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So I am a musician and one of the songs I have to play (its a cover) involves a little bit of swearing. I've never sworn in my life so I am really hesitant about this because I am really not sure if it is okay. I know it is just a song and I of course don't mean what I say, but I am really just not sure if it is okay. Its just the same word, "bi---" but I would appreciate some other views on this. Thanks in advance.
Matthew 12: 1-21 · Matthew 12:2 When the Pharisees saw this, they said to him, “Look! Your disciples are doing what is unlawful on the Sabbath.” This reminds me that the Pharisees often accuse without knowing the purpose, heart of a man, or the reason that things are done. They are just looking to find fault with others, or look superior over people. This is a great reminder of how we ought not to be. Another good reference of this type of behavior is in Luke 18:9-14. It says, To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: 'God, I thank you that I am not like other people-robbers, evildoers, adulterers-or even like this tax collector. I fast twice a week and give a tenth of all I get.' "But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' " I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted." · Matthew 12:7 If you had known what these words mean, ‘I desire mercy, not sacrifice,’[a] you would not have condemned the innocent. God wants us to be obedient, but He wants us to be merciful with others because He’s been merciful with us. How we show Him love is obedience and how we show others love is by our treatment of them, which should be kind. · Matthew 12:13-14 Then he (Jesus) said to the man, “Stretch out your hand.” So he stretched it out and it was completely restored, just as sound as the other. But the Pharisees went out and plotted how they might kill Jesus. The thing that stood out to me the most is that Jesus does good, restores, and heals a man, and right after that good work the Pharisees look to harm, destroy, and even kill Jesus. We too are told that for following Jesus we will be hated in this way. Matthew 10:22, "You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.” I think sometimes right after we do good, the enemy attacks, so we need to be on guard and not surprised when this happens. LEVITICUS 14 · Just a general thought of this passage. When I read about the very specific details in just one aspect of following the law, I realize how hard it would be to live up to every aspect of the law. On the flip side, I think it would be nice to know that when you do the process of cleansing that molds and skin diseases (including sores) would be gone. · Leviticus 14:33-34 The Lord said to Moses and Aaron, “………..I put a spreading mold in a house in that land…..”. I find it interesting that the Lord is the one that put the mold in the house. Why would He do such a thing? Was it to create obedience in that individual’s life, was it punishment for sin, or something else? There is definitely a purpose/reason to all that God does, but sometimes from a human perspective, it’s hard to understand. PROVERBS 26 · Proverbs 26:2 Like a fluttering sparrow or a darting swallow, an undeserved curse does not come to rest. I get why a curse would be fluttering (constant) source of sorrow or difficulty, but does anyone know why it’s undeserved? · Proverbs 26:4 Do not answer a fool according to his folly, or you yourself will be just like him. I think this is a good reminder not to engage in debate with someone that is just trying to fight, unwilling to learn, and unwise in their beliefs. I think if we do, we can get sucked in to their drama, arguing, and it is not profitable at all, and we become like them which we don’t want to be like.
Martin Luther made the keen observation that when reading what James ACTUALLY wrote, it was clear that he didn't agree with Paul concerning the requirements for salvation. Therefore Martin Luther writes, "I do not regard it as the writing of an apostle, and my reasons follow. In the first place it is flatly against St. Paul and all the rest of Scripture in ascribing justification to works 2:24). It says that Abraham was justified by his works when he offered his son Isaac (2:20); Though in Romans 4:22-22 St. Paul teaches to the contrary that Abraham was justified apart from works, by his faith alone, before he had offered his son, and proves it by Moses in Genesis 15:6. Although it would be possible to "save" the epistle by a gloss giving a correct explanation of justification here ascribed to works, it is impossible to deny that it does refer to Moses' words in Genesis 15 (which speaks not of Abraham's works but of his faith, just as Paul makes plain in Romans 4) to Abraham's works. This fault proves that this epistle is not the work of any apostle." The "gloss" readings he's referring to are those found typically today among indoctrinated Christians desperate to grasp at any straw of an interpretation which resolves the contradiction between Paul and James. Whereas the contradiction is real and the view of James, who is not an apostle, should be discarded in favor of Paul who is an apostle. There's no valid reason why the letters of James and his brother Jude should be reckon scripture. One such gloss is the idea that James 2:24 "You see then that a man is justified by works, and not by faith only." should read "By works you see that a man is justified rather then solely by faith." The idea is to make works the means of seeing rather than the means of justifying. It's like taking Acts 8:23 which says, "For I see that you are poisoned by bitterness and bound by iniquity" in which Peter is criticizing Simon Magnus, and rewriting it as, "For by bitterness and by iniquity I see that you are poisoned", as if Peter was the one full of bitterness and iniquity! To disprove the validity of such an amusing translation one needs only read the verse that follows James 2:24 which says, "Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?" How would one have to rewrite this verse to be consistent with the gloss given of verse 24? One would want to fabricate the following, "Likewise, by works don't you see that Rahab the harlot was justified?" Here the word "see" which is not even in the verse is inserted, the words jumbled. "was not" becomes "don't you see that". And you'd have to play the same game with verse 21, "Was not Abraham our father justified by works when he offered Isaac his son on the altar?" Wave a magic wand and turn that into, "By works don't you see that Abraham our faith was justified ..." Very few Christian seem interested in reading out of James what James actually meant based upon what he ACTUALLY said. The vast majority seem only interested in reading into James things that he didn't say, their goal being to explain away the contradiction between James and Paul. They start with the wrong premise, assume that James' letter is the Word of God, and so the disagree with James is to disagree with God. It's an assumption that not all of us hold. But if someone would like to defend their gloss reading of James, please do so.