see something happen, however, the reality is that the transgression and sin occur before any outward action is ever taken. The reason for this is due to the transgression and sin occurring spiritually before it manifests through the vehicle of the flesh. As a result, we believe that there is no need to ask forgiveness, if we didn’t do anything to anyone, but merely considered it and ultimately left it off for whatever reason. We fail to realize that in so doing, we have already sinned against the LORD God – though nothing outward and visible occurred, and neither did any harm occur to the person we thought to injure.

This is also true with respect to who we transgress and sin against. Though we do not readily perceive it, we always transgress the law of God (and thus sin), whenever we transgress against our fellow man. In fact, we may not perceive that we have transgressed against the LORD at all, thinking we have only done something against our fellow man. Thus, we tend to think that we also have the power to forgive when someone transgresses against us. However, as we shall see, we have no power at all to forgive sin and transgression, no matter what was done against us.

The Scriptural Case Against Abortion
— Table of Contents —

Appendix F: Against Thee, Thee Only Have I Sinned
— Table of Contents —

Who Can Forgive Sins

The Principle of Agency

Like so many other principles, this too is poorly understood today. Were it better understood, there might be some comprehension as to what is wrong with how Christians frequently treat their brethren. In fact, as the following passages demonstrate, they are not really maltreating their brethren, but someone else entirely.

And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:15-18)

Now we know, as the Scripture is clear, that Saul had nothing to do with persecuting anyone, and particularly not the Lord Jesus Christ, until the stoning of Stephen. After that, Saul went after the disciples with a vengeance. However, at no time did he even encounter Jesus Christ to persecute Him. Rather, at that time the Lord Jesus was already ascended and in heaven. Even a cursory study of the time line of Saul (who is called Paul) and a time line of Christ’s ministry clearly shows there to be no intersection of the two. Whether Saul was in Jerusalem at the time of Christ’s crucifixion or not is not clear. However, since no interaction occurred between the two, it is manifestly impossible for Saul to have persecuted Jesus Christ. Hence, the Lord speaks of Saul’s persecution of Him through the persecution of his agents.

This view is further confirmed by other Scripture.

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. (Matthew 25:31-45)

He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (Matthew 10:40-42)

By all evidence, in the heart and mind of the LORD God, attacking one of His servants is attacking Him. Moreover, the LORD is displeased whenever any of His children decide to disparage or attack another of His children, as it is tantamount to attacking and disparaging the LORD Himself. Hence, instead of doing harm to their fellow man, the reality is that the LORD God takes any attack upon one of His as an attack upon Him. Thus raising the question:

Just who does belong to the LORD God?

Who Man Belongs to
This should not be a contentious issue. However, there are those who will argue with the plain language of the Scripture as they will argue with anything that does not fit their idea of how things ought to be. In this case, it really does not matter what we believe, what we like or don’t like, the following is how it is:

Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. (Ezekiel 18:4)

No, the above is not a “one of a kind” or isolated statement. Rather, the LORD God insures that we understand this one well:

Who knoweth not in all these that the hand of the LORD hath wrought this? In whose hand is the soul of every living thing, and the breath of all mankind. (Job 12:9-10)

And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. (Daniel 5:22-28)

The life and breath of all mankind, and indeed, the entirety of every individual, belongs to the LORD God and Him only. Moreover, the LORD Himself chooses how he will deal with man, and does so without any permission from anyone:

If now thou hast understanding, hear this: hearken to the voice of my words. Shall even he that hateth right govern? and wilt thou condemn him that is most just? Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly? How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands. In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand. For his eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. For he will not lay upon man more than right; that he should enter into judgment with God. He shall break in pieces mighty men without number, and set others in their stead. Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed. (Job 34:16-25)

No matter what we think, whosoever we may be, we do not have the right or power to supplant or usurp the LORD’s authority over another. Rather, if we attempt to do so, all we ultimately do is condemn ourselves:

For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God. (Romans 14:7-12)

The passages are clear, and the following statement is absolute:

Man, that is, the race of man and thus all men, all individuals belong to the LORD God and Him only. This includes adults, children and babies, born and unborn. There are no exceptions. The LORD God owns us, and He has chosen how He will deal with us – regardless of what anyone thinks about it. There is certainly nothing anyone can do about it.

The Scriptural Case Against Abortion
— Table of Contents —

Appendix F: Against Thee, Thee Only Have I Sinned
— Table of Contents —

Two Worlds: Spiritual and Physical

The Principle of Ownership

Though it may seem a disjunction to address it this way, we must deal with principle of higher law and the principle of ownership as being two different parameters bearing upon our existence. The reason for this is borne out when it becomes clear that isolating the two parameters allows us to understand more clearly the why of “Against thee, thee only have I sinned…”

Ownership, and the rights pertaining thereto, are virtually absolute. It is only in a society that does not allow personal ownership of property that these rights are not understood. The Scripture puts forth that ownership is near absolute, and the LORD God has regard to that ownership. For our understanding of this, the incident of Ananias and Sapphira is instructive. Please note the wording and the inferences and implications of what is stated by the apostle Peter:

But a certain man named Ananias, with Sapphira his wife, sold a possession, And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. (Acts 5:1-4)

If we care to note, Peter did not rebuke Ananias over the issue of keeping part of the proceeds of the sale. Rather, what he rebuked him over was lying about how much they chose to give. Ananias and Sapphira chose to cover up what they did to look better in the eyes of their brethren. They chose to make it appear as if they had sold the land and given the entirety of the proceeds to the church. What they apparently did not grasp was that the LORD was not demanding they sell everything. Rather, if they sold, then they ought to be honest about what they were doing with the proceeds of that sale.

We see this view validated in the language used by Peter when he stated “Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power?” In short, Peter is telling Ananias that he did not have to sell the land, and after it was sold, they did not have to give any of the money. Rather, that was the choice of Ananias and Sapphira. Moreover, all they needed to do was declare exactly what they had done. They were the owners of the land, and of the money after the sale and were under no particular obligation to do anything with it.

However, to understand why they did what they did, the following passage from Acts, Chapter 3 is also instructive. It becomes apparent that Ananias and Sapphira did not want to ‘look bad’ in front of the brethren, and thus chose to do as they did.

And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, Having land, sold it, and brought the money, and laid it at the apostles’ feet. (Acts 4:32-37)

Now we know that no one is really concerned about how they look in the eyes of their fellow man, particularly in the eyes of their brethren in the church, right? Not really. How we perceive we are viewed in the eyes of others is an extremely powerful motivator of our behavior. Thus, to appear to be as others in the church, yet ‘hedge their bets’ as it were, Ananias and Sapphira schemed to sell land, lie about the price, and present it to the LORD and the LORD’s agents in the church as being a complete sacrifice. Thus, it is not and was not, an issue of giving up everything, but of being honest about what is being done. So it is, that even in a situation where it would seem that ownership rights would be given up, they are not, and are furthermore not subject to be relinquished.

Thus, we have two of the three principles which bear on this issue of “Against thee, thee only have I sinned…” bringing us to the subject of agency referenced in the Scripture passages which addressed the principle of higher law.

The Scriptural Case Against Abortion
— Table of Contents —

Appendix F: Against Thee, Thee Only Have I Sinned
— Table of Contents —

The Principle of Agency

A Principle in Law: Higher Law

Admittedly, in our modern society, this principle is not well understood. However, it can be briefly apprehended by the following passage where the Lord Jesus Christ expounds the principle while taking the scribes and Pharisees to task for their error:

Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. (Matthew 23:16-22)

Note what the Lord states: It is the temple, not the gold that is greater. When a gift is brought to the altar, it is the altar, not the gift that is greater. The reason for this is as the Lord Jesus stated: It is the altar which sanctifies the gift, and not the other way around. In fact, were it not for the altar, the gift would have very little significance at all. In short, the Lord explains that there is a preeminence in things pertaining to our existence. One of the more important understandings we must have is the understanding that there exists an order and hierarchy to laws and authorities. In this hierarchy, if you violate the law, the law which comes from the highest authority is the law which is applicable to you.

The Lord further validates this with the apostles on the night He was taken by explaining the reason the world would hate them. He also validated this teaching when he instructed His disciples concerning the ministry they were engaging in:

If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. (John 15:18-20)

The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? (Matthew 10:24-25)

Though the above passages impact the principle of agency, they are important in establishing clearly and plainly the principle of higher law, and the fact that if you commit an infraction of a law, in which there is another law also applicable to your action from a higher authority, it is held that you broke the higher law and are held accountable under the law given by the higher authority.

This understanding must be comprehended and held in mind as we deal with the rest of this issue.

The Scriptural Case Against Abortion – Table of Contents

Appendix F: Against Thee, Thee Only Have I Sinned — Table of Contents

The Principle of Ownership

The Contention: Literal or Figurative?

I suppose you could say this whole issue is an academic argument and not worth dealing with, particularly in any in-depth manner, simply because if you sin, you sin – that is, if you ‘miss the mark,’ you have missed the mark, and in a certain sense it really doesn’t matter with whom you missed the mark. However, this issue does become crucial when we arrive at the point of needing forgiveness. If we seek forgiveness from the wrong source, or believe that someone can forgive us when they have no real power to absolve us of the responsibility for the transgression, then we have a real problem. That real problem centers around the fact that, if man has no power to forgive (which is to actually absolve of wrongdoing ((Sadly, there are those who argue this point as well, even though the parable is clear in its meaning in Matthew 18:23-35. To forgive is to release from or absolve of, all responsibility and culpability.))), and we seek forgiveness from man and not the LORD God, we will have missed the mark entirely, and will still be held liable by the LORD God. When we observe the problem in this light, it becomes an issue of importance to everyone, regardless of what any particular individual’s beliefs are.

With that understanding, the passage that raises the issue states clearly:

Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear ((The word “clear” as it is used here, means to be “cleared” or “overcome” the judgment.)) when thou judgest. (Psalm 51:4)

That we should sin against our fellow man, and simultaneously sin against the LORD is a view that is held by many. Hence, I should note that the majority of opinion is that this passage is to be taken figuratively simply because it states “Against thee, thee only” in relation to sin. As a factual matter, this is the predominate view of the above verse in Christianity, as the following two excerpts from different commentaries illustrate clearly. The first is Wesley’s and the second is by Mark A. Copeland. ((It really would not matter much who I picked as all have some variation of the same theme. The point here is to show the general line of thinking about the concept of who we actually sin against.))

Verse 4
[4] Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
Thee only — Which is not to be, understood absolutely, because he had sinned against Bathsheba and Uriah, and many others; but comparatively. So the sense is, though I have sinned against my own conscience, and against others; yet nothing is more grievous to me, than that I have sinned against thee.
Thy sight — With gross contempt of thee, whom I knew to be a spectator of my most secret actions.
Justified — This will be the fruit of my sin, that whatsoever severities thou shalt use towards me, it will be no blemish to thy righteousness, but thy justice will be glorified by all men.
Speakest — Heb. in thy words, in all thy threatenings denounced against me.
Judgest — When thou dost execute thy sentence upon me. ((John Wesley’s Explanatory Notes, http://www.christnotes.org/commentary.php?b=19&c=51&com=wes))

And from Mark Copeland:

3) The Use Of Figurative Expression

The Psalms are filled with figurative expressions, and as such it is important to keep certain principles of interpretation in mind…

a) The figure must be accepted and dealt with as a figure of speech, not as a literal statement

For example, in Ps 18:31, the Lord is called “a rock.” He is like a rock, but not one literally. In Ps 51:4, David says “Against You, You only, have I sinned.” Yet he is confessing his sin of adultery with Bathsheba, in which he sinned not only against the Lord, but against his wife, against Uriah, and many others. David was speaking figuratively for the sake of expressing his deep grief in sinning against God, and we must allow for figurative expressions including hyperbole in poetic writings. One needs to be careful and not develop doctrinal beliefs upon what may be figurative expressions not intended to be taken literally. ((“THE BOOK OF PSALMS” Introduction to the Psalms http://www.ccel.org/contrib/exec_outlines/psa/psa_00.htm))

However, it is evident from Scripture that such interpretation lacks understanding of several principles and commandments. We do know, despite what some argue, that the verse is a valid verse, as the second half is quoted in Romans.

God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. ((Though it seems to say something different in the last phrase from what is stated in Psalm 51:5, it is simply the other side of the same coin, as it were. Both Satan and man have attempted to judge the LORD God and His ways, and they will fail, even as the LORD will be successful and overcome when He judges both Satan and man.)) (Romans 3:4)

What remains to be seen is why all transgressions and sins are against the LORD God and Him only, and not against our fellow man. To arrive at that understanding, it is imperative that we comprehend several principles that bear directly on the issue at hand. Moreover, we must do this prior to addressing the issue itself. Failure to accomplish this will lead to a misunderstanding of how the LORD God sees the issue as compared to our limited perspective of this same subject. Thus, we begin with the principles:

The Scriptural Case Against Abortion – Table of Contents

Appendix F: Against Thee, Thee Only Have I Sinned — Table of Contents

A Principle in Law: Higher Law

Appendix F: Against Thee, Thee Only Have I Sinned

Copyright 2014, This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/.

Appendix in PDF format: Appendix F: Against Thee, Thee Only Have I Sinned

The Contention: Literal or Figurative?
A Principle in Law: Higher Law
The Principle of Ownership
The Principle of Agency
- Who Man Belongs to
Two Worlds: Spiritual and Physical
- Two Perspectives
  - The limited perspective of man
Who Can Forgive Sins
The Commandments of God
- The First Commandment
- The Second Commandment
If Ye Cannot Forgive….
- Even to give every man according to his heart
- With what measure ye mete…
Conclusion

The Scriptural Case Against Abortion – Table of Contents

Introduction to the Appendices

The Contention: Literal or Figurative?

What We Can Conclude

Thus, without being infinite we are able to make determinations concerning the righteousness of God. It is within our ability to grasp and understand that, were the LORD God to ever allow any iniquity to touch Him, this creation would come to an abrupt end as it would not sustain the imbalance and inequality. The situation would be no different in principle and practice than a spinning shaft becoming out of balance. Left alone, it will destroy itself in short order. So it is with this creation – the LORD God maintains His own righteousness, and works to limit the damage done by our iniquity:

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. (Hebrews 1:1-4)

Nevertheless, however much evidence exists in the testimony of creation, logic, the history of man, and Scripture, there will be those on this earth who will never accept the fact that the LORD God is entirely and completely holy and righteous. They will never accept that the LORD God is equal in all His ways, and that they are consumed with iniquity. They, in the inequality of their way, cannot and will not perceive that which is just and equal.

However, if we are willing to perceive, we can know and be assured that the LORD God is completely holy and righteous, without iniquity, transgression and sin. Moreover, we are able to do so, not blindly or superstitiously, but with reason and logic. Nevertheless, without the instrument of faith, we will never perceive that which is beyond the physical and accurately understand things in the realm of the spiritual. This is particularly true of those things which are involved in our salvation and justification before the LORD God. Whether we realize it or not, the totality of witness concerning righteousness should convey to us that choosing to blindly or superstitiously believe is not acceptable to the LORD God. He, being righteous, will not accept us if we engage in such iniquity when clear evidence is set before us, easily perceptible to those who care to observe.

Finis

The Scriptural Case Against Abortion – Table of Contents

Appendix A: Righteousness – Table of Contents

Appendix B: The Origin of Sin

Answering our “unanswerable” questions

Near the beginning of this appendix I quoted two questions which I asked a gentleman via email. They are:

How do you know God is perfectly holy?

And:

How do you know God “cannot sin?”

Both these questions center around what is considered “proof” and having “proven” something. Seeing we are limited in our ability to investigate every aspect of the LORD God in all His infinity, we are tempted to say these questions will remain unanswered. However, we are not asking for absolute proof. Absolute proof is nearly impossible in all but the most controlled situations as there will always be some element which, if we are honest, has some measure of variability, some unknown. To accomplish complete control of all variables is impossible except in the most limited of circumstances as it requires knowing every piece of information that bears on a subject or action. If we are truthful with ourselves, we must admit that we do not have every single bit of information available for the vast majority of subjects or events which exist. Moreover, we are creatures of iniquity. Being so, we must first overcome our own inequality or negate its influence in some way.

Nevertheless, this situation is not impossible. There are methods which yield proof, even as there are ways to check certain tools and instruments against themselves. For instance, how could we be assured that a level used for checking the foundation of a house, or the setting up of a table is actually accurate? The method used is to check it against itself. By cleaning the surface we will test it on, and then carefully setting the level in place, we mark its position and note the bubble position. We then rotate the level 180 degrees carefully setting it in the exact spot that we had it initially. Now we check the bubble position. Does it have the same deviation it had in the first position? If so, then the level is accurate. If not, the level is not accurate and cannot yield proper readings.

Even so it is with this. Logic dictates that unequal things do not bring forth equal things. In like manner, beings and persons which are unequal in their ways do not create equal things and do not make laws which equally apply in all instances. Moreover, they are not interested in the balancing or the leveling out of unequal situations to make them equal. This principle alone is provides nearly all the evidence required for proof. Yet, it is not all that is available to us. Let us think back to all the previous explanation on righteousness and understand the logic of it all.

It is manifest that for anyone to be equal, they must be equal in all their ways and all their works. In this, we understand that the property or attribute of righteousness is absolute and cannot stand any taint or hint of iniquity. We find that any being that is not righteous will be inconsistent in its interaction with others and its behavior in things it elects to do of itself, independent of any interaction with others.

Moreover, in understanding righteousness, it is associated with truth and the concept of trueness. It is also associated in certain senses with the concepts of balance, straightness, and squareness. All of these speak to absolutes in which the thing measured either meets or does not meet an exacting condition.

Knowing this, we can examine certain events and happenings and make determinations, based on logic, as to what kind of creation we live in and whether it was created and is still upheld by a holy and righteous LORD and God.

Let us then observe the creation itself and examine the principles of equality and inequality. Let us examine what the LORD God testifies of man and determine whether the LORD God has told the truth about man.

The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. (Psalm 19:1-9)

The statement “it doesn’t take a rocket scientist” is entirely applicable here. Some simple and common observations of the world we live in prove that it is an ordered and orderly creation that is self-correcting, and even correcting of man’s blunders and errors. It is of no small note that the processes of nature (as it were) seek equilibrium. Moreover, in all that we observe, everything is applied equally. There is not one physical law applicable to only one part of the universe, and not another. Rather, the entire universe seeks equilibrium, and there is equal application of the governing laws across the universe. We can see this stated in the laws of gravitation and motion as observed and stated by Newton and Euler: ((We should note here that Isaac Newton did not believe that Christ is God manifest in the flesh, and Euler believed as most Protestants believed. This is to say that it is certain Newton never knew the LORD, and Euler likely didn’t either. Mere belief in “God” is not sufficient for salvation. Believing the Scripture to be divinely inspired is helpful to the individual, but that alone will not justify one before the LORD, and indicates nothing about that individual’s relationship to Christ. What the recognition of the physical laws by these men does say is that the outworking of the righteousness of the LORD God is easy to identify and know. In short, it is obvious and cannot be missed.))

Newton’s law of universal gravitation states that any two bodies in the universe attract each other with a force that is directly proportional to the product of their masses and inversely proportional to the square of the distance between them. ((“Newton’s Law of Universal Gravitation.” wikipedia.org. Accessed December 5, 2014. http://en.wikipedia.org/wiki/Newton%27s_law_of_universal_gravitation))

The laws of motion

First law: When viewed in an inertial reference frame, an object either remains at rest or continues to move at a constant velocity, unless acted upon by an external force. ((“Newton’s Laws of Motion.” wikipedia.org. Accessed December 5, 2014. http://en.wikipedia.org/wiki/Newton%27s_laws_of_motion))

Second law:The vector sum of the forces F on an object is equal to the mass m of that object multiplied by the acceleration vector a of the object: F = ma. ((ibid))

Third law: When one body exerts a force on a second body, the second body simultaneously exerts a force equal in magnitude and opposite in direction on the first body. ((ibid))

Euler’s first law states that the linear momentum of a body, p (also denoted G) is equal to the product of the mass of the body m and the velocity of its center of mass vcm: ((“Euler’s Laws of Motion.” wikipedia.org. Accessed December 5, 2014. http://en.wikipedia.org/wiki/Euler%27s_laws_of_motion))

Euler’s second law states that the rate of change of angular momentum L (also denoted H) about a point that is fixed in an inertial reference frame, or is the mass center of the body, is equal to the sum of the external moments of force (torques) M (also denoted τ or Γ) about that point: ((ibid))

The mere fact these natural, physical laws exist, separate, distinct and above man’s intervention, demonstrates that the physical universe we live in did not come about by chance or randomness. We should understand that natural, physical laws are not changeable by normal, natural means, ((This is the point of the miracles described in Scripture. The natural laws were suspended or held in abeyance for a brief time to demonstrate to man the power of the LORD God over the physical processes He created and set in motion. Primarily, this was done because man worshiped the physical creation and thought it all powerful. Nonetheless, however spectacular those miracles were, they were not then, nor are they now, a substitute for the spiritual instrument which is faith. )) neither can they be touched or altered by man and his efforts. These laws are utterly dependable to render the observer able to accurately predict the outcome of any action or event governed by them. The description of natural, physical law from the Wikipedia site ((Though some may argue with the use of the Wikipedia site for any reference, the charge is baseless as any reference work is only as good as the source material and the validity of the citations therein. Some articles on the Wikipedia site are absolute junk, being slanted politically and socially, and others are quite high quality with accurate, proper context quotations and citations. In short, there is no substitute for verifying the information.)) suffices here, as it is sufficiently and accurately cited:

A physical law or scientific law “is a theoretical principle deduced from particular facts, applicable to a defined group or class of phenomena, and expressible by the statement that a particular phenomenon always occurs if certain conditions be present.”[1] Physical laws are typically conclusions based on repeated scientific experiments and observations over many years and which have become accepted universally within the scientific community. The production of a summary description of our environment in the form of such laws is a fundamental aim of science. These terms are not used the same way by all authors.

The distinction between natural law in the political-legal sense and law of nature or physical law in the scientific sense is a modern one, both concepts being equally derived from physis, the Greek word (translated into Latin as natura) for nature. ((Some modern philosophers, e.g. Norman Swartz, use “physical law” to mean the laws of nature as they truly are and not as they are inferred by scientists. See Norman Swartz,The Concept of Physical Law (New York: Cambridge University Press), 1985. Second edition available online [1]. (http://www.sfu.ca/~swartz/physical-law/)))

Description
Several general properties of physical laws have been identified (see Davies (1992) and Feynman (1965) as noted, although each of the characterizations are not necessarily original to them). Physical laws are:

True, at least within their regime of validity. By definition, there have never been repeatable contradicting observations.

Universal. They appear to apply everywhere in the universe. (Davies, 1992:82)

Simple. They are typically expressed in terms of a single mathematical equation. (Davies)

Absolute. Nothing in the universe appears to affect them. (Davies, 1992:82)

Stable. Unchanged since first discovered (although they may have been shown to be approximations of more accurate laws—see “Laws as approximations” below),

Omnipotent. Everything in the universe apparently must comply with them (according to observations). (Davies, 1992:83)

Generally conservative of quantity. (Feynman, 1965:59)

Often expressions of existing homogeneities (symmetries) of space and time. (Feynman)

Typically theoretically reversible in time (if non-quantum), although time itself is irreversible. (Feynman)

Physical laws are distinguished from scientific theories by their simplicity. Scientific theories are generally more complex than laws; they have many component parts, and are more likely to be changed as the body of available experimental data and analysis develops. This is because a physical law is a summary observation of strictly empirical matters, whereas a theory is a model that accounts for the observation, explains it, relates it to other observations, and makes testable predictions based upon it. Simply stated, while a law notes that something happens, a theory explains why and how something happens.

Of course we can compare the above description of what constitutes physical law with the following definition of “chance” from the online Merriam-Webster Dictionary and discern whether the two have anything in common at all:

Full Definition of CHANCE ((“Chance.” Merriam-Webster.com. Accessed December 3, 2014. http://www.merriam-webster.com/dictionary/chance.))

1a: something that happens unpredictably without discernible human intention or observable cause

b: the assumed impersonal purposeless determiner of unaccountable happenings: luck <an outcome decided by chance>

c: the fortuitous or incalculable element in existence: contingency

2: a situation favoring some purpose : opportunity <needed a chance to relax>

3: a fielding opportunity in baseball

4a: the possibility of a particular outcome in an uncertain situation; also: the degree of likelihood of such an outcome <a small chance of success>

b plural: the more likely indications <chances are he’s already gone>

5a: risk <not taking any chances>

b: a raffle ticket

— chance adjective

— by chance

: in the haphazard course of events <they met by chance>

Whether it is obvious that there exists no intersection between the physical laws and chance is largely dependent upon what any particular person is willing to observe and admit to. However, objectively, there is no intersection to be found. That men will engage in the most tortured of reasoning to avoid admitting to the existence of a God is beyond question. That men know the physical laws implicitly declare God exists is also obvious. A read through the article “Natural Laws Are Descriptions, not Rules” from the “LessWrong” blog (http://lesswrong.com/lw/ct3/natural_laws_are_descriptions_not_rules/) is sufficient to convince us that men will indeed torture their consciences to avoid any hint of the physical laws implying that God is real and does exist.

In returning to the example of the laws of motion and gravitation, and indeed all physical laws, we should be able to observe and logically conclude that the laws do not come about by the actions of a being that has iniquity. Rather, the creation of principles and laws that apply equally across the span of the universe (that is, everything we have yet observed of it – but all things being consistent thus far, there is little reason to believe we would encounter anything different), and the desire of every physical thing to seek equilibrium, speak directly to a righteous Creator. It is notable that however much man’s iniquity has corrupted this physical universe, the laws and principles which govern it are not corrupted. This speaks directly to the fact that the law is transcendent, rising above mere place, time, and circumstance. It also speaks to the fact that the spiritual is higher than the physical, with all things being governed by law.

Yet, when we observe mankind, we find a vastly different testimony. In the following passages we find the LORD God’s testimony of man, and the condition He knows man to be in:

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:9-19)

The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17:9-10)

If we doubt the LORD’s testimony concerning us, all we have to do is read history honestly. Anyone taking an honest assessment of the history of man has no choice but to conclude that the race of man is every bit as wicked and evil as the LORD God states we (as the race of man), individually and collectively are. Were the LORD God in any way unrighteous, He would convey to us no different testimony than the Greco-Roman and Norse mythologies give us of their gods. He would turn the same blind eye those supposed gods did and engage in the same petty behavior as they. Instead, what we find of the LORD God is a setting forth of a lawful and righteous foundation for everything He does. Moreover, unlike those supposed gods who played favorites with men, the LORD God condemns the transgressions of those who serve Him just as He does those who refuse to serve Him. There is no difference with the LORD – were this not the case, He would be no different than the gods of mythology who behaved just like the men they supposedly ruled over. The fact that man created mythical gods of various types and their behavior is no better than the men who worship them, speaks volumes about the willingness of man to justify himself anyway he can, without regard to righteousness. Thus, what we are given in the reading of the Scriptures matches what we know of history – that the situation of mankind is exactly as the LORD God testifies.

The Scriptural Case Against Abortion – Table of Contents

Appendix A: Righteousness – Table of Contents

What We Can Conclude

Righteousness in Application

Though it would be convenient to test the physical creation, we find that an impossibility for certain reasons. The first of which is our inability to accurately document anything from the moment of creation. Rather, we must rely on the testimony of Scripture, which for our test, we cannot do. Second, man has yet to find the end of all that is created. And, third, it is patently obvious that disease and corruption are present in the materials of this universe. If we are to test for righteousness using those materials, the conditions required are not present. Thus, for the foregoing three reasons, we cannot use the formation and constitution of the physical universe to determine anything about righteousness and its existence. However, there are two environments which do present themselves suitable for testing:

Relationships between men and between man and the LORD God.

The physical laws which govern the universe. This is not the material of which it consists, but the principles which make it function, and by which the physical processes operate.

It is generally accepted that righteousness consists of the things you do or refrain from doing, or of being born again in Christ, making one righteous inwardly. However those things relate to righteousness, they do not convey in any comprehensive sense, a practical expression of the effect of righteousness. Rather, those things are either impossible to perceive, or are scattered, incidental happenings that someone would have to be present to observe. This does not give us any assurance of the existence of righteousness, as random acts prove nothing concerning righteousness. The fact that it is manifestly impossible to observe the heart, which is spiritual, assists us in no way in determining the existence of righteousness either. However, it is not so with the following, which is the second commandment:

Thou shalt love thy neighbour as thyself. (Mark 12:30)

How is it that we can say this commandment is the basis of righteousness in application? It is quite simple: Righteousness is the quality of being equal in all one’s ways. Hence, the outworking of that is treating everyone equally – that is, treating everyone like you would like to be treated. It truly is this simple.

The Everyone Test
At this point we will play on the field of the opponents of the LORD God, which is the ground of the flesh. The reason it is the ground of the opponents of the LORD God is due to the focus of both man and Satan on things of the flesh and the fact that they are enamored of them. If on this ground they are proven wrong, then it is unquestionably and undeniably true that neither man nor Satan have anything to offer in the way of understanding or justification.

It is the issue of behavior which we must address here, as there is an unwillingness by man to confront certain behaviors as inherently destructive. Rather than call those behaviors out and ensure that everyone knows those particular behaviors are wrong, many opt out of responding, leaving such behaviors unchallenged. In fact, there is a general attitude in this generation that all behaviors, unless they are immediately dangerous to life and health, are essentially equal and there is no real consequence for engaging in one particular behavior over another.

This thinking comes about because the moral absolutes have been generally discarded in favor of a subjective approach that inherently denies there are behaviors which are always evil in their consequence. These behaviors could not come about except the persons which engage in them abandon reason and consideration for others in favor of self and the immediate gratification of self. They do so because it appears to them that such actions are without consequence.

Naturally, this would seem to violate a principle which everyone observes from their earliest age:

That every action, no matter how minor and insignificant it may appear, has at least one consequence.

However, because the consequences of some actions are realized much later than the consequences of others, it appears (especially to those who deliberately blind themselves) that certain actions have no real consequence. Due to this, the belief is that those actions can be engaged in with impunity. However, this does appear to conflict with the above observed principle, giving rise to a couple of questions worthy of consideration:

How can we determine or know if a way of thinking and its consequent behavior is right and proper to do (hence righteous), and some other way of thinking and behavior is wrong and destructive in its end (hence, wicked and evil)?

And:

Can we establish by proving out and weighing the ends of actions, whether the system we live in is borne out of random chance or was indeed created by a righteous God?

A corollary to that is the proof that righteousness either exists or it doesn’t. If we truly live in a designed system in which certain thoughts and actions are classed as righteous and others not, then we should see a pattern in the system and be able to determine the laws for that system.

If, on the other hand, the entirety of this creation came about by chance, then the very nature of chance dictates that there can be no set laws to govern the outcomes of thoughts and behaviors. This is due to the very nature of chance – that it is random in both cause and effect. Hence, an action which yields a certain outcome one time may not yield that same outcome another time. The reason for this is chance or randomness in application of existent conditions.

Since it is obvious that proving something which occurred by chance cannot be done with any degree of certainty, we must test that which claims to be reliable, which is the system described in Scripture. Thus, the following questions also arise:

Can we actually design a test wherein the existence, or lack thereof, of the system described in Scripture, which is a system originally formed in righteousness, is proved or disproved?

And, can the test prove or disprove whether the governing laws of that system are also righteous?

Since we cannot prove or disprove – or even design a test for the evolutionary/atheistic model, as it is based upon a world formed by chance, we now turn to the Scriptural model. The supposition is:

If the LORD God did not design the system we live in, and there is no such thing as righteousness, this test will fail. If he does exist, and righteousness is indeed operative, then the test will succeed.

Success and failure of the test are defined by the standards the LORD set in the Scripture, and are evident in the commandments:

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. (Matthew 22:34-40)

And again:

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. (Romans 13:8-10)

According to the statement of the Lord Jesus Christ, there are two preeminent commandments which everything else in the system is dependent upon. They are:

Love the LORD God with all your being.
Love your neighbor as yourself.

In the passage from Romans, the apostle Paul explains that “Love worketh no ill to his neighbour:” By this he defines “love” as a characteristic which is beneficial to everyone. Which, in turn, fulfills the law. Since it is clear and plain that Scripture declares the LORD God created man, it consequently declares that man should love his Creator. Since one can do nothing to either benefit or harm the LORD God, it becomes obvious that love expressed toward the LORD is seen in obedience, and hatred for the LORD in disobedience. ((It should be implicitly understood that an omnipotent, omniscient, omnipresent LORD and God cannot be added to, detracted from, or affected in any way by the His creatures. After all, how do you benefit or add to that which is infinite?))

In further explaining what behaviors are and are not acceptable, the apostle Paul set forth two lists in his epistle to the church at Galatia. In these lists, he states that those who engage in the behaviors of one “shall not inherit the kingdom of God” meaning they are against the law of God, and contrary to righteousness. But in the second list, there is another set of behaviors that he sets forth as “against such there is no law” thus declaring these are thoughts and actions which accord with righteousness:

Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. (Galatians 5:19-23)

Hence, there are two major things which are apparent here:

The “love” defined by the Apostle Paul in Romans 13 is expressed in those actions set forth in the epistle to the Galatians, of which it is stated “against such there is no law.”
The system set up in the Scripture is such that when we engage in the right behaviors it is beneficial to everyone, and when we engage in the wrong behaviors it is a detriment to everyone.

Given the consistency of the assertions concerning our behavior, we are confident that if the system in which we exist was indeed set up by the LORD God, it is testable and will yield a consistent result. By reason we understand that if everyone engages in a certain behavior it will yield predicable results regardless of whether that behavior is proper or improper.

Since the Scripture makes such declaration, we set the test parameter thus:

If an action or behavior is proper and right to do, and everyone does it, then it will have a positive effect upon everyone and benefit mankind as a whole.

Conversely:

If the action or behavior is evil and wicked, and everyone does it, it will have a destructive effect.

Thus, all we have to do is think:

“What would happen if everyone on the earth did “xyz?” What would be the outcome of that?

Additionally, we could apply it to our own thinking and behavior:

“If everyone on the earth thought like I think, what would the outcome of that be?”

Or:

“If everyone had the thoughts I am having right now, what would the outcome be?”

And:

If everyone on the earth did what I am going to do, or am doing right now, what would the outcome of that be?”

For instance:

If everyone lied (and did nothing but lie) to everyone else, what would the outcome of that be?

Consider this:

You take your car in to have the brakes repaired – and you don’t tell the truth about the brakes and what you have experienced with the car. Will that help or hinder the repair of your vehicle?
The shop quotes you a price for the repair, but they lie and deliberately do not give you an accurate quote. Will it help or hinder you and your finances?
When you get the vehicle back, the shop lies about an unsafe problem, declaring they “fixed it” when in actuality they did nothing. Would that help you or be detrimental to you?

Again, if we take another behavior for an example, such as homosexuality, and apply the test to it:

If everyone engaged in homosexual behavior to the exclusion of heterosexual behavior, what would be the result?

At this point it is necessary to address an issue which the advocates of homosexual behavior have broached – which is artificial insemination. They believe this offsets the natural consequences of their behavior with regard to the survival of the race. However, by their very argument they contradict themselves by the admission that such a process is not natural. It is entirely true that artificial insemination is not available naturally and does not naturally occur. They forget that no other behavior would have this advantage. This would be like everyone killing everyone else, yet no one dying. We could call such a process “artificial death.” This is of course, manifestly impossible. Rather, for the test of righteousness to be applied correctly and be valid, we must let the naturally occurring outcome take place.

In the case of homosexual behavior, it should take about 100 years and the human race will be extinct.

What if every woman aborted her child? What would the outcome of that be?
What if everyone stole to get what they wanted or needed: No one labored to produce anything, they simply stole it from someone else? How well would that work out?
What if everyone exercised wrath and stayed angry all the time?

Conversely, ask the “What if everyone…” question about the following behaviors:

Love
Joy
Peace
Longsuffering
Gentleness
Goodness
Faith
Meekness
Temperance

Additionally:

What if all children honored their parents?
What if everyone told the truth all the time?
What if everyone honored their commitments all the time?

Interesting how it works out, isn’t it? All the behaviors the LORD states are good for us benefit everyone – even when everyone engages in them. Conversely, when the LORD states a behavior is bad, we can see that it would be very detrimental if everyone engaged in it.

What does this prove?

That we live in a system that is designed to work a certain way – and no other. The system we live in does indeed work the way the Scripture states it works. And will not work any other way.

In sum:

We are created beings, not evolved through time and chance. The system we live in was created to function a certain specific way – it did not come about as a result of chance. If it did, then you would not be able to reason out the outcomes of the behaviors listed above – which we all can certainly do.

Further, this also proves that all behaviors are not equal, and there are behaviors that no one should ever engage in, as they are clearly destructive to the entire human race. This speaks volumes about the shortsightedness and selfishness of certain individuals in this world. After all, why would you engage in a behavior that we all can easily reason out and determine to be ultimately destructive to mankind?

The test also speaks volumes about the existence of righteousness and whether this physical realm was created by a righteous and holy God. Without doubt, the test would fail if righteousness did not exist, as it is righteous to apply the exact same conditions to everyone and obtain a result consistent with the conditions applied.

This also demonstrates in a comprehensive way what would happen if everyone abided by those things the LORD God declares are righteous. If in fact we all simply abided by the second commandment, the world would be a much better and more livable place. It would certainly be far more peaceful.

What we are left with at this point are two questions which appear to be unanswerable.

The Scriptural Case Against Abortion – Table of Contents

Appendix A: Righteousness – Table of Contents

Answering Our “unanswerable” Questions