Since we are to ask God to not lead us into temptation (Mat. 6:13), then it must be the case that God does lead us into temptation (otherwise, Jesus has instructed us to pray a meaningless prayer–which amounts to praying without faith). How then can it be said that God leads us into temptation when James 1:13 clearly states that He does not tempt us?
Vine’s Greek dictionary of NT words reveals that the word, peirasmos [temptation], is used in two ways: it “is used of (1) ‘trials’ with a beneficial purpose and effect,” and “(2) of ‘trial’ definitely designed to lead to wrong doing, ‘temptation’.” It is within the first category he includes Matthew 6:13. Thus, while God does not act in accordance to the second meaning of the word (i.e., trying to lead us into the actual wrong doing [Jam. 1:13; Luke 4:13]), He does allow us to be put into situations in which we are tested and thus, tempted (the first meaning). In harmony with this, notice carefully how peirasmos is used in 1 Peter 1:6-7, “Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials [peirasomos], that the proof of your faith, (being) more precious than gold that perishes though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ.” Thus, there is a benefit to one’s trial/temptation [peirasomos] because it is a test of one’s faith and worthiness of eternal reward. In this we see, while God has lead us into a situation in which we will be tested, yea tempted, He has not tried to entice us to do wrong.
Thus, while God does not attempt to persuade us to sin (Jam. 1:13), He does put us in trying circumstances in which we are tested. It is these trying situations of which we are permitted to pray for avoidance [as did Jesus in the garden (Mat. 26:39, “if it be possible let this cup [trying situation of the cross] pass from me”)]. However, it must be understood that not all trying circumstances are avoidable [note Jesus’ prayer: “if it be possible…”]. Furthermore, the very purpose of life itself is to encounter such tests to see whether or not the individual will obey God (Deut. 8:1-3; 1 Pet. 1:6-7). Thus, one cannot expect to “pray away” every difficulty of life. Also, those who are Christians are going to encounter trying situations simply by the virtue of living the godly Christian life (2 Tim. 3:12).
As we live our lives, we shall encounter difficult conditions in which we will be tempted to choose wrong [such as: peer pressure; illness; accidents; domestic problems; financial problems; etc.]. Let us pray to God that we can be spared from such-if it be possible (Mat. 26:39), yea, if it be according to His Will (1 John 5:14). However, since not all are avoidable, when such times come, may we ever keep indelibly upon our minds His precious promises: “There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it” (1 Cor. 10:13), and “the Lord knows how to deliver the godly out of temptation” (2 Pet 2:9).
The Christian must also be cognizant of the fact that some of the responsibility of avoiding some of the trying situations is his own. Jesus charged us to “Watch and pray, that ye enter not into temptation” (Mat 26:41). So, coupled with our prayer, we are also to watch. That is, fortified with the knowledge of God’s Word, we know we are to: avoid evil companionship (1 Cor. 15:33); obey the laws of the land (Rom. 13:1-7); clothe ourselves modestly (1 Tim. 2:9); avoid unhealthy life styles (Rom. 12:2); love our spouse (Eph.5:25); rear our children in the Word of God (Eph. 6:4); and on and on are the words whereby we significantly increase our percentage of enjoying a better life (1 Tim. 4:8; Phil 4:19; Mat. 6:33; Mark 10:30) by avoiding roads which lead to trying situations.
May we watch and pray that God, if it can be in accordance to His Will, spare us of difficult times which try us sorely. Yet, if such be not possible, be assured that we are able to overcome as God knows how to deliver us out of temptation with a way of escape.
Gary Henson

Many are they who believe on both sides of this issue. However, both cannot be true; yet one must be true. What saith the Scriptures of God?
(1) “Whosoever committeth sin transgresseth the law: for sin is the transgression of the law” (1 John 3:4). What does this verse say sin is? Sin is the transgression of the law. What is “transgression”? To transgress is “to act in violation of (the law)” (American Heritage Dictionary). Thus, to sin is to act in violation of God’s law. For example, if man “A” told a lie, then he would be committing an act that violated God’s law prohibiting lying (Rev. 21:8). Now the obvious question is, what act did the infant commit that violated God’s law? Did he commit the act of lying? Did he steal? Commit murder? Arson? Just what action did the pre-born or the one-second-old child commit that was an act in violation of God’s law? None. Thus, since “sin is the transgression of the law” and since the newborn has not transgressed God’s law, then the newborn is not guilty of any sin.
(2) “The soul that sinneth it shall die: the son shall not bear the iniquity of the father” (Ezek. 18:20). First, who “shall die”? “The soul that sinneth.” Has the newborn sinned (committed an act that violated God’s law [1 John 3:4])? No. Thus, the newborn is not the one being condemned in this verse. Second, (in the second part of the verse), who committed the iniquity (sin)? The father. Was the son to bear the sin of the father? No. Thus, the child certainly does not inherit sin from his parents.
(3) “And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it” (Eccl. 12:7). From whence does our physical body come? From the earth (Note: the body of our original parent came from the dust of the earth [Gen. 2:7]). From whence does our spirit come? From God. Thus, to make the claim that our soul inherits (and therefore is born with) sin from that which our soul came, is to make the blasphemous claim that we inherited sin from God. However, since God has no sin, and since our soul came from God, then our soul did not inherit sin nor were we born with sin.
(4) “But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven” (Mat. 19:14). To what kingdom was Jesus referring? Heaven. Who did Jesus say are of those who are in the kingdom of heaven? Little children. Is the kingdom of heaven made up of sinners or sinless? Sinless. Thus, Jesus is making clear that little children are sinless.
Gary Henson

One of the wonderful aspects of humanity that occurs year-round without end is that of giving. People give of their finances, time and attention to others in their birthdays, weddings, graduations, births, illnesses, charities and at Christmas. Giving is one of the attributes which distinguishes humans from animals–they basically take; people give.
In the language in which the NT was written, there are seventeen different words used to describe giving–a giving which God has done, and a giving which man is to do. Consider the giving of God, and the giving of man:

THE GIVING OF GOD:
I will give you rest (Mat 11:28).
My peace I give unto you (John 14:27).
To give light to them that sit in darkness (Luke 1:79).
To give knowledge of salvation (Luke 1:77).
The Son of man came…to give his life a ransom for many (Mat 20:28).
To give…forgiveness of sins (Acts 5:31).
I give unto them eternal life (John 10:28).

THE GIVING OF MAN:
Give to him that needeth (Eph 4:28).
Give to the poor (Mat 19:21).
Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver (2 Cor 9:7).
Giving thanks always for all things unto God (Eph 5:20).

As we consider that which God has given us, we are truly in debt and no amount of giving on our part could ever begin to “pay back” that which we have received. Nevertheless, as “freely [as] ye have received, [we are to] freely give” (Mat 10:8 ), while we “…remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:35).
Gary Henson

Yes, it has been hot! It is these kind of days that brings to my remembrance a certain hot summer day in which I was helping a good friend load the moving van. The van collected and intensified the heat, and the absence of wind made the extreme condition a memorable one. Eventually, one of the other helpers exclaimed, “Boy, it’s hot!” To which my friend’s father-in-law commented, “It makes you appreciate hell, doesn’t it?”
That comment often comes to mind on days like these. Difficult situations do make us think. “If this is unbearable, I certainly do not want to be in any situation which is far worse–and that, never ending!”
Hell is described as a furnace of fire–”and shall cast them into a furnace of fire” (Mat. 13:42). There is probably no pain more acute than for one’s body to burn with fire. Can you imagine the excruciating pain of having your own flesh in flames? The word for furnace (kaminos) is an oven or kiln used for smelting metals (Rev. 1:15). If you are familiar with a kiln, then “enough said!” No wonder the rest of the verse says “there shall be wailing and gnashing of teeth.” Yes, a furnace of fire is worse than our summer’s day, isn’t it?
The sun will set and the day’s heat will subside; this summer will pass and cooler weather will come. But, the fire of hell never lets up. It is an “everlasting fire” (Mat. 25:41) tormenting “for ever and ever” (Rev. 20:10). Standing near a kiln, you might trip resulting in your hand accidentally entering the orange-glowing furnace–but you speedily remove it; but can you imagine being dropped into a “man-sized” kiln–never being turned off; never able to escape; never coming to an end?
Yes, days like this make us think. So think!! Ignoring the summer day doesn’t make it go away; but you can get under the air conditioner. Likewise, ignoring God’s un-lying warnings concerning an everlasting furnace of fire won’t make it go away; but you can presently do something to avoid going there. You can see for yourself in the following places out of God’s own Word: Luke 13:3,5; Romans 10:9,10; Mark 16:16; Acts 2:38; 22:16; Rev. 2:10. [I’d suggest you put this off no longer than you’d put off calling an air condition repairman if your a/c broke down at high noon!].
Gary Henson

Abortion is one of the most hotly discussed and emotionally charged issues upon the mind of man. Within our own country, untold numbers have personally agonized at its “fork of the road.” Multitudes follow through, while multitudes of others openly and intensely oppose. Political candidates have run, won or lost upon this issue. Clinics have been burned and doctors shot. And, perhaps most damaging of all (a factor which has added fuel to the conflict and the practice), some religious teachers (regarding this issue), have taught erroneously.
What is abortion? Abortion is “induced termination of pregnancy before the fetus is capable of survival as an individual” (American Heritage Dictionary). In better words, it is the killing of the human being before he/she is born.
Of course, it is the latter definition which receives the deafening objection: “It is not a living human being!” To which two questions will suffice: (1) If it is not living, why kill it? (2) If it is not human, why worry?
Does the Bible teach regarding this matter? Indeed it does, and it does so by the answering of two crucial questions. First, at what precise point does life begin for the human being? Second, at what precise point does the spirit (the immortal nature of man) enter the human being? If human life and the entrance of the spirit does not occur until birth, then abortion would not be the killing of a human being. On the other hand, if human life and the entrance of the spirit does occur before birth, and that moment can be determined, then an abortion after that moment is an action of murdering a human being.
What then, does the Bible teach?
Luke 1:36 answers the first question: “And behold, Elizabeth thy kinswoman, she hath also conceived a son…” What did Elizabeth have? A son. Is a son a human being? Yes, because that very same word is also used in reference to sons (human beings) after their birth (Luke 5:10; 9:41; Gal. 4:30). Now then, when did that son become a son? As the verse says: at conception. Thus, human life begins at conception. [See also: Psa. 51:5].
The second question is answered by James 2:26, “So as the body apart from the spirit is dead….” Thus, if the spirit is not in the physical body of a human being, then the physical body is dead. Yet, the conceptus is alive! Thus, the conceptus has a spirit.
Very clearly, the Bible teaches that human life and the entrance of the spirit occur at conception. Thus, as previously defined, abortion is the killing of the human being before he/she is born – – an action which is sinful (Ex. 20:13; Gal. 5:21; Rev. 21:8).
May our saddened God help us hear their cries and oppose this insidious, ungodly course of degenerate man in every right way.
Gary Henson

Our God loves all men (those in the world; those in the church; those who have fallen away [John 3:16; 2 Pet. 3:9])–and so should the Christian (Mark 12:31). While God’s ideal Will is unity in the church (1 Cor. 1:10), unity with sin is condemned (Rev. 2:15-16, 20) and division with evil is upheld (Eph. 5:11). Thus, God, in His love for the church to keep it pure and His love for an apostate to save his fallen soul, has set forth His law of discipline (2 Thes. 3:6-15; 1 Cor. 5:1-13).
God’s law of discipline consists of both positive (directive; preventative) and negative (corrective; exclusive). Positive, in that, by means of instructions of the Bible (as in Bible classes, sermons, etc.) the church is to keep itself from becoming disorderly (Heb. 3:12-13; 2 Tim. 4:1- 5). Negative, in that, when Scriptural steps are taken, there is the exclusion of the disorderly from the fellowship of the church (Mat. 18:15-17; 1 Cor. 5:1-13; 2 Thes. 3:6-15; Rom. 16:17-18; Eph. 5:11-12; 2 John 9-11: Titus 3:10-11).
The purpose of church discipline is three-fold: (1) to save the erring Christian (2 Thes. 3:14; 1 Tim. 1:20; 1 Cor. 5:5); (2) to save the souls of the church from being influenced to do the same (1 Cor. 5:6); (3) to save the world (Acts 5:11; Note: sin and hypocrisy will keep the world from being saved, Rom. 2:26f).
The motive of church discipline is love, for it is the attempt to save the soul (2 Cor. 2:3-4; Rev. 3:19; Prov. 13:26; Heb. 12:6), and is always to be done in meekness/kindness/gentleness (Gal. 6:1).
God identifies those who are to be disciplined: [1] Those who walk disorderly (2 Thes. 3:6). This is a general reference to anyone who persists in a transgression of God’s law (2 Thes. 3:6, 14; 2:15). [2] False teachers. Such are those who bring not the teachings of Christ (2 John 10), who are heretics (Titus 3:10) and who cause divisions (which false teachings do) (Rom. 16:17). [3] Those who practice false doctrine (2 John 9). [4] Those who are immoral or worldly (Eph. 5:11; 1 Cor. 5:9). [5] Those who sin against a brother but will not repent (Mat. 18:15-18). These are those who have already lost their fellowship with God (1 John 1:6) and are to be disciplined in love and meekness by the church for the purpose of saving souls.
After mourning and praying for the one in error (1 Cor. 5:2; 1 John 5:16), the church is to visit to seek to convert (James 5:19-20; 1 Thes. 5:14; Gal. 6:1; Mat. 18:15-17). If, following such visits the erring repents, we have gained our brother (Mat. 18:15) and are to forgive and greatly rejoice (Luke 15:11-32); however, after a fair period of time if there is no repentance, there is to be the withdrawing of fellowship. This means that: [1] he is to be noted and marked before the church (2 Thes. 3:14; Rom. 16:17); [2] he is no longer in spiritual fellowship with any member of the church (Eph. 5:11; Mat. 18:17; 1 Cor. 5:7; 2 Thes. 3:6; 2 John 9); [3] there will be the cessation of the engagement of social company and interchange (1 Cor. 5:11; 2 Thes. 3:14; Rom. 16:17 [Note: this does not negate family responsibility, otherwise there would be the transgressing of God’s laws regarding these matters, 1 Tim. 5:8; 1 Cor. 7:3-5, 10; Eph. 5:22-25; 6:1-3]); [4] the offender (if he attends worship) is not to be asked to take a leading part in worship (Titus 3:10; Rom. 16:17); [5] whenever a member meets the offender, there is to be no greeting which conveys acceptance (2 John 9); and [6] when a member encounters the offender, the member, in love for his soul, is to reprove and admonish him (Eph. 5:11; 2 Thes. 3:15).
Truly, church discipline must be the most difficult thing a Christian is to do. However, with love for his eternal soul, the difficulty becomes a desire.
Gary Henson