Sex was not in God's original plan: Difference between revisions

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    William Branham had this bizarre teaching that God did not intend children to be born by sex.
    William Branham had this bizarre teaching that God did not intend children to be born by sex.
    =What the Bible teaches=
    It was clearly God's intent that men and women would produce children together:
    :''And '''God blessed them'''. And '''God said to them''', “Be fruitful and '''multiply and fill the earth''' and subdue it...<ref>The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ge 1:28.</ref>


    =What William Branham taught=
    =What William Branham taught=
    Line 8: Line 14:
    The strange thing is, if this was the case, why did God create men and women with sexual organs that were '''designed''' to produce children?  Did He '''glue a penis on Adam''' as an after-thought?  Were Adam and Eve created with '''parts of their bodies that God never intended them to use'''?
    The strange thing is, if this was the case, why did God create men and women with sexual organs that were '''designed''' to produce children?  Did He '''glue a penis on Adam''' as an after-thought?  Were Adam and Eve created with '''parts of their bodies that God never intended them to use'''?


    =What the Bible teaches=
    ==Message churches addition to this doctrine==
     
    Message ministers attempt to use Psalms 51:5 to prove that God never did intend children to be born by sex:
     
    :''Behold, I was brought forth in iniquity, and in sin did my mother conceive me.''<ref>The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ps 51:5.</ref>
     
    This does not prove William Branham's doctrine at all.  It merely states that after the fall, all men have a congenital tendency toward evil.  This doctrine finds expression in the following Bible passages:
     
    :''And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.<ref>The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ge 8:21.</ref>
     
    :''If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to the land of the enemy, far off or near...''<ref>The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 1 Ki 8:46.</ref>
     
    :''Who can say, “I have made my heart pure; I am clean from my sin”?<ref>The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Pr 20:9.</ref>
     
    One is a sinner and lives under the power of sin, in some sense from the first moment of one’s existence.  This statement, often falsely understood (in the history of Christian theology also), does not mean either a sin of the mother or of the parents, or a sin the speaker has inherited from ancestors or even from an original couple; nor is it a sin originating from procreation or through ritual impurity.
     
    This is not an explanation of sin achieved by the human being’s pointing away from himself to others, tracing it to something outside the self. Instead, it touches and ensnares him, as David himself acknowledges in verse 6:
     
    :''“I have sinned.”


    It was clearly God's intent that men and women would produce children together:
    Sin is a given, with his being and becoming, from the beginning.  The human being knows no time of innocence in which he as yet had no need of God’s care and God’s graciousness, for which he prays in the opening appeal. He acknowledges not only this or that individual fault, not only the transgression of this or that commandment; he understands himself not only as the perpetrator of individual sins — rather as altogether a sinner before God, in the face of every cause–and–effect relationship for which he himself is responsible, and accepts responsibility, from forever, without exception.<ref>Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: a Commentary on Psalms 51-100, ed. Klaus Baltzer, trans. Linda M. Maloney, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2005), 20.</ref>


    :''And '''God blessed them'''. And '''God said to them''', “Be fruitful and '''multiply and fill the earth''' and subdue it...<ref>The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ge 1:28.</ref>
    When David says, “Surely I was sinful at birth, sinful from the time my mother conceived me,” he is not blaming his mother for his sin, of course. The whole tone of the psalm is against any such idea. David is confessing his sin and taking full responsibility for it. He is confessing that there was never a moment in his existence when he was not a sinner. As one of the early commentators says, “He lays on himself the blame of a tainted nature instead of that of a single fault.<ref>James Montgomery Boice, Psalms 42–106: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 428.</ref>


    =Quotes of William Branham=
    =Quotes of William Branham=

    Revision as of 18:23, 2 May 2014

    Click on headings to expand them, or links to go to specific articles.

    William Branham had this bizarre teaching that God did not intend children to be born by sex.

    What the Bible teaches

    It was clearly God's intent that men and women would produce children together:

    And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it...[1]

    What William Branham taught

    William Branham taught that it was not God's perfect will for children to be born on the earth through sex. He believed that God's original plan for children to be created from the dust, just as God created Adam.

    The strange thing is, if this was the case, why did God create men and women with sexual organs that were designed to produce children? Did He glue a penis on Adam as an after-thought? Were Adam and Eve created with parts of their bodies that God never intended them to use?

    Message churches addition to this doctrine

    Message ministers attempt to use Psalms 51:5 to prove that God never did intend children to be born by sex:

    Behold, I was brought forth in iniquity, and in sin did my mother conceive me.[2]

    This does not prove William Branham's doctrine at all. It merely states that after the fall, all men have a congenital tendency toward evil. This doctrine finds expression in the following Bible passages:

    And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.[3]
    If they sin against you—for there is no one who does not sin—and you are angry with them and give them to an enemy, so that they are carried away captive to the land of the enemy, far off or near...[4]
    Who can say, “I have made my heart pure; I am clean from my sin”?[5]

    One is a sinner and lives under the power of sin, in some sense from the first moment of one’s existence. This statement, often falsely understood (in the history of Christian theology also), does not mean either a sin of the mother or of the parents, or a sin the speaker has inherited from ancestors or even from an original couple; nor is it a sin originating from procreation or through ritual impurity.

    This is not an explanation of sin achieved by the human being’s pointing away from himself to others, tracing it to something outside the self. Instead, it touches and ensnares him, as David himself acknowledges in verse 6:

    “I have sinned.”

    Sin is a given, with his being and becoming, from the beginning. The human being knows no time of innocence in which he as yet had no need of God’s care and God’s graciousness, for which he prays in the opening appeal. He acknowledges not only this or that individual fault, not only the transgression of this or that commandment; he understands himself not only as the perpetrator of individual sins — rather as altogether a sinner before God, in the face of every cause–and–effect relationship for which he himself is responsible, and accepts responsibility, from forever, without exception.[6]

    When David says, “Surely I was sinful at birth, sinful from the time my mother conceived me,” he is not blaming his mother for his sin, of course. The whole tone of the psalm is against any such idea. David is confessing his sin and taking full responsibility for it. He is confessing that there was never a moment in his existence when he was not a sinner. As one of the early commentators says, “He lays on himself the blame of a tainted nature instead of that of a single fault.”[7]

    Quotes of William Branham

    God never did have His perfect will for women and men to bring children in the earth. Did you know that? God made man Himself out of the dust of the earth. After the fall... Now, I won't argue about that, 'cause you know I got some very funny views on it. But after the fall, then woman brought children in the world. God told her, "Because you've taken Life out of the world, you have to bring it in the world." Look what kind of a life it was: after sex, desire, fleshly.[8]


    Now the world is to be repopulated, not by the original creation of God, like in the beginning, not by the original creation, but by sex desire. Now that takes care of "the beginning," doesn't it? In the beginning there was only one man and one woman, one male and one female; but when she crossed that line and brought this sin, now the world is to be repopulated again, by sex, not by creation; by sex. See where the woman is at now, now? But that's the way the world is populated today, through women.

    That's the reason Jesus had to come through the woman, to bring it back to its original beginning again, without sex desire. He is virgin born. But, hallelujah, there will come a time where it won't be no more sex, but God shall call His children from the dust of the earth, back like they was in the original, not through any woman; but through the molding of the clay and the cosmic lights, and the petroleum, He will create again like He did Adam at the first time. Jesus made this possible, by God making Himself a Man and come into the world so He could die, through this woman. Now is testing time, by sin.[9]


    But, and if the people won't walk in His perfect will, He does have a permissive will He'll let you walk in. Notice, He permits it, all right, but He will make it work out for His glory, in His perfect will. Now if you'd like...

    Just like, in the beginning, it was not God's perfect will for children to be born on the earth through sex. No, sir. God created man out of the dust of the earth, breathed the breath of life into him, and he become a living soul. He took from that man a helpmate, and made a wife to him. That was God's first and original will. But when sin come in and did the thing that it did, then He permitted man to marry a wife, legally, and have children by her. "Multiply and replenish the earth, then, if that's the way you're going to do it." But, you see, it never was His perfect will.[10]


    And He showed here, in the beginning, that His perfect will was to create man out of the dust of the earth. But, you see, He permitted sex to be brought in. He never did intend children to be born by sex, but it was permitted, which soon will fade away.[11]

    Footnotes

    1. The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ge 1:28.
    2. The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ps 51:5.
    3. The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Ge 8:21.
    4. The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), 1 Ki 8:46.
    5. The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2001), Pr 20:9.
    6. Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: a Commentary on Psalms 51-100, ed. Klaus Baltzer, trans. Linda M. Maloney, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2005), 20.
    7. James Montgomery Boice, Psalms 42–106: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2005), 428.
    8. BELIEVING.GOD JEFF.IN 52-0224
    9. MARRIAGE.AND.DIVORCE_ JEFF.IN V-3 N-13 SUNDAY_ 65-0221M
    10. DOES.GOD.EVER.CHANGE.HIS.MIND.ABOUT.HIS.WORD JEFF.IN 65-0418E
    11. DOES.GOD.CHANGE.HIS.MIND LA.CA 65-0427

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