Friday, March 16, 2018

Kethiv / Qere and King James Only (KJVO) or Perfect Preservation

Sometimes anti-perfect preservationists, opponents of the perfectly preserved Word in the Hebrew and Greek Textus Receptus, argue that the presence of the kethiv / qere in the Hebrew Old Testament proves that Scripture has not been perfectly preserved.  While this is not the easiest issue to address for someone who does not know Hebrew, the Christian who accepts God's promises of preservation (Psalm 12:6-7; Isaiah 59:21; Matthew 28:19-20; Revelation 22:18-19, etc.) should have an answer to people who attempt to cast doubt on God's promises to keep His Words from the presence of the kethiv / qere.

In the Hebrew text, the kethiv / qere are notes indicating that a given word is written (kethiv) one way but is to be read (qere) a different way. Anti-preservationists typically assert that the kethiv / qere are textual variants, similar to the footnotes in a NA27 or UBS5 Greek NT.  The vast majority of the time this is simply assumed, not proven.  However, anti-preservationists must justify this assumption. Why is there always only one qere / kethiv pair if the qere is a textual variant?  Were there never, ever multiple variants?

Anti-preservationists must also prove that the traditional Jewish view of the kethiv / qere is incorrect (see my essay Evidences for the Inspiration of the Hebrew Vowel Points for sources):

The Talmud clearly speaks of the Kethiv/Qere distinction and other textual distinctions considered Masoretic, and traces them to Moses at Sinai.

Said R. Isaac, “The correct text of Scripture deriving from the scribes, the embellishments of the letters derived from the scribes, the words that are read in the text not as they are spelled out, the words that are spelled out but not read—all represent law revealed by God to Moses at Sinai.”

“The correct text of Scripture deriving from the scribes”:  These are the words in Hebrew for land, heaven, Egypt [where the tone vowels are lengthened, but nothing in the lettering indicates this change].

Up until quite recently the Kethiv/Qere were “by all writers, allowed to be, at the least, nearly as old as the Times of Ezra;  and by many of the ancient Jewish Writers they are taken to be as old, as the Text, to which they belong” (pg. 286, Whitfield, A Dissertation on the Hebrew Vowel-Points).

Note as well that a variety of explanations can be made by for the kethiv / qere by advocates of perfect preservation other than (alleged) corruption in the Hebrew text by following the standard harmonizing practice of old Jewish interpreters such as Kimchi, to explain the existence of both readings.  For example, Whitfield explains the three instances in Psalm 71:20  of the same kethiv / qere by writing:  “I cannot think it probable, three Mistakes of the same kind could, any how happen in the Compass of one Verse.  Supposing the points as ancient as we are endeavouring to prove them, I believe this Diversity in this, and some other places, betwixt the reading by the Letters and by the points, was originally designed by the Holy Penman, perhaps to shew that the Import of the place might be applied to himself as a single Person, or to the Community whereof he was the Head” (pg. 198, A Dissertation on the Hebrew Vowel-Points).

There are "things hard to be understood" in the kethiv / qere, and no one explanation (including the modern anti-preservation one) easily explains all the data.  I believe a perfect preservationist would do well to take seriously the traditional Jewish view that both readings were present from the time Moses gave the law at Sinai, although I think it is also possible that (under inspiration, as for the book of Ezra itself, etc.) Ezra could have put at least some of them in because, perhaps, of pronunciation changes over time.  After all, Ezra is about 1,000 years after Moses and pronunciation can change in 1,000 years very, very easily.  Why could not (for example) the kethiv / qere ("to him," English) in Job 13:15 have represented a way to convey the idea of "to him" in Hebrew in the time in which Job (as I believe) penned the book of Job (the kethiv) but by the times of Ezra the qere have represented the way to convey this same idea, and so both accurately be represented in the KJV translation?

Jews and Christians have been aware of the kethiv / qere in the Hebrew Old Testament for millennia without adopting the modern notion that their presence indicates a failure on God's part to preserve His Words or the presence of corruption in the text.  There is no need whatsoever to abandon traditional explanations for their presence and reject the plain meaning of texts on verbal, plenary preservation because of their presence.

Please see my essays The Battle Over the Inspiration of the Hebrew Vowel Points and Evidences for the Inspiration of the Hebrew Vowel Points for more information.  (Note: material in these essays, especially the second one, can get technical and difficult to follow unless one knows Hebrew.)

Sunday, March 11, 2018

Why Should Men Protect or Defend Women If They Aren't or Can't Be In Charge of Women?

I want to protect and defend women, but I can't when they don't do what I tell them to do (and I'm not talking about something in disobedience to scripture).  If I have to protect my daughters, and I tell one of them not to go somewhere, that means they shouldn't go where I tell them not to go.  You can't have it both ways.  If we live in an egalitarian society, women don't need men's protection -- they can protect themselves.  If they can't protect themselves, then that's not egalitarian.  The truth is, women need men's protection.  Egalitarianism itself has resulted in the abuse of women.  It's only natural that this has occurred and is occurring.

The secular state would have you believe that women are equal with men; they just haven't caught up in their evolution.  It's nothing that has ever been proven.  It's a theory that can be and has been proven wrong, however.  It isn't happening.  If someone invades the United States, our country wouldn't and couldn't win with an egalitarian military, unless the invaders agreed to do the same.  For sure, Russia wouldn't do that.

I can argue the position of this post from scripture.  That's easy.  I'm saying it's true even without scripture.  I know women want protection.  That's easy to see.  They don't want to be told what to do, and we can see that all over, including in churches.

The contradiction about which I'm writing here is obvious to anyone, so why do men abdicate headship?  That's more complicated.  The Bible has the answer to that too, right at the beginning, but the answer is also very natural.  From a certain perspective, it doesn't make any sense that men would give up their authority to women, when they are stronger and more dominant than women.  I'm sure some men ask themselves on a regular basis why they do that.

Not in any order, first, men don't want the conflict required to take charge.  Women use means to make life difficult for a man who takes charge and protects.  Some of you men reading this post know of your experience of kneeling in the mud attempting to fix something in the yard, laying in the tight place under the sink to fix plumbing, and multiple other hard tasks.  You do those all the time.  When you're done, you don't want to go into the house and fight with your wife, because she wants her way.  You just give in because it's hard.  You shouldn't, but you do.

Second, many men prefer being liked by women to being their head and protector.  This is the situation that we in society today with the conflict between truth and kindness.  It's not kind to tell the truth.  A transgender wants the right pronoun, and you can't tell the truth.  It's against the law in some parts of the world now.  Men won't get the treatment they want if they act like a man, so they succumb to the wives.  Today they then justify their soft behavior by explaining that they are not authoritarian and they are choosing to respect their wives. 

Men have fooled themselves into thinking that they receive their authority with the consent of women.  No, they've been given their authority from God.  They look to their wives permission to be a man.  Women put on the pressure -- silent treatment, emotional fits, the cold shoulder -- and men abdicate.

When women get their way as I've described above, they think they are getting something, but what they lose, even by any way of reasoning, is much more.  Men are disrespected and they don't treat their women with respect.  The sons don't see a future as a man.  They have no role, so they are without position and aim.  Women have sons.  What do they say to their sons?  What role are these boys to take?

Women lose the strength of manhood they need.  They know it.  Men step back and stand back, waiting for women to lead.  Men don't take the initiative to lead.  They want sex, which isn't manhood, but it's what they are left with.  Men manipulate women like women do men.  Women want men by nature, but can't have them without sex.  Men lack the conviction of headship and protection.  They expect sex without commitment.  What's the use of being a man?  What's the reward of it?  Why would being a man be worth it with today's women?

I could draw a direct line to the high school mass murder in the Florida high school among all the other mass murders by young men.  These young men are without purpose or direction.  They don't have leadership, because there is little to nothing to tell them.  They don't know what to do.  They pursue a type of fake manhood.  The option is to control them either by imprisoning them or drugging them.

Part of the attraction for men for men and women for women is a lesser degree of men wanting women and women wanting men.  It even explains the drop in sperm volume today in the American male.  There is less masculinity today.  Men are choosing to be women and even reward effeminate men for being women.  I know I would be a more attractive pastor if I was more sensitive and softer.  I know that.

The rise of homosexuality also traces, I believe, to the role reversal or elimination, depending on the perspective.  Women take women in place of men and men take men in place of women.  The interchangeability allows for interchangeability.  Women take women and men take men.  They have their reasons.  None of it is right, but it's an obvious fallout.

I'm not blaming the above on women.  Men could change it.  My own position is that they won't without the gospel, but they do need to change it.  There can't be any compromise. You can't take this position and believe that's it's permissible to have women in the military.  Women can't share the engineering positions with men.  They can't be the CEO in charge of America's company, working themselves up the power triangle.

Men need to take charge again. They shouldn't be celebrating the diversity, the glass window being broken, yearning for the first female president.  None of this is good.  It's not good for men or women.

If women are going to be in charge, then they should jump into the hole in the ground to repair underground sewage.  When the large electrical line goes down because of a tree falling, call out the women.  I don't want them to, but I'm also going to be in charge if I'm expected to do all these grunge jobs.  I want to jump in that hole, but I'm not going to jump in for women who don't want my authority.

You could say that women can't have it both ways.  It's true in one sense, because they might want it both ways, but they'll never have it both ways.  They want authority and protection, but they won't have the latter without recanting the former.

Friday, March 09, 2018

Evan Roberts & the Welsh Revival of 1904-1905: His conversion (?): Part 1 of 22

Evan Roberts and Jessie Penn-Lewis were the central minister and the most influential expositor,[1] respectively, of the Welsh holiness revivalism concentrated from December 1904 to May 1905,[2] co-opting and eclipsing a genuine revival movement in Wales that had already been occurring.  Roberts received infant baptism a few weeks after his birth on June 8, 1878[3] and grew up in the Calvinistic Methodist denomination.  His “name appears in the church roll for the first time in 1893-94” after taking a “preparation class,”[4] but evidence of his own personal conversion is very weak at best.[5]  A minister claimed that he had been the instrument some time after 1898 of Roberts’s “conversion or consecration,”[6] but Roberts himself does not appear to have affirmed that he was born again at that time—indeed, Roberts testified that he was not a Christian until a number of months before the onset of his work of holiness revivalism.[7]  The closest one can come to a testimony of conversion by Roberts appears to be a time when he was “taking steps to enter ministerial training” and seeking to be “baptized with the Spirit.”  Hearing a “voice . . . within his troubled heart” about willingness to receive the Spirit, “he went . . . to the chapel”[8] where a Keswick-style Convention was taking place[9] and at that meeting, affirmed:
What boiled in my bosom was the verse, “For God commendeth his love.”  I fell on my knees with my arms outstretched on the seat before me.  The perspiration poured down my face and my tears streamed quickly until I thought the blood came out.  Mrs. Davies of Mona, Newquay, came to wipe my face, and Magdalen Phillips stood on my right and Maud Davies on my left.  I cried, “Bend Me, Bend Me, Bend Me. . . . OH! OH! OH! . . . After I was bended, a wave of peace and joy filled my bosom.[10]
Roberts affirmed that “Living Energy” came and “invaded his soul, burst all his bonds, and overwhelmed him,” and he gave his testimony at the afternoon service about this experience “as if it were a kind of conversion or new birth”[11] through seeking and receiving Spirit baptism. Through this Keswick-inspired experience, “the blessing . . . [was] borne to Wales from Keswick and the conventions at Llandrindod and Pontypridd.”[12]  Evan Roberts testified that a “living energy or force enter[ed] his bosom till it held his breath and made his legs tremble.”[13]  He took this feeling as evidence that his sins were forgiven and that the spirit which had entered him, hindering his breathing and making his legs wobbly, was the Holy Spirit.  Such “bodily agitations . . . [and] convulsions were the natural and legitimate results of the new birth,”[14] in his view, although his landlady turned him out of the house, having “become afraid of him,” fearing “he was possessed or somewhat mad.”[15]
            Although there are not strong grounds to conclude that Roberts was, at whatever point, genuinely converted, and not just the subject of a variety of powerful religious experiences arising from his flesh or from the devil, at least “ever since he had been filled with the Spirit he had been physically conscious of the Spirit’s prohibitions and commands”[16] in voices and visions.  He “began to have visions”[17] from the time of his Spirit baptism and alleged conversion, so that “it [was] evident that Evan Roberts [was] conscious that he ha[d] received a gift of prophecy through his baptism of the Spirit.”[18]  Roberts’s experiences were comparable to those of “St. Teresa, Jakob Boehme, George Fox, [and] Ignatius Loyola,”[19] having the same sources in the spirit world as such Roman Catholic, theosophist, and Quaker luminaries.

[1]              Of course, other men were involved, such as “W. S. Jones,” who not long before 1904 “had a vision,” after which it “soon became evident that God had chosen him to be the first receiver and transmitter of Holy Spirit baptism.  Around him there gathered a group of young pastors such as Keri Evans, W. W. Lewis and D. Saunders who sought the same experience” (pgs. xvi-xvii, An Instrument of Revival, Jones).  Nevertheless, “Evan Roberts . . . must be placed at the center of events” (Pg. xviii, Ibid.).

[2]              Pg. 65, Voices from the Welsh Revival, 1904-1905, Brynmor P. Jones.  It is worth noting that practically all the resources employed in this study of Roberts, Penn-Lewis, and the Welsh revival are written by men sympathetic or even adulatory of Evan Roberts and Jessie Penn-Lewis and hostile to their critics.  For example, one of the least adulatory and most even-handed writers, J. Vyrnwy Morgan, stated that “he would rather burn . . . [his] manuscript . . . than be the cause of adversely affecting the work of God through Mr. Roberts . . . I have . . . profound regard for Mr. Evan Roberts” (pg. 268, The Welsh Religious Revival, 1904-5:  A Retrospect and a Criticism.  London:  Chapman & Hall, 1909).  Morgan notes:  “The title of this volume should not be taken as implying any hostility to revivals.  Criticism is the science of discrimination, and it is the science upon which this [book] is based” (pg. xi).  Other works cited frequently do not hesitate to attack the character, impugn the motives, and employ other unjustifiable tactics to oppose critics of Roberts, Penn-Lewis, and their ministries.  The intent of these resources was by no means to put Roberts or Penn-Lewis in a bad light.

[3]              Pg. 3, An Instrument of Revival:  The Complete Life of Evan Roberts, 1878-1951, Brynmor Pierce Jones.

[4]              Pg. 5, An Instrument of Revival, Jones.

[5]              Roberts’s very sympathetic biographer B. P. Jones believes that Roberts was converted “[a]t some point” (pg. 5, An Instrument of Revival, Jones) but gives no specific or certain details or words of Roberts himself about this event which Jones affirms took place.  Similarly, S. B. Shaw records Roberts’s birth, youth, and entrance into revivalistic work in the Welsh holiness revival with not a jot or tittle of reference to an experience of personal conversion (pgs. 121-125, The Great Revival in Wales:  Also an Account of the Great Revival in Ireland in 1859, S. B. Shaw.  Chicago, IL:  S. B. Shaw, 1905).  Nor does W. T. Stead record a syllable that recounts a reasonable personal conversion testimony in his account of Evan Roberts’s life (pgs. 41ff., The Revival in the West, W. T. Stead).  Instead, Roberts passes from thinking he is not a Christian to being someone who has visions and encounters with supernatural forces and therefore concludes that he belongs to God.

[6]              Pg. 9, An Instrument of Revival, Jones.

[7]              Pg. 41, The Revival in the West, W. T. Stead.  “[A]ccording to his own account . . . he was not a Christian until little more than fifteen months” before Stead wrote his book in 1904 (Ibid).

[8]              Pg. 24, An Instrument of Revival, Jones.

[9]              Pg. 34, Rent Heavens:  The Welsh Revival of 1904, R. B. Jones, 3rd. ed.  Asheville, NC:  Revival Literature, 1950.

[10]            Pg. 24, An Instrument of Revival, Jones.  Note the discussion by the headmaster of the school where Roberts prepared for the ministry for a few weeks on pgs. 110-112, Psychological Aspects of the Welsh Revival, A. T. Fryer.   Proceedings of the Society for Psychical Research, Vol. 19 (December 1905).

[11]            Pgs. 23-24, An Instrument of Revival, Jones.

[12]            Pg. 85, Rent Heavens:  The Welsh Revival of 1904, R. B. Jones, 3rd. ed.  Asheville, NC:  Revival Publications, 1950.

[13]            Pg. 19, Voices from the Welsh Revival, 1904-1905, Brynmor P. Jones.

[14]            Pg. 234, The Welsh Religious Revival, Morgan.

[15]            Pg. 42, The Revival in the West, W. T. Stead.

[16]            Pg. 108, An Instrument of Revival, Jones.

[17]            Pg. 111, Psychological Aspects of the Welsh Revival, A. T. Fryer.   Proceedings of the Society for Psychical Research, Vol. 19 (December 1905).

[18]            Pg. 178, The Pentecostals, Hollenweger.

[19]            Pg. 180, The Pentecostals, Hollenweger.

Wednesday, March 07, 2018

The Epistle to the Galatians and Evangelicalism or New Evangelicalism: Slaves or Sons

Paul parks on a very helpful metaphor in his epistle to the Galatians to deal with the problems with the churches there, the slave and the son.  The characteristic distinction between the slave and the son does not above all deal with content or the standard.  Both slave and son have the same requirements of them.  The slave does them because he has a schoolmaster, tutor, or governor over him, making him do it.  The son does them because he wants to do them, out of love.  The slave can't do them.  The son can do them with the differentiation of faith.

The slave and the son are the same person in Galatians.  The Master and the Father are also the same Person.  It's a matter of perspective.  Slavery isn't a goal.  It's a means to an end, and parents can understand.  You want a child who believes in what the parents are telling him, so that he'll do it on his own.  He'll do it out of love because he believes.

The son has a change in nature.  The theology of it is that he is a son because of the work of the Holy Spirit in his life, so that he now has the nature of a son, instead of a slave.  He can keep the requirements now and he wants to keep them now too.  If you don't see him keeping the requirements, you can question his sonship.  He can't or won't fulfill them on his own.

Evangelicalism and new evangelicalism have as a whole spotlighted the content or the standard, which isn't the issue in Galatians.  Those who focus on the standard do so because they either want to add or take away from the standard, which occurs in one of two ways in Galatians.  However, both are fixating on the standard.

The corruption of Galatians, where the standard is the focus, occurs one of two ways.  The two ways could be reduced to just one.  The false teachers added either circumcision, dietary restrictions, or calendar.  Those three were not even requirements any more and this is where the two ways dovetail.  The other way is not keeping requirements, which is turning liberty into license.  Why circumcision, dietary restrictions, and the calendar?  These were things you could do as a slave, they weren't hard to practice.  You could easily conform to those standards.

Once you were circumcised, nothing was required, which would have been the occurrence for every Jewish male.  If you were female, no requirement there.  Dietary restrictions were how you grew up eating, if you were a Jew -- that was only hard for a Gentile, who wasn't accustomed to it.  The days were also just how you lived.  What was impossible was fruit of the Spirit and abstaining from works of the flesh.  Those were impossible as a slave.

When you reduce righteousness to the keeping of a few requirements, then you are all set to opt out of other requirements.  Love doesn't drop requirements.  It does them with a different perspective.  It does even more than if it was just a requirement.  The son, differing from the slave, keeps all of the requirements because he wants to do them, but it is even more.  He's got a great attitude while he does it, because he can, due to his new nature, and because he really wants to please His Father.

Galatians is a reminder of the story of the prodigal son, because slave and son are both part of the story.  As an unbeliever, a son feels like a slave.  When he chooses sonship, he wants the slavery.  Paul said he was a bondslave, which is a slave, who wants to be a slave.  You get to be one, because you want to be one.  And you can perform as a slave, because you are really a son, with the nature of a son.  Ironic for the prodigal before he returned as a son was that he was a slave in the hog lot of this world, forced into a slave relationship to sin.

Galatians isn't make room for the lasciviousness of evangelicalism and new evangelicalism.  It isn't changing the requirements for Christianity, but empowering or allowing the performance, proceeding from faith in Christ and out of love for Him.

Monday, March 05, 2018

Point of 2 John: Truth the Boundary of Acceptance

The Lord Jesus Christ came in due time, the Pax Romana, koine Greek, and Roman roads. Christianity grew, spread by evangelists, who were welcomed into homes of fellowshiping churches. Following upon true preachers came false ones, posing as true to take advantage of the generosity of church families, including ladies like the one addressed in 2 John.  Hospitality was essential for the furtherance of the gospel.

With repeated mention and magnified emphasis on hospitality came warning.  You couldn't accept just anyone into your home.  False teachers would come along too and required necessary screening.  Truth was the boundary of acceptance.  This was the pattern set by Jesus and then followed by John the Apostle himself in his second epistle.

We love one another.  Hospitality was necessary, but it wasn't love if it wasn't compatible with the truth.  Love itself by definition is walking according to the Lord's commandments.  John rejoiced that the children of the lady addressed in 2 John were walking in the truth.  Hospitality is important, but not at the expense of truth.  Truth is the boundary of acceptance.

Men arrived impersonating true evangelists, looking for a place to stay and then preach.  They were not to be accommodated.  At that time, deceivers were getting around and saying that Jesus Christ was not come in the flesh.  This would be a typical false doctrine at that time in the Roman world.  We can read about something similar that damaged the Corinthians into a denial of bodily resurrection (cf. 1 Cor 15).

Hospitality was a first century form of missions support.  Evangelists weren't getting bank checks, but they were taking lodging and food from church people.  Hospitality was good, but it was horrendous if it was subsidizing damning doctrine. Truth prevails over love.  Love without truth isn't love.  Hospitality without truth causes harm.

John moves to a specific example from a general principle.  No error, no lie should be accepted.  Love isn't walking in selected commandments.  Characteristic of a true preacher is that he preaches the truth.  Truth is a larger category than fundamentals or just the gospel.  John loved in the truth, not in some truths or essential truths.  If you want to preserve the truth, you can't let any truth go by the wayside.  You shouldn't allow any lie to be taught and preachers of any lies should not be given opportunities to tell their lies.

Friday, March 02, 2018

Help the Homeless: Buy Them Drugs, Alcohol, and Tobacco?

Especially in large cities, substantial numbers of homeless people are found.  The Bible makes statements such as: "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Galatians 6:10).  We are, therefore, to do good to the homeless.  We also have texts such as: "He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again" (Proverbs 19:17); "Give to him that asketh thee, and from him that would borrow of thee turn not thou away" (Matthew 5:42), and others.  On the basis of these texts, many Christians believe that they should give money to the homeless. But what if, at the very least in the United States, giving money to homeless people who are begging actually does them harm instead of good? What if, while it might make the person giving the money feel good, it actually does not help the homeless person?

Recently at my workplace, where I am part of the Public Safety department, we had a training session on outreach to the homeless.  We deal with homeless people regularly and have had a number of training sessions on how to work with them.  This last session was led by the assistant district attorney for our city, someone who does a lot with the homeless in our area to help them get off the street.  Near the end of the session we had time for questions, and I asked the attorney whether she thought that money given to the homeless was used for an illicit substance such as drugs or alcohol c. 90% of the time.  Her response was eye-opening--my 90% figure was too low.  She said that money given to the homeless is used for drugs, alcohol, or tobacco c. 100% of the time.  

Image result for homeless people drugs
Most homeless people are not as honest as this.
She pointed out that homeless people in the United States do not lack resources for food, shelter, and other basic needs.  In our area, there is a homeless outreach team that helps connect the homeless with appropriate resources.  She asked when it was that we saw a homeless person who was clearly starving (ribs showing, emaciated, etc.).  I have not seen homeless people like this (in the United States--in a third-world country things can be different--but even there evangelizing and planting churches so people can be born again, or, if one wants to deal only with the physical, giving Kiva loans or things of that sort, is better than random amounts of money to people begging). Why no actual starvation among the homeless?  They have numbers of options to get food.  Their food is provided for, even if they do not work for it or lift a finger for it, despite the Biblical statement: "if any would not work, neither should he eat" (2 Thessalonians 3:10).

When a homeless person asks you for money and says he needs a sandwich or food, you can be nearly 100% sure that he is lying, and that he will use the money for what private charities or the government are not going to provide--drugs, alcohol, and tobacco--that is, the things that got a huge percentage of the homeless on the streets in the first place.

So, when you give a homeless person money, you are almost surely buying him heroin, cocaine, LSD, beer, pot, cigarettes, whisky, etc.  Do you think that you can buy him those things for the glory of God?  Do you think that buying him those things does him good and shows him compassion?  Do you think you should be funding the drug trade, helping to create more corpses from overdoses, murders by cartels, and other horrible wickedness?

Image result for dont't give homeless money donate to charity helps more

It is not a sufficient response to say "I am giving him the money and he is responsible before God for what he does with it."  Yes, he is responsible before God, but why do you get to be a fool here and deceive yourself about what is happening?  If--God forbid--your son was lying to you and was buying drugs with money you gave him, would you keep buying him drugs and believing his lies?  Would that be loving him?  Should you not love the homeless person as yourself, and not fund his drug habit and drunkenness, and both harm him physically and contribute to his eternal damnation as a drunkard and a drug abuser (1 Corinthians 6:9-10; Revelation 21:8, Greek pharmakeia includes drug abuse)?

So what should you do instead of giving him money?

What I do is keep the address and phone number of the city rescue mission that preaches the gospel on my phone.  If you have more than one option, you can pick the most conservative option that is available.  You can then tell the homeless person where this place is and how to get there, telling him he will have both his physical and spiritual needs met there.  You can also preach the gospel to him.  You can give him a ride to church, while being wise as serpents and harmless as doves in doing so.  You could help him find a job--if he wants one.  Find out what resources are available to help the homeless in your area--if there is a particular number they can call to get connected with people that can help with the drug abuse, housing, food, etc., you can give him that number and direct him to these resources.  By giving him the gospel and pointing him to a rescue mission, while refusing to give him money, you are showing him much more love than if you give him money.

Image result for dont't give homeless money donate to charity helps more
Do not give money to the homeless.  You are buying them drugs, alcohol, and tobacco.  You are not loving them, but hating them, when you give them money.  Instead, preach the gospel to them, the gospel that can deliver them from their sin when they repent and trust in Jesus Christ, and point them to as conservative a rescue mission as there is in your area.  That is showing the homeless true love.

If you do not like the facts I mentioned in this post, you can, if you want, say that I wrote it because I have no compassion and just want to keep my spare change.  You can attack me and keep giving the homeless money.  If that is what you do, though, be fully aware that you are buying them drugs and other wicked things, and what you are doing is about making you feel good--it is not about helping them.