Pray for Obama - Psalm 109:8

Psalm 109:8 - "Let his days be few; let another take his office."

So reads a popular bumpersticker. Interestingly, "Psalm 109:8" was a top Google search term yesterday. When millions of people are Googling the imprecatory Psalms, let the enemies of God be very afraid!

The 109th Psalm concerns the time when King Saul was seeking to kill David, whom Samuel had prophesied would take Saul's place. In those days, taking a king's place meant that the king would die. In case there is any doubt that David is imploring God to take Saul's life, verse 9 reads: "Let his children be fatherless, and his wife a widow."

No, this bumpersticker is not imploring God for a 2012 election day defeat, but for an untimely death due to the curse of God on a covenant-breaker.

Of course, right away the liberal elite and many Christian leaders are decrying this "unloving" use of the imprecatory Psalms to pray for our president.

The question they ask rhetorically is, "When is it ever right to pray for the death of a president?"

The answer: "Always!"

There is a common misconception about prayer. Many people believe that prayer is a form of magic. We pray and God supernaturally answers us according to our whims. Without going into a deep theological treatise on all the reasons why this is wrong, I will quote Bob Dylan here from the 1979 album Slow Train Coming:

Do you ever wonder just what God requires?
You think He's just an errand boy to satisfy your wandering desires.

When you gonna wake up, when you gonna wake up
When you gonna wake up and strengthen the things that remain?

Likewise, Ray Davies of The Kinks recently produced a solo work, Working Man's Cafe, which contains a reference criticizing the popular antinomian view of prayer. While "A Hymn for a New Age" is lacking a positive affirmation of Christian orthodoxy, Davies is correct about one thing:

I don't believe that God is a man with white hair
Sitting in a big chair
Judging the world and its morals
Forgiving today so we can sin again tomorrow

But I believe
I need something to look up to
I believe
I wanna pray but don't know what to

Indeed. Prayer does not move God. God is already moved. Prayer puts us in the position to receive the blessings and promises of God given before the foundation of the earth. We pray according to the model of scripture to know the will of God so that we might obey Him.

Further, all professing believers are in a covenant with God. When we were baptized, the covenant was initiated. This covenant is confirmed by the sacrament of Holy Communion each time we partake of the body and blood of Jesus Christ.

In the Christian church, sacraments are covenant-making and covenant-renewing oaths. The Apostle Paul went as far as to say that those who partake of the sacrament in a state of unrepentant sin are knowingly entering into judgment (1 Corinthians 11:26-32).

Even the pagan Roman officials could see this connection in 112 AD. Pliny the Younger, making a report to the Emperor Trajan wrote:

They were in the habit of meeting on a certain fixed day before it was light, and they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath (sacramentum), not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up. Afterward, it was their custom to ... partake of food, but food of an ordinary and innocent kind.

To be a Christian is to be a covenant-keeper. But what happens when the covenant is broken?

Throughout scripture we see the covenant of God and the corresponding blessings and curses that come when we keep or break the covenant.

Barack Obama is a professing Christian. He was a member of a church that holds to the Apostles and Nicene Creeds and the Heidelberg Catechism. Among his greatest sins, Barack Obama is also pro-abortion. He has fought hard to keep abortion legal through all nine months of pregnancy, by any method, for any reason. Obama even opposed the Born-Alive Infant Protection Act in his home state -- a bill that even Planned Parenthood and NARAL refused to oppose because it essentially outlawed the infanticide of children born-alive after botched abortions.

When not only liberal commentators, but also squeamish preachers condemn those who condemn Obama, they are reaching the height of hypocrisy. They cite a so-called "Christian love" that includes looking the other way rather than oppose our president's open support of child murder.

Those who would pray Psalm 109:8 for Barack Obama need to understand that imprecatory prayer is not a magical formula. If God blesses us, who can curse us? For how can our enemies curse whom God has not cursed? We may curse those whom God has already cursed, but in the next breath, we need to also bless those whom God has blessed. The focus must always be God's sovereign glory and the honor of His name.

However wrong the intentions might be, it is no more of a sin to pray the covenantal curses of God on President Obama than it is to remain silent about his sin. Scripture assures us that if Barack Obama, one of God's covenant people, is graced with the gift of repentance, then God will surely bless him.

In short, don't pray Psalm 109:8 for President Obama. We are not to judge or curse our enemies. We are to pray and proclaim what God himself has already decreed before the foundation of the world toward both His friends and His enemies. Pray all of Psalm 109. Pray all of the blessings and curses found in the Law-Word of God.

For reference, here is a list of articles on imprecatory prayer from The Forerunner.

An Imprecatory Prayer Proclamation: Barack Obama

What is Imprecatory Prayer?

The Attitude of the Godly Toward God's Enemies

Imprecatory Prayer: Enforcing the Covenant of God

Imprecatory Prayer! - The Church's Duty Against Her Enemies

Psalm 109 (KJV)

1 Hold not thy peace, O God of my praise;
2 For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.
3 They compassed me about also with words of hatred; and fought against me without a cause.
4 For my love they are my adversaries: but I give myself unto prayer.
5 And they have rewarded me evil for good, and hatred for my love.
6 Set thou a wicked man over him: and let Satan stand at his right hand.
7 When he shall be judged, let him be condemned: and let his prayer become sin.
8 Let his days be few; and let another take his office.
9 Let his children be fatherless, and his wife a widow.
10 Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.
11 Let the extortioner catch all that he hath; and let the strangers spoil his labour.
12 Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.
13 Let his posterity be cut off; and in the generation following let their name be blotted out.
14 Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
15 Let them be before the LORD continually, that he may cut off the memory of them from the earth.
16 Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.
17 As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.
18 As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones.
19 Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.
20 Let this be the reward of mine adversaries from the LORD, and of them that speak evil against my soul.
21 But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me.
22 For I am poor and needy, and my heart is wounded within me.
23 I am gone like the shadow when it declineth: I am tossed up and down as the locust.
24 My knees are weak through fasting; and my flesh faileth of fatness.
25 I became also a reproach unto them: when they looked upon me they shaked their heads.
26 Help me, O LORD my God: O save me according to thy mercy:
27 That they may know that this is thy hand; that thou, LORD, hast done it.
28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
30 I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.
31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.

NBC's Law & Order "Dignity" episode takes script material from pro-life website

"Two weeks ago, my son had less rights than a dog or a cat."
- Gaulberto Garcia Jones, Director, Personhood Colorado
Press Conference, July 2, 2009

Speaking to District Attorney Jack McCoy, Michael Cutter (Linus Roache) says, "My God, cats and dogs have more rights than the unborn. Roe v. Wade wasn't written in stone. It could stand another look."
- Law & Order, "Dignity," air date: October 23. 2009

"The timing is perfect because the polls show now that more people are pro-life then pro-death."
- Leslie Hanks, Vice President, Colorado Right to Life
Press Conference, July 2, 2009

"Its time to face the facts, the tide has turned. Most Americans are pro-life now."
- Law & Order, "Dignity," air date: October 23. 2009

Pierre Renelique: Hialeah abortion doctor on the run!

I especially like the part in this video report where the abortionist starts running from the reporter even while he continues giving the interview. Finally, not being able to keep from incriminating himself by running his mouth even while he is literally on the run, he does the logical thing and attacks the microphone.

The irony is that this is essentially what we tried to do in the 1990s with Jay's Killer Web Page, to expose abortionists' evil deeds to the public. Of course, we were sued (unsuccessfully) and labelled terrorists for giving out much the same information on a website. That was back in the days prior to Fox News.

MYFOXNY.COM - The case made national headlines: A botched abortion in Florida and an elaborate cover-up. The physician involved -- Dr. Pierre Renelique -- was banned from practicing medicine there. But nine months after Florida revoked his license, he is seeing patients in the Bronx. Fox 5's Arnold Diaz tracked him down for an exclusive report.

WARNING: Some information in this report is graphic.

MORE INFORMATION ON DR. PIERRE JEAN JACQUES RENELIQUE:

• NEW YORK DEPARTMENT OF HEALTH DECISION
• FLORIDA BOARD OF MEDICINE

View MyFox Tampa Bay's February 6, 2009, report on Dr. Renelique's Florida license revocation hearing:

Baby Rowan Revisited

Can a pro-life video save unborn children? A friend of mine, Patte Smith, has been using this video at Dr. Pendergraft's abortion clinic, where she stands for the unborn as a sidewalk counselor and evangelist. I've been blessed to hear a few people changed their mind on abortion by viewing these videos I have put together in the past few years. Many have been convicted that abortion on demand through all nine months of pregnancy is a heartless policy. Below is one such testimony Patte received by email. Dr. Pendergraft owns the clinic where little baby Rowan was born alive and left to die.

My name is KC and I’ve been pro-choice as long as I can remember. Yesterday, I took my dear friend to Orlando Women’s Health Center for an abortion. To my surprise, you and a few other demonstrators were there. Of course, my friend and I ignored your calls out to us and went inside. But, then I needed a cigarette. When I went outside to smoke, I was listening to your pleas, just taking it all in. After four hours of waiting @ OWHC, the staff told my friend that they couldn’t do the procedure there. We were instructed to go home and get $300 more and meet the Dr. @ EPOC. We did as instructed. The doctor started the procedure and then told my friend to be back @ 9am the next day (today). They sent her home in the middle of an abortion. So while we were getting the runaround by Dr. Pendergraft’s employees, I couldn’t get your pleas out of my head. After a long and trying day, I came home and tried to get some sleep. Instead, I tossed and turned as your cries nagged at me.

So I gave up and went to youtube.com as you instructed. I typed “baby rowan 911” into the search bar but couldn’t find the courage to press to search button. What was I so afraid of? I’m pro choice. There is nothing anybody can say that will change that, right? So after this little battle with myself, I pressed search. I listened to the horrific 911 call and cried. I couldn’t believe it, so I did more research. I couldn’t believe to horror stories that I found. I was mortified when I found that it is not uncommon for aborted babies to be born alive and the staff just leaves them alone to die. I guess I just figured when babies are aborted they don’t even look like babies yet. I always figured they just kind of looked like a blob of tissue and cells. As I did a little research, my heart broke and my opinion changed. So I wanted to thank you. Thank you for being the voice of these dead babies. Because of you my views are changing. You made me more aware. Keep doing what your doing and try not to get discouraged. Even if people don’t let you know it, you are touching lives. Again, thank you.

Dating the Gospel of Luke (part 5)

Summary: Is Luke the authentic author of the two New Testament books attributed to him?

Here are just a few external and internal evidences for a dating of not later than 63 AD for the Gospel of Luke.

1. External Testimony: The Church Fathers

Irenaeus explained that Luke wrote under the direction, if not at the dictation, of Paul. This would place the Gospel of Luke as having been written before the Acts, whose date of the composition is generally fixed prior to 64 AD for a variety of reasons. One common view is that this Gospel was written about 62 or 63, when Luke was at Caesarea in attendance on Paul, who was then a prisoner prior to his second imprisonment in Rome. On the other hand, if the tradition related by Jerome is correct, that it was written at Rome during Paul's first imprisonment, then it would date earlier, prior to 60 AD.

Here is Irenaeus (c. 185) concerning the authorship of the four Gospels:

Indeed Matthew, among the Hebrews in their own dialect, also bore forth a writing of the gospel, Peter and Paul evangelizing in Rome and founding the church. But after the exodus of these men Mark, the disciple and interpreter of Peter, himself also delivered to us in writing the things preached by Peter, and Luke also, the follower of Paul, set down in a book the gospel preached by that man. Afterward John, the disciple of the Lord, who also leaned upon his breast, himself also published the gospel, passing his time in Ephesus of Asia (Irenaeus, Against Heresies 3.1.1).

But that Paul taught with simplicity what he knew, not only to those who were with him but also to those who heard him, he does himself make manifest. For, when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them and declaring what must happen to him at Jerusalem he added: I know that you shall see my face no more. Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves and to all the flock over which the Holy Spirit has placed you as bishops, to rule the church of the Lord which he has acquired for himself through His own blood. Then, referring to the evil teachers who should arise, he said: I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. I have not shunned, he says, to declare unto you all the counsel of God. Thus did the apostles simply, and without respect of persons, deliver to all what they had themselves learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying: Even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word (Irenaeus, Against Heresies 3.14.2-4).

The Muratorian canon (c.175) has:

The third book of the Gospel is that according to Luke. Luke, the well-known physician, after the ascension of Christ, when Paul had taken with him as one zealous for the law, composed it in his own name, according to [the general] belief. Yet he himself had not  seen the Lord in the flesh; and therefore, as he was able to ascertain events, so indeed he begins to tell the story from the birth of John.

Jerome (c. 375) has a more detailed history of Luke, claiming that the Evangelist was born in Antioch, and finally buried in Constantinople. According to Jerome, Acts was composed in Rome, and chronicles the events until “the fourth year of Nero,” which is according to our modern reckoning 58 AD.

Luke, an Antiochene doctor, as his writings indicate, was not ignorant of the Greek speech. A follower of the apostle Paul and companion on all his journeying, he wrote a gospel about which this same Paul says: “We have sent with him the brother whose praise is in the gospel throughout all the churches, and to the Colossians: Luke the dearest doctor salutes you, and to Timothy: Luke alone is with me.” He also published another distinguished volume which is known by the title Acts of the Apostles, whose story comes down to the two years of the remaining of Paul in Rome, that is, until the fourth year of Nero, from which we understand that the book was composed in the same city.... Certain people suspect that, whenever Paul in his epistles says: According to my gospel, he means the volume of Luke, and that Luke was taught the gospel, not only by Paul, who had not been with the Lord in the flesh, but also by the other apostles. As he himself also declared in the beginning of his volume: Just as they who themselves from the beginning saw and were ministers of the speech delivered to us. Therefore, he wrote the gospel just as he heard; the Acts of the Apostles he composed just as he himself saw. He was buried in Constantinople, into which city, in the twentieth year of Constantius, his bones with the relics of Andrew the apostle were translated (Jerome, On Illustrious Men).

John Chrysostom (c. 375) has:

But the greater part of this work is occupied with the acts of Paul, who labored more abundantly than them all. And the reason is that the author of this book, that is, the blessed Luke, was his companion, a man whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his teacher, whom he constantly followed. Thus, at a time when all had forsaken him, one gone into Galatia, another into Dalmatia, hear what he says of this disciple: Only Luke is with me. And, giving the Corinthians a charge concerning him, he says: Whose praise is in the gospel throughout all the churches. Again, when he says: He was seen of Cephas, then of the twelve, and: According to the gospel which you received, he means the gospel of this Luke, so that there can be no mistake in attributing this work to him; and when I say to him, I mean to Christ. And why then did he not relate everything, seeing he was with Paul to the end? We may answer, that what is here written was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at the time; it was no object with them to be writers of books: in fact, there are many things which they have delivered by unwritten tradition (On the Acts of the Apostles).

2. External Testimony: Manuscript Evidence

Manuscript evidence from the second century onward has the following inscriptions:

Matthew: ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΜΑΘΘΑΙΟΝ (Gospel according to Matthew).

Mark: ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΜΑΡΚΟΝ (Gospel according to Mark).

Luke: ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΛΟΥΚΑΝ (Gospel according to Luke).

John: ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΙΩΑΝΝΗΝ (Gospel according to John).

The earliest is the beautiful manuscript, P75, from the second century showing the end of Luke and the beginning of John. These say clearly in Greek, "Gospel according to Luke" and "Gospel according to John."

You will see near the top of the page.

ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΛΟΥΚΑΝ

ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΙΩΑΝΝΗΝ

A full-page photo of the manuscript may be found at:

http://www.earlham.edu/~seidti/iam/tc_pap75.html

There are no earlier Gospel manuscripts with endings and beginnings that have no title and author.

2. Internal Testimony

The internal evidence of this text consists of the use of the first person “we” and “I,” which is an eyewitness claim. Luke claims to be a companion of Paul, and Paul claims that Luke is his companion. The eyewitness claims in John’s writings are even stronger. We have to only establish genuine authorship and eyewitness credibility in Luke and John, to surmise that Matthew and Mark, likely written earlier or around the same time, were also genuine and credible.

Luke is said in Colossians 4.14 to have been a physician and an associate of the apostle Paul.

Luke is mentioned in 2 Timothy 4.11 and Philemon 24.

The Acts of the Apostles claims by its preface (Acts 1:1-2) to have been written by the same individual as the Gospel of Luke (Luke 1:1-4) and the style is undoubtedly the same.

The narrative of Acts shifts to the first person first person when Paul comes to Troas and leaves from there to Macedonia (Acts 16.9-18; 20.4-16; 21.1-18; 27.1-28.16) this use of “we” suggests that Acts was written by a travelling companion of Paul. Since Luke is the traditional author, it “fits” that Paul picks up with the author of Acts either at or before arriving in Troas, since Luke is elsewhere associated with Asia Minor. Troas is a region of Asia Minor between Colossae and Ephesus (the location of Philemon and Timothy) and Macedonia. In other words, independent accounts show Luke being at the right place at the right time.

A seldom used argument is the very nature of the diēgēsis as being self-contained and self-authenticating. The Gospel of Luke comprises a self-contained universe that assumes the corroboration of his audience. In other words, the narrative is addressed to a person who is already familiar with the Gospel by a narrator who places himself within the story through the use of the first person pronoun, “I” and “we.” In other words, Luke is not simply a third-person narrator, but places himself within the framework of the story as it opens, claiming to be the same person who composed the previous Gospel and therefore intimately familiar with the characters in the story, and also claiming to be part of the narrative in the last few chapters.

Additionally, the book of Acts not only purports to be a historical narrative, but it addresses and was delivered to people in cities that were at the center of much of the same narrative. Some of the hearers were people who would have been at Pentecost or who had parents or older church acquaintances who were at Pentecost. The story begins by claiming that the miracle was witnesses by Jews and God-fearers were “from every nation under heaven … Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs” (Acts 2:5,9-11).

These people would have corroborated the miracle or they would have rejected it. Luke writes at the beginning of his Gospel that it is “a narrative concerning those matters which have been fulfilled among us, even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word.”

Throughout the book of Acts, he assumes that his audience can attest to many of the events because they lived in cities that Peter, Paul and Luke would have ministered and preached. In other words, he describes events to some hearers who could have been present in the narrative itself – or who would undoubtedly would have known those who were able to corroborate the story.

Without going into further detail here, I’ll use my novel analogy once again. Suppose I gave a copy of The Acts of Ronald Reagan to my father, who still lived near Washington, D.C. where I was born in 1962. Suppose the copy of my book was then delivered into the hands of my brothers, sisters, children, nephews and nieces. Even if they were ignorant of who wrote the book and didn’t have access to newspapers, media and other historical accounts, they would know that the story was a fantasy based on the numerous anachronisms and fictitious additions. They would already know the correct versions of the events they would have heard undoubtedly from their parents and grandparents.

On the contrary, the account of Luke and Acts had the strength of self-authenticating corroboration due to the eyewitness status of its immediate audience.

My challenge to liberals and skeptics:

1. Where is the external evidence showing that the Gospel of Luke and Acts were anonymous, pseudonymous or written late?

2. Where is the manuscript evidence showing these books without authors attached to the title?

3. Where is the internal evidence that Luke was not claiming both to have interviewed eyewitnesses of Jesus and to have been himself an eyewitnesses to some events in Acts?

For further reading:

http://bibleencyclopedia.net/index.php/Gospel_Of_Luke#Date_of_composition
http://www.textexcavation.com/gospelluke.html
http://bible.org/seriespage/luke-introduction-outline-and-argument