Untitled Sermon (3)

----------------------------------------------------- **Are we punished for the sins of others? Yes, according to Genesis 9:21-25, 20:18; Exodus 20:5, 34:7; Deuteronomy 5:9, 23:2, 28:18; Numbers 14:18; 1 Samuel 3:12-13; 2 Samuel 12:14, 21:6-9; 1 Kings 2:33, 11:11-12, 21:29; 2 Kings 5:27; Isaiah 14:21; Jeremiah 16:10- 11, 29:32, 32:18; and Zephaniah 1:8. No, according to Deuteronomy 24:16; 2 Kings 14:6; Jeremiah 31:29-30; and Ezekiel 18:20.**

Naturalistic fallacy, equivocation, and failure to read the text carefully. "Punishment" can simply mean suffering as when a boxer "takes a lot of punishment." Or it can refer specifically to suffering that is intentionally inflicted as the penalty for a crime. Now, in the first sense of the word, there is no doubt that people suffer for the sins of others. The Bible teaches this in many ways but it is especially obvious in Romans 5:12. God does allow the actions of wicked men to adversely affect the righteous. The ultimate example of this is Christ, who was innocent of any crime, and yet suffered an excruciating death because of our sins (2 Corinthians 5:21).

Do people sometimes suffer because of a rightly inflicted penalty on another person? Again, the answer is yes. When a father murders someone, and is rightly executed for his crime, his children suffer because they are now fatherless. Likewise, when God punishes a person's sin, this punishment may extend to others (Genesis 20:7, 18; Exodus 34:7; Deuteronomy 23:2, 28:18; 1 Samuel 3:12-13; 2 Samuel 12:14; 1 Kings 11:11-12, 21:25, 29; 2 Kings 5:27; Jeremiah 29:32, 32:18), even the children especially if the children will- ingly follow in their parent's wickedness (Exodus 20:5; Deuteronomy 5:9; Genesis 9:21-25; Numbers 14:18; Isaiah 14:21; Jeremiah 16:10-12).

Separately we might ask, "Should we intentionally inflict punishment on people for the sins of others?" The answer here is no. People should be punished for their own crimes. And while that punishment may, as a secondary result, adversely affect others who are innocent (e.g., children become fatherless because their father is rightly executed for his crimes), we should not intentionally punish those who are innocent. The critic committed the naturalistic fal- lacy in confusing what is the case (the innocent suffer) with what should be done (we should not intentionally inflict suffering on the innocent).

Consequently, does God sanction civil government to put to death one person for the crimes of another? No. The government may only invoke the death penalty on those who committed the crime not their offspring (Deuteronomy 24:16; 2 Kings 14:6; Jeremiah 31:29-39; Ezekiel 18:20; 1 Kings 2:31-34; Zephaniah 1:6, 8). Second Samuel 21:6-9 is not an exception because the sons here were also guilty as indicated by 2 Samuel 21:1. God Himself is under no such restriction; He may take the life of a child on account of the parent's sin (2 Samuel 12:14) since all life belongs to Him anyway, but the state may not. And when it comes to ultimate, final judgment, God will judge individuals based on their own actions and whether they have repented and trusted Christ (Ezekiel 18:30–32). All the above verses consistently apply these principles with no contradiction. -------------------------------------------------------------------------------------------------------- Does Psalm 49 contradict the idea of Jesus dying as a ransom for others, given its statement that no man can redeem another?

Selective quoting and failure to understand the full scope and trajectory of biblical redemption. The critic has extracted a particular theme from Psalm 49 and used it in isolation, without considering its place within the entire biblical narrative. Here's a systematic clarification:

Context of Psalm 49: This psalm primarily addresses the limitations of human power and wealth in the face of death. When it says, “No man can by any means redeem his brother, or give to God a ransom for him” (Psalm 49:7 NASB), it underscores human impotence against the inevitable reality of death and the inability of wealth to prolong life indefinitely or to 'buy' one's salvation.

Human vs. Divine Capability: While humans cannot redeem another due to their shared mortality and sinfulness, God is not limited by such constraints. The very point of the Incarnation in Christian theology is that God became man in Jesus Christ to accomplish what humanity could not on its own.

Unique Nature of Jesus: While the psalmist rightly states that no ordinary man can act as a ransom for another, Jesus is no ordinary man. He is the God-man, fully divine and fully human. His sacrifice is of infinite worth, sufficient to atone for the sins of the entire world (1 John 2:2).

Biblical Consistency: Numerous other passages in the Bible, especially in the New Testament, explicitly describe Jesus as giving His life as a ransom for many (e.g., Matthew 20:28; Mark 10:45; 1 Timothy 2:6). This is not a contradiction but a culmination of Old Testament themes and expectations. ----------------------------------------- Does Psalm 49 contradict the idea of Jesus dying as a ransom for others, given its statement that no man can redeem another?

Selective quoting and failure to understand the full scope and trajectory of biblical redemption. The critic has extracted a particular theme from Psalm 49 and used it in isolation, without considering its place within the entire biblical narrative. Here's a systematic clarification:

Context of Psalm 49: This psalm primarily addresses the limitations of human power and wealth in the face of death. When it says, “No man can by any means redeem his brother, or give to God a ransom for him” (Psalm 49:7 NASB), it underscores human impotence against the inevitable reality of death and the inability of wealth to prolong life indefinitely or to 'buy' one's salvation.

Human vs. Divine Capability: While humans cannot redeem another due to their shared mortality and sinfulness, God is not limited by such constraints. The very point of the Incarnation in Christian theology is that God became man in Jesus Christ to accomplish what humanity could not on its own.

Unique Nature of Jesus: While the psalmist rightly states that no ordinary man can act as a ransom for another, Jesus is no ordinary man. He is the God-man, fully divine and fully human. His sacrifice is of infinite worth, sufficient to atone for the sins of the entire world (1 John 2:2).

Biblical Consistency: Numerous other passages in the Bible, especially in the New Testament, explicitly describe Jesus as giving His life as a ransom for many (e.g., Matthew 20:28; Mark 10:45; 1 Timothy 2:6). This is not a contradiction but a culmination of Old Testament themes and expectations.