Daily Archives: July 29, 2019

July 29 Free to Rejoice

Scripture Reading: Matthew 28:18–19

Key Verse: Psalm 139:13

For You formed my inward parts;

You covered me in my mother’s womb.

How often do you stop to thank God for your freedom? Whether or not you live in a free country—even if you are reading this message from inside a jail cell—if you have trusted Jesus Christ as your Savior, you are the recipient of the greatest kind of freedom. It is freedom from eternal suffering and death.

The Bible tells us that no one is worthy of this gift. We have all sinned and fallen short of God’s likeness (Romans 3:23). But Jesus’ death on the cross removed our collective death penalty once and for all. Therefore, you are now secure in Him.

Why did God give you this great gift? It is because He has something wonderful in mind for your life (Jeremiah 29:11). He wants you to accomplish great things for His kingdom and to share the joy of your faith with others (Matthew 28:18–20). God designed you for a purpose when He formed you in your mother’s womb (Psalm 139:13).

If you are struggling with feelings of doubt, regret, or depression surrounding something in your past, receive this message of hope today: God sent His Son to die for you so that you may have freedom from the bonds of sin. You are forgiven because of His great love.

Before you end your quiet time today, read John 15:13–15. In it, Jesus explains that He made so great a sacrifice because He loves us so much. No longer are we slaves to sin, but we are instead free to rejoice in the love of our Savior and Friend, Jesus Christ.

Lord, I have been created by design to walk in the way of freedom. I praise You for forgiving me and setting my feet free to follow You.[1]


[1] Stanley, C. F. (2006). Pathways to his presence (p. 220). Nashville, TN: Thomas Nelson Publishers.

July 29 Spiritual Compromise

Scripture Reading: 1 Corinthians 3:1–17

Key Verse: Matthew 6:24

No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.

Although compromise is acceptable in some realms, such as business or political negotiations, it is always a prelude to defeat in the spiritual arena.

Although we may barter with other individuals, there is no give-and-take with God. Spiritual compromise is attempted when we seek to dilute sin. We term it shortcoming, fault, or bad habit. But in God’s eyes our disobedience is nothing less than black sin, which He hates and views as blatant rebellion.

Spiritual compromise is also enacted when we fail to take God’s Word as anything less than divine inspiration, inerrant in every detail and authoritative over all of life. In each instance, we seek to lower God’s standards by inserting our own viewpoint.

Premarital sex is not okay. It is sin. Gossip and slander are not permissible. Both are contemptible to God. Every act of compromise dulls your devotion to Christ and denies His lordship in your life.

Is there an area in which you are trying to rationalize your behavior, compromising God’s unchanging standards? If so, admit your sin and live with full conviction that God’s way is always the right way.

Almighty God, deliver me from spiritual compromise. My sin is not a shortcoming, a fault, or a bad habit—it is sin. Help me confront it for what it is, then forgive me.[1]


[1] Stanley, C. F. (1999). On holy ground (p. 220). Nashville, TN: Thomas Nelson Publishers.

July 29 Faith to Wait

Scripture reading: Isaiah 40:28–31

Key verse: Isaiah 5:21

Woe to those who are wise in their own eyes,

And prudent in their own sight!

Do you have a pride line? Have you inadvertently separated for yourself the facets of life that you feel you can most control?

On one side of the line, you may have bundled areas in which you have insecurity and surrendered them to the Lord. But do you have another side that you are consciously or subconsciously manipulating on your own? You say, “This is my specialty. This is what I am trained to do. I can handle this.”

Can you really handle it? If your specialty is finances, can you really handle it if you lose your job or the stock market collapses? If you’re good at your job, can you really handle it if your company reorganizes? If you’re a good parent to your child, can you really handle it if he ultimately falls into the wrong crowd?

Obviously, nothing is really under your control. God laid the foundations of the heavens and the earth. He knitted you in your mother’s womb. How could you ever presume to know more than He does?

The areas in which you feel most comfortable or most learned are the very areas in which we ultimately will prove most vulnerable. Woe to those who are wise in their own eyes.

Part of trusting in the Lord and having faith is waiting (Isa. 40:31). You must pause long enough not only to acknowledge Him and ask His guidance but also to hear His answer.

Lord, don’t let me depend upon my own resources. Give me faith to wait and trust in You.[1]


[1] Stanley, C. F. (2000). Into His presence (p. 220). Nashville, TN: Thomas Nelson Publishers.

LISTEN: Heaven or Hell: Your Move (Gospel Light Minute X #376) — BCNN1 – Black Christian News Network

This is the “chief of sinners,” Daniel Whyte III, president of Gospel Light Society International, with the Gospel Light Minute X Podcast #376 titled, “Heaven or Hell: Your Move.” I’m here to remind you of what the Bible says, that “Christ Jesus came into the world to save sinners” like you and me.

Are you going to Heaven or to Hell? The Bible teaches that many seemingly good people are going to Hell, because the Bible says in Romans 3:23, “…all have sinned…” Ecclesiastes 7:20 says, “For there is not a just man upon earth, that doeth good, and sinneth not.” Sin has a price. The Bible states in Ezekiel 18:4, “…the soul that sinneth, it shall die…” Romans 6:23 says, “For the wages of sin is death…”

You might be wondering what happens to people who die in their sins. The Bible teaches in Hebrews 9:27 that, “…it is appointed unto men once to die, but after this the judgment:” Revelation 20:15 says, “And whosoever was not found written in the book of life was cast into the lake of fire.”

Is there any hope? Yes! God sent His only begotten Son, the Lord Jesus Christ, into the world to pay the penalty for your sins. The Bible states in John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” Romans 5:8 says, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”

The Bible tells us that God desires to save everyone. God is “…not willing that any should perish, but that all should come to repentance.” Jesus said: “…him that cometh to me I will in no wise cast out.” Do you want to be saved? The Bible teaches that there are several things you must do in order to be saved.

First, you must realize there is nothing you can do to make yourself worthy of Heaven. The Bible says in Titus 3:5, “Not by works of righteousness which we have done, but according to his mercy he saved us…”

Secondly, you must repent of your sins. The Bible says in Acts 17:30, “God…now commandeth all men every where to repent:” Repentance is a change of heart which causes you to turn toward God and away from your present way of life.

The third thing that you must do is to believe “…that Christ died for our sins according to the Scriptures; And that he was buried, and that he rose again the third day according to the Scriptures:”

The last thing that you must do is to receive Christ as your personal Saviour. The Bible states in John 1:12, “But as many as received Him (Jesus), to them gave He power to become the sons of God, even to them that believe on His Name:” Romans 10:13 says, “For whosoever shall call upon the name of the Lord shall be saved.”

Salvation is free to all who will place their faith in the finished work of Jesus Christ. Ephesians 2:8-9 says, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” The way to be saved is so simple! Yet many refuse to be saved. They will not accept Jesus Christ alone for salvation from sin and its penalty. They refuse to believe that the Lord Jesus is powerful enough to save them by Himself. Do you?

Heaven or hell — which one will you choose? Jesus Christ awaits your choice. John 3:36 says, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” Will you admit you are a sinner? Do you want to be forgiven and your life changed? Will you humble yourself and pray to God right now, asking Jesus Christ to save you? Romans 10:9 states, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” The Bible says in Hebrews 7:25, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”

If you are willing to trust Jesus Christ with all of your heart so you can go to Heaven, please pray with me what is called the sinner’s prayer: Holy Father God, I acknowledge that I am a sinner and I admit that I have sinned against You and that I have broken Your Ten Commandments. I have lied before. I have stolen things before. I have lusted after people and things before. I have dishonored and disobeyed my parents. I have taken Your holy Name in vain. For Jesus Christ’s sake, please have mercy and grace upon my soul and forgive me of all of my sins, my failures, and my faults. As I now believe in Your Holy Son the Lord Jesus Christ. I believe that He suffered, bled, and died on the cross for my sins, was buried and rose again. Lord Jesus, please come into my heart and save my soul and change my life. Fill me with Your Holy Spirit and help me to repent of my sins past. Help me to turn from my old, evil life and follow You in the new life. For it is in Your Name I pray. Amen.

——-

Thank you for listening to this Gospel presentation. If you have decided to trust Jesus Christ as your Saviour after listening to this podcast, please email us at gls@gospellightsociety.com and let us know. To find out more about what you need to do after trusting Christ as Savior, visit GospelLightSociety.com and read “What to Do After You Enter Through the Door”.

The tract this podcast is based on is published by Fellowship Tract League, a non-profit organization whose purpose is to spread God’s Word to the world through the printed page and other media. You can order copies of this tract online at FellowshipTractLeague.org.

via LISTEN: Heaven or Hell: Your Move (Gospel Light Minute X #376) — BCNN1 – Black Christian News Network

WAYNE ALLYN ROOT: The Weissmann Witch Hunt — The Gateway Pundit

Andrew Weissmann

By Wayne Allyn Root

Just when I thought a week couldn’t get much better for President Trump and his 63 million fans, along comes last week. And it all got way better. Break out the champagne.

After Robert Mueller’s Waterloo, and the Democrats worst day ever, Trump just got re-elected.

Before I get to Robert Muller’s Waterloo and “the Weissmann Witch Hunt” a few news updates are necessary. President Trump just keeps winning. At least among real Americans who love this country and believe in American exceptionalism.

*The Trump Department of Justice just announced Thursday morning that it is resuming the federal death penalty, starting with the execution of five death row inmates who have been convicted of murdering children. Glory Hallelujah.

*The Trump administration announced new rules to tighten food stamp eligibility that will remove at least three million Americans from the food stamp rolls. That’s music to the ears of every hard-working taxpayer.

*The Trump administration announced a change to allow DHS to rapidly deport illegal aliens anywhere in the USA, who cannot prove they’ve been in the USA for two years or more. Finally, the rule of law matters.

*A federal judge upheld a Trump administration alternative to Obamacare, providing American consumers with the right to choose much cheaper short-term healthcare plans. Bravo.

*Trump’s DOJ announced a new probe, from its anti-trust division, into Silicon Valley social media companies. Millions of conservative warriors (like me) who have been censored, shadow-banned and silenced are cheering!

Quite a winning week for President Trump. Did you hear or see any of that in the mainstream media? Interesting.

But it happened. The news I deliver is real news, not the fake news you get from ABC, NBC, CBS, CNN, MSNBC, PBS. Even book Akers understand that. That’s why bookmakers across the globe now have President Trump as the favorite for re-election.

That was all before Robert Mueller’s Congressional catastrophe. At this point, Trump’s week went stratospheric.

Mueller stumbled, bumbled, stuttered, looked like a confused elderly man and responded to questions with “I’m not going to answer that” 123 times.

Mueller was so dazed and confused, he couldn’t remember what president appointed him to lead the Boston U.S. Attorney’s office.

Worse, he said he wasn’t familiar with Fusion GPS. But the whole “Trump collision” case was based on Fusion GPS. It was the most embarrassing, humiliating performance by anyone in front of Congress ever.

But don’t take my word for it. ABC News senior national correspondent Terry Moran said, “Impeachment is over.” Harvard Law professor and Trump-hater Laurence Tribe called it a “disaster.” NBC’s Chuck Todd said, “On optics, this was a disaster.” CNN’s Oliver Darcey tweeted “Seems pretty clear that Mueller is not the best spokesman for his own report.” Trump-hating filmmaker Michael Moore said, “Frail old man, unable to remember things, stumbling, refusing to answer basic questions…”

I’m going to break this mystery wide open. Mueller was never in charge of this investigation. Ever.

The Deep State frauds looking to spy on Trump and frame him needed a famous, credible name to give them cover. To protect them from charges of “witch hunt” they choose Mueller, a former FBI chief who was a registered Republican.

They chose a feeble elderly man who never oversaw anything. This confused old man was never capable of leading a complex two year probe of the president. This was never his investigation. And that’s precisely what they counted on. Mueller was a shill.

It belonged from day one to liberal, biased Hillary Clinton supporter and donor Andrew Weissmann.

Weissmann hired 19 angry Clinton and Obama donors to frame Trump. Weissmann set out from day one to destroy Trump. Mueller was there in name only. He never supervised. The fix was in and Mueller had no clue what was going on. It became the partisan witch hunt of all-time with no supervision from adults.

We can all stop calling it “The Mueller Report.” It was always from day one the “Weissmann Witch Hunt.”

The fraud has been exposed…Trump is now officially exonerated…impeachment is over…re-election is all but assured.

And Andrew Weissmann is now in the crosshairs of the DOJ.

Wayne Allyn Root is the host of “The Wayne Allyn Root Show” on Newsmax TV, nightly at 8 PM ET, found on DirecTV Ch #349, or Dish TV Ch #216, at http://www.newsmaxtv.com/Shows/The-Wayne-Allyn-Root-Show He is also a nationally syndicated radio host of “WAR Now: The Wayne Allyn Root Show” found at http://usaradio.com/wayne-allyn-root/

via WAYNE ALLYN ROOT: The Weissmann Witch Hunt — The Gateway Pundit

July 29, 2019 Afternoon Verse Of The Day

The Redeemer

But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all shall be made alive. (15:20–22)

First Paul reaffirms Christ’s resurrection: But now Christ has been raised from the dead, a truth his readers already acknowledged and believed (vv. 1–2). The words “and become,” found in some translations (e.g., the KJV), do not come first in the original text and are misleading. Christ did not become the first fruits at some time after His resurrection, but at the moment of His resurrection, by the very fact of His resurrection. His being raised made Him the first fruits of all who would be raised.

Before Israelites harvested their crops they were to bring a representative sample, called the first fruits, to the priests as an offering to the Lord (Lev. 23:10). The full harvest could not be made until the first fruits were offered. That is the point of Paul’s figure here. Christ’s own resurrection was the first fruits of the resurrection “harvest” of the believing dead. In His death and resurrection Christ made an offering of Himself to the Father on our behalf.

The significance of the first fruits, however, not only was that they preceded the harvest but that they were a first installment of the harvest. The fact that Christ was the first fruits therefore indicates that something else, namely the harvest of the rest of the crop, is to follow. In other words, Christ’s resurrection could not have been in isolation from ours. His resurrection requires our resurrection, because His resurrection was part of the larger resurrection of God’s redeemed.

The resurrection of which Paul speaks here is permanent resurrection. Both the Old and New Testaments tell of persons who died and were miraculously brought back to life (1 Kings 17:22; 2 Kings 4:34–36; 13:21; Luke 7:15; John 11:44). But all of those persons died again. Even those whom Jesus raised—the son of the widow of Nain, Jairus’s daughter, and Lazarus—eventually died again. Christ Himself, however, was the first to be raised never to die again.

As in 15:6, 18 (cf. Matt. 27:52; Acts 7:60; 2 Pet. 3:4), those who are asleep refers to the dead, in this instance to the righteous dead, whose spirits have gone to be with the Lord (2 Cor. 5:8; cf. Phil. 1:23) but whose remains are in the grave, awaiting recomposition and resurrection.

Through Christ, as a man, came the resurrection of the dead, just as through Adam, the first man, came death. Paul’s point here is that Jesus’ humanness was inextricably involved both in His resurrection and in ours. It was because Jesus died, was buried, and was raised as a man that He could become the first fruits of all other men who would be raised to glory. As already noted, the first fruits and the harvest were from the same crop.

In verse 22 Paul continues to explain how the great truth of the one resurrection of Christ affects believers. The convincing analogy comes from the first man: For as in Adam all die, so also in Christ all shall be made alive. Just as Adam was the progenitor of everyone who dies, so Christ is the progenitor of everyone who will be raised to life. In each case, one man doing one act caused the consequences of that act to be applied to every other person identified with him. Those who are identified with Adam—every person who has been born—is subject to death because of Adam’s sinful act. Likewise, those who are identified with Christ—every person who has been born again in Him—is subject to resurrection to eternal life because of Christ’s righteous act. In Adam all have inherited a sin nature and therefore will die. In Christ all who believe in Him have inherited eternal life, and shall be made alive, in body as well as in spirit. “For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous” (Rom. 5:19).

From countless other passages of Scripture we know that the two alls in verse 22, though alike in some respects, cannot be equal. Those who attempt to read universalism into this passage must contradict those other passages that teach reprobation (Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15; etc.). The alls are alike in that they both apply to descendants. Every human being is a descendant of Adam, and therefore the first all is universal. With only the exceptions of Enoch and Elijah, whom the Lord took directly to be with Himself, and of those saints who will be raptured, every person born will die.

Only those who trust in Jesus Christ, however, are His descendants (as illustrated in John 8:44), and the second all therefore applies only to the saved. It is only all the fellow sons of God and joint heirs with Jesus Christ (Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) who shall be made alive. In Adam is simply to be human, to have been born once. In Christ is to have eternal life, to be born again. By natural descent from Adam, having inherited his sin, all die. By supernatural descent from Christ, having inherited His righteousness, all shall be made alive.

Though the inheritance in both cases is bodily as well as spiritual, Paul’s major emphasis here is on the bodily. Through Adam’s sin, man died spiritually and became subject to death bodily. Likewise, through Christ believers are given life spiritually and will be raised bodily. But our spirits, because they go to be with the Lord at death, will not wait to be resurrected. Only our bodies will be resurrected, and that is the truth stressed here.[1]


21. Since by man came death. The point to be proved is, that Christ is the first-fruits, and that it was not merely as an individual that he was raised up from the dead. He proves it from contraries, because death is not from nature, but from man’s sin. As, therefore, Adam did not die for himself alone, but for us all, it follows, that Christ in like manner, who is the antitype, did not rise for himself alone; for he came, that he might restore everything that had been ruined in Adam.

We must observe, however, the force of the argument; for he does not contend by similitude, or by example, but has recourse to opposite causes for the purpose of proving opposite effects. The cause of death is Adam, and we die in him: hence Christ, whose office it is to restore to us what we lost in Adam, is the cause of life to us; and his resurrection is the ground-work and pledge of ours. And as the former was the beginning of death, so the latter is of life. In the fifth chapter of the Romans he follows out the same comparison; but there is this difference, that in that passage he reasons respecting a spiritual life and death, while he treats here of the resurrection of the body, which is the fruit of spiritual life.[2]


21–22 Paul now draws into his discussion the entire Adam-Christ typology (cf. Ro 5:12–21; see comments there). Sin entered the world through one man, Adam, when he ate of the forbidden fruit in the garden of Eden. As a result of his sin, death entered into the human world in fulfillment of the word of the Lord—“when you eat of it [the fruit of the tree of the knowledge of good and evil] you will surely die” (Ge 2:17). Part of the curse of God on sin in Genesis 3 contained these words of judgment: “for dust you are and to dust you will return” (3:19). While Adam did not die physically on that fateful day, he did die spiritually, and his sin set in motion the seeds of corruption and decay that eventually resulted in “and then he died” (5:5). The results of his sin have been passed on to us so that all human beings are now subject to death. In other words, “death came through a man” (1 Co 15:21); “in Adam all die” (v. 22).

But through another man, Jesus, who as the sinless Son of God paid the penalty of sin by his death on the cross, came also “the resurrection of the dead.” Jesus’ resurrection was not simply an event that happened to him as a human being, but an event that set in motion the reversal of the curse of God against Adam. We can now anticipate a time when our bodies, laid in a grave at the time of death, will be raised back to life. In other words, “the resurrection of the dead comes also through a man” (v. 21); “in Christ all will be made alive” (v. 22).

It is important to recognize here the notion of representation. Adam stands as the representative of an entire group of people (all human beings), and what happened to him will happen to all those in that group—all human beings will die. Christ too stands as the representative of an entire group of people, but in this case it is not all human beings, but only those who have believed in him. Thus the “all” of v. 22b is more limited than the “all” of v. 22a. Paul’s emphasis here is that the “all” who will be made alive are all those who are “in Christ.”[3]


21–22 With these two sentences Paul proceeds to explain further the preceding metaphor and its inherent implication of the inevitability of the resurrection of the believing dead. The two sentences are set forth in perfect double parallelism, the first (v. 21) explaining by way of analogy how God’s raising Christ as “firstfruits” makes the resurrection of the believing dead an inevitable concomitant, the second (v. 22) further elaborating the former (v. 21) so that its point cannot be missed. Thus:

for

 

(explaining how Christ’s being firstfruits leads inevitably to the resurrection from the dead)

 

Since

 

through a man,

 

death,

 

also

 

through a man, the resurrection of

 

the dead;

 

for

 

(explaining how so)

 

 

 

Just as in Adam

 

all die

 

 

 

so also in Christ

 

all will be made alive.

 

 

 

It must be noted at the outset that the general resurrection of the dead is not Paul’s concern, neither here nor elsewhere in the argument. Both the context and Paul’s theology as a whole make it clear that in saying “in Christ all will be made alive,” he means “in Christ all who are in Christ will be made alive.” The lack of such a qualifier in the sentence itself is the result of both the balanced style and the fact that he expected it to be read in the context of his argument with them, not as a piece of abstract theology. In the present context these two sentences are still part of his response (to vv. 17–19), begun in the preceding sentence. Paul previously referred to “those who have fallen asleep in Christ” (v. 18), making it certain that even that paragraph was concerned only with the resurrection of believers. He begins his next step in the argument (v. 20) by asserting the inevitability of the Corinthians’ own resurrection, based on that of Christ, whom he now calls the “firstfruits of those who have fallen asleep” (= those mentioned above [v. 18]). The present Adam-Christ analogy is thus a further attempt to show how Christ’s resurrection makes inevitable the resurrection of those who have fallen asleep in Christ.

This is the first use of the Adam-Christ analogy in Paul’s extant letters. He will pick it up again, but in a different way, a bit later (vv. 45–49), as well as in his letter to the believers in Rome (5:12–21). His varied use of this theme suggests that it is a commonplace with Paul, for whom Christ stands at the beginning of the new humanity in a way analogous to, but not identical with, the way Adam stood at the beginning of the old order, both temporally and causally. Paul’s interest here is twofold: (a) in death and the overthrow of death through resurrection—the motif that will dominate the rest of the argument, and (b) in the human mediation of both death and life, and therefore in the genuine humanity of Christ. Whatever the Corinthians may have believed about Christ’s resurrection, it cannot be argued to be of a different order because he was divine. Rather, just as death, so resurrection is through a man. Thus the analogy begins by stating that “death came through a man.” Paul’s point is that death is inevitable because of our sharing in the humanity and sinfulness of the first man, Adam. But believers’ sharing in the resurrection from the dead through the second Man, Christ, who in his resurrection effected the reversal of the process begun in Adam, is equally inevitable. That this is Paul’s intent is made clear by the second set of clauses, which explain how the first set works out in fact. In saying that “all die in Adam,” Paul means that this common lot of our humanity is the result of our being “in Adam,” that is, being born of his race and thereby involved in the sin and death that proceeded from him (cf. Rom. 5:12–14, 18–19). In saying that “in Christ all will be made alive,” Paul means that those who are “in Christ,” those who have entered the new humanity through grace by means of Christ’s death and resurrection, will just as certainly “be made alive”; they will be raised from the dead into the shared life of the risen One. Thus Christ is the firstfruits; he is God’s pledge that all who belong to God will be raised from the dead. The inevitable process of death begun in Adam will be reversed by the equally inevitable process of “bringing to life” that was begun in Christ. Therefore, it is not possible (= permissible) for the Corinthians to say there is no resurrection of the dead. Such a resurrection is necessitated by Christ’s.[4]


15:21 / No sooner has Paul made his thinking clear through the employment of a precise biblical image than he moves on to complicate his reflections with additional materials. In vague terms this verse prepares for the overt comparison of Adam and Christ that follows in verse 22. Paul anticipates the comparison in a reasonable way. He writes in the form of a conclusion: For … (Gk. epeidē gar; lit. “For since …”); although he is introducing a new line of thought. The declaration falls into two balanced clauses:

through a man, death

and

through a man, resurrection of the dead.

The statements are general, undefined, and apparently universal in their outlook. One man introduced death, and another man introduced the resurrection of the dead. Fortunately, Paul elaborates and interprets his statement in the next verses.

15:22 / Paul signals that he intends to explain by beginning this verse with the words For as (Gk. hōsper) and continuing in mid-sentence, so (Gk. houtos). Paul specifically names Adam and Christ and refers to them so that one sees clearly that they are the two of whom he wrote in verse 21—in Adam all die … in Christ all will be made alive. Paul’s rhetorical contrast is simple and clear, “For as in Adam … so in Christ.” One should notice, however, that all will be made alive in Christ. Resurrection is reality for Christ, but Paul casts the resurrection of others—dead or living—as a future phenomenon.

Commentators debate who the “all” of verse 22 are. The “all who die in Adam” refers to all humanity; but does “all who will be made alive in Christ” indicate all humans or merely all believers? The matter cannot be settled simply from the words in this verse or even from examining these lines in the context of 1 Corinthians 15. Paul’s remarks in 1 Thessalonians 4:13–18; 5:1–11; Philippians 2:5–11; and Romans 9–11 are critical parallels for interpretation, but even when those passages are taken into account, interpreters still debate the sense of this statement in verse 22. Nevertheless, Paul is addressing the church and is speaking about matters pertaining to their understanding of the life of the congregation, although that area of interest nearly always has broader implications for humanity at large. Paul uses the word “all” a total of twelve times in this discussion, with most references occurring in verses 24–28.[5]


21. For since by man came death, also by man came the resurrection of the dead. 22. For as in Adam all die, thus also in Christ all shall be made alive.

We note the following points:

  • Parallels. Paul reveals typical Semitic parallelism in these two verses, in which he connects man and death in the first clause and man and the resurrection of the dead in the second. He compares Adam with Christ and notes that death came through Adam but life comes through Christ. The clauses reinforce one another, and the second one is longer than the first in each verse.
For since

 

also

 

by man came

 

by man came

 

death

 

the resurrection of the dead

 

For as

 

thus also

 

in Adam all

 

in Christ all

 

die

 

shall be made alive

 

  • Allusion. The two words for since express cause; they form the link between the preceding verse (v. 20) and this passage. The words explain the entrance of death into the world.

Paul alludes to the Old Testament Scriptures and in particular to Genesis 3:17–19, which relates that because of sin Adam and Eve and their progeny became subject to death. The Greek has the preposition dia (by) to show that man is the agent responsible for death. As Augustine put it,

Before the fall, Adam was able to sin or not to sin;

after the fall, he was not able not to sin.

This means that in his purity Adam had the ability not to sin and through his obedience to receive immortality. But through his disobedience, he and the human race received the penalty of death (Gen. 2:17; 3:19). Christ lived obediently without sin and conquered death for the benefit of all his people.

In the Greek of verse 21, Paul omits not only the verbs but also all the definite articles to stress the abstract quality of the nouns man, death, resurrection, and dead. He emphasizes that death entered the world because of sin committed by man. And death, having been caused by a human being, can be made ineffective only by a human being (compare Rom. 5:12, 18). The corollary of death is the resurrection from the dead, which has been accomplished by Christ, who triumphed over death. He is able to set free from the grip of death those who belong to him.

  • Meaning. The concept of resurrection centers on Jesus Christ, who as both God and man has conquered death and has risen victoriously from the grave. Although Christ’s resurrection has already taken place, that of his people must wait.

Paul placed the preposition in before the name Adam and the name Christ. Thereby he indicates that Adam is the head of the human race and Christ the head of God’s people. In the Greek text, he placed a definite article before each name to confirm that they represent historical persons. His statement, “as in Adam all die, thus also in Christ all shall be made alive,” has the present tense in the first clause and the future tense in the second. The present tense indicates the recurring reality of death, and the future reveals the definite promise of the resurrection.

The adjective all should not be interpreted to mean that Paul teaches universal salvation. Far from it. The meaning of verse 22 is that as all those who by nature have their origin in Adam die, so all those who by faith are incorporated in Christ shall be made alive. Whereas all people face death because of Adam’s sin, only those who are in Christ receive life because of his resurrection. The New Testament teaches that the verb to give life refers only to believers and not to unbelievers. Paul elucidates the rising from the dead of Christ and his people but not that of pagans.

Will there be a general resurrection? Yes, believers will be raised to everlasting life but unbelievers to shame and everlasting contempt (Dan. 12:2). And Jesus said: “Those who have done good will rise to live, and those who have done evil will rise to be condemned” (John 5:29).[6]


15:21. Paul next explained in what sense Christ was raised as the firstfruits of all who would be raised, arguing for a symmetry in God’s dealings with the human race (see also Rom. 5:12–19). In the first place, the record of Genesis makes it plain that death came through a man. Adam’s sin was more than a personal transgression; it brought guilt and the divine judgment of death on all humanity. Since it was through Adam that death came, it should not be surprising that the resurrection of the dead comes also through a man. In many passages Paul pointed out that God considered Christ’s experience on earth much more than one person’s experience. What happened to him in his death and resurrection happens to all who believe in him.

15:22. Restating his previous explanation, Paul once again relied on the symmetry between Adam and Christ: In Adam all die … in Christ all will be made alive. Paul drew a parallel between Adam and Christ (as in Adam … so in Christ), but we must be careful not to misunderstand this comparison. From the rest of Paul’s writings, we must conclude that the similarity between Adam and Christ is not numerical but functional. That is to say, Paul did not suggest that the number of people who receive salvation equals the number of people who suffer death. In other passages Paul made it very plain that he did not believe in universal salvation (Rom. 2:5–12; Eph. 5:6; 2 Thess. 1:6–10).

Paul’s main concern in this passage was to show that Christ’s resurrection was more than his own resurrection. It foretold the general resurrection of all believers. Paul did this by pointing to the theological beliefs that he and the Corinthians shared. They believed that Adam’s personal life had affected everyone joined to him. In the same way, Paul argued, Christ’s personal life affected everyone joined to him, everyone in Christ.

The expression “in Christ” appears in Paul’s letters to describe the union between believers and Christ. In this verse, Paul used the expression to indicate those united to him by faith. As he put it in 15:23, those who are in Christ and receive resurrection through him are “those who belong to him.” The inevitability of the general resurrection explains why Paul could describe Christ as the firstfruits. His life, death, and resurrection bring countless blessings to those who are in him—including resurrection from the dead.[7]


[1] MacArthur, J. F., Jr. (1984). 1 Corinthians (pp. 416–418). Chicago: Moody Press.

[2] Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Corinthians (Vol. 2, p. 25). Bellingham, WA: Logos Bible Software.

[3] Verbrugge, V. D. (2008). 1 Corinthians. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, p. 396). Grand Rapids, MI: Zondervan.

[4] Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition, pp. 830–833). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

[5] Soards, M. L. (2011). 1 Corinthians (pp. 332–333). Grand Rapids, MI: Baker Books.

[6] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, pp. 548–550). Grand Rapids: Baker Book House.

[7] Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, pp. 263–264). Nashville, TN: Broadman & Holman Publishers.

BOMBSHELL: “Justice Democrats” Founder is THE Organizer of Evangelical Social Justice Movement — Pulpit & Pen

Zack Exley, who is the Soros associate who “game-planned” the Social Justice takeover of Evangelicalism

In this bombshell report by Pulpit & Pen, we will demonstrate how a Democratic financier and organizers, Zack Exley, is behind the successful attempt to change the political ideology of America’s major evangelical institutions, ministries, and seminaries through their propagation of what is known as “Social Justice.”

SUMMARY

We will explain – with a compilation of original sources, some of which have been recovered after they were deleted from the Internet – the driving political force behind the take-over America’s Reformed evangelical community, and demonstrate the money ties between a powerful Democratic financier and evangelical leaders who are steering churches into progressive ideology for the sake of political purposes.

Far from being an organic, Bible-driven movement, the ideas presented at institutions like Southeastern Baptist Theological Seminary, Southern Baptist Theological Seminary, Midwestern Baptist Theological Seminary, 9 Marks, Together for the Gospel, the Ethics and Religious Liberty Commission, and The Gospel Coalition are driven by a gameplan orchestrated by Exley, and the purpose is to keep evangelicals from voting Republican in the upcoming 2020 election cycle.

There is no doubt that Reformed evangelicalism – historically a bastion of conservative Christianity – has been overtaken by ‘woke’ Social Justice ideology over the course of the last several years. Many people have wondered why so many formerly conservative leaders and entities – especially those related to the Southern Baptist Convention and the parachurch ministry, The Gospel Coalition – have converted almost entirely to an ideology that seems sympatico with the talking points of the Democratic Party. Research conducted by Pulpit & Pen now has the answer as to how this coordinated effort to turn Reformed evangelicalism to the political left has been accomplished.

A BRIEF HISTORY OF SOCIAL JUSTICE AS IT RELATES TO EVANGELICALISM

Read more: BOMBSHELL: “Justice Democrats” Founder is THE Organizer of Evangelical Social Justice Movement — Pulpit & Pen

Reminder: Democrats ran the KKK, started the Civil War, celebrated slavery and fought against the Civil Rights Act | National Sentinel

(NationalSentinel) For all of its existence, the American Democrat Party has stood for distinctly anti-American principles and values, but thanks to a fully co-opted “mainstream media” that serves as the party’s propaganda division, far too many citizens don’t know that.

For instance, they don’t know that the Democrat Party, only recently, “embraced” minorities, seemed to embrace true “equality,” and began vocalizing support for civil rights – all positions the party vehemently and consciously opposed for more than 200 years.

As noted by Prof. Carol Swain, who teaches political science at Vanderbilt University, the Democrat Party defended slavery, actually started the Civil War, founded the Ku Klux Klan, and battled against every single major civil rights act in our country’s history.

In a video she narrated for PragerU Swain, who is black, begins:

When you think about racial equality and civil rights, which political party comes to mind – the Republicans or the Democrats? Most people would probably say the Democrats. But this answer is incorrect. Since its founding in 1829, the Democratic Party has fought against every major civil rights initiative and has a long history of discrimination.

Swain’s report is particularly relevant in today’s political environment as the far Left, which is taking over the Democrat Party, seeks to not only hide the party’s history but brand the GOP as the party of racists, bigots, homophobes, and authoritarians – led by POTUS Donald Trump, whose own very public history is one of racial equality and harmony, not of bigotry and hate.

“The Democratic Party defended slavery, started the Civil War, opposed Reconstruction (the post-Civil War period), founded the Ku Klux Klan, imposed segregation, perpetrated lynchings, and fought against the Civil Rights Acts of the 1950s and 1960s,” Swain noted further.

“In contrast, the Republican Party was founded in 1854 as an anti-slavery party. Its mission was to stop the spread of slavery into the new Western territories with the aim of abolishing it entirely,” she said.

Swain noted that early Republican efforts to stop the spread of slavery was actually thwarted by the U.S. Supreme Court via Dred Scott v Sandford. Scott was a slave who had resided in a free state and territory where the institution was prohibited. But the court, in a 7-2 decision, ruled he could not claim his freedom because slaves were property and could never be citizens under current provisions of law. In addition, the court ruled the Missouri Compromise – which declared all territories West of the state and north of latitude 36 degrees, 30’, unconstitutional.

The Vanderbilt professor noted that all seven justices who voted against Scott were Democrats and that the two dissenting justices were Republicans.

The Civil War, at a cost of more than 700,000 American lives, resolved the issue of slavery; the Union commander-in-chief who led the successful war effort was the first GOP president, Abraham Lincoln; he was assassinated shortly after the Confederate surrender by John Wilkes Booth, a Democrat.

His successor, Andrew Johnson, a Democrat, opposed Lincoln’s plan to reintegrate former slaves into the South and the rest of the country. Johnson and his Democrats also opposed the 13th, 14th, and 15th Amendments to the Constitution, which outlawed slavery, gave blacks citizenship, and allowed them to vote.

“All three passed only because of universal Republican support,” Swain noted.

Fast-forward to the 1960s. After keeping blacks enslaved, keeping them from becoming citizens, and keeping them from voting all failed, “Democrats came up with another strategy: If black people are going to vote, they might as well be voting for Democrats,” Swain noted.

Swain went onto note that since then, Democratic policies have essentially re-enslaved a majority of blacks – into government dependency, welfare, and cycles of violence, cramming them into slums and ghettos with poor schools and no hope or opportunities.

Watch:

Source: Reminder: Democrats ran the KKK, started the Civil War, celebrated slavery and fought against