Afterlife and the Quran

Afterlife and the Quran

The Quran’s portrayal of afterlife and the spirit realm is a confused hodge-podge of borrowed ideas from a variety of sources, as well as the author’s own misconceptions. While the Bible does not clarify every aspect of life beyond the grave, nor answer every question that one might have about that realm, it nevertheless affords a consistent, cohesive, definitive treatment of the subject that contrasts sharply with the Quran. Consider, for example, the Quran’s handling of the concepts of heaven and paradise [NOTE: Quranic references are taken from the Muslim translations by Pickthall (n.d.) and Ali (1934).]

SEVEN HEAVENS?

The Quran makes repeated reference to the existence of seven heavens. Consider the following allusions: “He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is Knower of all things” (Surah 2:29, emp. added); “Say: Who is Lord of the seven heavens, and Lord of the Tremendous Throne? They will say: Unto Allah (all that belongeth). Say: Will ye not then keep duty (unto Him)?” (Surah 23:86-87, emp. added); “The seven heavens and the earth and all that is therein praise Him” (Surah 17:44, emp. added). Speaking of the creation of the Universe, the Quran states: “Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and we decked the nether heaven with lamps, and rendered it inviolable” (Surah 41:12, emp. added). Noah’s admonitions to his contemporaries included reminders of Allah’s creative activities: “See ye not how Allah hath created seven heavens in harmony, and hath made the moon a light therein, and made the sun a lamp? (Surah 71:15-16, emp. added; see also 23:17; 65:12; 67:3; 78:12).

In sharp contrast to the Quran’s “seven” heavens, the Bible speaks of only three. The “first heaven” is the Earth’s atmosphere—the “sky”—where the birds fly (Genesis 1:20; 8:2; Isaiah 55:10; Luke 13:19). The “second heaven” is “outer space”—where the Sun, Moon, and stars are situated (Genesis 15:5; 22:17; Deuteronomy 4:19; Nahum 3:16). These two heavens together are referred to in the first verse of the Bible: “In the beginning, God created the heavens (plural—DM) and the earth” (Genesis 1:1, emp. added). The “third heaven” in biblical thought is the spirit realm beyond the physical realm where God and other celestial beings reside (Deuteronomy 10:14; 26:15; 1 Kings 8:27,30). It often is referred to as the “heaven of heavens”—a Semitism wherein the genitive is used for the superlative degree—meaning the highest or ultimate heaven (cf. “Song of songs,” “King of kings,” “Lord of lords”). While the Bible uses the number seven frequently, it never mentions anything about any so-called “seven heavens”—even in the apocalyptic book of Revelation where the number seven is used figuratively and prominently (54 times). The Quran’s allusions cannot be rationalized as poetic or figurative, since none of the Quranic citations gives any indication of a figurative use.

Where did the Quran get its notion of seven heavens? Uninspired sources clarify the circumstance. Jewish rabbis frequently spoke of seven heavens (Ginzberg, 1909, 1:9; 1910, 2:260,313; 1911, 3:96; 1925, 5:9-11,23,30). They also spoke of seven gates to hell (Ginzberg, 5:19,267; 1928, 6:438), another feature copied into the Quran that is in conflict with the Bible: “And lo! for all such, hell will be the promised place. It hath seven gates, and each gate hath an appointed portion” (Surah 15:43-44). Additionally, the Quran’s use of the phrase “the seven paths” (Surah 23:17) is a Talmudic expression (Rodwell, 1950, p. 145).

PARADISE

The term “paradise” is of Persian derivation, and referred to “a grand enclosure or preserve, hunting-ground, park, shady and well-watered” (Thayer, 1901, p. 480). The Jews used the term as “a garden, pleasure-ground, grove, park,” and came to apply it to that portion of hades that was thought “to be the abode of the souls of the pious until the resurrection” (p. 480). With this linguistic background, the word is used in three different senses in the Bible: (1) it is used in the Septuagint (Genesis 2:8,9,10,15,16; 3:2,3,4,9,11,24,25), the Greek translation of the Old Testament, to refer to the literal Garden of Eden on Earth where Adam and Eve lived (Septuagint, 1970, pp. 3-5). It normally is translated “garden” in English versions; (2) it is used one time, in a highly figurative New Testament book, to refer to the final abode of the saved, i.e., heaven (Revelation 2:7); and (3) it is used in connection with the hadean realm. The Hebrew Old Testament term for this waiting place is sheol, and the New Testament term is hades. The Quran shows no awareness of these biblical distinctions. Instead, it advocates the existence of seven heavens (as noted), paradise (which apparently is among the seven heavens), and hell (an evident reflection of the uninspired influence of both Jewish and Persian sources of the sixth and seventh centuries).

According to the Bible, hades is a broad term that designates the receptacle of disembodied spirits where all humans who die await the Lord’s return (Luke 23:43; Luke 16:19-31; 2 Corinthians 12:4) prior to the resurrection (1 Corinthians 15:35-54), the Judgment, and the final disposition of all humans to one of two ultimate eternal realms, i.e., heaven or hell. This realm encompasses two “compartments”: one for the deceased righteous, and one for the deceased wicked. The area inhabited by the righteous is “paradise,” while the area for the wicked is “tartarus.” Very little information is actually given in the Bible in the way of description regarding hades. In fact, the only descriptive detail provided (Luke 16:19-31) indicates that within hades, (1) paradise is described as a place where one is “comforted” (vs. 25), and (2) it is separated from tartarus by “a great gulf ” (vs. 26). That’s it! Absolutely no additional elaboration is given regarding paradise—no couches, no maidens, no rivers of water, no gold goblets. Hades, within which are paradise and tartarus, is, in fact, a temporary realm that will be terminated at the Judgment (Revelation 20:13-14). From that point forward, only two eternal realms will exist: heaven and hell.

The only detailed description given of heaven in the Bible is in the book of Revelation—a self-declared apocalypse (apocalupsis—“revelation”—1:1), i.e., a symbolic, figurative depiction that is not to be understood literally (see Swete, 1911, pp. xxii-xxxii; Gasque, 1975, 1:200-204; Thomson, 1939, 1:162-163). Hence, the “street of gold” (21:21), “pure river of water of life” (22:1), “tree of life” (22:2), and cube-shaped, walled city situated on twelve foundations of precious stones with pearl gates (21:19-21) are explicitly stated to be strictly figurative (“signified”—1:1). The Bible seems to go out of its way to avoid attempting to describe a nonphysical, spiritual, eternal realm to humans who live in a physical, finite realm. It says just enough to “whet the appetite” of an honest seeker of truth, without succumbing to the mistake of overwhelming the reader with a wholly carnal impression of heaven. The Quran commits precisely this blunder. Paradise is repeatedly represented in literal, materialistic terms:

Therefore Allah hath warded off from them the evil of that day, and hath made them find brightness and joy; And hath awarded them for all that they endured, a Garden and silk attire; Reclining therein upon couches, they will find there neither (heat of) a sun nor bitter cold. The shade thereof is close upon them and the clustered fruits thereof bow down. Goblets of silver are brought round for them, and beakers (as) of glass (bright as) glass but (made) of silver, which they (themselves) have measured to the measure (of their deeds). There are they watered with a cup whereof the mixture is of Zanjabil, the water of a spring therein, named Salsabil. There serve them youths of everlasting youth, whom, when thou seest, thou wouldst take for scattered pearls. When thou seest, thou wilt see there bliss and high estate. Their raiment will be fine green silk and gold embroidery. Bracelets of silver will they wear. Their Lord will slake their thirst with a pure drink. (And it will be said unto them): Lo! this is a reward for you. Your endeavour (upon earth) hath found acceptance (Surah 76:11-22, emp. added).

But for him who feareth the standing before his Lord there are two gardens. Which is it, of the favours of your Lord, that ye deny? Of spreading branches, Which is it, of the favours of your Lord, that ye deny? Wherein are two fountains flowing. Which is it, of the favours of your Lord, that ye deny? Wherein is every kind of fruit in pairs. Which is it, of the favours of your Lord, that ye deny? Reclining upon couches lined with silk brocade, the fruit of both gardens near to hand. Which is it, of the favours of your Lord, that ye deny? Therein are those of modest gaze, whom neither man nor jinni will have touched before them, Which is it, of the favours of your Lord, that ye deny? (In beauty) like the jacynth and the coral—stone. Which is it, of the favours of your Lord that ye deny? Is the reward of goodness aught save goodness? Which is it, of the favours of your Lord, that ye deny? And beside them are two other gardens, Which is it, of the favours of your Lord, that ye deny? Dark green with foliage. Which is it, of the favours of your Lord, that ye deny? Wherein are two abundant springs. Which is it, of the favours of your Lord, that ye deny? Wherein is fruit, the date—palm and pomegranate. Which is it, of the favours of your Lord, that ye deny? Wherein (are found) the good and beautiful—Which is it, of the favours of your Lord, that ye deny?—Fair ones, close—guarded in pavilions—Which is it, of the favours of your Lord, that ye deny? Whom neither man nor jinni will have touched before them—Which is it, of the favours of your Lord, that ye deny? Reclining on green cushions and fair carpets. Which is it, of the favours of your Lord, that ye deny? Blessed be the name of thy Lord, Mighty and Glorious! (Surah 55:46-78, emp. added).

In addition to the multiple gardens or paradises (55:46,62; cf. 83:18-19; Lings, pp. 95,202) with couches, green cushions, carpets, silk attire, silver bracelets, goblets and beakers of silver, shade, branches and foliage, fountains and springs, dates and pomegranates, youthful servants of everlasting youth and fair virgins, paradise also will include golden trays or dishes (43:71), flowering meadows (42:22), a pure wine (non-intoxicating—56:19) sealed with musk and mixed with water from the heavenly spring of Tasnim (83:25-28), multiple storied halls or mansions (29:58; 34:37; 39:20), fowl flesh (56:21), thornless lote-trees (56:28), and clustered plantains (56:29). The references to paradise in such materialistic terms go on and on in the Quran (cf. 15:45-47; 18:32; 22:23; 35:33; 37:41-49; 38:51-53; 44:51-55; 47:15; 52:17-28; 88:8-16; et al.). The contexts in which they occur discount the standard Muslim explanation that they are “figurative.” In fact, one verse even equates the fruit on Earth with the fruit in paradise: “And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say: This is what was given us aforetime; and it is given to them in resemblance” (Surah 2:25, emp. added).

One would think that Muslim women would feel short-changed in the afterlife. Paradise for men will include access to maidens: “pure companions” (2:25; 3:15; 4:57), “fair ones with wide, lovely eyes” (44:54; 52:20—or “beautiful, big and lustrous eyes”—Ali; cf. 55:72) like “hidden eggs (of the ostrich)” and “hidden pearls” (37:49; 56:23), “those of modest gaze” (37:48; 38:53—or “chaste women restraining their glances, [companions] of equal age”—Ali; cf. 55:56; 78:33), who are “good and beautiful” (55:70), “virgins” (56:36), “whom neither man nor jinni will have touched before them” (55:56,74). Such lascivious, lustful appeals to sensual and sexual passions are transparent—and typical of male authors unguided by a higher power.

Additionally, the Quran and the Bible conflict with one another on the matter of marriage in the afterlife. The Quran unquestionably indicates that marriage will persist in paradise (Surah 13:23; 36:55; 40:8; 43:70). In fact, God Himself will perform the ceremonies: “Lo! those who kept their duty will be in a place secure amid gardens and water-springs, attired in silk and silk embroidery, facing one another. Even so (it will be). And We shall wed them unto fair ones with wide, lovely eyes” (44:54, emp. added; cf. 52:20). But Jesus soundly refuted this notion in His interchange with the Sadducees: “For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven” (Matthew 22:30).

The emphasis on food, drink, and physical pleasures in the Quranic depictions of afterlife reflect a perspective that one would anticipate from a desert-bound Arab Bedouin. This preoccupation with carnal things and material comforts exposes the description as uninspired, and stands in stark contrast with the Bible’s handling of the subject. So also with the redundancy of repetitious phrases: “gardens underneath which rivers flow” (used 32 times in Pickthall—see Al-nasir). The Quran’s treatment of the afterlife verifies its human origin.

REFERENCES

Al-nasir, Jamal (2000-2003), Holy Quran Viewer (London: Divineislam.com), [On-line]: URL: http://www.divineislam.com.

Ali, Abdullah Yusuf (1934), The Qur’an (Elmhurst, NY: Tahrike Tarsile Quran), ninth edition.

Gasque, W.W. (1975), “Apocalyptic Literature,” The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill Tenney (Grand Rapids, MI: Zondervan).

Ginzberg, Louis (1909-1939), The Legends of the Jews, trans. Henrietta Szold (Philadelphia, PA: The Jewish Publication Society of America), [On-line], URL: http://answering-islam.org/Books/Legends/v1_3.htm.

Lings, Martin (1983), Muhammad (Rochester, VT: Inner Traditions International).

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

Rodwell, J.M., trans. (1950 reprint), The Koran (London: J.M. Dent and Sons).

Septuagint Version of the Old Testament (1970 reprint), (Grand Rapids, MI: Zondervan).

Swete, Henry (1911), Commentary on Revelation (Grand Rapids, MI: Kregel, 1977 reprint).

Thayer, Joseph H. (1901), A Greek-English Lexicon of the New Testament (Grand Rapids, MI: Baker, 1977 reprint).

Thomson, J.E.H. (1939), “Apocalyptic Literature,” The International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1974 reprint).

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Consequences!

Then What? Consequences!

Shortly before America entered World War II, the Japanese government looked to Admiral Yamamoto to plan an attack against the United States.  Though he was evidently leery of entering a war with the U. S., he believed the best way to cripple them was a surprise attack on the U.S. naval forces at Pearl Harbor.  He predicted that such an assault would give the Japanese control of the Pacific for maybe a year; yet he strongly believed that if the war lasted longer Japan would not win.  The implication was: “Yes, we can attack, but then what?”  Tragically, the attack occurred, resulting in tremendous loss of life; and eventually the U.S. answered with death and devastation, forcing Japan to surrender.

consequences

“Then What”? There are Consequences.

You know, sin is a lot like that.  Oh yes, one could easily do it, but it has devastating results.  Just ask David (2 Sam. 11-12).  Does a man have the capability of secretly taking another man’s wife? Yes.  But, “then what?”  David did not think about that, did he?  If he had, he could have saved himself a great deal of pain, shame, and guilt.  Or what of Achan (Josh. 7) or Gehazi (2 Kings 5)?  Could a person be clever and sly enough to acquire possessions that they have no right to have?  Sure. But, “then what?”  As a result of their sins Gehazi was stricken with leprosy and Achan and his entire family were slain.  They did not consider the possible consequences of sin, did they?  What a tragedy.

Friends, the next time you are tempted to sin, please stop and ask, “then what?”  Just remember, everything we do has consequences; and some things broken cannot be fixed.

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Relating to Confession

Pertinent Matters Relating to Confession

God wants us to know that He provides a remedy for sin—Jesus proclaims the blessed invitation, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28). Although God is the offended one when we sin, He is also the one who prepares the way for our return to Him. Through Jesus, both alien sinners (Eph. 2:12-13) and brethren who are “overtaken in a fault” (Gal. 6:1) may appropriate the remedy that our loving, longsuffering God provides. Many know that “aliens” from the covenant relationship with God who are outside of the church of Christ must hear, believe, repent, confess Jesus as Lord and obey God with immersion for the remission of sins.

Confession

How Should We Approach Confession?

However, some do not seem to know that Chris­tians who continue in error and sin have returned to the condition of spiritual death. These are among the offend­ers (James 5:19-20). Peter adds his inspired voice to that of James:

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again en­tangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. (2 Pet. 2:20-21)

Thus, through the grace of God, though we have devoted a certain period of our lives to sin, even Christians may escape wrath through confession of sins. Therefore, the council of God has clearly drawn out the arrangement of forgiveness for a Christian who has sinned.

Let us observe that periodic public confessions are not necessary. It seems that many sincere and dedi­cated Christians feel that it is necessary periodically to “go forward.” To some, it seems to be a “just in case I missed something” attitude, in which they confess no specific sin. In the past, preachers and elders, in whom the congregation had the greatest of confidence, appear to think that they “teach by example” in making public confessions. In addition, some whole congregations have “gone forward” at one service, even the faithful and the best. Years and years ago, one preacher from the South went to the North and reportedly “planted” people in the audience to “go forward.” The Billy Graham Association had suggested that this arrangement would encourage people who really needed to come to respond! It seems as if young people become targets at camps, colleges, retreats and other youth outings when the intention is to stir them emotionally to restoration. Of course, we do not dare question the sincerity of these individuals, but they certainly need to engage in a closer study of the word of God concerning confession of sins. Some who really need to confess public sin are hesitant and discouraged because of many who have misused and multiplied the act of “walking the aisle.” Many preachers do not speak out on this subject because of a fear that the congregation will misunderstand them.

Let us observe another pertinent point relating to the confessing of our sins. We are blessed to have caring shepherds who meet individuals during the invitation.

Such times may entail some quite personal matters that should probably only be between the sheep and the shepherd. A current trend is for members to come im­mediately and sit beside them as a means of support. While in some circumstances, this might be helpful, in other circumstances, this might be detrimental, and we may not have the information to distinguish between the two. Moreover, if people come too early to support, it can confuse the elders as to who may be truly responding to the gospel invitation and who is simply coming for support. It seems as if the practice seems to have gotten out of hand. On one hand, young children are coming forward without really knowing what they are doing. On the other hand, some members may feel guilty about not responding as quickly as other members, because they feel the appropriate timing would be to wait until the end of the prayer or the end of the service. Are these members not as sincere and caring as others are, although they do not respond as quickly? Might I suggest that decorum in the situation would allow some time for the shepherd to speak to the sheep? When he is finished (and really when the time of invitation is over), then caring Christians should desire to come and support. This would alleviate many problems that have arisen recently.

I beg everyone that none should fail to confess public sins for fear of misunderstanding or misjudgment. It takes a great amount of courage for most of us to admit our wrongs. When heaven is in the balance, the confes­sion of sins is certainly an appropriate act.

 

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God and Injustice

God Deals With Sin in His Own Time

The cry of injustice can never be ignored in heaven. Cain may have thought that the killing of his brother was nothing, but the reality is that the blood of Abel was crying out to heaven for justice! What a lesson every person on earth must know. There is no such thing as injustice that God does not punish in His own time.

Injustice

God Will Deal with Injustice.

God and the injustice of the Amalekites. When the Jews left Egypt, even before they got to Mt. Sinai, they were attacked by the Amalekites (Ex. 17). This was the occasion when the Jews were delivered because of the uplifted hands of Moses appealing to God for His help. At that time, God told Moses to write this in a book so that men would know that God remembered what they had done and that God would utterly destroy them for what they had done. It is likely that most forgot this event, but God’s nature would never let injustice remain unanswered. It was more than 400 years before Saul fulfilled God’s words. God rewards in His own time.

God and the injustice of the Jewish nation. Jesus’ parable in Matthew 21 should be studied and fully understood by students of the Bible. It concerns the vineyard and those husbandmen who refused to give the fruit of the vineyard to the owner of the vineyard. He finally sent his son, thinking that they would not mock, beat or kill him, like they had done to those who first came. The Jews, at first, did not comprehend the parable and that the application concerned God, the prophets and His Son. They unknowingly pronounced their own destiny when they said that the owner of the vineyard would miserably destroy those wicked men. God had been patient with the Jews for 1,500 years as they killed the prophets and even waited forty years after they killed the Son. He then brought the worst tribulation there will ever be, but He did it in His own time.

God and the injustice of America. One cannot read history without seeing the truth that God will turn into hell every nation which forgets Him  (Psa. 9:17). We once proclaimed we wanted to be one nation under God, but our sins cry out against us announcing we want to be a nation out from under God!  We must remember that He is not mocked and whatever we sow we shall reap (Gal. 6:7). If the sins of Sodom had to be dealt with by God, how much greater our sins of immorality! If the blood of Abel cried out to God for justice, how much more the nearly 50,000,000 aborted American children!

God and the injustice of all mankind. Justice is His nature. Every transgression and disobedience will receive just recompense (Heb. 2:3). The fact that it does not happen immediately means nothing. God deals with it in His own time!

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Graciousness and Thankfulness

Graciousness and Thankfulness

Isn’t it just wonderful when two different people or items are paired to make a perfect combination? When I first met my wife, we discovered that we both loved to dip our french-fries into our Wendy’s Frosty (yes, that was back when Frostys were only chocolate). It was a wonderful coming together of flavors. Of course, there are other items that fit well together, beans and bacon, apple pie and vanilla ice cream, chips and salsa, and fried fish with malt vinegar! Ah… enough about food. How about Jeeps and mud? Goofy hats and babies? Doctors with small hands? A wide open road and the peddle all the way down? Pinafores and little girls? Little boys and frogs? Jeans and boots? There are so many great combinations we see all around us. They make us feel just a bit better about each day.

Thankfulness

Are Graciousness and Thankfulness a Thing of the Past?

Two items which go together quite well are graciousness and thankfulness. This combination has been diminishing over the years. Some would suggest, that perhaps we live in an age in which opportunity to demonstrate these traits has lessened. To the contrary, this age is full of bountiful moments to apply these characteristics to one’s life. It is high time that we affix them not only to the adults of society, but we ingrain them in our youth.

Graciousness involves a display of kindness or courtesy to others. It is a quality predominantly lacking in Hollywood, the Professional Sports community, and the Political community. The “stars” continually put on a show of in your face arrogance and an heir of entitlement with their behaviors. Self centered moments such as Kanye West’s 2009 VMA Rant, Lebron James’ “The Decision”, Michael Jordan’s HOF speech, and the rejection of the will of the American people by the 111th congress are key moments of how not to respond to the kindness of others. Graciousness takes those moments and considers blessing of other giving you opportunity to serve. Stars and politicians need to consider the ends of their actions and remember they are ultimately servants who can be put away. Graciousness examines those around you and says, “How can I put others interests ahead of my own”. It is kind of like when your aunt Mildred gives you her famous Christmas fruitcake. You and everyone who has every tried it has nearly gagged. However, you smile, tell her how great it is, and you move forward. You don’t tear her heart in two when she has put forth a great effort for you. Our youth have seen a lack of graciousness displayed in front of them for years. Now, when they receive gifts, they may throw them to the side or they loudly state, “I’ll exchange this”. They fail to show graciousness and fail to realize the hurt they can inflict upon others thoughtful efforts.

Thankfulness is our counterpart to graciousness. As mentioned previously, some folks have an heir of entitlement about them. They are not thankful for the kindnesses around them. They see the blessings as something they deserve. “Stars” fail to be thankful for the encouragement of others, the money spent on their shows or events, the word-of-mouth sharing about the “star” that ultimately brought about the great success. They forget it was the hard working citizen who raised the standard of living such that a person could make an unbelievable living in the Arts or in Sports instead of spending all day breaking their knuckles on a farm or working in a mill. The politician fails to be thankful to the citizen for the opportunity to represent their views. Instead, they work against the citizen, they ignore the citizen, they choose actions that will benefit themselves and their own power. We all tend to forget to be thankful at times. How often do we take for granted simple things such as refrigeration, electricity, automobiles, many sets of clothing, paved roads, power tools, and a selection of shoes to wear. It wasn’t too long ago that these things weren’t around. Again, our youth see our example of failing to be thankful. Our example of the child who receives gifts not only displayed their lack of graciousness, but their lack of thankfulness. We are owed nothing. We should be thankful for what we receive and express that in graciousness.

It is a great joy to experience a combination of two things which go perfectly together. Graciousness and thankfulness are certainly two items which do. There is a scripture from the Bible which says: “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning”. May we not only be gracious in expressing our appreciation for His kindness, but may we be thankful for the reception of it. What we do with our hands is not everlasting. What we say with our mouths is not everlasting. However, the impact of these will affect others. The impact may set a pattern which is repeated by generations. How much richer to send a pattern of graciousness and thankfulness forward than one which focuses only one’s own self and personal gain. We will certainly be blessed by the better combination and so will those who follow in our footsteps.

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