The articles on this page are designed to offer evidence that relates to faith in the existence of God, the inspiration of the scriptures, and the deity of Christ, because, "...Without faith it is impossible to please God, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him" (Hebrews 11:3).  These articles are arranged in a logical order after a pattern beginning with the existence of God through the inspiration of the scriptures to the deity of Christ.  If you have any questions or comments, you can contact us by e-mail at: defender@defenderoftruth.com.

"...THE EVIDENCE OF THINGS NOT SEEN"

by Wayne S. Walker

     "Now faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1).  The need for studying what we commonly call "evidences" always exists.  Faith in God, the Bible as His word, and Jesus Christ as His Son is ever under attack, especially in our culture, and to be able to withstand these attacks successfully, we must continually be strengthening our own faith.  And we also need to be equipped to answer the questions that others whom we seek to lead to Christ might have on these subjects, including those asked by our own children.

     My own interest in what is specifically referred to as "evidences" or "apologetics" began in high school and extended into college.  Since then, I have continued to read all kinds of materials; presented series of lessons, both in local work and in gospel meetings; taught Bible classes; given special lectures; and written articles from time to time on the subject of evidences.  I do not claim to be an "expert" but I offer these articles to share the fruits of those studies.

     Our English word "evidence" is defined as, "something that makes another thing evident; indication; sign; something that tends to prove."  We are all surely familiar with the usage of this word in several different contexts.  A jury decides whether an accused person is guilty or not by examining the evidence presented in the court.  The reader of a mystery tries to find out "who did it" by considering the evidence given by the author.

     How can we determine whether there really is a God, whether He really did create all things, whether the Bible really is His inspired word, whether Jesus really is His Son, and whether Christ really rose from the dead, or not?  How can we figure out whether our faith is founded on a sure foundation?  We must look at the evidence.  Some of that evidence is external, using everyday observations that tend to prove our conclusions about God and spiritual things.  Other evidence is internal, using what the Bible itself says as something that makes evident the truth what we believe.

     In these articles, we shall examine the questions posed in the last paragraph and look at the evidence, both external and internal, for the existence of God, the creation of the world, the inspiration of the scriptures, the divine Sonship of Jesus, and the resurrection of Christ.  There are times when questions may arise in our own minds in these areas, and it is good to have information available which will help answer them.  And, again, such information can be helpful in answering questions that others may ask about the basis for our faith.

     Ultimately, of course, the aim of all studies in evidences is not merely to gain academic knowledge or satisfy our curiosity, but to create and/or strengthen our faith, "That [we] may believe that Jesus is the Christ, the Son of God, and that believing [we] might have life in His name" (John 21:30-31).  It is to this end that these articles are dedicated.  May God bless us in our search for truth that our trust in Him might be increased unto eternal life.  As Louisa M. R. Stead wrote, "'Tis so sweet to trust in Jesus, Just to take Him at His word; Just to rest upon His promise, Just to know, 'Thus saith the Lord.'"  (---adapted from With All Boldness; Oct., 1991; Vol. 1, No. 17; p. 14)

FAITH AND FACTS

by Wayne S. Walker

     This age is one where our faith is being bombarded from every side.  We see atheism (or at least secular humanism) in our schools, liberal theology in the denominations, and even some influences of modernism in the Lord's church.  It is necessary, therefore, that we continue to study those facts and principles that will help us to strengthen our faith in God and His word.

     The world cannot provide any real answers to mankind's most important questions.  Who am I?   Where did I come from?  Why am I here?  Where am I going?  These are things which people are asking themselves and have been from time immemorial.  The only source to which we can go for satisfactory information to answer these questions is to our Creator and His inspired revelation.

     Take, for example, Genesis 1:1.  "In the beginning God created the heavens and the earth."  This statement is as easy to read and understand as, "In the evening, John watered the flowers and the lawn."  It is simple, but what depth and power are to be found in it!  The phrase, "In the beginning God" introduces us to the greatest being and force that man can ever know.

     The Bible cannot be used either to prove or to disprove the Bible.  True science is merely a body of facts about the physical universe, and the Bible is not designed as a treatise on science, nor is it subject to scientific investigation, although it is scientifically accurate.  It is primarily a book of history and contains a record, revealed by God, for anyone who will read, examine, and accept it.

     The compact record of creation in Genesis 1:1 contains the five items necessary for anyone, scientist as well as historian, to make an observation of any kind: time--"In the beginning;" force--"God;" action--"created;" space--"the heavens;" and matter--"and the earth."  This particular kind of observation is historical rather than scientific, since it is not open to subsequent experimentation.  It is stated as a fact of history.  Our only choice is to make is whether we believe that it happened as recorded or we believe that it did not.

     No man was present at creation or whatever beginning one may envision for the universe.  This is the only verified record that we have.  It is entirely within reason, not like the fantastic "creation" myths of many ancient heathen cultures, and there is no evidence to prove otherwise.  All that unbelieving scientists have come up with, using entirely natural means, are several conflicting theories, nonoe of which has any supportable proof.

     "By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible" (Hebrews 11:3).  By faith, we can know, as Henry Van Dyke wrote, that "All Thy works with joy surround Thee, Earth and heaven reflect Thy rays, Stars and angels sing around Thee, Center of unbroken praise."   (---taken from With All Boldness; Jan., 1992; Vol. 2, No. 1; p. 8).

SET FOR THE DEFENSE

by Wayne S. Walker

"...I am set for the defense of the gospel" (Philippians 1:17, KJV). As Christians whose duty it is to share the gospel of salvation with those who are lost, we need to be acquainted with the evidences of Christianity. In Philippians 1:17, Paul wrote about the motives of certain teachers, saying, "But the latter out of love, knowing that I am appointed for the defense of the gospel" (NKJV). To use the familiar language of the King James Version, as Paul went about trying to teach truth and save souls, he said that he was set for the defense of the gospel. And we should be set for the defense as well.

I. What it means

Being set for the defense of the truth involves the study of what is known as "evidences." We read in Hebrews 11:1, "Now faith is the substance of things hoped for, the evidence of things not seen." W.E. Vine defines the word translated "evidence" as "a proof, proving, test." The mere fact that faith exists is by itself evidence that things not seen must exist, but that faith in turn must be based on credible evidence. The study of evidences is often called "apologetics," from the Greek word apologia. It means, according to Vine, "A verbal defense, a speech in defense." It is found in 1 Peter 3:15: "But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear." The purpose of this series is to give a defense of the reason for our faith and hope.

II. What we teach

In being set for the defense, we affirm the existance of God as the Creator. We learn in Genesis 1:1 that "In the beginning God created the heavens and the earth." We also affirm that the Bible is the word of God, a special divine revelation. Paul wrote in 2 Timothy 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." And we affirm that Jesus Christ is the divine Son of God, as Peter confessed of Him in Matthew 16:16: "And Simon Peter answered and said, 'You are the Christ, the Son of the living God.'" The strongest proof of the last, and in turn of the first two since Jesus Himself firmly believed in them, is the historical fact of the resurrection of Christ. "Concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:3-4).

III. What the foundation is

What is the foundation for the Christian to be set for the defense? There are practical reasons and rational grounds. But the most important basis is biblical. God's people have always been set for the defense. This was true of the prophets in the Old Testament, of the apostles and other Christians in the New, and even of our Lord Jesus Christ Himself. Furthermore, in Jude 3 we are told, "Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints." Christians must contend for the faith (be set for the defense of the gospel) not only to be able to share salvation with others but also to protect their own faith as well against the onsloughts of the devil in this crooked and perverse generation, and most of all, to please God.

Conclusion

The Bible teaches that we are justified by faith (Romans 5:1). And once we become Christians, we are to walk by faith (2 Corinthians 5:7). Therefore, in order for us to please God and influence others for good, our faith needs to be strong. We hope to be studying lessons in future articles which will help us to have a strong faith and to teach others also, so that we may truly sing, "Lord, I believe, yes, I believe, I cannot doubt or be deceived; The eye that sees each sparrow fall, His unseen hand is in it all" (A.W. Dicus). (--taken from With All Boldness; March, 1992; Vol. 2, No. 3; p. 8)

INDESTRUCTABLE FOUNDATIONS

by Wayne S. Walker

"If the foundations are destroyed, what can the righteous do?" (Psalm 11:3). Everyone knows that when one is building a house, he needs a proper foundation. A nice structure with a poor foundation can be useless although it may still look beautiful. However, a dilapidated building with a sturdy foundation may have potential for usefulness although it may appear quite bad.

Christianity is built upon foundations. These foundations are indestructible in the sense that they are true no matter what people may think. But they can be destroyed in people's minds, and thus people may be kept or moved away from the faith. The purpose of studying evidences is to provide a solid foundation upon which people can build their faith and their lives in a way that pleases God. What are these indestructible foundations?

The Existence of God

One is the existence of God. The Bible claims that God exists. It begins by telling us, "In the beginning God created the heavens and the earth" (Genesis 1:1). If a person does not already accept the Bible, how can he be brought to believe in God? The fact is that nature itself provides evidence for the existence of a Builder who brought it all about. "The heavens declare the glory of God; and the firmament shows His handiwork" (Psalm 19:1). Something cannot come from nothing. Design demands a designer. Based on the claims of the scripture, corroborated by the evidence of creation, "By faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which are visible" (Hebrews 11:3).

The Deity of Jesus Christ

Another indestructible foundation is the deity of Jesus Christ. The Old Testament prophesied that the Anointed One (Messiah in Hebrew, Christ in Greek) to come would be born in Bethlehem Ephrathah in the tribe of Judah, and would be One "Whose going forth have been from old, from everlasting" (Micah 5:2). His nature would be eternal ("from everlasting"), which identifies Him as divine. The New Testament teaches that a man named Jesus fulfilled such prophecies and is the Christ. Peter confessed to Jesus, "You are the Christ, the Son of the living God" (Matthew 16:16). Notice that calling Jesus the Christ was equivalent to acknowledging Him as the Son of the living God. The evidence of this fact is His resurrection from the dead, since Paul write that He was "declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:3-4). Many have denied the resurrection, but none has ever successfully refuted it.

The Inspiration and Authority of the Scripture

Still another indestructible foundation is the inspiration and authority of the scripture. Where did the scripture come from? It's origin is described in 2 Peter 1:20-21, where the apostle says that it "never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit." It did not come from the minds of the men who wrote it. Rather, they simply wrote what was given to them by God as they were guided by the Holy Spirit. But how did this happen? Of its purpose Paul again wrote, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Timothy 3:16-17). The scripture was inspired by God (literally, "God-breathed") so that we might have the teaching necessary to be pleasing to Him.

The Divine Origin of the Church

A final indestructible foundation is the divine origin of the church. We are not referring to any human-founded denomination, but the spiritual body of Christ made up solely of those who are saved by the grace of God through the blood of Christ upon their obedience to His gospel. Jesus promised to build His church (Matthew 16:18). Therefore, it belongs to Him. And it is His church not churches. When one builds a house that belongs to him, he must purchase the materials. Jesus purchased the church with His own blood (Acts 20:28). Thus, He alone is the head of it because it is His spiritual body (Ephesians 1:19-23). The church of our Lord is the blood-bought body of Jesus Christ which the Lord established Himself. "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock" (Matthew 7:24).

Conclusion

Since the terms mentioned in this article come from the teachings of Jesus, they are all part of the foundation of a life pleasing to God. If people reject these facts, they are rejecting the foundations and cannot build a good spiritual life. As Christians, who already believe these things, we need to study them continually to build up our faith, to make sure that we bring up our children to believe them, to be able to teach them to others who have not yet accepted them, and in general to help us stand against the wiles of the devil in a world of unbelief. (---taken from With All Boldness; Dec., 1998; Vol. 8, No. 12; p. 7)

THE NAMES OF GOD

by Wayne S. Walker

"...Holy and awesome is His name" (Psalm 111:9). Before considering the evidences for the existence of God, it would be well for us to know a little bit more concerning the One whom we are discussing. Who is this God? What is He like? How do we know what we know about Him? These are all questions that we shall be examining in this series of articles. We shall begin this phase of our study by looking at the names of God as found in the scriptures.

The basic Hebrew term for God is El. Frequently it is found in some compound form, as in Genesis 17:1 where the Lord appeared to Abraham and said to him, "I am Almighty God" or El Shaddai. This was evidently the name commonly used by the patriarchs to refer to God. In Exodus 6:3, God said to Moses, "I appeared to Abraham, to Isaac, and to Jacob, as God Almighty [or El Shaddai, WSW], but by My name LORD [or Jehovah, WSW] I was not known to them." The basic term is contained in the most commonly used term for God in the Old Testament, Elohim.

Girdlestone, in his Synonyms of the Old Testament (pp. 19, 22), wrote the following:

"The general Hebrew name for God is Elohim. Sometimes it is used with a definite article, sometimes without. Altogether it occurs 2555 times. In 2310 of these instances it is used as the name of the living and true God, but in 245 passages it appears to be adopted in lower senses. Although plural in form (this is indicated by the termination -im, as in such words as Chrub-im and Seraph-im...), the name is generally used with a singular verb when it refers to the true God. (The exceptions are Genesis 20:13; 35:7; 2 Samuel 2:23)."

"This name properly represented One only Being, who revealed himself to man as Creator, Ruler, and Lord. It was His own peculiar title, and ought to have been confined to Him. Accordingly we read, 'In the beginning (Elohim in the plural) created (in the singular) the heavens and the earth' ....Perhaps the idea unfolded in the plural form Elohim may be expressed more accurately by the word Godhead or Deity than by the word God; and there is certainly nothing unreasonable in the supposition that the name of the Deity was given to man in this form, so as to prepare him for the truth that in the unity of the Godhead there are Three Persons."

The proper name used for God throughout the Old Testament is the tetragrammaton YWHW, in its usual English translation, Jehovah, as noted about from Exodus 6:3. Some of the more modern writers use the form, "Yahweh," which they think may be closer to the original pronunciation. It is apparently derived from or related to the phrase that God used to describe Himself when talking to Moses at the burning bush. Exodus 3:14 tell us that when Moses asked God what he should say when the children of Israel asked for His name, "And God said to Moses, 'I AM WHO I AM.' And He said, 'Thus you shall say to the children of Israel, 'I AM has sent me to you.'" In later years the Jewish people, through superstition, refused to pronounce this name and its exact pronunciation was lost. As a result, the American Standard Version is the only translation to use the word "Jehovah" consistently. Most other versions normally render it "LORD" in capital letters.

Edward Mack gives us the following information in The International Standard Bible Encyclopedia (1939 Edition, Vol. II, p.1266):

"The name most distinctive of God as the God of Israel is Jehovah (...a combination of the tetregrammaton with the vowels of Adhonay, transliterated Yehowah) ...It is the personal name of God, as distinguished from such generic or essential names as El, Elohim, Shadday, etc. Characteristic of the OT is its insistence on the possible knowledge of God as a person; and Jehovah us His name as a person."

As indicated in the above quote, the Hebrew word Adonai is regularly used in the Old Testament with reference to God also. Its primary meaning is that of Lord or Master. The Greek word for God used in the New Testament is Theos. We shall study it and its different forms in our next article. However, the more we know about our God as revealed by these names, the better we can sing, "Hallelujah, praise Jehovah! From the heavens praise His name." (---taken from With All Boldness; April, 1992; Vol. 2, No. 4; p. 8)

"...HALLOWED BE YOUR NAME..."

by Wayne S. Walker

We are trying to know a little bit more about the God whom we are discussing in this series. There is much that we can learn from the names and terms by which He has chosen to identify Himself. In our previous article, we looked at some of the Hebrew names for God: El, referring simply to deity; Jehovah, indicating self-sustained and eternal existence; and Adonai, meaning Lord or Master. In this article, we want to study the Greek terms for God as found in the New Testament.

The most common word for God in the Greek New Testament is theos. Thayer's Greek-English Lexicon defines it as, "a general appellation of deities or divinities...spoken of the only and true GOD." It is sometimes used accomodatively of pagan idols (Acts 14:11; 19:26; 28:6; 1 Corinthians 8:5; Galatians 4:8). But the overwhelming usage of it is regarding the one true God (1 Corinthians 8:6; Ephesians 4:6). W.E. Vine wrote,

"Hence the word was appropriated by the Jews and retained by Christians to denote the one true God. In the Septuagint theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self-sustained existence."

There are three other words derived from theos which deserve further examination. The first is theios as used in Acts 17:29, where Paul said, "Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man's devising." Instead of "Divine Nature" (theios), the King James Version has "godhead." This is an adjective form that when found as a noun was "used by the Greeks to denote the divine nature, power, providence, in the general, without reference to any individual deity" (Thayer's). It is believed that the word was used on purpose by Paul in speaking to the Greeks on Mars Hill out of regard for Gentile usage.

The word theiotes is found in Romans 1:20, "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead." This term is derived from theios and according to Thayer also carries the general concept of "divinity, divine nature." R.C. Trench wrote that in Romans 1:20, Paul

"is declaring how much of God may be known from the revelation of Himself which He has made in nature, from those vestiges of Himself which men may everywhere trace in the world around them. Yet it is not the personal God whom any man may learn to know by these aids; He can be known only be the revelation of Himself in His Son."

The last word, theotes, is similar yet different. It is used in Colossians 2:9, where Paul says of Christ, "For in Him dwells all the fullness of the Godhead bodily." Thayer's Lexicon defines the term simply as "Diety i.e. the state of being God" and goes on to say, "theot. deity differs from theiot. divinity, as essence differs from quality or attribute." Again, R.C. Trench said,

"In the second passage (Col.2:9), Paul is declaring that in the Son there dwells all the fulness of absolute Godhead; they are no mere rays of Divine glory which gilded Him, lighting up His Person for a season and with a splendour not His own; but He was, and is, absolute and perfect God; and the apostle uses theotes to express this essential and personal Godhead in the Son."

W.E. Vine concludes, "Theotes indicates the Divine essence of Godhood, the Personality of God; theoites, the attributes of God, His Divine nature and properties." There is much about the nature of God that finite beings cannot completely fathom. But from these terms we do know that He is a divine being of both power and personality. And they move us to sing, "Holy, Holy, Holy, Lord God Almighty!" (---taken from With All Boldness; June, 1992; Vol. 2, No. 6; p. 8)

OUR RELATIONSHIP WITH THE ONE TRUE GOD

by Wayne S. Walker

There is a great deal of information which we can gain from a study of the names and terms by which God has chosen to identify Himself. In our previous article of this series, we defined and described the Greek word for God and some of its derivatives as they are used in the New Testament. Both in the Old Testament and, even more so, in the New Testament, the terms used to identify God tell us that He is not only a deity of great power but also a divinity of personality with whom we can share a close relationship. "By this we know that we abide in Him, and He in us..." (1 John 4:13).

This God with whom we seek a personal relationship is the Creator. He created the universe, "the heavens...and all that is in them" (Exodus 20:11). While we are awed by the vastness of the universe, we must not forget that this same God also created the earth and all life on it. For this reason David wrote, "The earth is the Lord's and all its fullness, the world and those who dwell there in. For He has founded it upon the seas, and established it upon the waters." (Psalm 24:1-2). In addition, He created man -- you and me (Genesis 1:26-27). While our bodies are produced by the laws of procreation, God is the Father of our spirits (Hebrews 12:9). And He is not only our Creator, but also our Sustainer. Paul said, "For in Him we live and move and have our being..." (Acts 17:28).

How can we establish a relationship with our Creator? First, He must reveal Himself to us. God does not reveal Himself by human wisdom. "For flesh and blood has not revealed this to you, but My Father who is in heaven." (Matthew 16:17). In fact, human wisdom has led mankind farther and farther away from God (Romans 1:22; 1 Corinthians 1:21). The power and divinity of God are partially revealed in the book of nature. "The heavens declare the glory of God; and the firmament shows His handiwork." (Psalm 19:1; cf. Romans 1:20). But He reveals Himself fully by His Son (Hebrews 1:1-2). Thus, we can truly know God only as we find Him revealed in the inspired word of His Son.

However, there is also a human side to this relationship with God. We must have faith in God. This faith is an absolute necessity. "But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him." (Hebrews 11:6). This is what this whole series is about -- to help establish or strengthen our faith in God. "Faith comes by hearing, and hearing by the word of God." (Romans 10:17). We must also recognize that genuine faith is not merely a mental assent to the truthfulness of some fact, but an active and obedient trust. "You see then that a man is justified by works, and not by faith only." (James 2:24).

"As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for the living God. When shall I come and appear before God?" (Psalm 42:1-2). The God who created us and revealed Himself to us in the Bible wants us to believe in and obey Him. Do you know the one true God? Are you His spiritual child? Can you truly say, "Then sings my soul, My Savior God, to Thee, How great Thou art! How great thou art!" (taken from With All Boldness; September, 1992; Vol. 2, No. 9; p. 16)

NATURAL ATTRIBUTES OF GOD

by Wayne S. Walker

In the previous several articles of this series, we have sought to learn more about the God who is revealed in the pages of the Bible and in whom we must believe to be saved, so that we can know what is involved in having a personal relationship with Him. The God who created all things is not just some impersonal force. He is a being, albeit totally spiritual, who exhibits the characteristics of personality. In Job 11:7, Zophar asked, "Canst thou by searching out find God? Canst thou find out the Almighty unto perfection?"

While there are some things about God that we can conclude from the creation, no one, merely by searching, can find God by himself. We must turn to God's revelation of Himself in scripture. And even then, with our finite minds, none of us can find out the Almighty to perfection. We must simply be satisfied with what God has revealed and the evidence that He has provided us to accept it. In this article, we want to delve a bit deeper into the nature of this God who created us as we study His natural attributes. There are six terms which are commonly used to describe God, three of which we shall notice in this article.

The first is infinity (no, not the car!). This means that God is unlimited. Even the name that He gave Himself in speaking to Moses indicates this. In Exodus 3:14, God called Himself, "I AM THAT I AM." This simply means, "I am because I am," and expresses absolute, unlimited being. Solomon gave us another expression of God's infinity in 1 Kings 8:27 as he said, "But will God indeed dwell on the earth? Behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have built?" The fact that God is unlimited implies complete self-sufficiency. Paul said of God in Acts 17:25, "Neither is worshiped with men's hands, as though He needed anything, seeing He giveth to all life, breath, and all things." We depend on God for life, breath, and all things. He does not need us to sustain His existence.

The second term that we shall notice is eternity. This means that God is everlasting or has existed and will exist forever. Insofar as this physical universe is concerned, "in the beginning" there was already God (Genesis 1:1). What about before the beginning of creation? "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God" (Psalm 90:2). Even before this world came into existence, God had existed from time everlasting. We humans have a spirit that will always exist, but we had a beginning. God had none. Thus, time is no element with God. "...One day is with the Lord as a thousands years, and a thousand years as one day" (2 Peter 3:8). This is not intended as some kind of formula for figuring out prophecies, but as a statement that God is not bound by the limits of time as we know it.

The third term that we shall notice is omnipotence. This means that God is all powerful. Sarah was made to understand this after she laughed upon hearing that she would bear a child in her old age. In Genesis 18:14, the Lord asked her, "Is anything too hard for the LORD?..." Jesus made another statement about God's omnipotence in Matthew 19:26 when He said, "...But with God all things are possible." This is why God is referred to throughout the scriptures as the Almighty. "...Holy, holy, holy, Lord God Almighty, which was, and is, and is to come" (Revelation 4:8). The word "almighty" means holding sway over all things or ruling everything. Thus we conclude that God can do anything that is consistent with His nature.

Several questions have been raised about God's omnipotence. Some have asked if God could build two hills without making a valley between them, or make a rock so big that He Himself could not lift it. These are not "things" but absurdities, and God is not a God of absurdity. Another question that has been asked is, if God is omnipotent can He lie? The answer is no (Titus 1:2). The reason is that lying is completely inconsistent with His nature. Still another question that is worthy of consideration is this: is God God because He is omnipotent, or is He omnipotent because He is God? God could have raised up children to Abraham from stones but did not choose to do so (Matthew 3:9). The fact that God does not exercise omnipotence in some area does not impugn His deity.  We shall continue our study of this topic in a succeeding article. (---taken from With All Boldness; April, 1994; Vol. 4, No. 4; p. 6)

MORE NATURAL ATTRIBUTES OF GOD

by Wayne S. Walker

In our previous article of this series, we looked at some of the natural attributes of God -- things that God is because He is God. We noticed His infinity, His eternity, and His omnipotence. In Acts 17:28, the apostle Paul said of this God, "For in Him we live, and move, and have our being; as certain also of your own poets have said, For we are also His offspring." In this article we want to examine some more natural attributes of God.

Consider His omniscience. This means that God is all-seeing and all-knowing. The Psalmist wrote, "The LORD looketh from heaven; he beholdeth all the sons of men....He considereth all their works" (Psalm 33:13-15). God is able to see all men and thus knows everything that we do. He even knows our hearts. The early disciples prayed, "...Thou, Lord, which knowest the hearts of all men..." (Acts 1:24). Thus we cannot hide from God or escape His sight. "Neither is there any creature that is not manifest in His sight: but all things are naked and open unto the eyes of Him with whom we have to do." (Hebrews 4:13). God has the ability to know everything that there is to know because of His omniscience.

Next, consider His omnipresence. This means that the presence of God is everywhere. We read in Job 34:22, "There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves." This does not mean that the person of God is everywhere. God's person is in heaven (Matthew 6:9). But His spiritual presence is everywhere. Because God is everywhere, we cannot flee from His presence. He is always near. "...The Lord is at hand" (Philippians 4:5). This has nothing to do with the second coming of Christ but with the nearness of the Lord. To the Christian, such a thought is one of comfort to know that there is nowhere that we can go where our Lord will not be present with us. But to the sinner, it must be scary to realize that there is no place that he can go to escape the Lord. God's presence is such that it can "fill heaven and earth" (Jeremiah 23:24). So we need to recognize the omnipresence of God.

Finally, consider His immutability. This means that God is unchanging. "For I am the LORD. I change not..." (Malachi 3:6). This does not mean that God's law has not changed, because the Bible says that it has (Hebrews 7:12). Nor does it mean that His ways of revealing Himself have not changed, because the Bible says that miracles would cease when that which is perfect had come (1 Corinthians 13:10). Rather, it means that His nature does not change. He remains the same forever. The writer of Hebrews 1:10-12 draws a contrast between the created things and God, saying, "And as a vesture thou shalt fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." Whatever is true of the character and qualities of God now will remain so as it has throughout all times in the past. Of God it is said, "...With whom is no variableness, neither shadow of turning" (James 1:17). We humans often change our minds capriciously in a second, but we never have to worry about God's being fickle. If He promises to do something, we can be sure that He will do it based upon His immutability.

Again, we might ask, is God divine because He has these attributes, or does He have these attributes because He is divine? This is not an idle question. For example, we have seen that God is omniscient. But if God chooses not to be omniscient in any particular area, such as in the case of Abraham's sacrifice of Isaac, does that make Him any less divine (see Genesis 22:12)? Of course not. God is divine not just because of His attributes but because of who and what He is. "O LORD, thou has searched me, and known me....Whither shall I go from thy spirit? or whither shall I flee from thy presence?....For thou hast possessed my reins: thou hast covered me in my mother's womb" (Psalm 139). Indeed, God is great! May we ever praise Him and serve Him according to His will. (---taken from With All Boldness; May, 1994; Vol. 4, No. 5; p. 18)

MORAL PERFECTIONS OF GOD

by Wayne S. Walker

In the previous couple of articles in this series, we noticed the natural attributes of God, those qualities which are true of God simply because He is deity, a divine being. In this article, we want to begin a look at some moral perfections of God, those characteristics which logically follow from His being deity or having a divine nature. The Psalmist wrote, "Great is the LORD, and greatly to be praised; and his greatness is unsearchable." (Psalm 145:3). We may not be able to search out God's greatness on our own or in its completeness, but we can understand it to some degree because of what is revealed.

We know that God is truth. He cannot lie (Titus 1:2; Hebrews 6:18). This is not a contradiction of His omnipotence. It is not because He is physically unable to lie but because it is totally out of character with His nature. Because God is truth, we can rest assured that His word is truth (John 17:17). Whatever He says will always be the truth. Therefore, we have the responsibility to "...let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged." (Romans 3:4).

We see that God is holiness. This means that He is set apart, separated, consecrated, sacred, or sanctified. "But as he which hath called you is holy, so ye be holy in all manner of conversation." (1 Peter 1:15). Indeed, His very name is holy. "He sent redemption unto His people: he hath commanded his covenant forever: holy and reverend is his name." (Psalm 111:9). God's name, which stands for what He is, is to be set apart as sacred. While God wants His people to emulate His holiness, only He is perfectly holy (Revelation 4:8; 15:2-4).

We realize His righteousness. This is the character or quality of being right or just. Abraham asked, "...Shall not the Judge of all the earth do right?" (Genesis 18:25). Thus we can be certain that all of His judgments, including those revealed in His word, are righteous or in accord with what is fair and just. "...The judgments of the LORD are true and righteous altogether." (Psalm 19:9). And there can be no doubt that when we stand before His great throne in the last day that "...He will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead." (Acts 17:31).

We notice that God is mercy. "...The LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin..." (Exodus 34:6-7). Over and over again, those who wrote the Psalms extolled the mercy of God. "The LORD is merciful and gracious, slow to anger, and plenteous in mercy." (Psalm 103:8ff). Indeed, the very fact that salvation is offered to mankind through Jesus Christ is evidence that "...God is rich in mercy, for His great love wherewith He loved us." (Ephesians 2:4ff). Thanks be to God for His great mercy toward us!

We recognize His faithfulness. God is faithful to help and support us in times of temptation. "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it." (1 Corinthians 10:13). He is also faithful to keep His promised. "Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged Him faithful who had promised." (Hebrews 11:11). And God is faithful, when we sin and meet His conditions of pardon, to forgive. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:9). Yes, God is faithful to us. Are we faithful to Him?

We understand that God is love. In fact, God is the spiritual embodiment of love. "He that loveth not knoweth not God; for God is love." (1 John 4:8). God's love is not a mere syrupy emotion, but an active goodwill demonstrated by sacrifice. "For God so loved the world, that he gave his only begotten Son, that whoever believeth in Him should not perish, but have everlasting life." (John 3:16). Furthermore, God's love is a never-ending, all-enduring type of love as indicated by Paul's description of it in Romans 8:35-39. In turn, we must love God and others because He loved us.

There are other moral perfections of God -- such as grace, light, goodness, etc. -- which we could discuss but which are all related to the ones which we have already noticed in one way or another. However, as we consider these qualities or characteristics of the one true God, who has revealed Himself and His will in the scriptures, we can better comprehend the nature of Him whom we worship and serve. (taken from With All Boldness; July, 1994; Volume 4, Number 7; p. 26; and August, 1994; Volume 4, Number 8; p. 10).

GOD: THE TRINITY

by Wayne S. Walker

In the previous articles of this series, we looked at some moral perfections of God, such as His truthfulness, holiness, righteousness, faithfulness, mercy, and love. There is another important characteristic of God which must be recognized. In Genesis 1:26, we read, "And God said, Let us make man in our image...." The word "us" indicates more than one person. To whom was God talking? Some have tried to explain this away as a plural of majesty, a plural of modesty, or simply an "editorial we." Others have suggested that God was talking to angels, though there is no other scripture that would lead to that conclusion since angels are nowhere else said to have a part in the creation of man. Herbert C. Leupold offers the best explanation. "Behind such speaking lies the truth of the Holy Trinity which, as it grows increasingly clear in revelation, is in the light of later clear revelation discovered as contained in this plural in a kind of obscure adumbration" (Exposition of Genesis, p. 86). So in this article we shall be examining what the Scriptures teach about the Godhead.

First, we must emphasize the unity of God. There is only one God. "Hear, O Israel: the LORD our God is one LORD" (Deuteronomy 6:4). However, what is meant by the concept of "one"? Does it necessarily imply that there is only one person in the Godhead? In Genesis 2:24, the husband and wife become one, yet they remain two distinct people. In John 17:20-21, Jesus prays that all believers will be one, yet they all continue to maintain separate personalities. Thus, the idea of "one" does not always mean absolute mathematical unity, but can refer to a spiritual unity of more than one person in aim, purpose, and goal. Now, let us look at each of the three members of the Trinity or Godhead.

Jehovah the Father is God.  We are taught to address Him in prayer as, "Our Father which art in heaven" (Matthew 6:9). He is quite often referred to as "God the Father" or some such similar term (Matthew 11:25; John 6:27; Hebrews 12:9; James 1:17,27). In contrast to the one Lord and the one Spirit, the apostle Paul tells us also that there is "one God and Father of all" (Ephesians 6:6). However, it should also be noted that calling the Father Jehovah is not intended to deny those prophecies in the Old Testament where the name "Jehovah" is applied to the coming Messiah as a divine being as well.

Jesus Christ the Son is God.  He is called God. "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). He was with the Father and was deity as was the Father. Christ Himself claimed to be divine in nature. "But Jesus answered them, My Father worketh hitherto, and I work. Therefore, the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God" (John 5:17-18). Either the Jews were right or they were wrong in assuming that He made Himself equal with God. If they were wrong, Jesus could have corrected them and saved Himself a lot of trouble. Yet He never corrected them. The apostle Paul also taught the deity of Christ (Philippians 2:5-6; Colossians 2:9).

The Holy Spirit or Holy Ghost is God.  In Acts 5:3-4, when Ananias lied "to the Holy Ghost" he had "not lied to men, but unto God." Just as the Father is God and the Son is God, so the Holy Spirit is God. Paul wrote, "For what man knoweth the things of a man, save the spirit of man which is in him?" Yet he immediately continued, "Even so the things of God knoweth no man, but the Spirit of God" (1 Corinthians 2:11). So, the Spirit is on an equality with God Himself. And the Spirit possesses all the qualities, characteristics, and attributes of deity so that when God dwells in us it can be said that our bodies are "the temple of the Holy Ghost which is in you" (1 Corinthians 6:19).

Thus, in the Trinity or Godhead we have three distinct persons yet with an absolute unity of essence. At Jesus' baptism, the Son (in human form) came up out of the water, the Spirit descended upon Him in the manner of a dove, and the voice of the Father spoke from heaven (Matthew 3:16-17). If there is only one person in the Godhead, this was nothing but illusion and ventriloquism. Jesus taught that He would pray the Father who would send the Spirit to the apostles (John 14:26). The only way that this language can make any sense at all is for there to be three separate persons in the Godhead. Otherwise, Jesus was saying that He would pray to Himself to send Himself. And Jesus said that baptism is to be "in the name of the Father, and of the Son, and of the Holy Ghost" (Matthew 28:19). This is not intended as a "baptismal formula" but a statement that baptism puts us into a relationship with each of the three members of the Godhead. Our next article will begin looking at the evidences for the existence of God. (---taken from With All Boldness; September, 1994; Vol. 4, No. 9; p. 14)

"THERE IS A GOD, HE IS ALIVE"

by Wayne S. Walker

David declared in Psalm 14:1, "The fool hath said in his heart, There is no God." There have always been men who have denied the existence of that supreme being whom we acknowledge as Creator and Lord of all. Not only have those who are opposed to religion made such claims, but today men of religion, self-styled theologians, are also saying that God does not really exist except in the minds of those who think He does. Upomwhat evidence can we conclude that God is?

First, we have the existence of the universe to contend with. To deny it exists is absurd (although some have tried it) because our own senses indicate it is here. The immediate question that comes to mind is, how did it get here? There is a scientific axiom, called cause and effect, which states that something cannot come from nothing; every effect must have an adequate cause. Christians believe that God was the First Cause. Moses wrote, "In the beginning, God created the heaven and the earth" (Gen. 1:1). No more reasonable explanation has ever been offered. In addition, the Psalmist affirmed, "The heavens declare the glory of God, and the firmament showeth his handiwork" (Psalm 19:1). The only power great enough to be the cause of all we see and know must be God.

Next, there is the design of the earth to be reckoned with. Our wonderful world, with its perfect timing of revolution around the sun and rotation on its axis, the water evaporation-condensation cycle, the movement of the winds from the equator and back, and the ocean currents, runs like a giant piece of clockwork. Now we allunderstand that a well-constructed house does not just spring up out of the ground. Nor does a watch, with all its minute organization, gather itself together from sundry bits and pieces. Why is it then that some try to tell us that the earth, in all its beauty and precision, is the result of blind chance? "Every house is builded by some man; but he that builded all things is God" (Heb. 3:4). The word "build" here means to construct or erect, as of a building. The Bible pictures this globe of ours as a huge, well-planned structure whose architect and engineer is God.

Finally, the nature of man is worthy of notice. It is impossible to deny that man has certain capacities which animals do not. For example, man has a conscience that helps him determine right from wrong; he can appreciate that which he considers beautiful; and he is rational,having the power to reason and communicate logically. Although animals do have powerful instincts, they do not have these characteristics. So we ask, where did man get them? Science cannot even explain where man came from, much less how he became superior to the animals. If--and that's a big if--evolution were true, man could not have inherited these qualities from his supposed animal ancestors because they did not have them to pass on. Nor does the environment provide an adequate source as some have hypothesized. The only reasonable answer offered so far is the one that includes God. "So God created man in his own image..." (Gen. 1:27). Certain of the characteristics which God possesses such as morality, rationality, and aesthetics, He gave to man in creation.

So we have a choice. We can either accept the evidence that exists in this universe, in the world, and even in our own bodies which points to the existence of God, and believe that He is. Or we can reject that evidence and decide to disbelieve. However, just as the fact that a person may firmly believe that Jefferson City is not the capital of Missouri does not make that belief true, so the fact that a person may firmly believe that God does not exist will not make his belief so. The evidence is there and corroborates our faith that, in the words of our late beloved brother A. W. Dicus, "There is a God, He is alive"! (---taken and rewritten from Truth Magazine; March 30, 1978; Vol. XXII, No. 13; p. 13. Note: These points will be repeated and more fully developed in subsequent articles.)

FORMS OF UNBELIEF

by Wayne S. Walker

The last several articles in this series have affirmed that there is one true God who is the Creator. This God has revealed Himself to mankind in His word, and we must have faith in Him. However, not everyone accepts the evidence for God's existence. In our time, it is fashionable in many circles -- especially scientific, educational, and sociological -- not to believe in God. But a refusal to believe in God is not new. Around 1000 B.C. the Psalmist wrote, "The fool has said in his heart, 'There is no God.' They are corrupt; they have done abominable works; there is none who does good." (Psalm 14:1). In this article, we want to look at some forms of unbelief.

The atheist denies the very existence of God. The word "atheist" literally means "not God," and in the original language is found in Ephesians 2:12 where Paul describes the unbelieving Gentiles of his day as being "without God in the world." A "theist" is a believer in God; hence, an "atheist" is an unbeliever in God. The Humanist Manifesto II says, "...Humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to love and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith." (p.13).

The agnostic claims that it is impossible to know whether God exists or not. This term was coined in 1869 by Thomas Huxley as a play of the name "gnostic." The ancient Gnostics claimed special knowledge not available to the public. Huxley used "agnostic" to imply that with regard to the existence of God there is no knowledge to be had. Their claim is not merely that they do not know whether God exists or not, but that we cannot know because there is just not enough evidence to decide. Agnostics are like the chief priests and elders in Matthew 12:23-27. When asked about the existence of God, they say, "We do not know," to avoid the consequences of examining the evidence carefully and making a decision.

The deist acknowledges the existence of a supreme being but denies His revelation to man and His acting in history. Deists believe only in "natural theology," saying that God was the "original cause" and created the world as a man who winds up a machine but then just sits back and watches it go. He is not only distinct from the world but apart from it and its concerns. famous deists include Thomas Paine, Daniel Defoe, Benjamin Franklin, Thomas Jefferson, and Francois Marie Arouet Voltaire. Deists fail to recognize of God that "...in Him we live and move and have our being..." (Acts 17:28).

The infidels claim to believe in God and even in His revelation, but reject Jesus Christ as His divine Son. Jews (who do not accept Jesus as the Messiah), Unitarians (who believe that only the Father is God, not the Son), Spiritualists (who think of Jesus as merely another spirit being), and Jehovah's Witnesses (who say that Jesus is just a "god") would all fall into this category. But in John 5:23, Jesus says, "That all men should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him." If one truly believes in God, He will believe in what God says about Christ.

Those who are modernists say that they believe in God, the Bible, and even the deity of Christ, at least to some degree, but they reject the Bible's infallibility, denying the creation account, the story of the flood, the existence of miracles, the virgin birth of Jesus, and the resurrection from the dead. Also called "higher critics" or "classic liberals," they occupy places of authority in most theological seminaries and denominational organizations. Yet, if we accept Jesus as a truly good man, what can we do with the fact that He firmly believed in the creation account and the flood story (Matthew 19:4; 24:37-39)? Was He mistaken? Or did He intentionally deceive people? And if either is true, how could He have been a great teacher?

Some years ago theologian Thomas Althizer popularized the "Death of God" concept. He did not really believe that there ever was any God, but merely affirmed that when people lose their need for their "God" then that God dies. Regardless of the form which it may take, all those who do not believe in God as the Bible reveals Him are in a state of unbelief. And Revelation 21:8 tell us that all unbelievers will have their part in the lake which burns with fire and brimstone. The whole world may lie in unbelief, but our "Faith is the victory that overcomes the world." (---taken from With All Boldness; Oct., 1992; Vol 2, No. 10; p. 7)

THE EXISTENCE OF GOD

by Wayne S. Walker

"But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him" (Hebrews 11:6). To please God and receive His reward, it is absolutely essential that we have faith in Him. Yet, as we saw in the previous article of this series, not all people even believe that there is a God. One of the purposes of this series on "Evidences for Faith" is to examine the evidence upon which we can base a firm belief that God truly does exist.

Certainly, there are limitations in a study demonstrating the existence of God. The Bible itself makes no formal argument for God's existence. It is merely a fact that is recognized from the very first verse on. "In the beginning God created the heaven and the earth." (Genesis 1:1). Furthermore, man cannot know of God simply by his own wisdom. Paul wrote, "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe." (1 Corinthians 1:21). Such knowledge can come only from divine revelation.

We cannot prove the existence of God, or any other related truth, absolutely as we might prove a mathematical equation, because not everyone would accept our premises. Accepting God is a matter of faith, just as are many areas of scientific inquiry. Such faith is not totally subjective, because there is objective evidence upon which to reach such a conclusion. However, the decision still remains with the individual who is free to believe or not to believe. All we can do is to try to show from the evidence that it is more reasonable to believe in God than not to believe.

At the same time, those who affirm that there is no God can offer no demonstration or proof for their allegations besides their own philosophy and reasoning. Surely God wants us to believe in Him, but how can we decide one way or the other whether there is a God or not? We ought to have more objective evidence than one person's experience or another person's philosophy. Is there any such evidence? I believe that there is. To show the reasonableness of believing in God to someone who is an unbeliever, we can use what is called deductive proof. This is a self-evident method of reasoning that takes axiomatic principles and comes up with a conclusion. It is used extensively in mathematical and scientific studies. It can be applied to the search for God as well. And we shall begin our search in the next article of this series.

Those who are believers should never be daunted by the attacks of modern atheistic philosophy, because there is sufficient evidence for the existence of God, whether the die-hard unbeliever wants to recognize it or not. We must also remember that when a person categorically affirms that there is no God, he is obligated to prove it and he cannot do it. So while we may not be able to "prove" that God exists, as one might prove a mathematical equation or a chemical reaction, we can, as pointed out earlier, show from the evidence that it is more reasonable to believe in God than to disbelieve. This we shall endeavor to do, and this believers must do so that good and honest hearts can believe that "a mighty fortress is our God, a bulwark never failing." (---taken from With All Boldness; December, 1992; Vol. 2, No. 12; p. 7)

SOMETHING CANNOT COME FROM NOTHING

by Wayne S. Walker

"...God who made heaven and earth, the sea, and all that is in them; who keeps truth forever." (Psalm 146:5-6). As noted in our previous article, while we cannot prove the existence of God absolutely, we can show from the evidence that it is more reasonable to believe in God than to disbelieve. This article begins an examination of the evidence upon which reasonable men can base a faith in God.

One piece of evidence is the fact that the universe exists. To explain this fact, we are faced with a couple of choices. Either something came from nothing, or something has always existed. If the latter is true, then either matter is eternal or mind (intelligence) is eternal. Even though some have denied that the universe actually exists, saying that it only seems to be here, to do so is absurd because our own senses indicate that there is such a thing. The immediate question that comes to mind is, how did it come about?

The axiomatic principle of cause and effect states that something cannot come from nothing, that every effect must have an adequate cause. The wristwatch that I wear on my left arm did not just happen all by itself, someone had to build it. Therefore, our first choice is answered. Something did not come from nothing. Therefore, something has always existed. What is it? Is it lifeless matter? Or is it intelligent mind?

In dealing with this question, Bertrand Russell, a noted unbeliever, once said in a debate on the British Broadcasting Company, that the universe is "just there, and that's all." However, this kind of response does not satisfy inquiring minds who want to know. The principle of cause and effect further affirms that a series of effects must have a beginning, a first cause capable of producing it. There is a scientific law, the second law of thermodynamics, which states that everything in the universe is running down, as from a starting point. It is now believed by most scientists that the universes is losing energy and slowly running down. This leads to the conclusion that matter is not eternal. There is only one alternative. There must an eternal, intelligent Mind which serves as the first cause to explain the existence of the universe.

The Bible offers this same argument. "For every house is built by someone, but He who built all things is God." (Hebrews 3:4). Thus, God is presented as the divine First Cause by which was brought into existence the universe and everything that is in it, which in turn obviously serve as evidence for His existence. Paul wrote, "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse." (Romans 1:20).

Hence, Christians firmly believe what Moses wrote, that "In the beginning God created the heavens and the earth." (Genesis 1:1). No more reasonable explanation has ever been offered. The only power great enough to be the cause of all that we see and know is the God of the Bible. "Praise the Lord, for He hath spoken; Worlds His mighty voice obeyed. Laws which never shall be broken, for their guidance He hath made. Hallelujah! Amen!" (---taken from With All Boldness; January, 1993; Vol. 3, No. 1; p. 11)

DESIGN DEMANDS A DESIGNER

by Wayne S. Walker

"He alone spreads out the heavens, and treads on the waves of the sea." (Job 9:8). In our previous article we began an examination of the evidence which helps to confirm our faith in the existence of God. We saw that something cannot come from nothing. Since there must be a first cause which is adequate to produce the effect that we see -- the existence of the universe -- it is more reasonable to believe that mind or intelligence, specifically the God of the Bible, is eternal rather than lifeless, impotent matter.

Another piece of evidence that we must consider in our quest is the fact that the universe shows signs of design and purpose. Again, we are faced with a couple of choices in trying to explain this fact. Either this amazing design is the result of blind chance or it is the result of divine planning. Surely all can agree that nature everywhere exhibits orderly structures and processes. It is not absolute chaos. For example, there is design in the heavens. Our universe is immense. It is estimated that it would take over 100,000 light years just to cross our own galaxy, with light traveling at 186,000 miles per second or over five trillion miles per year. Yet, in spite of their innumerability, differences, and distances, the stars, the planets, the other heavenly bodies, and even the galaxies themselves all work in such perfect order that we can reckon our time by them and can predict where they will be millions of years from now if the universe still exists then.

Also, there is design on the earth. Our wonderful world, with the perfect timing of it revolution around the sun and rotation on its axis, the exact degree of tilt on its axis, the water evaporation and condensation cycle, the movement of the winds from the equator and back, and the ocean currents, runs like one giant piece of clockwork. In addition, there is design in animal and plant life. The dependence of the flowers on bees for reproduction and of the bees on flowers for food is one of the most amazing adaptations in nature, and it is difficult to imagine how it could have occurred by mere chance. Finally, there is design in man. The human eye is more complex than the finest telescope or camera available. Man cannot make an optical instrument of any kind that is as efficient as the eye.

Design demands a designer. A story is told about the great scientist Isaac Newton, who was a believer. One day he had obtained a new planetarium when a friend who was an atheist walked in. The friend, after remarking how ingenious the miniature model of the solar system was, asked who made it. The physicist replied that no one made it, it just happened. The unbeliever scorned him. Newton responded that if one was forced to the conclusion that a mere model of the solar system had to have a designer, then the original upon which it was based must also have a designer, a fact which his friend did not seem to believe.

The order of the universe leads us to exclaim, "The heavens declare the glory of God; and the firmament shows His handiwork." (Psalm 19:1). The design of the earth causes us to conclude, "The earth is the LORD's and all its fullness; the world and those who dwell therein." (Psalm 24:1). Order in nature helps us to understand that "God saw everything that He had made, and indeed it was very good..." (Genesis 1:31). And design in the human body makes us say with David, "I will praise You, for I am fearfully and wonderfully made..." (Psalm 139:14). As we sometimes sing, "For the beauty of the earth, for the glory of the skies, for the love which from our birth over and around us lies, Lord of all, to Thee we raise this our hymn of grateful praise." (Folliot S. Pierpoint). (---taken from With All Boldness; February, 1993; Vol. 3, No. 2; p. 6)

REASONS WHY I BELIEVE IN GOD

by Wayne S. Walker

"And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their habitation" (Acts 17:26). As we have noticed in previous articles, a study of evidences includes those things which pertain to our faith in the existence of the one true God as an immanent, transcendent, personal being. It is interesting that the Bible itself really makes no formal argument to prove God's existence. It just begins with the fact of God and then assumes that those who will read it already have seen the evidence and believe that He does exist. However, as we take what we read in God's word and then compare it to what we see around us in nature, we find bits and pieces of information that tend to confirm our conclusion that there must be a God.

The fact is that man exists and possesses a unique nature which sets him apart from all other life forms. It is impossible to deny that man has something that plants and animals do not. There are only two possible explanations. Either man, starting as a non-conscious, non-responsible, non-moral, and non-rational animal, somehow reached his present state solely by evolutional development, assimilating these characteristics from his environment and passing them on to his offspring through reproduction. Or, man is the product of divine creation. So, can we determine which is the actual case, and if so, how do we go about it? The truth is that all we have to do is to look at the evidence and see which is more reasonable. Some of the reasons why I believe in God relate to the mind of man.

Man has a sense of morals. We usually call it the conscience (John 8:9; Romans 2:14-15). Even though some might question this with all the immorality that is rampant in our world, the fact that history vindicates the right, that human society is based on a moral order, and that there are natural consequences of wrongdoing all prove the moral argument. Man everywhere draws a line between what he considers right and wrong. Even the most primitive societies have a set of standards of some kind, a code of living that must be adhered to by every member. In addition, on a personal level each individual has a sense of "ought" and that "little inner voice" to tell him whether he is following it or not. C.S. Lewis called this "the law of human nature," because there is no such thing as crime among cats, and dogs do not have any prisons for wrongdoers. Only man has the capacity to be shocked and blushed at that which he considers indecent or to feel guilty when he has done something wrong. So if you have ever come across something that you felt ashamed of, you displayed a quality that is unknown in animals.

Also, man is capable of rational thought. He has the ability to think, reason, learn, make choices, and then transmit knowledge by effective communication. "For as he thinks in his heart, so is he..." (Proverbs 23:7; cf. Mark 2:6-7). The heart here is not the blood pump, but the mind, the seat of intellect. The French philosopher Rene Descartes said, "I think; therefore, I am." Animals possess only instinct and can be trained by rote repetition, but they can never be taught as humans can. Cows and horses do not establish schools for themselves. In spite of all the experiments with dolphins and gorillas, they have not been able to communicate above the level of instinct and rote. Only man has the capability of asking himself, "To be, or not to be; that is the question." Our next article will contain more reasons why I believe in God. (---taken from With All Boldness; April, 1993; Vol. 3, No. 4; p. 6)

MORE REASONS WHY I BELIEVE IN GOD

by Wayne S. Walker

"For in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring.'" (Acts 17:28). As the "offspring" of God, man has a unique relationship to the Creator as His children in a sense that nothing else on this earth has. In this article, I want to look at some more reasons why I believe in God that relate to the mind of man which God gave to His offspring.

Man has an aesthetic nature. He has the capacity to appreciate and enjoy that which is beautiful and lovely. This is one basis for David's argument in Psalm 19:1-6. "The heavens declare the glory of God; and the firmament shows His handiwork..." Such a concept is based on the existence of beauty and sublimity in the universe. Would animals want us "...To give them beauty for ashes" (Isaiah 61:3)? There is not a cow nor a monkey who could be moved by a gorgeous sunset, a fine painting, or an exquisite orchid. Animals simply do not possess this capacity. Man alone is capable of defining and describing beauty.

Again, man is inherently religious. He must regard something higher than himself. Indeed, history and anthropology demonstrate that all nations on the face of the earth have a seemingly inborn desire to do some kind of service to a higher being or power. Of course, some worship the one true God (Deuteronomy 6:4-5). Others choose to worship someone or something else (Joshua 24:14-15). Men may not always worship Jehovah, but worship they will. Again, the most primitive societies worship a god or gods or something they consider supreme. Even the atheistic evolutionist regards a higher power. He acknowledges "science" as supreme. But animals have no concept of religion. Ants do not build altars. Fish do not offer sacrifices. Birds do not hold religious services. Horses do not have religious rites. So where did man obtain this religious nature and these other qualities which the animals just do not have?

According to evolution, plants and animals are supposed to represent life forms that are lower on the evolutionary scale than man, with all present-day forms having descended from earlier forms. But again we must ask, if none of these qualities is found even in animals, who are supposedly related to us by common ancestry, then where did we get them? The evolutionists' answer for years with the Lamarkian theory of acquired, inherited characteristics. It was alleged that our ancestors developed them in response to their environment and then passed them on to their offspring through heredity. However, there are a couple of problems with this explanation. First, it is now known that characteristics received from the environment are not passed on through reproduction. Life Magazine, March 16, 1947, reported that "Modern genetics has proven the theory of acquired characteristics false." The reason is that such changes are only somatic or related to the outer body, not genetic.

Second, there is nothing in the environment to necessitate such characteristics in man to begin with. If there were, why did not at least one other life form also develop at least one of these characteristics somewhere along the way? Other theories such as natural selection, genetic mutation, orthogenesis, and polyploidy have similar holes in them as well and just cannot explain the differences in men and other life forms. The fact is that evolution cannot even explain the origin of man's existence, let alone his unique human nature. The law of reproduction says that of human beings (and for that matter how did a pair happen to evolve?) come from and obtain these characteristics to pass them on their offspring?

Since evolution cannot answer these questions, what is left? The Bible's answer is God. The Bible tells how man came into being and received those characteristics which set him apart from the plants and animals. "So God created man in His own image; in the image of God He created him; male and female He created them" (Genesis 1:27). Certain traits of God -- morality, rationality, aesthetics, and spirituality -- were given to man when God created him as an immortal spirit. Thus with David we can exclaim, "I will praise You, for I am fearfully and wonderfully made..." (Psalm 139:14). (---taken from With All Boldness; May, 1993; Vol. 3, No. 5; p. 11)

A CLASSIC ARGUMENT FOR THE EXISTENCE OF GOD

by Wayne S. Walker

When God told Moses to do down to Egypt to tell Pharaoh to let the Israelites go, Moses asked Him what he should say if they wanted to know the Lord's name. In Exodus 3:14, we read, "And God said to Moses, 'I AM WHO I AM.' And He said, 'Thus you shall say to the children of Israel, 'I AM has sent me to you.'" Adam Clarke commented on this verse, "It is difficult to put a meaning on the words; they seem intended to point out the eternity and self-existence of God." This raises a question. If there really were no such person as God, could man, in and of himself, without some revelation outside himself, ever come up with the idea of God, and if so, how?

The "ontological" argument is designed to answer this question. It is credited to Anselm, an eleventh-century theologian who was born around 1033 at Aosta, Italy. He served as an advisor to William of Normandy, with whom he came to England in 1066. Anselm was made the Archbishop of Canterbury in 1093 and continued in that office until his death in 1109. He defined God as "a being that which nothing greater can be thought." His reasoning was that since existence must be part of any such perfect being, then this being actually exists.

This reasoning is somewhat obtuse and for many people it is not very convincing. Philosophers have been critical of the ontological argument ever since it was first suggested. Skeptics, of course, rejected it out of hand, and even defenders have admitted that it sounds too much like magic. However, according to an article entitled "Modernizing the Case for God" in the April 7, 1980, issue of Time magazine, several twentieth-century theologians and philosophers have claimed that the argument is defensible. These include Norman Malcolm, a former professor at Cornell University; Alvin Plantinga of Michigan's Calvin College; Charles Hartshorne, now retired from the University of Texas; and James F. Ross of the University of Pennsylvania.

According to the article, the modern defenders of the ontological argument say, "that it is possible for everything, including God's existence, to be explained, but that God's nonexistence does not admit an explanation. Even atheistic philosophers grant that by the latest rules of logic, the updaters of Anselm are right; if it is even possible that a highest conceivable being exists, then he must exist in actuality. The trouble is, the atheists do not accept that he is even possible." However, the significance of the ontological argument is the way it makes us think about God. If there is any characteristic greater than that which can be attributed to a thing, that thing cannot be God. Therefore, one may not speak of God as being existent only in one's mind or the evolutionary product of man's thought. Such a being could never fit the definition of God.

When one denies the existence of God, he is saying that all we see and know came from nothing. He implies that the wondrous and perfect design of the universe is just an accident. He avers that man, with all his noble characteristics, is just another animal, the product of millions of years of evolution guided by blind chance. And he says that man's knowledge of God is the product of his own mind. These are the alternatives to faith in God and the Bible. People can make these claims, but they cannot prove them. And while we cannot prove the existence of God either, we can show from the evidence of the existence of the universe, its order and design, the unique nature of man, and even the very concept of God itself, that it is more reasonable to believe that such a God does indeed exist than to disbelieve. (---taken from With All Boldness; June, 1993; Vol. 3, No. 6; p. 4)

EVOLUTION AND THE BIBLE

by Wayne S. Walker

We have now finished a group of articles in this series in which we have looked at some of the evidences for God's existence as the Creator. Of course, our primary source for such evidence is the record that God Himself has left us. "Then God said, 'Let us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over cattle, over all the earth and over every creeping thing that creeps on the earth' ...Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day." (Genesis 1:26-31). One way that unbelievers have attempted to explain away God as Creator is by the theory of evolution. So we turn our attention to a short discussion of this important topic.

Evolution as an explanation for the origin and development of life on earth is very pervasive in our society. Not only is it promoted in college and university scientific studies, but it is found in high school and even elementary school science texts, as well as children's nature videos, television shows, books, and magazines. Even though some of the latter may not overtly teach it, they contain evidences of the evolutionary bias of the authors and editors. But in spite of the fact that an admittedly overwhelming majority of the "intelligentsia" today seem to accept evolution, it is not as dead a controversy as some evolutionists would like to have us believe.

First, we must define our subject, which is not necessarily the easiest thing to do. The Encyclopedia Brittanica lists some twenty-two different theories of evolution. Basically, the concept of evolution can be defined in two ways. First, there is the special theory of evolution which states simply that change occurs within specifically defined limits. This is observable and not subject to reasonable argument. Second, there is the general theory of evolution. Batsell Barrett Baxter defined it in this way: "The word evolution is generally understood to refer to the hypothesis or theory that all life on earth originated from non-living matter and that all forms of life on the earth today came from some original form of life by a connected series of changes, which at every point were only natural, and are therefore explainable by science." (I Believe Because... p.119).

As you can see, there is great room for equivocation and confusion here. When we talk about "evolution" in common conversation, we usually mean the general theory. However, what the proponents of the general theory do is take the evidence that plainly exists for the special theory (microevolution), extrapolate it, and then present it claiming that it corroborates their general theory (macroevolution). They often claim also that all "good" scientists accept the general theory of evolution. However, the fact is that there are many scientists who are believers in creation, and many of them are working hard to see that the theory of "scientific creationism" or "intelligent design" is given a fair hearing. This results in public conflicts arising from time to time between creationists and evolutionists.

Therefore, even though it may not always be as "hyped up" now as a few years ago, evolution as a subject which is being taught in our schools is a topic that is still controversial and worthy of discussion. The atheists, evolutionists, and humanists evidently recognize this. In A Secular Humanist Declaration, they state, "Today the theory of evolution is again under heavy attack by religious fundamentalism. Although the theory of evolution cannot be said to have reached its final formulation, or to be an infallible principle of science, it is nonetheless supported impressively by the findings of many sciences... Accordingly, we deplore the efforts by fundamentalists (especially in the United States) to invade the science classrooms, requiring that creationist theory be taught to students and requiring that it be included in biology textbooks. This is a serious threat both to academic freedom and to the integrity of the educational process." (p. 21).

Why should we not, rather, deplore the efforts of humanists to invade the science classrooms, requiring that only evolutionist theory, which they cannot prove under any circumstances, be taught and included in biology textbooks, without any reasonable alternative explanations? This would seem to be a more serious threat to both academic freedom and the integrity of the educational process. In any event, the evolutionists have, in effect, declared war on Bible believers, so we need to be ready for it! We plan to do that in the next few articles of this series. (---taken and adapted from With All Boldness; July, 1993; Vol. 3, No. 7; p. 19)

MORE ON EVOLUTION

by Wayne S. Walker

Our previous article in the series began a discussion of the subject of evolution verses creationism. For many years, the western world accepted the Biblical world-view that began with the special creation of the universe by God as taught in the scriptures. "For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it." (Exodus 20:11). Science was studied because it was viewed to be the outgrowth of the design in the universe by the Creator. Now, however, the concept of creation has been relegated to the junkheap of ideas, considered by many to be equivalent to such obviously false theories as the geocentric universe and the flat earth. The humanistic world-view now accepted by most (though not all) scientists is one that has no room for God and eliminates the possibility of any supernatural actions, even in the past.

The world-wide acceptance of the general theory of evolution traces its origin back to the work of Charles Darwin (1809-1882). He wrote Origin of Species, the book which made evolution popular, explaining the existence of life as we know it as taking place entirely through natural selection. However, Darwin was not the first to promote evolution. A friend of Darwin's was Sir Charles Lyell (1797-1875). An English geologist who is called the father of modern historical geology, he rejected the idea of creation and provided the foundation upon which Darwin built. A Frenchman who proposed the theory that changes occurring in life can be hereditary, forming the basis for natural selection, was Jean de Lamark (1744-1829). Another English geologist was James Hutton (1726-1797). He developed the idea of uniformitarianism which is the basis on modern evolutionary geology, claiming that the present is the key to the past. Another Frenchman who is called the father of modern evolutionary theory is Count de Buffon (1707-1788). This is the result of his extensive evolutionary ideas presented in 44 volumes on natural history. Even the ancient Greek philosophers Anaximander, Enophanes, Empedocles, and Aristotle were among the earliest to express some kind of graduated evolutionary theory.

Yet, not all scientists have accepted general evolution, at least to the extent of eliminating God. However, as noted in our last article, evolution is still being taught, often as fact, in our schools. And since it definitely involves some spiritual implications, it needs to be discussed in our preaching and teaching. But we cannot preach about it from the Bible since, obviously, the Bible does not teach it. Therefore, in the articles to follow, we will not be quoting from the scriptures extensively, except to show where the hypotheses and theories connected to evolution conflict with obvious facts contained in God's word.

The major contention of Bible believers is that evolution, as it pictures the stages of biological development from a primeval unicellular organism to man, is based solely on assumption and has never been demonstrated to be true. Thus, it cannot be considered as fact, although it is often presented as such, especially to students in the classroom. In order for their theories to be proven, evolutionists would have to find solid evidence of one long line of gradual changes from organism to organism until finally the level of man had been reached. This has not been done, however, and therefore these hypothetical changes are referred to as "missing links." All the evidence that has been found can be explained just as easily from a creationist viewpoint as from an evolutionary one. This we shall seek to demonstrate beginning in our next article. (---taken from With All Boldness; August, 1993; Vol. 3, No. 8; p. 15)

EVOLUTION IS UNSCIENTIFIC

by Wayne S. Walker

In recent battles over whether evolution alone would be taught in public school science classrooms or whether scientific creationism (aka the intelligent design theory) would be given a balanced treatment, proponents of evolution have tried to portray evolutionary theory as "true science" and creationism as unscientific. John Ljubeknov, a marine biologist, is reported to have told the Vista, CA, school board, "You let creationism--so-called science--into the classrooms and you've lost education." To deal with this kind of objection, we must determine what science is.

True science is simply a systematic body of known, factual information determined by an orderly method of investigation that involves observation and experimentation. A scientist begins with a hypothesis (educated guess) as to the answer to some question. He tests this hypothesis and if it seems to work he comes up with a theory about it. If that theory appears to hold true in every instance and there is no known reason why it should not continue to do so, it is then considered a law. However, as man's knowledge changes, scientific theories which were once thought to be virtual laws have now been relegated to the junkpile.

Real science and the Bible never contradict because the same God established both. But man's fallible and often faulty interpretation of the facts often contradict both. Paul warned us in 1 Timothy 6.20-21, "...Avoiding the profane and vain babblings and contradictions of what is falsely called knowledge [science falsely so called, KJV]--by professing it, some have strayed concerning the faith...." Just because a theory is promoted by scientists does not necessarily make it true nor the only possible solution to a problem.

Science has its limitations. Anthony Standen, executive editor of the Encyclopedia of Chemical Technology, has written, "Science has many important limitations. The idea that science is infallible and beyond criticism is a delusion, and even a dangerous one. The teaching of science only perpetuates this delusion, for it is always taught by scientists, who are so busy keeping up with science that they can never look at it from the outside. What with scientists who are so deep in science that they cannot see it, and non-scientists who are too overawed to express an opinion, hardly anyone is able to recognize science for what it is, the great Sacred Cow of our time."

The origin of life and its development on earth are not truly subjects of science because they have not been nor can they be observed and they are not subject to duplication by experiment in the laboratory. They are matters of history. When a man tells us why the grass is green, the sky is blue, or water is wet, he speaks as a scientist because these things can all be demonstrated chemically or physically. However, when he tells us how (he thinks) life originated and developed on earth, he speaks not as a scientist, because this cannot be demonstrated chemically or physically, nor even as a historian, because there is no specific record that has been left by human beings who observed these things. Rather, he speaks as a philosopher. The truth is that the general theory of evolution is neither science nor history but philosophy.

Yet, in spite of the fact that some honest scientists recognize this fact, many are still out in the public arena affirming that evolution has been proven true, or at least leaving that distinct impression. For example, William Patten (1861-1931), an American zoologist and professor of zoology at Dartmouth from 1893 to 1931, said, "Evolution has itself long passed out of the field of scientific controversy. There is no other subject on which scientific opinion is so completely unanimous. It is the one great truth we must surely know" ("The Ways of Men, Apes, and Fishes," Scientific Monthly, October, 1939, p. 290).

Thus, evolution is presented in many instances as "scientific truth." The fact that it is promoted by scientists has evidently convinced many that it must be scientifically true and that any other explanation of origins is unscientific and therefore false. Yet in so far as actual evidence is concerned, the general theory of evolution has many gaps, holes, missing links, and other scientific problems. Our next article will examine three commonly accepted scientific laws and see how evolution stands in contradiction to them. (---taken from With All Boldness; September, 1993; Vol. 3, No. 9; p. 20)

WHY EVOLUTION IS UNSCIENTIFIC

by Wayne S. Walker

"By the word of the LORD the heavens were made, and all the host of them by the breath of His mouth" (Psalm 33:6). In our last article of this series, we affirmed that in a very basic way the general theory of evolution is unscientific. It should be obvious that many men of science believe that the evolutionary theory is not only scientific but a fact. Edwin Grant Conklin (1863-1952), an American biologist and professor of biology at Princeton University from 1908 to 1933, wrote in Man, Real and Ideal (1943), "The fact of evolution is no longer questioned by men of science." In the face of such assertions, why would we say that evolution is unscientific? The reason is that it runs afoul of three very important scientific laws.

The first is the second law of thermodynamics. Rita Rhodes Ward, who holds B.S. and M.A. degrees and has taught biology and physiology in the El Paso, TX, public schools, wrote in her book In the Beginning, "One of the basic principles of physics is the Second Law of Thermodynamics. Stated in simple term the law merely means that the universe is running down. It is wearing out. Heat always is dissipated....A watch never winds itself but always runs down. Water always runs downhill, never uphill. Chemicals tend to break apart into simpler materials rather than to become more complex. The physicist knows no exception to this law. According to the evolutionary hypothesis simple molecules of matter arranged themselves into living cells. Then cells differentiated and eventually formed higher organisms. Evolutionists do not believe life is originating now but that organisms of today are continuing to evolve. This implies a continued increase in complexity of matter which is directly opposed to the Second Law of Thermodynamics" (pp. 95-96). The evolutionary assumption is that all things have always been growing bigger and better and will continue to do so infinitely by the natural processes now at work. However, the Bible speaks of "the beginning" and the end of the physical order of things (Genesis 1.1, 2 Peter 3.10-11).

Furthermore, there is the scientific law of biogenesis which says "that living organisms come only from other living organisms, and not from non-living matter." The experiments of Louis Pasteur showing that germs do not originate spontaneously in matter disproved the abiogenesis theory previously held. The Bible agrees, informing us that all living organisms were originally created by a living God (Genesis 1.11, 20, 24). And G. A. Kerkut, professor of physiology and biochemistry at the University of Southampton in England and himself an evolutionist, wrote in his book Implications of Evolution about the assumptions on which evolution is based. "The first assumption was that non-living things gave rise to living material. This is still just an assumption....The evidence for what did happen is not available" (p. 150). Yet, in spite of this lack of evidence, evolutionists still teach that life must have come from non-living matter.

Finally, a simple observation of the law of reproduction leads to the conclusion that like begets like--one does not plant a corn seed and reap a tomato plant nor breed dogs and get an elephant. The Bible reveals that it was God who ordained each organism to reproduce after its own kind (Genesis 1.12, 21, 25). Yet the evolutionist must believe that at some time some organisms must have borne offspring radically different from themselves in order for the variety to exist that evolution requires for it to be true. Again, there is no proof of this. It is merely a wishful assertion and assumption without any hard evidence. We cannot prove by factual data that the Biblical record is the way things actually happened. But neither can the evolutionists prove by factual data that what they believe is true. It is important for all Bible believers to remember, when considering evolution, that it takes just as much faith, if not more, to believe in the evolutionary theory of the origin of the universe, earth, life, and man, as it does in the Bible account of the creation by God. (---originally published in Truth Magazine; June 1, 1978; Vol. XXII, No. 22; p. 11; and rewritten for With All Boldness; October, 1993; Vol. 3, No. 10; p. 4)

EVOLUTION IS UNREASONABLE

by Wayne S. Walker

"'Come now, and let us reason together,' says the LORD..." (Isaiah 1.18). The two previous articles in this series have made the affirmation and sought to provide some evidence that in several ways the general theory of evolution is not really scientific. However, since it is often presented as scientific fact, we also affirm that it is, therefore, unreasonable. Our relationship to God is not based on human reason alone. However, God's word appeals to our reason and God expects us to use the reasoning abilities that He has given us to examine evidence so that we may determine what is true.

Evolution is unreasonable because it asks us to believe as a definite fact in that which has not been and, indeed, cannot be proven. We noticed in earlier articles that even honest evolutionists admit that evolution has not been shown definitely to be fact. William Strauss in Quarterly Review of Biology back in September of 1949 wrote, "I wish to emphasize that I am under no illusion that the theory of human ancestry which I favor at the present time can in any way be regarded as proven. It is at best merely a working hypothesis whose final evaluation must be left to the future. What I wish especially to stress is that the problem of man's ancestry is still a decidedly open one, in truth a riddle" (emphasis mine, WSW).

Evolution is unreasonable because it often resorts to subterfuge. Those who oppose the theory of evolution are often ridiculed for saying that the theory of evolution teaches that man evolved from apes. Marjoni Behringer in The Satellite (October, 1964, p. 3) wrote, "To affirm that evolution means man came from a monkey constitutes a total misinterpretation of the evolutionary concept and returns our intellectual perspective to that of the dark ages." However, George Gaylord Simpson, one of the most outstanding, and at least honest, evolutionists of our country, has said, "On this subject, by the way, there has been too much pussyfooting. Apologists emphasize that man cannot be a descendant of any living ape--a statement that is obvious to the verge of imbecility--and go on to state or imply that man is not really descended from an ape or monkey at all, but from an earlier common ancestor. In fact, that earlier ancestor would certainly be called an ape or monkey in popular speech by anyone who saw it. Since the terms ape and monkey are defined by popular usage, man's ancestors were apes or monkeys (or successively both). It is pusillanimous if not dishonest for an informed investigatory to say otherwise" ("The World into Which Darwin Led Us," Science, April 1, 1960, p. 969). To confirm this, we visited the St. Louis Zoo, and in The Living World, a model of a supposed human ancestor looked exactly like an ape. Attempting to justify the universal teaching of evolution and make it less offensive by equivocation is simply unreasonable.

And evolution is unreasonable because it seeks to eliminate certain alternate explanations without any consideration whatever. In his book The Dogma of Evolution, p. 117, Louis T. Moore wrote, "The evidence for the evolution of plants and animals is commonly said to be derived from many sources. When, however, we examine these causes for our belief, we find that, excepting our desire to eliminate special creation and generally, what we call the miracles, most of them can be considered only as secondary reasons to confirm a theory already advanced" (emphasis mine, WSW). In the absence of proof for evolution, it is unreasonable to refuse any consideration of alternative explanations just because one desires to eliminate the possibility of the miraculous. In our article next week, we shall examine some more reasons why the general theory of evolution is unreasonable. (---taken and slightly updated from With All Boldness; December, 1993; Vol. 3, No. 12; p. 14)

MORE REASONS WHY EVOLUTION IS UNREASONABLE

by Wayne S. Walker

Many times, Bible believers who espouse creationism are accused of having an "unreasonable" faith in the face of all the so-called "scientific" evidence which supposedly proves evolution. In Romans 12:2 Paul described Christianity as a "reasonable service." As we noted in our last article of this series, while our relationship to God is not based solely on human reason, yet God's word does appeal to our reason, and God expects us to use our reason to examine evidence that we may determine what is true and false. In contrast, we also saw that evolution is unreasonable in that it asks us to believe in that which has not been proven, often resorts to subterfuge in its attempt at justification, and automatically rejects the possibility of the supernatural. In this article, we want to pursue that line of thought.

Another reason why evolution is unreasonable is that it requires acceptance of only one explanation for available evidence when other explanations are equally available and valid. One form of evidence used to "prove" evolution is a study of comparative morphology and physiology in anatomy. All animals are composed of the same basic protoplasm organized as cells. In the larger groups of animals there are similar organ systems for digestion, excretion, and other functions. This is an observable fact. The evolutionist's interpretation of this evidence is that organs fundamentally the same in structure, though modified for different functions, can be explained ONLY through common ancestry. The evolutionist will admit of on other explanation. But the creationist's interpretation of the same evidence is that the existence of structural plans common to a large number of animals suggests design in the planning of creation for these animals to live in the same basic environment, and thus it points to God as the Creator. Hence, there are two possible explanations for the same evidence. The same thing is true for the study of genetics, anthropology, and any other evidence that the evolutionist might offer to "prove" his theory.

A final reason why evolution may be considered unreasonable is that in the past evolutionists have resorted to downright dishonesty in asserting its proofs. In 1912 "Piltdown Man" was heralded by virtually all eminent scientists as the great missing link between apes and man. Charles Dawson had supposedly found part of a skull in one place and a portion of a jawbone with teeth in another, concluding that these were from a creature with a human-like cranium and an ape-like jawbone. However, 41 years later, it was proved that Dawson had artificially ground the teeth in an ape's jawbone to look more human and then discolored the teeth to make them look older. A similar incident occurred in 1922 with "Nebraska Man," where a pig's tooth was mistakenly identified as coming from an early ape-man. Such shenanigans, whether on purpose or by mistake, do not, in and of themselves, prove evolution to be false, and we cannot charge all evolutionists with this kind of dishonesty. But incidents like these do show that in the past evolutionists have considered their ground somewhat shaky and have turned to "creating" their own "proof." This is certainly unreasonable, but much of the evidence being offered today for evolution is no more reasonable in the last analysis. It must be accepted by blind faith simply because certain "scientists" say it is so.

Many more so-called "proofs" for evolution could be examined, and there are many works by Bible-believing scientists which do so quite capably. But what we have studied should be sufficient to explain why many people believe that accepting the general theory of evolution is unreasonable. Such evolution has never been scientifically observed nor is there any precise historical record of its occurrence. Since the evidence that is offered can be explained equally well by the theory of creation science, it is simply unreasonable to affirm that evolution is a proven fact or indeed anything other than a working hypothesis for the origin and development of life on earth. And it is not necessarily all that good of a hypothesis at that. Our next article will show why evolution is totally unbiblical. (---taken from With All Boldness; January, 1994; Vol. 4, No. 1; p. 6)

EVOLUTION IS UNBIBLICAL

by Wayne S. Walker

Previous articles in this series have examined the general theory of evolution and have found it to be unscientific in many respects and unreasonable in asking us to accept it as the only explanation of how things came to be as they are. In this article, we shall affirm that as it is commonly believe and taught evolution is unbiblical. The scriptures claim to be inspired of God (2 Timothy 3:16). This simply means that they originated with God, not man, and are thus a revelation of God's word and will to mankind. The evidences supporting this claim, which will be presented in later articles, have never been overthrown. Therefore, to the true Bible-believer, anything that stands in contradiction to what the Bible says must be false. This is true of modern evolutionary theory.

Since all scripture is inspired of God, the Genesis account of creation written by Moses is inspired of God. It is presented not as myth or legend, but as historical truth. No man who is alive today or who has left a written record was present to see evolution occur. But God was present at creation and through Moses left us His own record as to what took place. Furthermore, Jesus, the divine Son of God Himself, accepted this account as true. In Matthew 19:4 Jesus indicated His belief that humankind was created at the beginning both male and female, just as Moses wrote, not evolved over a long period of time. If evolution were true, then we can have absolutely no confidence whatever in anything that Jesus said.

The main assumption upon which evolutionists work is uniformitarianism, the theory that natural processes occurring over long periods of time can account for all geological and biological changes. They affirm that the present is the key to the past in that minute processes observable today can be extrapolated through past eons to explain the present condition of the earth and life on it. This theory is set in contrast to catastrophism which argues that major changes could have occurred during short periods of time due to huge catastrophes, such as the world-wide flood of Genesis. The Bible predicts such an attitude. In 2 Peter 3:4 Peter referred to some who would say, "For since the fathers fell asleep, all things continue as they were from the beginning...," and then goes on to use the flood as proof to deny their assertions. Yes, evolution, with its assumption of uniformitarianism, is not in harmony with what the scriptures plainly teach.

If general evolution were true, it would ultimately deny the truth that, "In the beginning God created the heavens and the earth" (Genesis 1:1). The whole reason for the promotion of evolution by some was to have a system whereby the universe could be explained without God. It would also deny the uniqueness of man as a being created in the image of God (Genesis 1:27). If there were no God, man is left as merely a higher form of naturally evolved animal and completely unaccountable for his actions. Then it would deny the divinity of Christ, that "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Jesus could not be the Son of a non-existent God but would be just another evolved human being. And it would deny the need for revelation, that "...Holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:21). There would be no God to reveal Himself and no supernatural guidance by which to do so anyway. So the Bible would be just a product of human beings as the modernists claim. The "theological" consequences of evolution are clearly antagonistic to the Bible.

In contrast to the entirely naturalistic view of general evolution, there are still many who believe, based upon the reasonableness of the evidence presented, that there is a God who created the universe, the world, life on earth, and in particular mankind. If this is true, then man is responsible to God and must obey what He has commanded through His Son in His word. If this is not the case, then we are no worse off for believing it, and the fact is that most of the progress made in this world has been promoted by those who were God-fearing Bible believers. In the next couple of articles we wish to discuss to specific items related to the teaching of evolution and its antagonism to the creationist viewpoint. (---taken from With All Boldness; February, 1994; Vol. 4, No. 2; p. 12)

MODERN DAY ANIMAL WORSHIPPERS?

by Wayne S. Walker

The 2/2/96 edition of the Dayton Daily News reported that following Pentagon consideration of sending flocks of sheep to sweep the mine-littered fields of Bosnia and spare soldiers the danger, the chairman of the Joint Chiefs of Staff Gen. John Shalikesvili assured animal rights activists that it would not happen. His decision came in response to two letters protesting the reported plan sent by People for the Ethical Treatment of Animals (PETA). David J. Cantor, PETA's senior researcher had written that using sacrificial lambs to set off some of the estimated two million mines "would replace the nightmare for human beings with a nightmare for defenseless animals who have done nothing to deserve such mistreatment" (as though the human soldiers had done something to deserve it?).

Democrat Senator Patrick J. Leahy of Vermont joined the PETA fight by declaring on the U.S. Senate floor, "Anyone who has seen the horrifying injuries landmines cause would be repulsed by the sacrifice of defenseless animals that way." My first reaction to reading this was anger in realizing that these people actually think that preserving the lives of animals is more important than preserving the lives of people! My next reaction was a touch of humor in thinking about the possibility that the army could round up all the members of PETA (and maybe Sen. Leahy too) and use them to sweep the minefields of Bosnia instead of those poor, defenseless sheep! I suppose that this thought would be looked upon as being somewhat cruel.

One can argue the political and social merits of all this, but what does the Bible have to say? First of all, the Bible does NOT sanction the abuse of or intentional cruelty to animals. "A righteous man regards the life of his animal, but the tender mercies of the wicked are cruel" (Proverbs 12:10). However, the Bible also teaches that there is a distinct difference between human life and animal life (1 Corinthians 15:39). Only man was created in the image of God Himself (Genesis 1:26-27). This is not true of animals. Instead, animals were created for man to have dominion over, in the sense of using them as his servants and for meeting his needs (Genesis 1:29, 9:13). So, the Bible teaches that man is definitely superior to the animals.

Well, where do some folks get the idea that animals and humans are basically equal and that humans should not use animals for medical testing, shelter, clothing, and according to some even food? This concept draws from two sources. The first is the humanistic theory of evolution which says that man is just a highly developed ancestor of lower animals. So any animals that we might kill are just our cousins anyway! The second is the pantheistic new age doctrine, borrowed from pagan eastern religions, that everything is "God" and that all sentient life forms, man and animal alike, have the spark of divinity within them. Therefore, we must treat animals with the same respect for their rights that we give humans. That is why Hindus in India refuse to use their overpopulation of cows for food.

Both of these ideas are false. Evolution is widely accepted, but has never been proven to be true. And eastern pantheism is just as wrong according to the Bible. Perhaps this is not true of all of them, but many leading animal rights activists are part of the general environmental extremist crowd who look upon the physical earth and all within it as the "Mother Goddess" to be held sacred and revered as divine. Again, there is no Biblical justification for mistreating animals in a spirit of plain old meanness. But neither is there anything wrong with using animals to provide food, clothing, shelter, and medicine for the needs of mankind, even if it means the animals' deaths. God put them here for our use. In essence there is no difference between the extreme animal rights position and those heathens, whether ancient or modern, who actually have worshipped animals as gods.

Paul describes this attitude in Romans 1:20-25: "For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man--and birds and forfeited beasts and creeping things. Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen."

What is interesting is that so many people who conscientiously oppose any killing of animals for food, clothing, shelter, medical research, or even the protection of human soldiers during war, wholeheartedly endorse and support "a woman's right to choose" to kill her unborn baby in the womb by abortion. It is difficult to see any logic in these two contradictory views. One last note. This has not been written to criticize everyone who believes in and works for the humane treatment of animals. However, before those who wish to please God take a position and act upon it, they need to make sure that the underlying assumptions of that position are in harmony with the Bible and represent the priorities that are taught in God's word, not that of false religious beliefs. (---taken and adapted from With All Boldness, February, 1997; Vol. 7, No. 2; p. 18)

THE DAYS OF CREATION

by Wayne S. Walker

By nature, I am a fairly simple person (I did not say simple-minded!). Through the years I have tried to benefit from complex, heavily-footnoted articles written by others (and have even written a few of those myself). However, the older I become, the more I see the need to distill all those complex arguments so that all can understand. Also, my aim is to have a simple faith in God and His word, determined that whenever there is a seeming conflict between the fallible theories of men and what God's word says, I will accept what God's word says. Therefore, I have read with great interest discussions over the last few years among brethren regarding the days of creation. The Biblical account of creation is straightforward in Genesis 1:1 through 2:4, saying that God created the heavens and the earth in six days and rested on the seventh. However, the atheistic evolutionist is convinced that the Genesis account is just a myth because it does not allow the time which he claims is necessary for the universe to have evolved by purely natural means. Even among those who claim to accept the Bible, there are those who do not believe that it necessarily means what it says.

A few of years ago, a controversy arose over some brethren who, according to what I have read, were, and perhaps still are, affirming that God created the earth in a literal six days but that between each of those six days long periods of time may have occurred, so that perhaps the atheistic evolutionist is right when he claims that the earth is millions and even billions of years old. The purpose of this article is not to provide all the facts of the discussion, but simply to make a few observations that have been in my thoughts as a result of what I have read and heard.

On the One Hand

Although my goal is always to stand for truth and against error, I do not feel it incumbent upon me to characterize everyone with whom I may disagree as one who has denied the faith and is worse than an infidel. None of us was present at creation, so aside from the rather sketchy record which God had Moses write, we do not have much information concerning the means and methods that God may have used. If a brother draws some different conclusions than I do and offers them merely as suggestions or possibilities, I may not necessarily decide that he is in damnable error even though I disagree with his opinions.

For instance, I had a teacher who, based on his knowledge of the Hebrew language and his study of the scriptures, was convinced that the word "day" in Genesis 1 did not necessarily mean a 24-hour day. He was quick to add that it could not be a long period of time, such as thousands, millions, or even billions of years, but could refer to a rather limited space of time such as, if I remember correctly, anywhere from two to six weeks or so. I was never convinced, but in spite of this, he is a well-respected brother and I know of no efforts that have been made to ferret him out as dangerous false teacher and blasphemous heretic.

Even among those who claim to be anti-evolutionists, some are "young earth creationist" and others are "old earth creationists." These periodically hurl anathemas at each other. It so happens that I find the "scientific creationist" theory of a young earth to be the most plausible, but the truth is that no one knows exactly how old the earth is. Rather than fighting among ourselves, we would accomplish more by putting our arguments over opinions aside and directing our attention toward the true enemy. Certainly, there can be no compromise of truth, and perhaps I am a bit naive, but that is how I feel.

On the Other Hand

At the same time, I cannot fathom why those who claim to believe in Biblical creation would feel the need to "harmonize" what the Bible says with the ever-changing and irresolute theories of men. The problem is that when we have "harmonized" the Bible to whatever the theory-du-jour happens to be, then when the theory changes, we have to "re-harmonize" the Bible to fit it. Why go to all that trouble? Why not simply acceptwhat the Bible has to say by faith and leave it at that (Hebrews 11:3)?

God put the Bible in a form to be understood by men. Therefore, the language is suited to the minds that He gave us. While figurative language is sometimes used, there is absolutely nothing in the context of Genesis 1 to suggest that Moses was presenting anything other than a historical account of what happened. The fact that Moses wrote that God created the world in six days and rested on the seventh, and then tied this to the command that the Israelites were to rest on the seventh day (a 24-hour period) of each week is strong evidence that Genesis 1 is to be understood exactly for what it seems to say. If we cannot trust the historical accuracy of the creation account, how can we trust the accuracy of any other Biblical account?

Someone may ask about fellowship. Can we continue to have joint-participation with those with whom we may differ on the days of creation? This is a question that individuals and congregations will have to decide on their own. There are some issues about which we disagree but continue to have fellowship. Other issues eventually bring about a break in fellowship. A lot depends upon the attitudes of those involved. However, "as for me and my house," we shall continue to accept the Bible for what it says, refuse all compromise with those who are enemies of God's word, and let the chips fall where they may.

Conclusion

This article was not easy to write. In various media, I have sought to contend for what I firmly believe the Bible to teach, which is a literal, six-day creation as presented in Genesis chapter one. However, while I am convinced that theories which claim to accept Biblical creation and yet make room for millions of years are sadly misguided and mistaken, I still think that we need to be very careful whom we identify as false teachers or opponents of the faith even though we may be convinced that they are misguided and mistaken. (---taken and adapted from With All Boldness; December, 2000; Vol. 10, No. 12; p. 8)

THE BIBLE--GOD'S REVELATION TO MAN

by Wayne S. Walker

Christians believe that the Bible is the "word of God which liveth and abideth forever" and that "this is the word which by the gospel was preached unto you" (1 Peter 1.23-25). A question that is sometimes asked is, "How do you know that God would reveal Himself to man? And if He would, how do you know that the Bible is His method of doing it?" Actually, this question is very old, but it is still relevant today. People all over the world are pondering how we can know that what the Bible says about God or anything else is true. Our purpose in this article is to discuss the Bible--God's revelation to man.

If a person grants that God exists, then revelation from God is entirely within the realm of possibility, "for with God nothing shall be impossible" (Luke 1.37). With this understanding, logic and the very nature of God then show the probability of revelation. If God exists, then we are His offspring (Acts 17.28). And He expects us to give Him an account of our lives someday (2 Corinthians 5.10). It is unreasonable for a father to hold his children accountable for something which he did not tell them, and the same is true of God. Sin separates man from God (Isaiah 59.1-2). Moreover, sin will cause eternal death in hell (Romans 6.26). But God wants all men to be saved (2 Peter 3.9). Therefore, it is only reasonable that He would reveal unto man how to rid himself of sin and live so as to gain eternal life. Jesus said that He did just that, through the words of Christ (Matthew 11.27, John 12.48, Hebrews 1.1-2).

Not only is revelation possible and probably, but it is also necessary. Man cannot save himself. Salvation does not come from within man (Jeremiah 10.23). Human intuition will not bring him to God, for "there is a way which seemeth right unto a man, but the end thereof are the ways of death" (Proverbs 14.12). Neither will man's own wisdom (1 Corinthians 1.21). Our own works, devised by our own minds, are worthless in God's sight (Ephesians 2.8-9, Titus 3.5). We must turn to something outside ourselves. Many turn to nature. It is true that nature reveals the existence and deity of God (Romans 1.20). Yet man left solely to nature for his information concerning God has always degenerated into worshipping and serving "the creature more than the creator" (Romans 1.25). The reason is that the physical universe does not reveal the mind or the will of God. So a special revelation from God to man is necessary.

This revelation would, of course, be understandable. Again, no sensible father would hold his children responsible for doing exactly what he told them when he spoke in ambiguous terms. Neither does God. He does expect us to do exactly what He commands (Matthew 7.21-23). Thus, it must follow that He can be understood. This is precisely what the Bible teaches. Paul said that when we read what he wrote by revelation, "Ye may understand my knowledge in the mystery of Christ" (Ephesians 3.3-5). Jesus said that if a man wants to do God's will, he can know the truth (John 7.17, 8.31-32). And He said that being saved is conditioned upon our understanding (Matthew 13.15-23). Everyone who so desires can understand God's revelation to man, if he will give diligence to handle it aright (2 Timothy 2.15).

God is no respecter of persons (Acts 10.34-35). For God to give a special revelation to one and leave another without that revelation would make Him a respecter of persons. The Bible declares that He has "given unto us all things that pertain to life and godliness" (2 Peter 1.3). It is only proper that He give one standard to all men by which He reveals Himself to them today. The Bible is the only record claiming inspiration that purports to be the revelation from God instead of just a revelation. It is the only book of religion that is completely consistent and reasonable; the only one irrefutably validated by miracles and prophecy; the only one in full harmony with archaeology, topography, and true science; and the only one that presents to the world a God who is worthy of the worship and service of mankind. We urge all people to accept the Bible as God's revelation to man and to search its pages for His will in their lives. (---originally published in Truth Magazine; June 8, 1978; Vol. XXII, No. 23; p. 2; slightly adapted for With All Boldness; October, 1994; Vol. 4, No. 10; p. 14)

THE BIBLE IS THE WORD OF GOD

by Wayne S. Walker

The Bible claims to be "given by inspiration from God and...profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3.16). What does this mean? Most individuals who attach the name "Christian" to themselves and think of themselves as evangelicals, conservatives, or fundamentalists would say that they believe that the Bible is inspired and is God's revelation of His will for mankind today, yet so few really believe it. What the Bible actually teaches is that it is the one and only method that God has chosen to reveal His will to mankind in this age. As we look at an examination and comparison of the different ways that God has revealed Himself in past eras and in the present time, we will learn that the New Testament affirms that the Bible is the word of God in a very exclusive sense.

First, God has revealed Himself in nature. God has always manifested Himself through His creation. "The heavens declare the glory of God; and the firmament shows His handiwork" (Psalm 19.1). Even to the ancient heathens, "He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness" (Acts 14.17). Thus the Gentiles were without excuse for their unbelief. "For since the creation of the world God's invisible qualities--his eternal power and divine nature--have been clearly seen, being understood from what has been made" (Romans 1.20, NIV). However, the universe does not reveal the mind or will of God, so God had to make this known by special means.

How, then, did God speak in times past? Hebrews 1.1 says, "God...spoke in time past to the fathers by the prophets." In the beginning of human history, God spoke directly with such people as Adam and Eve, Noah, and Abraham (Genesis 2.16-17, 6.13-14, 12.1-3). Then, when He chose Israel as His peculiar nation, He communicated with them through the law which He gave them by Moses (Exodus 20.1-3ff, 2 Chronicles 24.14, Ezra 7.6). Later, as Israel began to depart from this law, God sent specially picked messengers called prophets to tell His people His will. Many times these prophets declared, "Thus says the LORD..." or "The word of the LORD came to me, saying..." (Isaiah 10.24, Ezekiel 6.1). However, we do not live in "time past."

How does God speak in these days? Hebrews 1.2 says that God "has in these last days spoken to us by His Son." The Son Himself declared, "All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and he to whom the Son wills to reveal Him" (Matthew 11.27). Therefore, we should not expect God to speak to us directly or to send a special prophet. Rather, we must depend upon the Son, who came from God, to give us knowledge of God's will (John 1.1-14, 14.6-9). But since Jesus is not here alive as a human being on earth today, how does the Son reveal the Father? He sent the Holy Spirit to guide His chosen apostles into all truth (John 14.26, 15.26, 16.13). And they, along with other inspired messengers known as prophets, wrote the New Testament scriptures (2 Corinthians 3.6).

Therefore, God speaks to us today in the New Testament scriptures. The Spirit revealed certain things to these inspired men (1 Corinthians 2.6-16). Of these things Paul said, "If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord" (1 Corinthians 14.37). Thus, when we read what they wrote in the scriptures, we can have their understanding of the mystery of Christ (Ephesians 3.3-5). Hence, we do not need the Father, the Son, or the Spirit to speak directly to our hearts today, or through prophets, visions, dreams, voices, experiences, feelings, or any other extra-scriptural means. Faith is NOT produced in this way. Instead, "faith comes by hearing, and hearing by the word of God" (Romans 10.17). This is "the faith which was once for all delivered..." (Jude v. 3).

Once the gate is open for God to speak directly to anyone in this period of time, no one can refute the claims of anyone else concerning a personal revelation from heaven. It is not a matter of what God can or cannot do. God can express Himself in any way He chooses. But it is a question of what He has chosen to do and what He has said. And He has said that pertaining to the complete and final revelation of His will to mankind and the sole source for knowledge of His plan for mankind in this dispensation, the Bible is the word of God. This fact then establishes the importance of our studying the evidences upon which we can have a firm belief in the inspiration of the scriptures. (---originally published in Truth Magazine; Aug. 12, 1976; Vol. XX, No. 32; pp. 13-14; rewritten for With All Boldness; November, 1994; Vol. 4, No. 11; p. 16)

THE UNITY OF THE BIBLE

by Wayne S. Walker

The last two articles in this series sought to introduce the concept that the Bible is God's revelation to man and to affirm, therefore, that since it is the word of God it is the sole source of knowledge of His will. The Bible is more than just a single book. It is actually a library of books, and the books of the Bible are united in such a way that we must conclude that it is more than a random collection of human literary works. In Daniel 9.2 we read, "Daniel understood by the books the number of years specified by the word of the LORD, given through Jeremiah the prophet, that He would accomplish seventy years in the desolation of Jerusalem." Daniel read "the books" making up "the word of the LORD," including the one written by Jeremiah, and understood that what had been written seventy or more years previously applied to his day. This implies that the Bible is a book of unity. Even though the Bible consists of 66 books written by forty authors who lived in different cultures and geographical locations and wrote over a period of 1,500 years in three different languages, the honest observer cannot deny the unity of the Bible.

There is a unity of purpose, which is the revelation of God's great scheme of redemption for mankind. Ferrell Jenkins wrote, "Men have various purposes and ambitions in life and it would be hard to find around forty men in one century to write a book which converged around one purpose. How much more difficult that men in different centuries should do it by chance? The Bible follows the purpose and aim of presenting the history of the redemption of man. The purpose of revealing the Redeemer and the way of redemption explains what is included and what is excluded in the Bible" (The Theme of the Bible; Cogdill Foundation; p. 2). The Bible begins with the story of the fall of man by sin which makes redemption necessary (Genesis 3.1-19). Throughout the Old Testament, there are prophecies of a coming Redeemer (cf. Isaiah 53.1-8). These prophecies all found their fulfillment in the coming of Jesus Christ (Luke 24.44-49).

Also there is a unity of theme, which is God's love for mankind. John 3.16 is often called the "golden text of the Bible," because in it Jesus said, "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life." The love which made this sacrifice possible, thus providing salvation, had been foreshadowed in the Old Testament sacrifices (Leviticus 1.1-3, 1 Peter 1.18-21). In this way, God's love has made redemption, which is the purpose of the Bible, possible (Ephesians 1.3-7). This is perfectly exemplified on the day of Pentecost, when Peter spoke of God's counsel and foreknowledge, pointed to the Old Testament prophecies concerning the coming Messiah, referred to Jesus's death and resurrection, concluded with this evidence that He is the Christ, and offered sinful mankind the remission of sins in the name of Jesus Christ (Acts 2.16-41).

For that matter, as we read through the book of Acts, we find that in each case of conversion the procedure was uniform. The preaching Christ was followed by faith, repentance, and baptism (cf. Acts 8.36, 9.22, 10.48, 16.31-33, etc.). This same process was then confirmed by everything else that is written in the New Testament on the subject of salvation (cf. Romans 6.3-4, Galatians 3.26-27, Colossians 2.12-14, 1 Peter 3.21). There simply are no contradictions. From these facts we can determine that behind the Bible there is a divine hand that guided and controlled it from its inception, through its revelation, to its completion. In our next article, we shall continue our study of the marvellous unity of the Bible. (---taken from With All Boldness; December, 1994; Vol. 4, No. 12; p. 24).

MORE ABOUT THE UNITY OF THE BIBLE

by Wayne S. Walker

In our last article of this series, we began looking at the unity of the Bible. We noted that there is a unity of purpose and of theme. In addition, there is a unity of doctrine. Ferrell Jenkins wrote, "The conflict of doctrines in religious thought is well known. Even professing Christians hold to conflicting doctrines, which they claim, in most cases, to have derived from the Bible. How is it that the writers of the Bible in different centuries and with different educational attainments and different environments, have presented us with a book so consistent in doctrine?" (The Theme of the Bible; Cogdill Foundation; p. 2). When one writer affirms that God is Creator, no other writer denies it (Genesis 1.27, Hebrews 11.3). When one wrote of human responsibility before God, no one later challenged it (Genesis 2.15-17, John 14.15). Man is always presented as fallen and in need of redemption with no variation (Genesis 3.22-24, Romans 3.23).

Then there is a unity of facts which the Bible records and facts which can be ascertained from other sources. For example, because Jerusalem sits on fairly high mountains, the Bible always speaks of going down from and up to Jerusalem, regardless of the direction from which one might come (Acts 8.5, 12.5). At one time the Hittites mentioned in the Bible were thought to be non-existent figments of someone's imagination, but we now know that they were one of the most far-flung of ancient empires as a result of the archaeological work of Hugo Winkler in 1906 and 1907 in the nation of Turkey (Genesis 15.18-20). Before A.D. 1543 most men believed that the earth rested on or was suspended from something, but the Bible said, probably 3,500 years before, that the earth hangs on nothing (Job 26.7).

Finally, there is a unity of thought that ties the various portions of the Bible together. Different authors, living centuries and miles apart, use the same kind of language, though there are no signs of collusion. The Bible begins with the creation of the heavens and earth and concludes with a new heavens and new earth (Genesis 1.1, Revelation 21.1). It opens with man having access to the tree of life in Eden and closes with the redeemed having access to the tree of life in heaven (Genesis 2.8-9, Revelation 22.1-2). It starts with man's sentence of death and ends with there being no more death (Genesis 4.8, Revelation 21.4).

W. H. Griffith Thomas wrote, "All this inevitably compels the question as to how a unity of this kind is possible, and there is only one answer. Some years ago while a tunnel was being constructed in London, five shafts were sunk, and ten sets of men worked toward each other from opposite directions. Ultimately the sets met in the middle of the tunnel at the depth of one hundred feet. They were working practically in the dark, but they fitted so well together when the tunnels met each other that everyone could see there was a mastermind who had planned the whole thing. And so the various writers of the Old and New Testaments were working separately, as it were, in a tunnel in the dark, and that apostle Peter tells us they did not know exactly the meaning of their own words (1 Peter 1.11). But by and by they went, and now that we have the Bible complete, the writers are seen to have worked together and to have dovetailed into one another, thus showing the presence and power of a mastermind, which is none other than the Holy Spirit of God" (How We God Our Bible; Moody Press; p. 72).

In our next article, we shall begin looking at the evidence for the inspiration of the Bible from fulfilled prophecy. First, we shall look at the nature of prophecy. Then, we shall examine prophecies concerning Israel, concerning the nations, and concerning Christ. It is the author's hompe that you will find these articles interesting, informative, and useful. (---Taken from With All Boldness; January, 1995; Vol. 5, No. 1; p. 6)

THE EVIDENCE OF FULFILLED PROPHECY

by Wayne S. Walker

There are many forms of evidence serving to demonstrate the Bible as a divine revelation to man from God. Our last couple of articles discussed the unity of the Bible as a means of showing that it is not the word of men but the word of the Almighty God. With this article, we want to begin looking at the evidence of fulfilled prophecy. God said in Isaiah 46:9-10, "...I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done, saying, 'My counsel shall stand, and I will do all My pleasure.'" As the Lord spoke to the apostate Israelites, He staked His claim to being the one true God, as opposed to the idols, on His ability to declare the end from the beginning, i.e., to predict events before they came to pass.

To introduce this subject, we must begin by noticing the meaning of prophecy. The Biblical definition of prophecy is basically a forth-telling or revelation from God. A prophet is one who speaks forth a revelation from God. This can be illustrated by Moses and Aaron. In Exodus 4:16, Aaron was to be Moses's spokesman. This is the basis for God's remarks in Exodus 7:1-2 where Moses is presented as God to Pharaoh, and since Aaron is Moses's spokesman, Aaron is referred to as Moses's prophet. Moses would speak the words in the place of God, and Aaron would be his mouthpiece to speak this revelation to Pharaoh. Prophecy does not always take the form of future predictions, but it has often taken this form, and it is this specific kind of prophecy which we shall study to serve as evidence for the Bible.

Next, we need to discuss the purpose of this kind of prophecy. Why did God cause people to speak revelations from Him regarding future events? The basic purpose was to provide evidence for the omniscience and omnipotence of God. In Isaiah 41:21-22 God calls upon the idol worshippers to present their case and show that their idols were true gods. To do this they were told, "Let them bring forth and show us what will happen; let them show the former things, what they were, that we may consider them, and know the latter end of them; or declare to us things to come." By their revelations of future events that came to pass, the true prophets were able to distinguish between the truth of God and the error of idolatry and to challenge the people to accept the word of the one true God (see Deuteronomy 18:20-22).

Thus, we can see the value of fulfilled prophecy. Peter said, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts (2 Peter 1:19, KJV). In this context, Peter has been talking about his own eye-witness testimony of Jesus. What could be more sure than seeing first-hand evidence? While there is some disagreement about the translation of the King James, it would appear that Peter is saying that the "word of prophecy" is "more sure." When we can read of predictions made long before the events and then see through the eyes of history the fulfillment of the events exactly as they were prophesied, there can be no surer evidence for the inspiration of the scriptures. Our next article will look at the test of true prophecy. (---taken from With All Boldness; February, 1995; Vol. 5, No. 2; p. 18)

THE TEST OF TRUE PROPHECY

by Wayne S. Walker

Christianity is the only religion whose entire existence is based on fulfilled prophecy. Of course, there have been many claims of prophetic ability in other religions, and even claims of prophetic ability outside that recorded in the Bible among some who call themselves Christians. Since the credibility of prophecy is crucial to the substantiation of Christianity, we want to look at the test of true prophecy. "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world" (1 John 4.1).

First, true prophecy must be beyond the power of mere men to see. It is possible to make a prediction based on statistics, past events, current trends, or even speculative imagination, and have it come true. For instance, any astute political observer could have looked at the political situation in the middle of 1980 and made a strong prediction that Ronald Reagan would win the presidential election that fall. However, for Moses to have said in Deuteronomy 28:36, around 1500 B.C., that Israel would have a king, an event which did not take place until around 1050 B.C., was beyond the ability of mere men to know.

Second, true prophecy must be shown to have been predicted before the event. It would have been very easy, if the scripture were only the product of mere men, for someone to go back and fill in prophetic utterances based on events which took place after the supposed prophet lived. Isaiah lived around 700 B. C., and prophesied the virgin birth of Christ (Isaiah 7.14). The discovery of the Dead Sea Scrolls proves beyond doubt that the book of Isaiah was written before the birth of Christ. So it is clear that this was predicted long before the event.

Third, true prophecy must be applicable to the event, in plain language, and the event must be a clear fulfillment of the prophecy.  Some like Nostradamus and Jean Dixon are famous for making large numbers of vague, ambiguous predictions. Then when something happens that even remotely seems to fulfill one of them, it is cited as a case of fulfilled prophecy. Biblical prophecy is different. Isaiah prophesied the fate of Babylon--conquered by the Medes, overthrown as Sodom and Gomorrah, never inhabited again, so desolate that Arabians would not pitch their tents there nor shepherds take their flocks there, and inhabited by wild beasts (Isaiah 13:1-22). All this has happened! There can be no doubt as to what Isaiah predicted, of what he was speaking, and the certainty of the fulfillment.

Finally, the acid test of true prophecy is that it must come true. "When a prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken presumptuously; you shall not be afraid of him" (Deuteronomy 18.22). Consider again Nostradamus and Jean Dixon. We hear so much about a few of their predictions which are supposedly said to have come true but seldom hear of their many predictions which have not come true. One failure makes them false prophets. There are no such failures in Biblical prophecy. Yet, even one clear, undeniable Biblical prophecy, proven to have come true, should completely destroy naturalism and silence the critics of the Bible. The next article will discuss Prophecies Concerning Israel. (---taken from With All Boldness; April, 1995; Vol. 5, No. 4; p. 10)

PROPHECIES CONCERNING ISRAEL

by Wayne S. Walker

Christians believe that the Bible is God's divine message to mankind. One of the lines of evidence which corroborates this conviction is fulfilled prophecy. This article will begin a look at some specific examples of fulfilled prophecy. In Numbers 23:23 Balaam was speaking of Israel when he said, "...It now must be said of Jacob and Israel, 'O, what God has done!'" As we examine prophecies concerning Israel, we are impressed with God's ability to declare an event long before it took place and then bring it to pass. This causes us to say, "O, what God has done!" Here are three specific prophecies to illustrate this.

Balaam made his prophecies around 1500 B.C. In Numbers 23:10 he foretold that this nation of slaves coming out of Egyptian bondage would be come a countless people whose number would be as the dust. By around 970 B.C., during the reign of Solomon, it was said that "Judah and Israel were as numerous as the sand of the sea in multitude" (1 Kings 4:20). Then in Numbers 24:22 Balaam predicted that Asshur (i.e., Assyria) would carry them away captive. This prophecy was fulfilled in 722 B.C. when the Assyrians conquered Samaria and the northern kingdom of ten tribes.

Moses also made some predictions about Israel's downfall shortly after the time of Balaam. He said in Deuteronomy 28:41 that if they would not obey the law of the Lord, they would eventually be carried away into captivity. Some five hundred years later, all of Israel had been taken into captivity following the destruction of Jerusalem by the Babylonians under Nebuchadnezzar in 586 B.C. (2 Kings 24:10-14). Next, Moses prophesied that during this destruction, the siege would be so bad that the Jews would eat the fruit of their own bodies. Again, five hundred years after the prophecy, Jeremiah confirms that this did in fact occur (Lamentations 2:40, 4:10).

Immediately following his predictions about Israel's downfall, Moses then foretold the restoration of Israel after their captivity. In Deuteronomy 30:1-3, he promised that after all these things came on Israel and they returned to the Lord, God would bring them back from captivity. Over five hundred years later, in 536 B.C., Cyrus the Persian, who had conquered the Babylonian empire, allowed the Jews to return to Jerusalem (Ezra 1:1-3). If there was ever any group of people on the face of the earth who could either substantiate or successfully refute the validity of prophecy, it would be the Israelites. And in every case, their history confirms it with amazing accuracy. (---taken from With All Boldness; May, 1995; Vol. 5, No. 5; p. 19)

PROPHECIES CONCERNING THE NATIONS

by Wayne S. Walker

The prophecies of the Old Testament, written hundreds of years in advance of the events foretold, containing details that would be far beyond the scope of mere human speculation, yet fulfilled in minute detail, constitute one of the strongest proofs of the inspiration of the Bible. Only a divine hand could account for such amazing predictive ability. In fact, God Himself declared that such evidence was a proof of His superiority over mere men and idol gods.

Our previous article in this series looked at prophecy as it related to the nation of Israel. In this article, we want to begin consideration of some prophecies concerning the nations. God said to Israel, "'For I am with you,' says the LORD, 'to save you; though I make a full end of all nations where I have scattered you, yet I will not make a complete end of you. But I will correct you in justice, and will not let you go altogether unpunished" (Jeremiah 30:11). The Hebrew people (or Jews), though punished, still exist as a people. But the other nations no longer exist.

One example is Egypt. Egypt was one of the oldest, earliest civilized, and longest-lived of the ancient empires in the near and middle east. The remnants of its glory can still be seen in the sphinx, the pyramids, and the ruins of its temples. Yet in Ezekial 29:2 God said, "Son of man, set your face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt."

One of these prophecies against Egypt was that "the land of Egypt shall become desolate and waste" (Ezekiel 29:9ff). Ancient Egypt was reputed to be a very lush land. But over the years, the Nile River channel had been kept up and there was a change in the rainfall patterns. As a result, the water no longer carries as much silt to fertilize the land nor fish for food. Salt water now backs up in the delta and only a strip of land on either side of the Nile is currently arable. Thus, the land is far less productive than in ancient days.

Another such prophecy of Egypt was, "It shall be the lowliest of kingdoms; it shall never again exalt itself above the nations, for I will diminish them so that they will not rule over nations any more" (Ezekiel 29:15). The far-flung Egyptian empire as it existed in Bible days is no more. Yes, there is a political entity today known as Egypt. However, it does not rule over nations as it did in former times. It is not even made up of ethnic Egyptians but of Arabs. The people who made ancient Egypt a world power ceased to exist as a separate race.

One final prophecy about Egypt that we shall note is found in Ezekiel 30:13 where God said, "...I will also destroy the idols, and cause the images to cease from Noph; there shall no longer be princes from the land of Egypt...." This prophesies the end of the ancient Egyptian religion and the rule by the Pharaohs. The idols of Egypt are no longer revered or worshipped. In 720 B.C. Egypt was conquered by Sargon of Assyria. Following this, it was ruled by Assyrians, Babylonians, Persians, and Macedonians. The Ptolemies did create an independent Greek Egypt for a time, but since 30 B.C., it has been controlled by Romans, Arabs, Turks, French, and English. Again, the country of Egypt today has none of the splendor and majesty of the ancient Pharaohs. Everything that the Bible said would happen to Egypt has occurred. (---taken from With All Boldness; June, 1995; Vol. 5, No. 6; p. 15)

MORE PROPHECIES CONCERNING THE NATIONS

by Wayne S.Walker

"We also have the prophetic word made more sure, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts" (2 Peter 1:19). One of the strongest evidences for the inspiration of the scriptures is fulfilled prophecy. In a previous article, we looked at some prophecies made regarding the nation of Egypt as an example of prophecies concerning the nations. In this article, we want to study some more prophecies concerning the nations.

In Zephaniah 2:13-15, an inspired prophet foretold the destruction of Nineveh, capital of Assyria which was the strongest nation of that day. "And he will stretch out His hand...and make Nineveh a desolation....The herds shall lie down in her midst....How has she become a desolation, a place for beasts to lie down!" The site of ancient Nineveh has been identified. Those who have visited it report that it is a grassy knoll where local Arabian shepherds take their flocks to rest--just like Zephaniah predicted!

In Isaiah 13, another inspired prophet foretold the destruction of Babylon, which supplanted Nineveh as the greatest city of its time. In verse 1 he began, "The burden against Babylon which Isaiah the son of Amoz saw." Then in verse 20 he continued, "It will never be inhabited, nor will it be settled from generation to generation; nor will the Arabian pitch tents there, nor will the shepherds make their sheepfolds there." Those who have visited the site of ancient Babylon report that it is considered haunted by the local natives and Arabs will not take their flocks to rest there--just like Isaiah prophesied!

In Ezekiel 26, still another inspired prophet foretold the destruction of Tyre, capital of the Phoenicians and one of the wealthiest cities of the ancient world. In verse 7 Ezekiel specified that Nebuchadnezzar would come against Tyre but not that he would destroy it. Nebuchadnezzar did attack Tyre but could not take it as he did so many other great ancient cities because the people of Tyre moved from their mainland site to an island offshore. However, Ezekiel continued in verse 12, "They will plunder your riches and pillage your merchandise; they will break down your walls and destroy your pleasant houses; they will lay your stones, your timber, and your soil in the midst of the water." Notice that the subject changes from "he" (Nebuchadnezzar) to an unspecified "they." When Alexander the Great attacked Tyre, he scraped the ancient site of all its remains, laid them in the water, made a causeway to the island, and conquered Tyre--just like Ezekiel said!

Then in Ezekiel 28:20-24, the prophet foretold the destruction of Sidon, the second main city of Phoenicia. What is interesting is that it was not predicted that the ancient site of Sidon would be completely destroyed and never inhabited again. Sidon has been conquered many times, but it has always been rebuilt on the same site and still exists there today. Compare this to what was to happen to Tyre. It was to be scraped and made like the top of a bare rock as a place for spreading nets in the midst of the sea (Ezekiel 26:4-6). There is a city in Lebanon today called Tyre, but it is not located on the same site as the ancient city. Visitors report that the site of the ancient city is now used by fishermen for drying their nets--just like Ezekiel predicted!

What if Zephaniah and predicted that Nineveh would be so desolate that no flocks would rest there, while Isaiah had prophesied that Babylon would be a place for herds to lie down? What if Ezekiel had not said that Tyre would be scraped like the top of a rock but did say that Sidon would be a place for the spreading of nets? Obviously, even a casual visit to any of these sites would prove these prophets inaccurate and thus show the Bible to be unreliable. Yet, even after thousands of years have gone by, the fact that what the prophets predicted is still true is a strong proof that what was said in the Bible is more than the words of fallible men but shows the guidance of a divine hand. (---taken from With All Boldness; August, 1995; Vol. 5, No. 7; p. 24)

PROPHECIES CONCERNING THE CHRIST

by Wayne S. Walker

The Old Testament contains many prophecies about future events which would affect the people of Israel and the various nations round about them. As we look at the occurrences of history which have happened since that time, we find these prophecies fulfilled in minute detail. This serves as evidences that the prophecies did not originate with mere men but were spoken by the guidance of the Holy Spirit and that the book which contains them must be from God. And an even stronger set of prophecies which lend credibility to the scriptures are those which pertain to the coming, life, death, and kingdom of Christ. In Acts 3.18 Peter said, "But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled."

Several events surrounding the birth of Christ were prophesied in the Old Testament. Since the blessing to all nations was to come through the seed of Abraham, it was understood that the Christ was to be a descendant of Abraham (Genesis 12:1-3, 22:17-18). Jesus was a descendant of Abraham (Matthew 1:1-17). David was promised that the one to rule Israel would be from His seed (2 Samuel 7:12-14). Jesus was a descendant of David (Luke 1:32-33, 2:1-4). Isaiah prophesied that a sign would be that a child would be born of a virgin (Isaiah 7:14). Jesus was born of a virgin (Matthew 1:18-25). And Micah even predicted that the exact location of His birth would be Bethlehem of Judah (Micah 5:1-2). Jesus was born in Bethlehem of Judah (Matthew 2:1-6).

Several events that occurred during the life and ministry of Christ were prophesied in the Old Testament. Space will not permit us to examine them all, but consider three from the book of Isaiah. It was foretold that the light of the Son would first shine upon Zebulun and Naphtali (Isaiah 9:1-7). Jesus began His ministry in Zebulun and Naphtali (Matthew 4:13-16). It was foretold that the Servant of the Lord (Isaiah's identification of the Messiah) would have the power to give sight to the blind (Isaiah 41:1-7). Jesus did give sight to the blind (Matthew 11:5). And it was foretold that this Servant would go about preaching good tidings (Isaiah 61:1-2). Jesus even quoted this prophecy as being fulfilled in His work (Luke 4:17-21).

Several events concerning the death of Christ were prophesied in the Old Testament. Again, we cannot look at all of them, but here are a few examples from the Psalms. The Messiah would have His hands and His feet pierced (Psalm 22:16). Jesus was crucified with nails through His hands and feet (Matthew 27:35, John 20:25). The Messiah would have no bones broken (Psalm 34:20). While it was common to break the legs of those crucified to hasten death, this did not happen to Jesus (John 19:32-36). And the Messiah would be betrayed by a familiar friend who ate bread with Him (Psalm 41:9). Jesus was betrayed by one of His disciples, Judas, after eating the Passover together (John 13:2-18).

Finally, several events pertaining to the establishment and existence of Christ's kingdom were prophesied in the Old Testament.  Moses promised that God would raise up for the people a Prophet like him (Deuteronomy 18:15-19). Peter declared that Jesus is the fulfillment of this prophecy (Acts 3:22-24). The Psalmist foretold that Jehovah would say to the Messiah ("my Lord") that He would be a priest forever according to the order of Melchizedek (Psalm 110:1-4). The Hebrew writer proclaimed that Jesus is our High Priest after the order of Melchizedek (Hebrews 5:6-10, 7:1-16). And Daniel saw a vision of the ascension and coronation of "One like the Son of Man," who came with the clouds to the Ancient of Days and was given a kingdom (Daniel 7:13-14). Following His death, burial, and resurrection, Jesus ascended into heaven and sat down on His throne (Acts 1:9-11, 2:30-33).

Jesus Christ fulfilled thousands of years of prophetic utterances. "Blessed is the Lord God of Israel, for He has visited and redeemed His people...As He spoke by the mouth of His holy prophets, who have been since the world began" (Luke 1:68-70). The probability that all these prophecies could find their fulfillment in the life of a single individual is staggering beyond imagination. Yet, Jesus fulfilled every one of them in minute detail--even those concerning the conditions of His birth, something over which no mere mortal has control. Only the hand of God could bring this to pass. And only the hand of God could guide the writers who made these predictions and recorded their fulfillment. Thus, the Bible shows the evidence of divine inspiration. (---taken from With All Boldness; December, 1995; Vol. 5, No. 12; p. 12)

THE EVIDENCE OF ARCHAEOLOGY

by Wayne S. Walker

God does not ask us to accept the Bible as His word on blind faith. He has always provided us with evidence to corroborate the truthfulness of His word. One evidence is fulfilled prophecy, as the last several articles in this series have shown. Another is a comparison of archaeological finds in Bible lands to what the Bible says. This demonstrates the historical accuracy of the Bible. Homer Hailey wrote, "If the Bible cannot be trusted in this point, i.e., of historical trustworthiness, it cannot be trusted in any way. It must be historically accurate. This does not prove it inspired, but adds to the testimony which would lend to such a conclusion" (Internal Evidences of Christianity, p. 23). What does the evidence of archaeology contribute to our understanding of the Bible?

First, we must know what archaeology is. It comes from two Greek words and means the study of ancient things. Thus, the term is used to describe the systematic study of ancient people as their life can be learned by what they left behind--e.g., buildings, coins, jewelry, pottery, images, inscriptions, etc. Archaeological studies have been done world-wide, but the Bible lands and especially Palestine have proven to be some of the most fertile grounds for this kind of work. Archaeological sites in Palestine are usually mounds known as "tells." In Joshua 11:12-14 we read that in the conquest of Canaan Joshua did not burn the cities that stood on their mounds, except for Hazor. The footnote for the word "mounds" says that in Hebrew it is "tel, a heap of successive city ruins." Sifting through these ruins provides archaeologists with the materials which they need for their work.

Archaeology has provided a general cultural background for Biblical studies. Scholars have been mostly agreed (some have had other theories) that the origin of human life began in the Tigris-Euphrates river valley now located in Iraq. This confirms the general Biblical location of the Garden of Eden from which humanity spread to all the earth (Genesis 2:7-15). Archaeologists have been able to resurrect ancient peoples. The Bible frequently mentions the Moabites, but for many years no historical records confirmed their existence and many Bible critics claimed they were fictitious. However, in 1868 the Moabite Stone was found at Dibon by F. A. Klein and contained an account of Moabite king Mesha's rebellion against Israel as recorded in 2 Kings 3:4-5.

Archaeology offers help for better Biblical translations. In the King James Version, Genesis 1:1 reads, "...And the Spirit of God moved upon the face of the waters." In 1611 the translators did not have enough information to know the exact meaning of the Hebrew word. However, archaeological studies found that in other ancient Hebrew literature, this term was used of mother birds brooding over their eggs or chicks. So most newer translations, such as the New King James Version, render the verse, "And the Spirit of God was hovering over the face of the waters." Archaeologists have helped to locate Biblical sites. We read about the city of Gibeon in Joshua 9:3-4. Its precise location was unknown for many years, but jar handles with the name of the city were found in an archaeological dig which identified where the city was located.

Archaeology has assisted in developing an accurate chronology of Biblical events. The Bible affirms that Nebuchadnezzar, Chaldean king of Babylon, conquered and destroyed the city of Jerusalem (2 Kings 25:1-9). Archaeological finds of Nebuchadnezzar's records have enabled scholars to place the destruction of Jerusalem on March 15-16, 597 B.C. Archaeologists have also been able to correct impressions of doubtful trustworthiness of the Biblical account. Daniel 4:1-30 mentions Belshazzar as the last king of Babylon. No mention of him was found in Babylonian records for a long time, and critics assailed the historical trustworthiness of Daniel. However in 1853 an inscription was found which mentioned Belshazzar, son of Nabonidus. Other inscriptions have since been found which say that Nabonidus made his son co-regent.

In my library, I have a copy of a little booklet entitled, "Archaeology Proves the Bible," given to me by a relative. Again, we must be very careful to emphasize and understand that archaeological findings do not actually prove the Bible divine, or even true for that matter. The Bible was not written merely as a history book. However, it does contain history, and in order for it to be believed the history that it records must be accurate. Thus, the study of archaeology does illustrate, illuminate, and supplement what the Bible says. Our next article will examine some specific examples of archaeological findings which confirm various Biblical accounts. (---taken from With All Boldness; September, 1995; Vol. 5, No. 9; p. 16)

WHAT ARE THESE STONES?

by Wayne S. Walker

When the children of Israel crossed the Jordan River into Canaan, Joshua instructed them to pick up twelve stones, one for each tribe, to be used in building a memorial. "Then he spoke to the children of Israel, saying: 'When your children ask their fathers in time to come, saying, "What are these stones?" then you shall let your children know, saying, "...The LORD your God dried up the waters before you..."'" (Joshua 3.21-23). The stones would serve as evidence of God's power among the Israelites. Although this monument no longer exists, to anyone's knowledge, the Bible lands are filled with various ancient artifacts among the stones. As such discoveries are brought to light, we continue to ask, as did the Hebrew children, "What are these stones?"

At one time Bible critics ridiculed the idea that Moses was told to write a record of the events that happened to the people of Israel during their wilderness wanderings (Exodus 17.14). The critics believed that when Moses lived (c. 1500 B.C.) writing had not yet been perfected so Moses could have written nothing. However, in 1922 the Weld Blundel Expedition found, among the stones of Larsa, just a few miles north of Ur, the Weld Dynastic Prism, a written list of kings made around 2170 B.C. It is now in the Ashmolean Museum at Oxford. Also in 1902 a French expedition under M. J. de Morgan found, in the stones of Susa (Biblical Shushan) the written code of Hammurabi, made about 2000 B.C. So writing existed long before Moses's day and was readily available to him.

One of Cain's descendants, Tubal-Cain, is identified as an instructor of work in bronze and iron (Genesis 4.22). The best date that can be given for this time period is anywhere from 3000 to 4000 B.C. Until recently the use of iron was believed to have been unknown prior to 1000 B.C. However, in 1933 Dr. H. E. Frankfort, of the Oriental Institute, found in the stones of Asmar, about 100 miles northeast of Babylon, an iron blade which is thought to have been made around 2700 B.C. This pushed the known use of iron back some 1,500 years, very close to the assumed dates of Tubal-Cain.

The Bible affirms that Hezekiah "made a pool and a tunnel and brought water into the city" of Jerusalem (2 Kings 20.20). For many years the location of this tunnel was not known and its very existence was doubted by some. However, in 1880 a truant schoolboy, playing in the mouth of an old tunnel, saw some marks cut on the rock wall, 19 feet from the opening, which looked like writing. He spoke of it to his teacher, Dr. Schick, who found it to be an account, in the ancient Hebrew language, of the building of Hezekiah's tunnel. Called the Siloam Inscription, it was cut out of the wall and sent to the Constantinople Museum.

Every Bible student knows that Jesus was born in Bethlehem because a census required Mary and Joseph to return to their ancestral home, and "this census first took place while Quirinius [Cyrenius, KJV] was governing Syria" (Luke 2.2). However, Roman historical records previously known put the beginning of Quirinius's governorship at A.D. 7, several years after Jesus was born. This historical discrepancy was very troublesome to Bible scholars for a long time. But in recent years, among the stones of Syria, have been found ancient papyri which state that Quirinius was twice governor of Syria, one term earlier than previously known, and that there were two taxation enrollments during his terms. According to the American Standard Version, Luke states that "this was the first enrollment made when Quirinius was governor of Syria."

Certainly, not every person, place, and event mentioned in the Bible has been confirmed by the work of archaeology. However, the spades of archaeologists just keep on corroborating, one by one, sometimes even to the minutest detail, the historical accuracy of the Biblical records. It is safe to say that no archaeological finding has ever been made which flatly contradicts any Bible statement. If the Bible can be demonstrated to be true with regard to its historical information, then this adds to its trustworthiness. And if we can trust the Bible to be accurate in its relation of history, then we can reasonably trust it to be reliable in its claim to be the revelation of God's will for the spiritual needs of mankind. (---taken from With All Boldness; October, 1995; Vol. 5, No. 10; p. 14)

THE CLIMATE OF BIBLE LANDS

by Wayne S.Walker

"So Moses sent them to spy out the land of Canaan, and said to them, 'Go up this way into the South, and go up to the mountains, and see what the land is like: whether the people who dwell in it are strong or weak, few or many; whether the land they dwell in is good or bad; whether the cities they inhabit are like camps or strongholds'" (Numbers 13:17-19). Moses sent the twelve spies into Canaan to "see what the land is like." Their primary interest was in the strength of the people and the prosperity of the country. However, when we think about moving and go to "see what the land is like," one of the things that we are interested in is the climate.

Palestine is situated between the Arabian Desert on the east and the Mediterranean Sea on the west. As here in North America, the prevailing winds are westerly. However, an occasional east wind, called the Sirocco, brings hot, dry, dust-laden air from off the desert. It absorbs what little moisture there is so that all vegetation wilts. In Pharaoh's dream, it was an east wind that blasted the grain (Genesis 41:23). It was an east wind that parted the Red Sea (Exodus 14:21). It was an east wind that killed Jonah's gourd plant (Jonah 4:8).

As a result of these occasional east winds, droughts and famines have always been and still are very common in that part of the world (Genesis 12:10; Ruth 1:1; Acts 11:27-28). Also, the east wind can bring a plague of locusts, since they lay their eggs in the desert where they hatch (Exodus 10:13-19). Such plagues still occur as they did in Bible times. W. M. Whitewell wrote in the Pictorial Bible Dictionary: "A plague of locusts in the Jordan Valley in 1959 is described, reminding us of the ravages prophesied in the Scriptures (Joel 1:4; Nah. 3:15; Rev. 9:3, 7)" (p. 376).

However, because of the prevailing westerly winds coming over the Mediterranean Sea, rain almost always arrives from the west. In 1 Kings 18:41-46, after three years and six months of drought, it was to the west of Mt. Carmel, toward the sea, that Elijah told his servant to look for rain. Also, Jesus said, "When you see a cloud rising out of the west, immediately you say, 'A shower is coming,' and so it is" (Luke 12:54).

If I were to attempt to write a novel that would be set in some far-off land to which I had never been or long past time when I was not alive, I might study all the available information about the climate of that place and time so as to be as accurate as I could in what I wrote. However, without experiencing the weather myself, I might miss some small detail that only people familiar with the territory would have any way of knowing. These kinds of mistakes are fairly common in books written by mere men.

Yet, there are no examples of such inaccuracies in the Bible. In whatever locale a Bible story is set and whenever any description of climate conditions is given, the actual weather of that place confirms the statements found in the Bible. This, of course, does not prove the Bible to be inspired. However, it does show the Bible to be accurate. If it is accurate in details such as this, then we can be more assured in our accepting its claim to be the word of God. "I will delight myself in Your statutes; I will not forget Your word" (Psalm 119:16). (---taken from With All Boldness; January, 1996; Vol. 6, No. 1; p. 8; and September, 1996; Vol. 6, No. 9; p. 20)

PLANTS AND TREES OF THE BIBLE

by Wayne S. Walker

"Then God said, 'Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth;' and it was so. And the earth brought forth grass, the herb that yields seed according to the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good. So the evening and the morning were the third day" (Genesis 1.11-13).

In his well-known Lands of the Bible, J. W. McGarvey in the second part, "The Topography of Palestine," chapter 9, "An Argument from the Agreement of the Land and the Book," made the following observation: "In regard to the trees of a country a writer may so inform himself as to speak with accuracy when formally naming the trees which grow there; but if he locates a narrative in a country with which he is not personally familiar, in his incidental or unstudied allusions to trees he is very likely to betray himself by unconsciously substituting the trees of his own country. Yet nothing of this kind is found among all the Bible writers" (p. 378).

Jericho is called "the city of palm trees." In Deuteronomy 34.3 Moses saw "the South, and the plain of the Valley of Jericho, the city of palm trees, as far as Zoar" (cf. 2 Chronicles 28.15). Palm trees do not grow generally in much of Palestine because it is hilly. However, Jericho is an oasis in a desert region that is of much lower elevation, and palm trees still grow exactly where a Bible writer said that they grow.

The sycamore is a type of fig tree that grows only in the lower elevations, such as the Jordan valley around the Dead Sea or the coastal regions, in contrast to the cedars which were much more abundant in the higher elevations, such as around Jerusalem (1 Kings 10.26-27). Zaccheus climbed a sycamore tree (Luke 19.1-4). This was at Jericho, which is located in the lower elevations. Suppose the writer had located the story at Jerusalem, where there are no sycamore trees!

Jesus said that the mustard seed "becomes a tree, so that the birds of the air come and nest in its branches" (Matthew 13.31-32). The common field mustard with which most of us are familiar is a fairly small plant. However, in Palestine the mustard does indeed become a tree-like shrub. Dr. William Thompson in his work The Land and the Book wrote: "I have seen this plant on the rich plain of Akkar [Acre] as tall as the horse and his rider" (p. 414). Only someone familiar with this fact would have spoken or written such a statement.

Finally, the Bible pictures oak or terebinth trees as growing in certain places (e.g., 2 Samuel 18.6-10). McGarvey again said: "Absalom is represented as being caught by the head in the 'thick boughs of a great oak,' though in almost every other country the boughs of a great oak are either too high nor not thick enough for a man's head to be caught in them" (pp. 378-379). However, just such kinds of trees are reported to be quite common east of Jerusalem where the battle between the armies of David and Absalom fought. So Bible writers are accurate in their placement of plants and trees. (---taken from With All Boldness; Feb., 1996; Vol. 6, No. 2; p. 6; and Dec., 1996; Vol. 6, No. 12; p. 14)

NATURAL RESOURCES AND THE BIBLE

by Wayne S. Walker

"He cuts out channels in the rocks, and His eye sees every precious thing" (Job 28.10). When God created the earth, He placed within it various kinds of natural resources, such as rocks and minerals, to be used for the good of mankind. Certain kinds of resources are more common to particular areas of the world than others. The Bible makes reference to several of these. If the Bible speaks inaccurately, we can reasonably conclude that it is the work of mere men. However, if it speaks completely accurately, its claim to be inspired is bolstered.

Genesis 14 reports the battle of the four kings of Mesopotamia against the kings of the five cities of the plain, including Sodom and Gomorrah, which took place in the Valley of Siddim near what became the Salt (or Dead) Sea (vs. 1-3). Verse 10 says, "Now the Valley of Siddim was full of asphalt pits..." (KJV has the word "slime"). Josephus (Wars, IV, 8:4) reported that as early as the time of Abraham, asphalt seepages were known in this area and said that it was used for caulking ships and in a great many medicines (cf. Genesis 6.14, 11.3; Exodus 2.3).

Moses, preparing the people to enter Canaan, called it, "A land in which you will eat bread without scarcity, in which you will lack nothing; a land whose stones are iron and out of whose hills you can dig copper" (Deuteronomy 8.9). This would include the whole territory originally intended for Israel and over which David and Solomon eventually ruled, not just the land in which they actually settled. Ferrell Jenkins ("Solomon's Copper Mines," Truth Magazine, Jan. 29, 1970) reported that copper has been found in the Negev (the "South" of Palestine) and is currently being minded at Timna in the Eilat District of the nation of Israel. Further evidence of copper smeling to the time of Solomon has been found in the Negev (1 Kings 7:45-46).

The Philistines, who lived along the coastal region of Canaan, had iron instruments (Joshua 17:16-18). The Israelites, who lived in the hill country, did not (1 Samuel 13.19-20). Iron ore does not exist in the Negev and Galilee. However, Henry H. Halley (Bible Handbook, p. 170) reported that excavations have revealed many iron relics of 1100 B.C. in Philistia but none in the hill country of Palestine until 1000 B.C. Apparently, it was only when the power of the Philistines was broken by Saul and David that the iron-smelting formula became public property and the metal came to be widely used in Israel (2 Samuel 12.29-31).

Bronze (KJV brass) is an alloy of copper and tin. Hiram made vessels for the house of the Lord "of burnished bronze" and had them "cast in clay molds, between Succoth and Zaretan" (1 Kings 7:45-46). Succoth and Zaretan are on the east of the Jordan River. According to Everyday Life in Bible Times (p. 36), James B. Pritchard, of the University of Pennsylvania, excavated Tell es-Saidiyeh, thought to be Biblical Zaretan, in 1963, and bronze vessels were found there.

Again, these facts do not prove the Bible inspired. However, they do lend weight to its credibility. It is not a book of complete myths or fairy tales, but accurately describes where natural resources are found. If it always speaks the truth in such a mundane matter as natural resources, then we may more reasonably conclude that it speaks the truth when it claims to be the word of God. "Open my eyes, that I may see wondrous things from Your law" (Psalm 119.18). (---taken from With All Boldness; March, 1996; Vol 6, No. 3; p. 18; and January, 1997; Vol. 7, No. 1; p. 10)

THE LAND AND THE BOOK

by Wayne S. Walker

"Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is across from Jericho. And the LORD showed him all the land of Gilead as far as Dan" (Deuteronomy 34.1). The Bible is not designed as a textbook on either geography or history but as a revelation of God's will for mankind. However, God's will was revealed in a historical and geographical setting. When Moses went up on Mt. Nebo, he was able to see what the land was like. Hence, the Bible does claim to present facts in describing geographical and historical information.

If the Bible were merely a book of fictitious stories, we might expect to find errors throughout. One of the best places to trip up a writer is in his description of the geographical and historical context in which the events about which he is writing are said to have taken place. If the Bible is not accurate in its geographical and historical descriptions, then how can we be sure that it is correct in spiritual matters? Therefore, a study of the land and the book is helpful in confirming our faith in it as God's word.

In Joshua 2.15-16, Rahab of Jericho hid the two spies and then told them to go to the mountain. East of Jericho was the Jordan valley where the camp of the Israelites was located. The soldiers from Jericho would most likely have looked for them in that direction. But two and a half miles west of Jericho, in the opposite direction, a mountain suddenly rises where they could hide unsuspected. If there were no mountain near Jericho, we would assume that the writer was making things up. But there is!

According to Joshua 3.14-17, the Israelites are said to have crossed over Jordan at the time of its overflowing, which occurs in late spring. Yet, this is also referred to as the time of harvest, which we usually associate with the fall. The Jordan is the lowest river on earth, and because of its physical location the harvest is almost complete just shortly after the spring rains when the river is still out of its banks. However, at Bethlehem and Hebron in higher regions the wheat is just beginning to come up. Only a person who was familiar with the facts would know this.

Matthew 8.38-32 tell us that Jesus came to the eastern side of the Sea of Galilee and near Gadara cast demons out of two men. The demons went into a herd of swine who rushed down a steep bank into the sea. J. W. McGarvey wrote of this exact spot in his Lands of the Bible: "But while there are steep places all along the eastern shore of the lake, they stand back half a mile or more from the water's edge everywhere except at one point....Here the high hills come close to the shore and descend by 'a steep place' to within 40 feet of the water's edge. No stranger or foreigner could have written such narrations as these" (pp. 382-383).

We have examined just three illustrations of how the various descriptions in the Book are confirmed, often in minute detail, by the actual lay of the land in which the events described are said to have taken place. This helps to increase our faith in the Bible as truthful in all that it says, and hence as being what it claims to be--God's revelation to man. "I have rejoiced in the way of Your testimonies, as much as in all riches" (Psalm 119.14). (---taken from With All Boldness; April, 1996; Vol. 6, No. 4; p. 20; and November, 1996; Vol. 6, No. 11; p. 18)

MANNERS AND CUSTOMS OF PALESTINE

by Wayne S. Walker

The Bible, while not written as a book of history, does claim to deal with actual history. In the course of discussing historical events, Bible writers often make reference to manners and customs of the people who were part of those historical times. Writers of historical fiction often do research to find out about the manners and customs of the people who lived in the times of which they are writing. Yet, in spite of their best efforts, errors occasionally occur in such human works. If similar errors occur in the Bible, then it can be shown to be of human origin. However, if there are no such errors, this accuracy would bolster its claim to be a divine revelation of God.

The Bible often makes reference to sheep and shepherds since shepherding was one of the most common occupations of Palestine in Bible times. Jesus used the picture of a shepherd separating his sheep from his goats to illustrate the separation of the righteous from the wicked at the final judgment (Matthew 25.32-33). It was reported that there were shepherds abiding in the fields, keeping watch over their flocks by night near Bethlehem when Jesus was born (Luke 2.8). Jesus also used the shepherd and the sheep to illustrate the relationship between Himself and His followers (John 10.1-5). Those who visit Palestine even today report that one can still see the separation of sheep and goats on sale days, that shepherds still lie out at night with their sheep in the summer in the hills around bethlehem, and that the scene of sheep hearing the voice of their own shepherd and following him alone is still seen repeatedly throughout the Middle East.

It is recorded that Jesus was buried in a tomb that was hewn out of a solid rock in front of which was rolled a large stone (Matthew 27.59-60, Mark 16.1-4). Now, what if it could be proven beyond doubt that no such tombs were in use in Jerusalem at that time? It would cast doubt on the integrity of the Bible writers. However, four such first-century tombs are known in Jerusalem, including the Herodian family tomb and the Tomb of the Kings where the rolling stone is still in place! In fact, Henry Halley reported that Christian Gordon in 1881 found at the west foot of "Skull Hill" a garden. Under five feet of rubbish, he located a tomb from Roman times, cut in a wall of solid rock, with a trench in front where a stone had been rolled for a door (Bible Handbook, pp. 551-552).

Jesus told a parable in which He said, "...There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower..." (Matthew 21.33). According to Ferrell Jenkins, "The Isarel Guide, p. 218 says: 'The name Gath designates a winepress cut in the rock, such as are found in plenty in areas where vineyards were extensive.' The wine press was cut in the rock. The grapes were placed in the vat and then crushed. I have seen several of these" (The Book and the Land, p. 4). McGarvey also reported seeing many such vineyards with towers of ancient appearance (Lands of the Bible, p. 59-60). Thus, Biblical references to manners and customs of Palestine are completely consistent with all the information that is known about "everyday life in Bible times." (---taken from With All Boldness; May, 1997; Vol. 7, No. 5; p. 5)

THE HISTORICAL AND GEOGRAPHICAL ACCURACY OF THE BIBLE

by Wayne S. Walker

In previous articles of this series, various items of a historical and geographical nature were cited as evidence for the accuracy of the Bible--fulfilled prophecies, archaeological findings, and Biblical references to climate, plants, natural resources, topogrphical features, and various customs. It was pointed out that the Bible is not a book of geography or history. Yet, the Bible was written in a geographical and historical setting. If the Bible is truly what it claims to be, a divine revelation of God's will to mankind, then we would expect it to be accurate in all historical and geographical references. Let us examine a couple more examples to illustrate the Bible's accuracy.

When I was living in Dayton, OH, I would normally speak of going up to Toledo because it is north of Dayton and down to Cincinnati because it is south of Dayton. In our map-oriented society we think of north as "up" and "south" as down. However, no matter from which direction one is coming or in which direction one is heading, he is always said to be going up to Jerusalem or down from Jerusalem (Luke 10.30, 19.28; John 2.12-13, 11.54-55; Acts 9.26-30 & 32, 24.1). For example, Joseph, Mary, and Jesus were said to go up to Jerusalem while travelling south from Galilee to Jerusalem (Luke 2.39-42). Philip was said to go down from Jerusalem while travelling north to Samaria (Acts 8.1-5).

Why is this so? It is because Jerusalem is located up in the mountains and is, in fact, one of the highest points in Palestine. Ferrell Jenkins noted one specific description. "Jericho is located at 825 feet below sea level. Jerusalem is about 2500 feet above sea level. Notice the record in Luke 19. Jesus visits Jericho (v. 1); was 'near Jerusalem' (v. 11); was 'ascending to Jerusalem' (v. 28); 'approached Bethphage and Bethany, near the mount that is called Olivet' (v. 29); 'near the descent of the Mount of Olives' (v. 37); 'And when He approached, He saw the city' (v. 41); the 'He entered the temple' (v. 45). This is an accurate description of the topography of this 19 mile journey" (Introduction to Christian Evidences, p. 69).

Throughout the Bible references are made to a people known as the sons of Heth or Hittities, They were descendants of Ham through Canaan (Genesis 10.6-15). These Hittites were said to be among the people living in the land of Canaan prior to Israel's reception of it (Genesis 15.12-21, 23.3ff, 25.9, 26.34, etc.). For many years, there were no historical records of such a group, especially in Palestine, and unbelieving critics ridiculed the Bible as inaccurate for mentioning such a fictitious tribe. The Hittites were supposed to be a figment of someone's imagination. However, to quote Paul Harvey, now hear "the rest of the story."

"A German expedition working at Sinjirli (ancient Samal), in Syria (1889-91), discovered many Hittite sculptures....John Garstang subsequently excavated another Hittite site nearby (1908-11). Much of the material found during these excavations was clearly Hittite in origin and bore witness to the fact that a Hittite kingdom once had its center there. Carchemish on the Euphrates was excavated by Sir Leonard Woolley and T. E. Lawrence for the Britisn Museum (1911-14). Inscriptions in Hieroglyphic Hittite were discovered along with many seals, pieces of jewelry, and other small objects" (Charles F. Pfeiffer in Baker's Bible Atlas, p. 269). It is now know that Hittite peoples were spread all throughout the Middle Eastern region.

Again, we must remember that the accuracy of the Bible by itself does not establish inspiration nor the fact that the Bible is a special, divine revelation of the mind of God. However, the remarkable accuracy of the Bible in the areas of history and geography is a strong, corroborating argument for the accuracy of the Bible in all other matters. It lends its weight to the claim of the scriptures to be inspired of God (2 Timothy 3.16-17). (---taken from With All Boldness; July, 1997; Vol. 7, No. 7; p. 22)

THE SCIENTIFIC ACCURACY OF THE BIBLE

by Wayne S. Walker

"And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds" (Acts 7.22). Even though Moses was instructed in the learning of Egypt, his writings do not contain any Egyptian "scientific" theories of that day such as the beginning of the world from a flying egg or the origin of man from the white worms of the Nile. The Bible is not a book of science, but it does mention several facts which fall into the real of what we generally consider science. While we must be careful that we do not make too much of the figurative language of the scriptures, it is interesting to notice that Biblical references to things scientific are not tainted by the erroneous theories common in the times in which they were written.

"It is He who sits above the circle of the earth..." (Isaiah 40.22). The word translated "circle" can also mean sphere, according to Davidson's Analytical Hebrew and Chaldee Lexicon. In nearly every other civilization, unearthed records show that man taught the earth to be flat. Aristotle, in the fourth century B.C., set forth arguments for a spherical earth, but few were convinced. The Greek-Roman "flat-earth" concept became the standard of the world until the fifteenth and sixteenth centuries, when the voyages of Columbus and especially Magellan finally brought about the general acceptance of the rotundity of the earth. By the end of the seventeenth century, the sextant, telescope, theodolite, planetable, barometer, and accurate pendulum clocks proved beyond doubt that the earth is spherical. Yet, Isaiah said so around 700 B.C.!

"Where were you when I laid the foundations of the earth?" So asks God of Job in Job 38.4. Before 1934, what supports the ground beneath us had always been a subject of interest. The ancients speculated that it was an animal, rock pillars, etc. The theory that had world-wide acceptance in the first third of the twentieth century was that the earth had no foundation but was full of hot molten material and covered with a thin floating crust. However, after 1935, the development of precision chronometers, seismographs, and recording instruments brought about a revolution in our knowledge of the earth's structure. By 1964, using sensitive seismic instruments that transmit information from the earth's interior, geologists learned that a bowl is formed for the continental material extending deep into the mantle rock. This mantle rock is now known to for the foundations of our planet.

"Then the channels of the sea were seen..." (2 Samuel 22.16). The word translated "channel" means crevasse or canyon. The universal ancient opinion was that the ocean floors were flat, sandy beds similar to a desert, only under water. In 1504 Juan de la Costa made the first ocean soundings, but they were in shallow water and did little to dispel this false notion. In 1840 the first true ocean sounding was made. However, the famous Challenger Expedition in 1872-1876 marks the beginning of modern deep-sea exploration and discovered the first underwater trench or canyon at 4500 fathoms. Beginning in 1945, using echo-sounding, first introduced in 1911, the systematic crisscrossing by boats of the ocean has given us our current knowledge. In 1971, for the first time in man's history, a complete map of the ocean floor was compiled and made available, showing the "channels of the sea."  (---taken from With All Boldness; August, 1997; Vol. 7, No. 8; p. 8)

MORE ON THE SCIENTIFIC ACCURACY OF THE BIBLE

by Wayne S. Walker

"All the rivers run into the sea, yet the sea is not full; to the place from which the rivers come, there they return again" (Ecclesiastes 1:7). Around 350 B.C. Aristotle theorized that clouds and rain are caused by condensation of water vapor in the atmosphere that resulted by evaporation of water at the surface of the earth. However, he concluded that this was only a localized cycle, where rain replaced the water from the immediate area from which it had been vaporized. Not until the eighteenth century was it observed that clouds can transport rain away from the area in which they were formed. Benjamin Franklin in 1770 was the first to recognize that individual storms move from place to place over the earth's surface, thus establishing the river to sea to river water cycle that is now universally recognized.

"Lift up your eyes to the heavens, and look on the earth beneath. For the heavens will vanish away like smoke, the earth will grow old like a garment" (Isaiah 51:6). To grow old like a garment is to deteriorate or decay through age. Here the Bible pictures the total universe as deteriorating through age from its original finished state. For centuries scientific observers believed that the universe was ever growing, expanding, and getting bigger. The first indication which science had that the universe was growing old and being used up was the discovery in A.D. 1850 of the Second Law of Thermodynamics or the law of entropy. This states that in any energy transfer or change, although the total amount of energy remains unchanged, the amount of usefulness and availability that the energy possesses is always decreased with a ratio that is constantly increasing and irreversable in flow. Examples are the fact that sun diminishes at the rate of 4,600,000 tons per second in the process of producing radiant energy and the natural process of radioactive disintegration by radioactive materials.

"And He has made from one blood every nation of men to dwell on all the face of the earth..." (Acts 17:26). Until A.D. 1775, there were considered to be five distinct original races based on skin color and perpetuated by the differences in the blood of each. However, in 1900 Karl Landsteiner discovered that all human blood has one common base, plasma. Blood can be divided into four basic types, differeing in amounts of what is carried in the plasma, but studies show that human populations all over the world contain almost equal proportions of the four blood types. It is now know scientifically that all races of men are biologically similar, so that all know variations in mankind are the result of genetic possibilities in the human cell structure.

Arnold Schnabel, a gospel preacher and former Boeing engineer, wrote, "As evidence of their Divine Guidance the writers of the Bible have included scientific truths in non-scientific terms. Truths that for centuries the skeptics considered as errors because it disagreed with their darkened understanding. Truths that have come to light in recent times only through painstaking and costly research. Truths that without the later development of instruments would have been impossible for us to witness with our own eyes as facts" (Has God Spoken, p. 1). The God who created nature is the God who revealed Himself in the Bible. His revealed word has no scientific inaccuracies in it that would cast any doubt upon its inspiration. (---taken from With All Boldness; October, 1997; Vol. 7, No. 10; p. 21)

THE RATIONAL DOCTRINE OF THE BIBLE

by Wayne S. Walker

Christians believe that the Bible is a special divine revelation. We believe that there is a need for such a revelation because, although the heavens declare the glory of God, the apostle Paul affirms that only His power and divinity are seen through the things that are made. Therefore, God's nature, character, and will to man had to be revealed in a special way. This revelation has been made known through His Son Jesus Christ and preserved in the inspired written word which was revealed by the Holy Spirit to the apostles and prophets.

The proof of such a revelation is cumulative, each argument becoming a part of the whole. The proposition of this particular article is that the rational doctrine of the Bible regarding God, man, sin, and salvation, presented in the 66 books of the Old and New Testaments, helps to demonstrate the scriptures to be a special divine revelation. In Acts 18:14 we read when Paul was on trial in Corinth, "And when Paul was about to open his mouth, Gallio said to the Jews, 'If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you.'" Some things can be shown to be reasonable or rational, while others cannot. And every major concept found in the Bible is rational.

The God of the Bible is not sexually passionate, like the Roman Jupiter, not a fanciful half-animal like the Egyptian Anubis, not a capricious lightning thrower like the Norse Thor, nor completely anthropomorphic like the Canaanite Baal who was definitely made in the image of man. Rather, His existence appeals to our sense of reason which He placed in us by creation. In fact, in Isaiah 1:18 He asks mankind, "Come now, and let us reason together...." The word "reason" here denotes the kind of contention or argumentation which occurs in a court of justice where the parties reciprocally state the grounds of their cause. Thus, our service to Him is a "reasonable service" (Romans 12:1). In other words, it is rational, logical, agreeable to our God-given reason.

Unlike the pagan deities who often made mistakes, mistreated people, and sometimes even engaged in immoral conduct, the one true God always does that which is right (Genesis 18:25). Thus, He Himself sets forth the standard by which He expects us to live, rather than telling us, "Do as I say and not as I do." And all mankind will have to answer to this perfect standard in judgment (Acts 17:30-31, Romans 2:5-11). Yet, again unlike heathen gods who could be mean, spiteful, and even nasty, Jehovah is a loving and merciful God who makes it possible for us to escape the punishment for our failures to live up to His standards when we meet His conditions (John 3:16, 2 Peter 3:9).

In the God of the Bible we see a perfect blend of qualities that can be found in no other. When men create stories about gods, they come up with myths like the ancient Egyptians, Canaanites, Greeks, and Romans, whose pagan deities mirror human weaknesses and foibles. How is it that the Bible pictures a completely different kind of God? It must be a different kind of book from a completely different source, not of mankind! The next article will continue this theme by looking at the Biblical doctrines of man, sin, and salvation. (---taken from With All Boldness; November, 1997; Vol. 7, No. 11; p. 8)

MORE ON THE RATIONAL DOCTRINE OF THE BIBLE

by Wayne S. Walker

In our previous article we looked at how rational the Biblical doctrine of God is. The same is true of the Biblical doctrine of man.  In the Bible, man is not descended from animals, arisen from rocks, or sprung from the sea, as in ancient pagan myths. Rather, he is presented as "the offspring of God" (Acts 17.28). This noble view of the origin of man is seldom found in heathen religions. Man's physical body was formed from the dust of the ground, and each of us continues to be made of the same elements by the natural process of procreation (Genesis 2.7, Psalm 139.14).

At the same time, God gave us a spiritual nature or soul when He made us in His own image, so that He is also "the Father of spirits" (Genesis 1.27-28, Hebrews 12.9). Because man has been created with rationality, conscience, and free will, he is not just a pawn of fate, directed by forces beyond his control, but is accountable for his own actions. We must all stand before the judgment seat of Christ to be judged on the basis of the things done in the body (Romans 14.10-12, 2 Corinthians 5.10). Each one is responsible for his own choices in life as we might reasonably expect from such beings.

With regard to sin, the law of God is not the rule of a dictatorial tyrant who delights in nothing but inflicting punishment nor the license of a doting grandfatherly-type who encourages hedonism. Whatever God says and does is "for our good always" (Deuteronomy 6.24). Thus, the definition of sin is not something that is arbitrary or capricious, but it is the violation of a just law (1 John 3.4). And the problem is univeral, because all responsible human beings have sinned (Romans 3.23). God did not choose some to be good and some to be bad, but each one chooses to sin (James 1.13-15). And no one will escape because he is a personal favorite, or has enough money, or can run far enough. There will always be just consquences for sin (Romans 6.23, Revelation 21.8). Yet, God does offer escape to those who would come to Jesus for forgiveness of their sins (Matthew 1.21, Mark 16.15-16). What could be more reasonable than that?

If the Biblical doctrine of sin is reasonable, then we would conclude that the doctrine of salvation from sin would likewise be reasonable. In the Bible, salvation is not purely sensual enjoyment, as in Valhalla of the Norse; nor mere intellectual oneness with the universe as thought among the ancient Greeks or modern Hindus; nor pie in the sky gained by blind faith and slavish obedience to irrational commands, such as Muslims expect. Bible salvation involves three ideas. The first is remission of or freedom from sins (Acts 2.38, Romans 16.16-18). Once a sin is forgiven, we no longer have to suffer its guilt. The second is a resulting special relationship with God as His spiritual children (2 Corinthians 6.17-18, Galatians 3.26-27). The concept of a close relationship with deity was not known among the ancient heathens. And the third is eternal life in heaven (1 Peter 1.3-5, 1 John 2.25). From the beginning to the end, the Bible unfolds a unified and definite plan of salvation for mankind that culminates in the hope of living with God eternally.

When we show that the Bible is historically, geographically, archaeologically, and scientfically correct, it has a tendency to confirm our view of its spiritual accuracy as a divine revelation by God of His will to mankind. Thus, the Bible's profound and rational doctrine of God, man, sin, and salvation takes the book outside the realm of a purely human production. Its consistency in the presentation of these themes over such a long period of time is evidence that back of this production there is one over-ruling and guiding hand--that of God. (---taken from With All Boldness; December, 1997; Vol. 7, No. 12; p. 6)

THE WRITING STYLE OF THE BIBLE

by Wayne S. Walker

In a literature class, students learn that there are peculiar marks of style in writing which identify a certain work as belonging to a particular author. "Now the tablets were the work of God, and the writing was the writing of God engraved on the tablets" (Exodus 32:16). As Moses brought the tables of stone with the ten commandments down from the mountain, there was something about the writing which characterized them as having come from God. In a more general sense, the same things is true of the whole Bible. As we study the style of writing, what are some of the qualities that separate it from secular literature?

The first is the amazing calmness and brevity of the Bible in recording the most stupendous events and tragedies, which are unlike anything written by men. The creation covers just two chapters (Genesis 1-2). The flood covers but three chapters (Genesis 6-8). In fact, the first 2,500 plus years of man's existence are found in the fifty chapters of one book, Genesis. The life of Christ is told in only four short books. The miracles of Christ are summed up on two verses (John 20:30-31). The death of Christ takes eight chapters, and His resurrection five. The establishment of the church is found in one chapter. Compare this calm reserve with the volumes written on the lives of Lincoln, Kennedy, and Churchill; with the tendency toward excitement about natural disasters such as floods and earthquakes which we read in magazines; or with even how wordy a newspaper account of an important sports event can be. The Bible's way of describing things is different.

Second, the complete impartiality of its writers is unlike human authors. Noah became drunk (Genesis 6:20-24). Abraham lied (Genesis 12.10-20). David committed adultery (2 Samuel 11.1-27). The nationalistic prophet Jonah fled his responsibility (Jonah 1.1-3). Peter cowardly denied Christ (Matthew 26.69-75). Paul was a blasphemer before obeying the gospel (1 Timothy 1:12-15). These weaknesses and sins are never excused nor condoned; they are always rebuked and condemned. Yet the candidness in the statements of the errors and frailties of even the greatest heroes, without their becoming prurient, is unique in the histories of the world.

Third, even the omissions of the Bible raise it above the level of the writings of men and set it apart from purely human productions. The childhood of Jesus is stated in few words, leaving out many years of his early life (Luke 2.39-52). There is no physical description of Christ, apart from allusions to His humanity (Isaiah 53:2, Philippians 2:8). Many details of His life are not recorded (John 21:25). Even the book which records the lives and work of the apostles contains only some of the acts of some of the apostles; others are hardly even mentioned. Very simply, the Bible is not given over to satisfying idle human curiosity as the works of men often are.

Therefore, we conclude that the Bible is not like men's books. It must something different. Therefore, the evidence tends to confirm its claim to be a special divine revelation. A fair and impartial study of the writings of the Bible themselves becomes one of the best arguments for this proposition. It is more reasonable that such a book with these sublime characteristics is the product of one Divine mind rather than the product of so many human minds over such a long period of time. (---taken from With All Boldness; January, 1998; Vol. 8, No. 1; p. 15)

THE PURITY OF BIBLE ETHICS

by Wayne S. Walker

The word "ethics" refers to the study of right and wrong in principle, character, and conduct. It has been universally accepted that certain things are right and certain things are wrong, although not everyone has agreed on exactly what falls into each category.  Furthermore, many who claim to be ethical often fail to follow the right standard. "'And yet for all this her treacherous sister Judah has not turned to Me with her whole heart, but in pretense,' says the LORD" (Jeremiah 3:10). Certainly, the Bible claims to offer mankind a superior ethical standard. Does it live up to its claim or is it just a pretense? We can determine this by examining the purity of Bible ethics.

Bible ethics begins with the fact that in the Bible righteousness is everywhere commanded and commended, while sin is always condemned. After the creation was finished, "Then God saw everything that He had made, and indeed it was very good..." (Genesis 1:31). This implies that there is a distinction between good and evil and that God made everything to be used for good. In the garden of Eden, God established just such a standard with the fruit of the tree of the knowledge of good and evil (Genesis 2:15-17). That which is evil or sinful is thus defined as that which is a violation of God's will, whereas that which is good or righteous is defined as that which is in harmony with God's will (1 John 3:4, 5:17). Adam and Eve transgressed God's will and so were guilty of sin, thus coming into a knowledge of good and evil (Genesis 3:1-24).

Consider two other examples of this general standard. The flood was sent by God to punish the wickedness of the ancient world, whereas Noah and his family were spared because of their righteousness (Genesis 6:5-13). Also, the cities of Sodom and Gomorrah were destroyed because of their evil, while Lot was saved because, although obviously not perfect, he was apparently at least committed to God's standard in contrast to the complete abandonment of that standard by the Sodomites (Genesis 19:1-29, 2 Peter 2:6-8).

Not only do we have Bible examples of ethical standards, but there are also specific teachings which illustrate this idea. One is the Ten Commandments (Exodus 20:1-17). These provided Israel with a very definite contrast between right and wrong. When Ahab and Jezebel broke these commandments by coveting Naboth's vineyard, bearing false witness about Naboth, murdering him, and then stealing his vineyard, they were rebuked and eventually punished (1 Kings 21:6-24). God did not allow such violations of His standard to go unchecked.

In addition, the great sermon on the mount indicates that God does not want mere outward morality but inward purity. "Blessed are the pure in heart, for they shall see God" (Matthew 5:8). It is not only killing and adultery that are wrong, but it is also the hatred and lust which motivate them that are condemned as well (Matthew 5:21-32). Homer Hailey wrote, "Not a moral principle has been added to the Sermon on the Mount since the day that it was preached by Jesus. Jesus puts the emphasis on the heart, the source of the act" (Internal Evidences of Christianity, p. 20). In the next article, we shall consider some objections to the Bible's claim of a superior ethical standard. (---taken from With All Boldness; February, 1998; Vol. 8, No. 2; p. 21)

OBJECTIONS TO THE PURITY OF BIBLE ETHICS

by Wayne S. Walker

The argument can be made that the superior ethical standard presented to mankind in the Bible gives weight to the claim that the Bible is from God and not man. However, through the years Biblical critics have objected to this argument. They have often cited a number of examples which they think impugn the ethical standard of the Bible.

One such example is the destruction of ancient people. How, it is asked, can the Bible be an ethical book when it records the wholesale slaughter of Canaanite tribes, even innocent babies, at the command of the same God who is said to be its author? However, the fact is that these tribes were grossly immoral and evil. God gave them time to repent, saying that in the days of Abraham their iniquity was not yet full (Genesis 15:16). Yet, they did not repent [in fact, many of those tribes themselves sacrificed their innocent babies as sacrifices to their pagan gods], and the time came when God could no longer tolerate their wickedness, so He ordered them destroyed. It was far better for such ungodly societies to be annihilated than for them to continue and new generations be allowed to follow their ways

Also it is asked, how can the Bible be ethical when it permitted polygamy, concubinage, divorce for any cause, and slavery. It must be admitted that God's Old Testament law did permit these things, which were already practices among the Middle Eastern nations and apparently adopted by the Israelites, to exist as customs among them, but they were strictly regulated to avoid abuses, and nothing is ever said to indicate that God Himself instituted or actually approved of them. Jesus's observation about divorce might well be applied to all of them. "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so" (Matthew 19:6). From this we can conclude that it was never God's will for them to exist, and today they are condemned. They have always brought unhappiness wherever practiced, even in the Biblical accounts, and where Christianity has gone they have ceased to exist.

Another question often asked is, how can the Bible be ethical when it has spawned the Crusades, the Spanish Inquisition, the Salem witchhunts, and religious wars such as we have seen in Northern Ireland and Lebanon? As Christians, we answer that these things are perversions of Bible ethics, and we are not obligated to defend them any more than the unbeliever is obligated to defend everything that has been done by other unbelievers. Rather, we oppose them just like all other right-thinking people. The Bible itself warns us about those who would have a form of godliness in professing to know God, but deny its power by their abominable works (2 Timothy 3:5, Titus 1:6).

In our "politically correct" educational establishment today, pre-Columbian cultures like the Toltecs, Aztecs, Mayas, and Incas are praised for their accomplishments despite the fact that they were fierce warriors who exterminated their enemies, engaged in human sacrifice, and sometimes practiced cannibalism. Ancient sub-Saharan cultures of Africa are also looked upon with pride by many of their descendants even though some of their leaders subjugated women through polygamy and sold their own people into slavery. And while Adolph Hitler would be considered among the twentieth century's most notable unbelievers, no one would suggest that every atheist be held responsible for his actions. In fact, these examples show that where the influence of the Bible has not been felt, the ethical standards of people have been much lower. Indeed, what a wonderful book it has been! (---taken from With All Boldness; October, 1998; Vol. 8, No. 10; p. 16)

ANOTHER OBJECTION TO BIBLE ETHICS

by Wayne S. Walker

The previous couple of articles in this series have been examining the purity of Bible ethics as corroborating evidence for the claim by the Bible to be inspired of God. We began by noticing that in the Bible righteousness is everywhere commended and commanded while sin is always condemned. Next, we considered some objections to Bible ethics. In this article, we want to examine one more objection that is sometimes raised and then draw some conclusions

Critics will sometimes point out that David is referred to in the scriptures as a man after God's own heart (1 Samuel 13:14, Acts 13:22). Yet, it is clear that David sinned by committing adultery with Bathsheba and then trying to cover it up by the murder of her husband Uriah (2 Samuel 11.1-27). The question of the critics is, how can the Bible be an ethical book when it is specifically stated that a person who was guilty of such heinous sins was still called a man after God's own heart?

In answer to this objection, it must first be pointed out that David was not keeping God's law when he sinned, but was violating it (Exodus 20:13-14). Second, it must be noted that God did not approve of what David did but rebuked and punished him (2 Samuel 12:1-14). Indeed, David suffered the consequences of his wrong doing, just as any other sinner would have suffered. And in the third place, when reproved, David repented and turned away from his sin (Psalm 51:1-19). What made David a man after God's own heart was not that he succumbed to sin, becuase this is something which all of us do, but that he was truly sorry for it.

So the purity of Bible ethics still stands. We must ask, where did this high moral standard come from? It certainly did not come from ancient pagan religions, such as those of Egypt, Babylon, Greece, and Rome, because they were all noted for their gross immorality. It did not come from mere human standards, because humans, when left totally to themselves, tend to go downhill ethically rather than uphill. And it did not come from areas where the Bible has not gone or has been rejected as a standard for morality, as can be noted from the moral climate that has characterized places like Russia, China, India, and Africa in the past.

In fact, we can see the superiority of Bible ethics as we witness what is happening even to our own country in this present age when the Bible is no longer reverenced as it once was. Wherever the Bible has gone, it has reduce slavery, produced industry, raised the standard of living, brought about enlightenment, promoted education, overcome superstition, established benevolent services, and united families. As Paul said, godliness is profitable in this life as well as in the life to come (1 Timothy 4:8). A book which has had this much good influence for over two thousand years cannot be a collection of mere fables and old wives' tales or the product of nothing but ignorant fishermen.

Homer Hailey wrote, "The Christian's question is, How could a perfect moral standard have been the outgrowth of falsehood, deception and fraud, perpetuated over a period of fifteen hundred years with never a discordant note, a contradiction in doctrine, or false not in its ethical code? His conclusion is: The Bible is a Special Divine Revelation!" (Internal Evidences of Christianity, p. 21). To which we can only add Amen! (---taken from With All Boldness; April, 1998; Vol. 8, No. 4; p. 21; and May, 1998; Vol. 8, No. 5; p. 15)

THE BIBLE'S RELEVANCY TO HUMAN NEEDS

by Wayne S. Walker

"And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him" (John 1:16-18). Man is a dual being--both physical and spiritual or moral. In the material world, there are things which satisfy every physical desire of man. But there are needs of man which all the physical and material things of earth cannot satisfy. Everywhere and at every time, mankind has exhibited a constant longing for something beyond the mere physical.

If the Bible is a special divine revelation from God to man, it would be reasonable to conclude that it will be relevant to the spiritual needs of man. Does the Bible provide for all of man's spiritual needs? It certainly claims to do so. It claims to provide the fullness of grace and truth from God through Jesus Christ. If it lives up to its claim, this adds to the cumulative evidence that it is indeed from God. If the Bible does not meet these needs, then it fails and is not worth defending. The word "relevant" means "bearing upon or relating to the matter at hand; pertinent; fitting or suiting given requirements or needs; applicable." The purpose of this article is to begin a discussion of the Bible's relevancy to human needs.

The Bible answers man's most pressing questions. One of the first philosophical questions that we ask is, "Where did I come from?" From a physical standpoing, many people follow Alex Haley's example and go searching for their "Roots" to find out where they came from. But in a deeper sense, mankind has always wondered how we came to be here upon this earth. The evolutionist affirms that beyond doubt he cam prove that life on earth today is the result of blind chance causing a spark of life out of inorganic materials which then, guided by nothing but natural processes, evolved over millions of years to bring about man. The Bible offers a simpler and easier answer to believe. "In the beginning God created the heavens and the earth" (Genesis 1:1). "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7).

Another such question is, "Who am I?" Many people have dropped out of society, gone to live in communes, experimented with drugs, or given their bodies over to sexual immorality in an attempt to "find themselves." But the Bible explains who we are. "...For we are also His offspring" (Acts 17:28). Still another question is, "Why am I here?" Some people believe that our purpose is to make as much money, amass as many possessions, have as much pleasure, gain as much power, or seek as much fame as we can. Solomon tried all these things, found them empty, as so many others have too, and said, "Fear God and keep His commandments, for this is the whole duty of man" (Ecclesiastes 12:13).

One final question is, "Where am I going?" People have tried to answer this question by going to fortune tellers, reading their horoscopes, or relying on other occultic means. The Bible tells us everything that we need to know. "...It is appointed for men to die once, but after this the judgment" (Hebrews 9:27). We shall discuss this subject further in our next article. (---taken from With All Boldness; June, 1998; Vol. 8, No. 6; p. 25)

MORE ON THE BIBLE'S RELEVANCY

by Wayne S. Walker

In our previous article, we began discussing the Bible's relevancy to human needs. We noted that the Bible provides reasonable answers to some of man's most pressing questions--where did we come from, who are we, why are we here, and where are we going? Others have attempted to answer these questions in different ways, but the answers found in the Bible make the most sense. However, man needs more than just a few questions answered. The scriptures claim to equip us for every good work (2 Timothy 3:16-17). In what other ways is the Bible relevant to human needs?

It provides a reasonable being for man to worship. "You shall worship the Lord your God, and Him only you shall serve" (Matthew 4:10). Unlike the pagan gods represented by the ancient heathen idols who were characterized by the same faults and foibles that humans have, this God is perfectly holy and is thus worthy of our worship (Isaiah 6:1-7). Many of the world's religions today offer only the hope of a transcendence with an impersonal universe, but this God is personal and offers us an intimate fellowship with Him as His sons and daughters (2 Corinthians 6:14-18). And while "gods" like Allah can be extremely harsh and cruel, calling for jihad against all unbelievers, Jehovah is a merciful God who cares for mankind and offers forgiveness to all who come to Him (Psalm 103:8-18).

The Bible also affords direction and comfort to man in this life. While there are obvious exceptions in which the deed does not always match the claim, generally men and women are better people when the follow the Bible, because they realize that godliness is profitable both in the life that now is and in the life that is to come (1 Timothy 4:6-9). The reason why this is so is that all of our inner desires and true wants are met by the scriptures, since they contain all things that pertain to life and godliness (2 Peter 1:3-4). Therefore, as we journey through the uncertainties of this life, we can look to the Bible as a revelation from our Maker to be a lamp unto our feet and a light unto our pathway (Psalm 109:105).

And the Bible gives man hope both in this world and in the world to come. The most basic problem that man faces is that of sin (Romans 3:23). Practically all of our other troubles and difficulties stem from the fact that sin is in the world. While God never promises an end to all problems, He does offer us through His word the remission of the dreaded guilt of sin (Acts 2:38). One of the results of sin in the world is physical death, and many live in constant fear of death. But Christ, who gave us the Bible, came to deliver us from the fear of death (Hebrews 2:14-18). And following death, we do not have to contemplate flying off into a great unknown, but by following God's will as revealed in the Bible, we can have the expectation of an eternity to live in the presence of God and praise Him forever (Matthew 25:34-46).

Every society known to man has exhibited a desire to worship something. What being could be more worthy of our worship than the God of the Bible? The experience of history has shown that the way of man is not in himself and he cannot satisfactorily direct his own steps (Jeremiah 10:23). But the Bible offers a plan which has proven successful when people truly submit to it. And deep down, every person longs for something above and beyond this finite physical life. In the Bible is found the hope of eternal life in heaven with God. Only the Bible can provide for these needs. So the Bible is relevant to our lives, and it will provide us with all spiritual blessings if we will obey it. (---taken from With All Boldness; July, 1998; Vol. 8, No. 7; p. 21)

THE BIBLE'S SURVIVAL

by Wayne S. Walker

In several previous articles seeking to provide evidence, both internal and external, that the Bible is a book of divine rather than purely human origin, we have looked at its remarkable unity, fulfilled prophecies, archaeology, its scientific accuracy, its rational doctrine, its amazing style of writing, the purity of its ethics, and its relevance to human needs. All of these areas of study provide cumulutive proof that the Bible is something different, beyond the means of mere men to produce. Of course, not everyone accepts that proof, but it has convinced many honest hearts who have examined it through the years.

However, a question might be asked. Even if it could be established that the Bible, when originally given, was indeed a revelation from God, how can we be sure that what we have now is the same thing? Indeed, some have affirmed that in the process of its being transmitted and translated into the form which we have it today, the original Bible has been so corrupted that we can have no confidence in its being what God originally intended to give us. Therefore, our acceptance of the Bible as God's inspired word must also take into account whether or not it has survived intact during the nearly four to five thousand years or so since God first began revealing His will to Moses.

In the articles to follow, we shall examine this question as we learn how we got our Old Testament, how the New Testament came to us, the history of the English Bible, a review of the versions available to us today, and what relationship many of the modern speech translations have to this issue. However, in this article, we simply want to look at the Bible's survival in a general way. Jesus made us a promise in Matthew 24:35 when He said, "Heaven and earth will pass away, but My words will by no means pass away." The Bible claims to be a divinely inspired record of the words and will of Jesus Christ (1 Corinthians 14:37, Ephesians 3:3-5). If it can be shown that the Bible has survived intact, it would be powerful testimony to its inspiration.

The fact is that through the years, several attempts have been made to stamp out the Bible by many people. The Old Testament was the oracles of God to the Hebrew people (Romans 3:-12). Even among the disobedient rulers of the Israelites, there were those who tried to destroy the inspired writings of the prophets (Jeremiah 36:1-24). Also, among the ancient enemies of Israel, such as in Egypt, Babylon, and Persia, some sought to annihilate the Hebrew people and their sacred writings.

Then, the Israelite rulers of first century Palestine were among the first to attempt to silence the men through whom God was revealing the New Testament (Acts 4:1-20). The Roman Empire did everything within its power to stamp out Christianity and its holy book, as portrayed in the figurative language of Revelation. Through the middle ages, the Roman Catholic Church claimed that it alone had the right to interpret God's will to man and so made efforts to keep the Bible from people. And atheists, skeptics, and agnostics of all ages have wished and worked for the elimination of the Bible.

Yet, the Bible survives. It was the first complete book ever printed. Much of our great literature, art, and music--such as Milton's Paradise Lost, DaVinci's The Last Supper, and Handel's Messiah--are based on Biblical references. It is the most widely read and dearest loved work that man has ever known. At nearly every funeral I have preached, people want Psalm 23 read. More Bibles are published and sold each year than all other books combined. It is so influential, that we even count our years by the life of its central figure. We might offer as a reason why the Bible has survived in spite of all the attempts to destroy it that "Forever, O LORD, Your word is settled in heaven" (Psalm 119:89).

As previously noted, God has pomised that the Bible will continue forever. It will be present in the day of judgment as "the books" are opened (Revelation 20:11-12). Indeed, the Lord has told us that it will be the standard by which we shall be judged. "He who rejects Me, and does not receive My words, has that which judges him--the word that I have spoken will judge him in the last day" (John 12:48). Of course, other books have survived the centuries, and they are not inspired of God. But the Bible's survival, in the face of such great opposition, addes to the cumulative evidence that it is "the word of God which lives and abides forever" (1 Peter 1:23). (---taken from With All Boldness; November, 1998; Vol. 8, No. 11; p. 14)

HOW WE GOT OUR OLD TESTAMENT

by Wayne S. Walker

There can be no doubt that in spite of many attempts by its enemies over thousands of years to stamp it out, the Bible has survived. However, a common problem encountered by many Christians in trying to teach the gospel to the list is the person who says, "I would like to believe the Bible, but how can I know that what we have today is what was originally written?" Therefore, it is necessary for us to have a basic understanding of the means by which God's word has reached us after it was originally recorded by inspired writers.

Since the claim is made in the Bible that "all scripture is given by inspiration of God" (2 Timothy 3:16), we must examine the reliability of both the Old and New Testaments. Most Bible students understand that the Bible is divided into these two basic sections. The basis for this division is found in Hebrews 8:13 which says, "In that He says, 'A new covenant,' He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away." In this article, we want to begin looking at how we got our Old Testament.

The Old Testament was written between around 1500 to 425 B.C. by some 25 to 30 different human authors, most of them living in Palestine but some in areas ranging from Egypt in the southwest to Persia in the northeast. The language in which it was written is ancient Hebrew, with the exception of some passages in Daniel, Ezra, and Jeremiah which were written in the related language of Aramaic. It purports to be a record of the creation; God's dealings with early mankind, especially the family of Abraham, the ancestor of the Israelites, during the Patriarchal period; and the history of the Hebrew nation through which the Messiah was to come.

Of what does the Old Testament consist? This is called the "canon." The word "canon" originally referred to a reed, rod, or bar, such as a straight line or ruler used by a mason or a carpenter. Hence, it came to mean a rule, standard, or norm by which to measure things (2 Corinthians 10:13-16, Galatians 6:16, Philippians 3:16). With reference to writings, it indicates that which has been measured and accepted and thus is to be considered genuine. For example, the "canon of Plato" refers to the list of works which are ascribed to Plato and believed to be genuinely his.

In Romans 3:2 Paul says that the oracles of God were committed to the Jewish people. Therefore, whatever they accepted as being inspired from God, we should accept as well. So, what was the Jewish canon? Jesus explained it in Luke 24:44 when He said, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me." These three broad categories were divided into 22 books. The Law of Moses, also called the Torah or Pentateuch, consisted of five books--Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

The Prophets were divided into two sub-categories: the former prophets, being the four books of Joshua, Judges-Ruth, Samuel, and Kings; and the latter prophets, being the four books of Isaiah, Jeremiah-Lamentations, Ezekiel, and The Twelve (the latter being what we call the "minor prophets"). The Psalms as a category generally referred to the Writings or Hagiographa which we call wisdom literature but included nine books--Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Esther, Daniel, Ezra-Nehemiah, and Daniel. When these 22 books were translated into Greek as the Septuagint about 280 B.C., their order and divisions were changed so that the 39 books in our English Old Testaments are identical with the 22 in the Jewish canon.

This listing of the Jewish canon is corroborated by the Jewish historian Josephus, the Jewish Talmud, and the Latin translator Jerome. Since the Septuagint was made around 280 B.C., we can be assured that the Jewish canon was completed before that time. It was possibly collected and edited by Ezra (c. 500-450 B.C.). We would assume that he was guided by divine inspiration in so doing. Hence, by the time of Christ, it was considered settled and closed. The Jewish rabbis officially fixed it in A.D. 80 at Jamnia, but all the books which they endorsed had been commonly received for many years previous. The early church fathers accepted this listing as accurate. (---taken from With All Boldness; January, 1999; Vol. 9, No. 1; p. 19)

THE TEXT OF THE OLD TESTAMENT

by Wayne S. Walker

The basic Hebrew text that we have of the Old Testament is known as the Masoretic Text. The most ancient Masoretic manuscripts which have been discovered date from about the ninth or tenth century A.D. However, for a variety of sufficient reasons scholars are confident that the quality of the existing manuscripts is very good. The Masoretes were a group of Jewish scholars who flourished from around A.D. 500 to 1000. Their main work was arranging, organizing, and copying the Hebrew scriptures. They counted the verses, words, and even the very letters of their copies, comparing everything to the text before them. The detection of a single mistake was often held to be sufficient reason for destroying an entire manuscript and starting over. Thus, careful and reverent copying was a hallmark of their activity.

As accurate as the Masoretic text has proven to be, scholars to not depend solely upon it in trying to determine the original reading of the Old Testament, but also make use of the Samaritan Pentateuch (c. fourth century B.C.), the Aramaic Targums, the Septuagint or old Greek version, later Greek versions by various translators, the Latin Vulgate of Jerome (c. A.D. 400), and the Syriac Peshitta (c. fifth century A.D.). It should be obvious that these translations were made from Hebrew manuscripts much older than themselves to which we no longer have any access. Therefore, we may reasonably conclude that their renderings, especially in places where there are questions, can be helpful.

In addition, today we also have the Dead Sea Scrolls to confirm the accuracy of the Masoretes. A Jewish sect, perhaps the Essenes, lived at Qumran, on the northwest shore of the Dead Sea, from around 200 B.C. to A.D. 68, and they also spent much time copying the Old Testament. When they learned that the Romans were about to destroy Jerusalem, they hid their scrolls in clay jars in nearby caves and left. They never returned, and in the spring of 1947 some Bedouin goat herders discovered them by accident. The scrolls contain fragments of every Old Testament book except Esther, including one complete copy of Isaiah and another one almost complete, as well as commentaries on various Old Testament books.

What is the significance of the Dead Sea Scrolls? The Isaiah scroll demonstrates that when we have in our possession a first or second century manuscript of the Old Testament, we find it to be substantially the same text as that of the Masoretes. F. F. Bruce says that "the new evidence confirms what we had already good reason to believe--that the Jewish scribes of the early Christian centuries copied and recopied the text of the Hebrew Bible with the utmost fidelity. Their workmanship was much more accurate than the workmanship of the Christian scribes who copied and recopied the text of the Greek Bible" (quoted by Ferrell Jenkins in The Theme of the Bible, p. 7.)

There is one other question about the text of the Old Testament, and that is if it should include the Apocrypha, books from the intertestamental period which are included in the Old Testament text of Roman Catholic Bibles as well as often placed between the Old and New Testaments in some Protestant Bibles. Most of them were written in Greek. They are two historical books (1 and 2 Maccabees), two didactic books (The Wisdom of Solomon and Ecclesiasticus by Sirach), two romantic books (Tobit and Judith), two prophetic books (Baruch and the Epistle of Jeremy), an addition to the book of Esther, and three additions to the book of Daniel. Three other apocryphal books (1 and 2 Esdras and the Prayer of Manasses) are not accepted by the Roman Catholic Church.

The truth is that these books were never part of the Hebrew canon. The introductory notes in the Catholic Douay Version say, "...They are not received by the Jews." The New Testament quotes from the Old Testament about 200 times, but there is not one quotation from the seven apocryphal books accepted by the Catholic Church. Later editions of the Septuagint do contain the Apocrypha, but Phillip Schaff says that the Septuagint did not include the apocrypha at the beginning. The apocryphal books did not come into common use until the second century A.D., and they were rejected by early Christians,, including the most eminent of early writers such as Origen, Athanasius, and Jerome. Augustine (A.D. 354-430) was the first to favor canonizing them. And they were not declared canonical until the Council of Trent (A.D. 1546). These are sufficient reasons for not accepting the Apocrypha as part of the Old Testament text.

During the days of the writing of the Old Testament, the Bible teaches that "...Holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:20-21). Based on the evidence available to us, we can rest assured that what we have in our Bibles is what they wrote, the word of God to the Hebrew people. It is preserved for us to help us in our understanding of God's will for us regarding Jesus Christ and His teachings. "For whatever things were written before were written for our learning, that we though the patience and comfort of the Scriptures might have hope" (Romans 15:4). (---taken from With All Boldness; February, 1999; Vol. 9, No. 2; p. 16)

HOW OUR NEW TESTAMENT CAME TO US

by Wayne S. Walker

The previous couple of articles in this series discussed how we got our Old Testament. The other main division of the Bible is the New Testament or new covenant. The Old Testament was God's covenant revealing His will to the Hebrew people. The New Testament is God's covenant revealing His will for all mankind today. In 2 Corinthians 3:6 Paul wrote of God, "Who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life." Can we be as sure of the validity of it as we are of the Hebrew scriptures?

"In spite of the time lapse between the writing of the New Testament and our oldest MS, the New Testament is the best preserved book of antiquity. Witness this affirmation in the following: between the time of Sophocles and the first MS of him 1,400 years pass by; from the writing of Aeschylus to his first MS is 1,500 years; from the writing of Horace to his first MS 900 years elapse; from the writing of Livy to his first MS 500 years go by; of Virgil, we have one fourth century MS and two fifth MSS, and yet, Virgil lived in the eighth century B.C.! My initial statement of this paragraph appears very evident when one considers that the oldest New Testament MS is admittedly dated about A.D. 340 or 350 (Codex B), and a fragment is dated even as early as A.D. 150!" (Edgar V. Srygley, quoted by Ferrell Jenkins in The Theme of the Bible, p. 7; note: MS is the abbreviation for manuscript).

The New Testament was written in the common Koine Greek of the ordinary people, as demonstrated by Adolph Deissmann in his examination of the non-literary papyri from the first century. It consists of 27 books: four accounts of Jesus's life ascribed to Matthew, Mark, Luke, and John; a history of the early church known as Acts ascribed to Luke; thirteen epistles addressed to churches or individuals ascribed to Paul; an epistle to the Hebrews of unknown authorship; seven general epistles ascribed to James (one), Peter (two), John (three), and Jude (one); and the book of Revelation ascribed to John. The autograph copies or original manuscripts of these books have apparently been lost and are therefore not available to us.

The documents available to us are in a number of forms. Most of them, including the earliest fragments, are on papyri made from the papyrus reed (2 John v. 12). A few works are on parchment made from sheep or goat skin (2 Timothy 4.13). Others are on vellum, made from calf or antelope skin; ostraca, which were pieces of unglazed pottery used for writing by the poor; and wax tablets. True paper, as we know it, was invented in China in the second century B.C. and was not introduced into the western world until the tenth century AD. Papyrus or parchment sheets were often pasted or sewed together to make a roll or scroll as long as needed (Hebrews 10:7). Sometimes, especially later, papyrus sheets were made into a leaf book known as a codex.

As noted, the earliest fragments of the New Testament are papyri, of which there are around 120 known. The most ancient is the John Rylands fragment of the book of John, dating from around A.D. 125-130. Others of importance are the Bodmer papyri containing most of the gospel of John and a section of the gospel of Luke, dating from the second to the fourth centuries, published in 1956 and kept in the Bodmer Library, Geneva, Switzerland; and the Chester Beatty papyri, consisting of portions of the gospel, Acts, most of the Pauline epistles, Hebrews, and Revelation, dating from the third century (around A.D. 200), discovered in 1931, and kept in the Beatty Library, Dublin, Ireland.

The significance of these early papyri is emphasized by Edward Tesh. "For years it was argued by some that the fourth gospel in the New Testament was written some time after A.D. 150--much too late for its author to have been the apostle John. But in 1920 a bit of papyrus was found in Egypt upon which are a few verses of John 18. This fragment has been dated from about A.D. 130. Not only had John written this account of the gospel by this time, therefore, but it had been copied and circulated until it had found its way to Egypt. This particular papyrus fragment is now in the John Rylands Library in Manchester, England" (How We Got Our Bible, p. 62).

These papyri sever important functions. First, as Tesh noted, their early date places the writing of the New Testament books well within the time span claimed for them, in contrast to the later dates affirmed by liberal critics. (Even without this newer evidence, J. W. McGarvey makes the same case in his Evidences of Christianity.) And they emphatically confirm the accuracy of the Greek New Testament as we know it today. F. F. Bruce wrote, "The evidence for our New Testament writings is ever so much greater than the evidence for many writings of classical authors, the authenticity of which no one dreams of questioning. And if the New Testament were a collection of secular writings, their authenticity would generally be regarded as beyond all doubt" (quoted by Ferrell Jenkins in Introduction to Christian Evidences, p. 77). (---taken from With All Boldness; March, 1999; Vol. 9, No. 3; p. 12)

THE TEXT OF THE NEW TESTAMENT

by Wayne S. Walker

For years the traditionally accepted text of the Greek New Testament was the Textus Receptus based mainly on the Byzantine family of manuscripts and used by the King James translators in 1611. However, many more materials are available today. The documents used by textual scholars are the Greek manuscripts, early versions, and "patristics" or quotations from the early "church fathers." The manuscripts are the most important materials of textual criticism. They fall into four categories: papyri, discussed in the last article of this series; uncials, written in all capital letters; minuscules or cursives, written in small letters with a running hand; and lectionaries, small portions designed for daily or weekly readings. Bruce M. Metzger also mentions that 25 ostraca, or pieces of broken pottery used for writing sections of scripture, have been catalogued.

The oldest manuscripts are uncials. The Codex Sinaiticus, dating from A.D. 350, was found by Constantine Tischendorf in the Convent of St. Catherine located at the foot of Mt. Sinai beginning from 1844 to 1859. It contains the entire New Testament and was purchased from the Tsar of Russia by the British Museum of London, where it is now housed. The Codex Vaticanus also dates to around A.D. 350, and was placed in the Vatican Library at Rome shortly after its discovery in 1448. Of the original 820 leaves, 61 have now been lost, and the New Testament portion ends at Hebrews 9:14. The Codex Washingtonianus belongs to the fourth or fifth century. It was purchased by Charles F. Freer, of Detroit, MI, from a dealer in Cairo, Egypt, in 1906, and is now at the Smithsonian Institution in Washington, DC.

The Codex Alexandrinus is usually ranked after the Sinaiticus and Vaticanus in importance. It dates from the close of the fourth century or the beginning of the fifth. Presented to the Patriarch of Alexandria, Egypt, in 1073, it was taken to Constantinople in 1621 and then given as a present to King Charles I of England in 1627 by Cyril Lucar, Patriarch of Constantinople. Containing the New Testament with some wide gaps, it is in the British Museum. The Codex Ephraemi is kept in the National Library of Paris. Lacking 2 Thessalonians, 2 John, and parts of other books it is a palimpsest rescriptus, a manuscript in which the original was rubbed off, probably in the twelfth century, and the sermons of Ephraem, a Syrian from the fourth century, written over it. The Biblical text is from the fourth or fifth century and was first successfully read in 1840-1841. The Codex Beza, from the fifth or sixth century, is a bilingual (Greek and Latin) manuscript written in southern France or Italy. It was discovered in 1562 by Theodore Beza and is at Cambridge, England.

The majority of manuscripts are the miniscules. By the eighth and ninth centuries, the codices began to appear in the cursive style of writing with capital and small letters. The total number of miniscule manuscripts is over 2,500. Because they are later, they are often considered less important than the older, uncial manuscripts. However, the earlier cursives were copied from uncials, so the text of a cursive may not necessarily be later than that of an existing uncial. Thus, some early cursives must be treated like older uncials. There are also about 1,700 lectionaries, which were reading lessons for use in the public services. They do not have a continuous text but can be compared to manuscripts to check the accuracy of specific passages.

As the gospel spread, the New Testament had to be translated into other languages. Every such version provides information about the Greek text from which it was translated. The ancient versions chiefly used by critics include the Old Syriac, dating from the second century A.D., although only two fragmentary manuscripts remain; the Syriac Peshitto, dating to the fourth century A.D.; the Old Latin translation, made in North Africa, also in the second century (some say as early as A.D. 150); and the Latin Vulgate, made by Jerome from A.D. 382-385, using the most ancient Greek manuscripts and representing a Greek text much older than itself, older, in fact, than any now available.

Coptic versions were made in the ancient Egyptian language. Portions of the Bible are available in six Coptic dialects, the two most important of which are the Sahidic and Bohairic. The first sections of the New Testament were rendered into Sahidic about the beginning of the third century. Other ancient versions were the Gothic (A.D. 350), Armenian (A.D. 400), Georgian (fifth or sixth century), Arabic (tenth century), Slavonic (1499), and Persian.

The final source of material used by textual critics is patristic quotations. These are the writings of church leaders who lived from the end of the apostolic period to the fifth century A.D. They cited as authoritative every book of the New Testament. Also, it is said that all but eleven verses of the New Testament are found in quotations from the second and third centuries, so that if every other source were destroyed, almost the entire New Testament could be reconstructed from this one. These men include Polycarp, Hermas, Aristides, Diognetus, Ignatius, Papias, Barnabas, Tatian, Justin Martyr, Marcion (a heretic), Ireneaus, Tertullian, Origen, Eusebius, Clement of Rome, Athanasius, John Chrysostom, and Jerome. Their writings can be found translated into English in The Ante-Nicene Fathers (10 volumes) and The Nicene and Post-Nicene Fathers (14 volumes). (---taken from With All Boldness; May, 1999; Vol. 9, No. 5; p. 18)

ESTABLISHING THE TEXT OF THE NEW TESTAMENT

by Wayne S. Walker

The previous two articles in this series discussed the four major sources that are used by scholars to determine the exact text of the New Testament. They are the manuscripts (which include papyri, uncials, miniscules, and lectionaries), ancient versions, and patristic quotations. But exactly how do we go about establishing which books belong in the New Testament, and what should we think regarding various writings of those days which some claim should be part of the New Testament? Also, why are there variant readings in the different manuscripts, and what effect do they have on the reliability of the text?

Bible scholars have established four tests to determine if a book belongs in the New Testament canon. Apostolicity means that a book was written by an apostle or a prophet so closely associated with the apostles as to imply apostolic authority (Ephesians 3:5, 2 Peter 3:2). Geuniness means that the book must actually be from the person for whom authorship is claimed. Authenticity means that a book must be a record of actual facts or truth and not contradictory to other revealed truth. And testimony refers to the fact that it can be attested to by early Christians, ancient versions, and even so-called church councils.

There have been many attempts through the years at canonization, i.e., listing the books that should be part of the New Testament. The Muratorian fragment is a list, made in Rome around A.D. 170, of "received" books. It omits Hebrews, 1 and 2 Peter, and James, and was found at Milan in 1740. The Council of Laodicea in A.D. 393 estalbished the New Testament as we have it. Sometimes it is claimed that this council determined the canon of the New Testament. That is not true. It merely accepted and endorsed those books which were already generally recognized and received as inspired writings of the New Testament.

Sometimes a question is asked about the disputed or doubtful books. Many of the earliest lists do not include Hebrews, James, 2 Peter, and Jude. We can be quite sure that they were received as inspired scriptures by those to whom they were sent from the very first. The hesitancy on the part of others to accept them may be due to several reasons. One is the slow communication of those days. Not all churches received these letters at the same time. Another reason is persecution which kept many books from circulating freely. A third reason is the carefulness of early Christians against impostors. However, the fact that the Council of Loadicea officially endorsed all 27 of the books of the New Testament that we have today indicates that they passed the tests of canonicity when examined by people who lived at a time when they had access to the information needed to determine their apostolicity, genuinneness, authenticity, and testimony.

Another question that is often asked concerns other writings of those early years which some have suggested ought to be included in the canon. There are some 23 spurious gospels, acts, and epistles, called "pseudopigrapha," claiming to be inspired, such as the "Gospel of Thomas" and others which are sometimes called "The Lost Books of the Bible." However, when compared to the books that are universally accepted and measured by their standard, these are clearly fictitious and hence frauds. These spurious writings are not to be confused with the writings of many early Christians (some of which are inlcuded in the Ante-Nicene Fathers) which do not claim inspiration, but which some have nonetheless thought should have been included too.

One other question about establishing the text of the New Testament is, "What about all the variant readings in the manuscripts?" Since there are some 7,000 plus manuscripts available, it is inevitable that there would be variations in them. Some will make a very big deal about all the many variations between manuscripts, but it is important to know that the majority of them amount to no more than the failing to dot an "i" or to cross a "t," or the difference between color and colour. Dr. F. J. A. Hort, one of the pre-eminent Bible textual scholars of the 1800's, said, "The words in our opinion still subject to doubt can hardly amount to more than than a thousandth part of the whole New Testament" (quoted by Ferrell Jenkins in Introduction to Christian Evidences). All these substantial variant readings in the New Testament would fill up no more than a normal page of a regular sized book. And even at that, no important doctrine or fact of the scripture is involved in them.

As a result of this overwhelming evidence, we can rest assured that just as the Hebrew people had everything that God chose to reveal to them in the Old Testament preserved through the centuries for our learning, so we have everything that God has seen fit to reveal to us in the New Testament which has survived for nearly 2,000 years. God's promise to us is that, "The word of the Lord endures forever..." (1 Peter 1:25). And in this word, we can be confident that we have "...all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue" (2 Peter 1:3). (---taken from With All Boldness; June, 1999; Vol. 9, No. 6; p. 22)

A HISTORY OF THE ENGLISH BIBLE--EARLY EFFORTS

by Wayne S. Walker

Previous articles in this series indicated how the Hebrew Old Testament and Greek New Testament were copied in ancient manuscripts and preserved for us. However, most of us do not read Hebrew or Greek. In Acts 2.8, the people on Pentecost said, "And how is it that we hear, each in our own language in which we were born?" Just as those Jews could not have comprehended the gospel if it had not bee preached in a language which they had learned, so we cannot understand the Bible if we cannot read it in a tongue that we know. Yet, for many years, there were no Bible translations in common spoken languages. Why?

Learned people and the clergy of the Middle Ages had access to the Bible in the Latin Vulgate, the translation made by Jerome in the fifth century of the Hebrew and Greek into Latin. However, this was not true with respect to the common people, since they could not read and understand Latin. The church hierarchy had a strong antipathy to the scriptures being rendered in the language of the common people, thinking that it should be committed only to the hands of great persons, or monks and nuns, who knew Latin. In the eleventh century, Pope Gregory VII said, "Not without reason has it pleased Almighty God that Holy Scripture should be a secret in certain places, lest...it might be falsely understood by those of mediocre learning, and lead to error." Then in 1199 Pope Innocent III declared, "The secret mysteries of the faith ought not to be explained to all men in all places, since they cannot be everywhere understood by all men" (both citations quoted by W. Russell Bowie from The Encyclopedia Americana in Ferrell Jenkins's Theme of the Bible).

So, how did the Bible come to be translated into our English language? The process actually began in pre-Norman times with Caedman, a servant in a monastery at Whitby, England, who took the stories of the Bible and turned them into beautiful poems. The Venerable Bede of Jarrow translated a few select passages in the seventh and eighth centuries. Other efforts were made by Aldhelm, King Alfred, Aldred, and Aelfric. Their works were not really translations but efforts to put the Bible in the minds and hearts of the common people by writing Bible stories which stirred an interest in a knowledge of the scriptures and paved the way for later translations. After the Norman conquest, common people were allowed to see something about the Bible in Miracle and Morality plays, and by the fourteenth century crude primers included Old English versions of well-known parts of the Bible such as the ten commandments, the beatitudes, and "the Lord's prayer."

However, the first really signficant translation of the Bible into English was made by John Wycliffe (1324-1384). A scholar and lecturer at Oxford, he was a very important figure in the early days of the Reformation. He evidently translated the New Testament and part of the Old, all from the Latin Vulgate. The greater part of the Old Testament work was done by Nicholas Hereford. By 1382, the first complete English New Testament was being circulated with portions of the Old Testament. Known as "the morning star of the Reformation," Wycliffe died a natural death, but later his bones were dug up, burned, and scattered over the River Swift to show the disdain of the Catholic authorities for his work. Among other scholars who had helped was a friend of Wycliffe's named John Purvey, who in 1395 revised the earlier edition. Even though printing had not yet been invented, over 170 copies of the revision are still in existence.

The next major translation was made by William Tyndale (1496-1536). He used the most prominent Greek text of his day, that published in 1516 by Erasmus. Going to Tunstal, Bishop of London, he offered to translate the New Testament with the bishop's consent but was refused permission. He is reported to have replied, "If God spare my life, ere many years I will cause a boy that driveth the plow shall know more of the scriptures than thou doest." Leaving England for Cologne in 1525, he printed his New Testament, some copies of which were smuggled into England. In 1530 and 1531 he published the Pentateuch and the book of Jonah. Also he translated the books from Joshua through Chronicles, but was imprisoned before they were printed. After issuing revisions of his New Testament in 1534 and 1535, he was condemned as a heretic, strangled, and burned at the stake in 1536. However, the importance of his work is seen in that 90% of the King James Version is the wording of Tyndale. (---taken from With All Boldness; July, 1999; Vol. 9, No. 7; p. 5)

A HISTORY OF THE ENGLISH BIBLE--BEFORE 1611

by Wayne S. Walker

The previous article in this series discussed early efforts at putting the bible into the spoken language of the common English people, and the first two actual translations of the Bible done in English--those of John Wycliffe and William Tyndale. Over one hundred years passed between the death of Wycliffe and the birth of Tyndale. Five great events paved the way for renewed interest in Bible translations. The invention of the printing press by Johann Gutenberg in 1455 made it easier to print copies of the Bible. The capture of Constantinople by the Turks in 1453 forced the Byzantine Greek scholars with their New Testament manuscripts to flee to Europe. The first printed Greek New Testament made by Erasmus in 1516 gave more people access to the New Testament in the original language. A series of remarkable discoveries, beginning with Columbus's arrival in the New World in 1492, paved the way for the great rebirth of learning known as "The Renaissance." And Martin Luther's translation of the Bible into German in 1522 produced a nearly universal desire for translations of the Bible into the language of the common people.

After Tyndale, called "the father of the English Bible," the next major English Bible translation was done by Miles Coverdale (1488-1569). A younger contemporary of Tyndale, he was the first man to produce a complete English Bible, in 1535 at Cologne. The first to be circulated without official opposition, it is mainly a revision of Tyndale's work and is considered inferior because it was based on the Latin of Jerome and German of Luther rather than the original language. However, his translation of the Psalms was for many years included in the Anglican Book of Common Prayer.

In 1537, the "Matthews Bible" was issued under the pseudonym of Thomas Matthews by another friend of Tyndale's, John Rogers (1550-1555). It was basically a revision and compilation of the works of Tyndale and Coverdale. The first "licensed" English Bible, it was approved by Henry VIII, but the approval was withdrawn when it was discovered that Tyndale's work was used. Rogers was burned at the stake after the Catholics came back to power in England. However, for the next 75 years, all other versions were based on this one. This Bible is sometimes called the "wife-beating Bible" because Rogers's translation of 1 Peter 3:7 reads, "He that dwelleth with his wife according to knowledge, taketh her as a necessary helper, and not as a bond servant or a bond slave. And if she be not obedient and helpful to him, endeavoreth to beat the fear of God into her head, that thereby she may be compelled to learn her duty and do it."

A revision of the Matthews Bible was made in 1539 by Richard Taverner (1505-1575). Taverner's Bible was the first to be wholly printed in England. It omitted the offensive and controversial prefaces and notes which were in the earlier editions. Also in 1539, The Great Bible was issued, so named because of its size. The pages were fifteen inches long by nine inches wide. Oliver Cromwell commissioned Miles Coverdale for this new translation and had it installed in every church for the reading of the laymen. It was also a revision of the Matthews Bible but so careful was Coverdale's revision that In Isaiah 53 there are forty differences from his own 1535 version. It is also called "Cranmer's Bible" because it bore the permission of Sir Thomas Cranmer, Archbishop of Canterbury," and was thus the first Bible "authorized" to be read in the churches of England. Copies had to be chained to the pulpits to keep them from being stolen because it was so popular.

In 1560 the Geneva Bible was published, based chiefly on Tyndale and The Great Bible. The translation was made by men who had fled from England to Geneva during the bloody reign of Mary and was overseen by William Whittingham. It was the first to be printed in Roman letters and to be divided into verses. This was the Bible that Shakespeare read, that shaped the minds of the Puritans of New England, and that was the basis for the meditations of John Bunyan when he wrote The Pilgrim's Progress. Archbishop Parker did not like the Geneva Bible and had it revised by a group made up mostly of Anglican bishops. The result was the Bishops' Bible of 1568. It was the second one "authorized" to be read in all the churches, but it was never accepted by the common people who kept the Geneva Bible. It is sometimes called "the Doomsday Bible" because it was said that the next time a new Bible would be needed would be Doomsday.

The only other significant translation prior to the King James Version of 1611 was the Rheims-Douai version. The Catholic Church had opposed all these other new translations, but finally decided that it had to produce one of its own to counteract their influence. English Catholic scholars at Douai in France, under the leadership of William Allen and George Martin, started the work. They transferred to Rheims for a while and issued the New Testament from there in 1582. Returning to Douai, they issued the Old Testament from there in 1609. This was a translation of a translation, being based on the Latin Vulgate, and included the apocrypha along with the canonical books. Thus it did not have great circulation, but it was the only official Roman Catholic Bible in English for many years. (---taken from With All Boldness; August, 1999; Vol 9, No. 8; p. 25)

A HISTORY OF THE ENGLISH BIBLE--TO MODERN TIMES

by Wayne S. Walker

In 1603, James I (VI of Scotland) came to the throen of England. The following year, he appointed 54 of the best English scholars to make a new translation of the Bible in English. This committee included Anglicans, Puritans, and other Independents, and it followed the Bishops' Bible except where the Hebrew or Greek required a change. The work was completed in 1611 and issued by 47 of the original translators. Since King James had been so active in promoting the translation, it became known as the King James Version. It is also called the Authorized Version, although there is no record that it was ever officially authorized by the King, parliament, or the Church of England. Yet, within forty to fifty years, it overtook the Geneva Bible in popularity. Many other translations were made in the years between 1611 and 1886, but none of them ever received the acclaim that was accorded the King James Version, and it became "the Bible" of the English speaking world for over 350 years.

However, while the King James Version is still printed in quantities of hundreds of thousands every year, the present edition differs from the original of 1611 in spelling and punctuation. And the fact is that the English language, like any other living tongue, changes with time. Therefore, around 1870, a group of English scholars felt that a major revision of the King James Verion was needed, and a group of American scholars was enlisted to assist with this enterprise. The aim was to retain the readings of the King James Version except where faithfulness to the original demanded a change. The basic difference is that instead of being based on the Textus Receptus, the new version was based on a text that followed the Wescott-Hort practice of relying more heavily on the newly-found but older manuscripts (Sinaiticus, Vaticanus, and Alexandrinus).

About 100 scholars, English and American, worked together to produce an exact, literal, word-for-word translation (as much as possible and still be readable), including Henry Alford, J. B. Lightfoot, Richard C. Trench, B. F. Wescott, Philip Schaff, and Joseph Henry Thayer. Where the English and American committees differed, the English preferences were placed in the text and the American preferences were placed in an appendix. Some have said that it is "strong in Greek and weak in English." It is certainly the best (i.e., most exact) translation of its text that has ever been made. The New Testament of this "Revised Version" was published in England in 1881, and the Old Testament in 1885. Then in 1901 the American edition, commonly known as the "American Standard Version," appeared. It is basically the same as the English Revised Version with the American committee preferences taken from the appendix and placed in the text.

In 1946, a new revision of the King James and American Standard Vesions appeared with the publication of the New Testament of the Revised Standard Version. The Old Testament followed in 1952. It had been decided that no chang would be made except by a two-thirds vote of the entire committee of translators, but some departures from the Hebrew and Greek texts were permitted on the basis of ancient versions, and a few conjectural emendations were accepted. As a result, it differs greatly in a number of ways from its predecessors, such as not using italics to indicate interpolations to clarify the meaning and departing from the ideal of a verbally precise rendering. Thus, a free translation was made in which great opportunity was provided for the translators to reflect their own ideas, whether done consciously or not.

Disappointed in this effort, another group of scholars saw the need for a different, more faithful revision of the American Standard Version. The New Testament of the New American Standard Bible was published in 1964 and the Old Testament in 1973. Still another group of scholars decided that instead of revising the revisions, they wanted to go back and revise the original King James Version with its basis in the Textus Receptus. The New King James Version resulted, with the New Testament appearing in 1979 and the Old Testament in 1983. There were a couple of other widely-hailed committee works that were intended as completely new translations rather than revisions. The New English Bible was published in Great Britain in 1961 and the New International Version was published in the United States in 1973.

Other modern translations have been made in the twentieth century by various publishers and individuals, and we shall have more to say about some of these in future articles. However, the conclusion of a study of this nature is that we do have in our English language reliable translations of what God originally revealed in the Old and New Testaments. "The Christian can take the whole Bible in his hand and say without fear or hesitation that he holds in it the true word of God, handed down without essential loss from generation to generation throughout the centuries" (Sir Frederick Kenyon, quoted by Ferrell Jenkins in Introduction to Christian Evidences, p. 84). (---taken from With All Boldness; September, 1999; Vol. 9, No. 9; p. 14)

A REVIEW OF THE STANDARD ENGLISH VERSIONS

by Wayne S. Walker

[Note: This and the next four articles are not offered as "scholarly treatises" by a so-called "expert" trying to tell people which translation of the Bible they should use. Nor do they merely contain comparisons of the different versions among themselves. Rather, they are provided to answer the question that many people often ask about which translation is best and are based upon research done by Bible-believing scholars but in a way that is intended to be understood by common folks.]

Several previous articles in this series have looked at a history of the English Bible, chronicling the work of such men as John Wycliffe, William Tyndale, Miles Coverdale, King James, and others. But someone might ask, why do we need translations? Most of us do not read Hebrew and Greek. Just as John in John 1:42 felt it necessary to translate an Aramaic word into Greek for his readers, so we need God's word translated into a language that we can understand. But someone else might ask, why do we need new translations? The answer is three-fold. First, the English language has undergone change. Second, additional Bible manuscripts have been found. And third, recent archaeological findings have helped scholars to understand Biblical languages better. And still another might ask, how can we know that the manuscripts have been translated accurately and what is the best translation?

The King James or Authorized Version was issued in 1611. For over two-hundred years it was the standard of English translations and even today is still immensely popular. Some have claimed that it is the only "inspired" translation, but there is no Biblical evidence that any translation is inspired. This version does have its weak points. Some say the text is not as old as some of the more recently discovered manuscripts, but this point is debatable since the manuscripts upon which its text is based do represent sources much older than themselves. The use of "ecclesiastical" words like "baptize" instead of immerse and "church" instead of assembly can produce misunderstandings.

There are obvious mistranslations, like "Easter" in Acts 12.4. And the outdated language makes reading a little difficult, although I have often said that if we can study and understand Shakespeare, we can still understand the King James Bible. However, it also has many strong points. There is a metrical, majestic style that makes for flowing reading; indeed, simply from the standpoint of English literature, the King James Bible is considered excellent. It is generally faithful to the best Greek text of its day. And it has been well-distributed, widely read, and often memorized. Untold numbers of people have learned and obeyed the truth by reading the King James Version.

The English Revised Version was completed in 1885 and its counterpart, the American Standard Version, was published in 1901. The lack of style probably accounts for their failure to replace the King James Version in both public and private devotions. The Revised Version has two main weak points. The very literal language can make for difficult reading in some places, although this precision should not be considered a defect in itself since it results from an admirable attempt at accuracy. Also, the footnotes can be misleading. For example, the footnote to Matthew 2.2 says of the word "worship" that "The Greek word denotes an act of reverence whether paid to a creature...or to the Creator." That is true, but it could leave the impression that the One being worshipped in this passage is a creature.

However, the strengths greatly outweigh the weaknesses. The paragraphing makes it easier to keep the thought flowing, although specific verses can be a bit more difficult to find. Some prefer the more updated and, so it is claimed, accurate text, although, again, there is question as to whether the newly found manuscripts upon which the text is based are really more accurate or not. Still, in truth the major differences are relatively few. It is in somewhat more modern and readable language, correcting the mistakes, replacing the obsolete words, and improving the ambiguities of the King James. But most importantly, it translates the original text that it uses into English as literally as possible while maintaining an idiomatic readability.

The Revised Standard Version was produced in 1952. Its main weak point is that the committee which translated it included some men who were well-known theological liberals, and it was financed by an organization, the National Council of Churches, which many believed that evidence showed to be Communistic in its leanings. The desire to keep all wordings from offending any branch of "Christendom" (it was the first "Protestant Bible" ever to be endorsed by the Roman Catholic Church) resulted in too much interpretation and not enough translation. And there is a total lack of italics, so that it is impossible to know what is interpolated and what is in the original text.

A couple of specific examples will illustrate these weaknesses. In Isaiah 7:14, the Revised Standard reads "young woman" instead of "virgin." Enough evidence is available to show that the Hebrew word can be used to mean "virgin" as evidenced in Matthew 1.23 (the Septuagint used the Greek word for "virgin"). The translators chose to retain the archaic word "Thou" and its other forms only for deity; yet they are omitted in the Messianic prophecy of Psalm 2.7. The Revised Standard does have some strong points. It is in contemporary, standard English which is neither "classic" nor "vulgar," and the use of quotation marks, while sometimes arbitrary, can be helpful. However, the strengths do NOT outweigh the weaknesses, and this translation cannot be recommended for those who want ot know with accuracy what the original text says.

Lest this article become too long, we shall reserve comments on the more recent versions, other committee works which have received some notoriety, various modern speech translations, and even some well-known perversions of the Bible for later articles. However, an examination of the evidence will show that, while there is no perfect translation, we can be assured that there are translations available to us which accurate render the original text into the English language. And from these, we can discern what God has revealed to mankind in His written word. (---taken from With All Boldness; November, 1999; Vol. 9, No. 11; p., 5)

A REVIEW OF SOME NEWER VERSIONS

by Wayne S. Walker

The previous article in this series provided a review of the basic standard translations of the Bible in the English language--the King James Version of 1611, the English Revised Version of 1885, the American Standard Version of 1901, and the Revised Standard Version of 1952. It pointed out a few of the strengths and weaknesses in each of these versions, seeking to judge them mainly on the basis of their faithfulness to the original text. In this article, we want to provide some similar information regarding some of the popular translations of more recent years.

The New English Bible was published in Great Britain in 1961, with a second edition in 1970, as a successor to the English Revised Version. Those who like it say that its strong points are the use of better and more accurate textual evidence, especially the non-literary papyri, and its "freer translation" which is able to examine the total meaning of a passage rather than being limited to merely reproducing the original. However, it is precisely this "freer translation" thinking that results in its weak points. Slang, more readily accepted as proper in England, is found in the New English Bible. Also, in their attempt to use more contemporary idiom, the translators have changed the original meaning in some places. For example, in Romans 16:22, the New English Bible reads, "I Tertius...add my Christian greetings," although the word "Christian" is not in any manuscript. It uses words and phrases which actually obscure the meaning. And there are certain sectarian renderings, such as Matthew 16:18 which reads, "You are Peter, the Rock; and on this rock I will build my church." The New English Bible never made much headway in the United States, and it cannot be recommended as a translation from which one can easily learn what the original text actually says.

The New American Standard Bible was published in 1963, with a second edition in 1975, as a successor to the American Standard Version. It is in readable, clear, contemporary English yet abstains from slang and vulgarisms. It attempts to reproduce the original intent of its text as precisely as possible in good English. It carefully translates the Greek tenses as accurately as possible, although the second edition is not quite as good in this area. And, unlike the Revised Standard Version and the New English Bible, whose committees included many avowed modernists, the translators of the New American Standard Bible were all firmly committed to the inspiration of the scriptures. However, it does have a few weak points. In the introduction, the translators claim to be guided by the Holy Spirit, and this might make them suspect in a few areas. Some have protested that it is too literal. In a few places this may be true, but that is preferable to a paraphrase or mere running commentary. There are some places where a premillennial bias shows through, such as in Genesis 22:18, where the word "descendants" is used instead of "seed" (which Galatians 3:16 makes clear is singular). There are other poor renderings such as in Romans 4:8 (faith counted "as" righteousness) and 1 Peter 3:20 (brought safely "through" the water). All in all, while some have objections to it, the New American Standard Bible is a translation from which one can learn God's word.

The New International Version was published in 1973 as a completely new translation. It has some strong points. In clear, readable, contemporary yet not colloquial English, it is a better example of what the New English Bible tried to be--a freer, thought-for-thought translation rather than a word-for-word reproduction of the original writings, and this can be useful in obtaining a different insight into various passages of scripture. The translators were all conservative, Bible-believing individuals. But it has its weaknesses too. Its attempts at freshness and spontaneity could produce a lack of reverence for the Bible, allowing people to think that it is just another human account of ancient people. Perhaps it does not go too far in this, as many other modern speech versions do, but it comes close. There are places where it become just a bit too modern, as in Luke 24:13, where it says that Emmaus is "about seven miles from Jerusalem." Such equivalences are better left to footnotes. Also, there is a definite Calvinistic bias, as in Galatians 5:17 where it talks about man's "sinful nature," and in Ephesians 2:3 where it says that "we were by nature objects of wrath." The New International Version has become one of the most popular of newer translations and has its benefits but must still be used with discretion.

The New King James Version was published in 1983 as a modern successor to the original King James Version of 1611. Its main difference from the preceding translations is that it returns to the King James Text (Textus Receptus) as the main source for its renderings, while the others use the newer textual basis following the Wescott-Hort tradition which is derived primarily from older manuscripts more recently discovered. However, it is a point of contention as to whether they are actually more accurate or not. There are a few wordings for which I do not care as much, but I now use and recommend the New King James Version almost exclusively because of its readability and understandability while maintaining faithfulness to the original text. (---taken from With All Boldness; December, 1999; Vol. 9, No. 12; p. 15)

A FURTHER REVIEW OF BIBLE VERSIONS

by Wayne S. Walker

Any serious study of evidences for the inspiration of the scriptures must deal with the question of why there are different versions of the Bible. Previous articles in this series have dealt with the textual differences in the manuscripts of the original languages. While not denying their existence, we must point out that the differences are minuscule when compared to the general agreement of the manuscripts. Yet, there remains the question that when one picks up any particular version, how can he know if he really has the word of God?

The original word of God was delivered to mankind by inspiration. The evidence clearly shows that this word has been preserved with amazing accuracy through the ages, a fact which is best attributed to the providence of God. However, translation is the work of man. Spoken languages, such as English, change. We do not speak the Elizabethan English of the 1600's any longer, although we can still understand it, as evidenced by the reading of Shakespeare in high schools. However, given the fact that the Bible was originally written in common languages for the common people to understand, it seems fitting that we have translations of it in common English for common people today to understand.

However, most of us cannot read the manuscripts in the original languages to check a translation out, so the question still remains, can we be sure that when we read from any specific translation we are actually reading God's word? The best answer is that when the translator seek to stay as close to the original language as possible while rendering the original language into understandable English, we can be confident that we have access to God's revelation. However, when the translators wander away from the intent to stay as close to the original language as possible, such as in an attempt to make the Bible sound "newer" or "fresher," there is more doubt that such renderings will accurately portray God's message.

There are some translations that the serious student of the Bible would not accept as being faithful to the original. This would be true, for instance, of many versions produced by the Roman Catholic Church. Mention was made in a previous article of the Rheims-Douay version, with the New Testament issued at Rheims, France, in 1582, and the Old Testament at Douay, France, in 1609. This was the only official Roman Catholic Bible in English for many years. Since then, the Confraternity of Christian Doctrine was issued in 1941, Roland A. Knox made a Roman Catholic "modern speech" translation in 1949, the more recent New American Bible was produced from 1952 to 1970, and there is the popular Jerusalem Bible.

On the one hand, it has been stated correctly by many gospel preachers that they can take a Roman Catholic Bible to show a Roman Catholic the errors of the Roman Catholic Church and to teach him the truth of what he must do to be saved. On the other hand, there are still some serious problems with most Catholic Bibles. All of them are translations of a translation. The Roman Catholic Church accepts only the Latin Vulgate as its official text of the Bible, so all Roman Catholic Bibles are translated from it, which in turn is translated from the original Hebrew and Greek. In addition, the Jerusalem Bible was originally made in French from the Latin and then translated into English. Again, the farther one gets away from the original, the less likely he is to be accurate because things get "lost in the translation." Furthermore, Roman Catholic translations have been notorious for interpolating Roman Catholic doctrine in their attempts to translate the Bible into English.

For example, in Philippians 1:1, the Jerusalem Bible has instead of bishops "presiding elders," which is, of course, how the organizational structure of the Roman Catholic Church began. The Bible makes no distinction between elders and bishops and says nothing about "presiding elders." In 2 Peter 1:20 it reads, "We must be careful to remember that the interpretation of scriptural prophecy is never a matter for the individual." This is certainly in harmony with the Roman Catholic tradition that the Bible is not for the common person to read and understand for himself but must be interpreted by the clergy. However, it is not at all what Peter was saying! He was talking about the origin of scripture, not our ability to read and understand it. Also at Matthew 16:18-20, the chapter heading, footnotes, and rendering all give Peter authority that Christ did not, saying that what Peter bound "shall be considered bound in heaven," rather than Peter binding what had already been bound in heaven. This is always where Roman Catholics go to prove that Peter was the first pope.

The point I want to make in closing this article is that while there have been many attempts to "translate" the Bible which include various biases and prejudices, as illustrated in the preceding paragraph, we still have access to reliable manuscripts by which we can determine what the original says and point out the errors that are made. Not all translations are good, and in the article next week we shall examine some others that present problems. However, there are some good translations which can be used to learn what God has revealed to mankind. (---taken from With All Boldness; March, 2000; Vol. 10, No. 3; p. 15)

A REVIEW OF BIBLE "PER"-VERSIONS

by Wayne S. Walker

The previous article in this series introduced the problem of errors in various translations and the often asked question, how can we be sure if the translation is really God's word? In order to deal with this problem, it is important to note that there have been "translations" in which the original text has been mishandled in an attempt to slant the reading of God's word toward the ideas of some man or group of men. Yet, it is also important to point out that we do have a reliable and accurate text in the original languages as a benchmark, a standard, against which we can check human renderings.

Three other "translations" of recent vintage illustrate how careful we should be in evaluating the different versions. The New World Translation was made from 1950 to 1960 by the Jehovah's Witnesses. The Watchtower Bible and Tract Society refuses to divulge the names of the translators, so there can be no examination of their scholarship credentials. This is a blatant attempt to "revise" God's word to teach Jehovah's Witness doctrine. For example, their rendering of John 1:1 is, "In [the] beginning the Word was, and the Word was with God, and the Word was a god." It is well know that one of the Witnesses' cardinal doctrines is that Jesus Christ is not a divine being. However, Colwell's rule of Greek grammar shows that the usual translation, "And the Word was God," is correct.

Another example is found in Colossians 1:16 where the New World Translation reads, "Because by means of him all [other] things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities. All [other] things have been created through him and for him." The original text says, literally, "Because by him were created all things in the heavens and on the earth...." The New World Translation uses brackets to indicate interpolations by the translators. The interpolation of the word "other" fits quite well with the Jehovah's Witness theology that Christ is a created being through whom God created all "other" things, but it is not what the text says nor what the Bible teaches anywhere else.

Today's English Version, commonly known as "Good News for Modern Man," was produced by the American Bible Society in 1966 and revised in 1977. The basic text was translated by Robert G. Bratcher, who is reported to have stated that he does not believe in the infallibility and inerrancy of the scriptures. Why such a person would even be chosen to translate God's word to begin with is a good question because his unbelief would most surely color his work. Today's English Version was supposed to be "a distinctly new translation...to express the meaning of the Greek text in words and forms accepted as standard by people everywhere who employ English as a means of communication." It falls far short of its goal!

Bratcher chose a style which makes for a racy, even vulgar, reading at times and sounds more like a cheap novel than the word of God. In Acts 8:20 Peter is quoted as telling Simon, "May you and your money go to hell." The word "hell" is not in the text. There are careless (or deliberate?) mistranslations, such as "Saturday evening" in Acts 20:7, instead of "on the first day of the week." And various sectarian doctrines are given credence. The idea of salvation by "faith only" is slipped in at Romans 1:16-17. And Matthew 10:32-33 is made to sound like the denominational teaching of confessing pardon rather than Christ, by reading, "Whoever confesses that he belongs to me...."

Then there is the Living Bible. This was issued as a compilation of scripture paraphrases by Kenneth Taylor, originally intended for children, that were begun in 1962, completed in 1971, and published by Tyndale House Publishers. To be fair, Taylor does not even claim for it genuine translation status but openly admits that it is a paraphrase. However, it was at one time immensely popular. Television advertisements for it had celebrities endorsing it as making the Bible as easy to read as the morning newspaper. Yet, the question must be asked, is one reading the Bible?

In the Living Bible, 1 Kings 20:11 reads, "Don't count your chickens before they hatch"! Is that what Ben-Hadad really said? The footnote on John 3:3-5 says, "This alternate paraphrase interprets 'born of water' as meaning the normal process observed during every human birth." Making "water" refer to the physical birth is a common denominational dodge to take baptism out of the new birth. And Romans 8:16 reads, "For his Holy Spirit speaks to us deep in our hearts and tells us that we really are God's children." This accords with the human doctrine of the direct operation of the Holy Spirit, but is not at all what the verse says.

Again, we acknowledge that there are mistakes of one kind or another in nearly all versions. However, this does not mitigate against the clear evidence that, from the manuscripts known to us in the original languages, we do have access to a reliable text by which we can be confident that the word of God as He gave it to mankind is available to us. Those versions which seek to remain closest to the original texts should be accepted, and those which do not should be rejected. The next article will look at the "modern speech" translations. (---taken from With All Boldness; April, 2000; Vol. 10, No. 4)

MODERN SPEECH TRANSLATIONS

by Wayne S. Walker

This is the final article on the preservation of the Bible as corroborating evidence of its inspiration. The previous two articles in this series looked at Catholic versions and "per"-versions of God's word. This article will examine some of the various versions in modern language. "For if the trumpet makes an uncertain sound, who will prepare for the battle?" (1 Corinthians 14:8). Most of these so-called modern speech translations give an uncertain sound in their attempts to render God's word. In 1973, the late Edgar V. Srygley, Jr., a faithful gospel preacher and a qualified teacher of Greek on the college level, gave an excellent lecture at Florida College entitled, "What Is Wrong With Modern-Speech Translations?" I can do not better than to share with you the points that he made.

First, Srygley said, "The non-literary koine Greek papyri, principally discovered in the early part of this [20th] century, are exploited when they are offered as the primary justification for 'idiomatic' translations." The argument goes that the common Greek of the first century was the language of the "man on the streets" so that the Bible should be translated into the language of today's "man on the streets," which often produces some rather bizarre renderings, such as Ferrar Fenton's 1903 The Holy Bible in Modern English translation of Psalm 100:1, "Hurrah to the Lord of all the Earth." While no one should be opposed to taking modern accepted English vocabulary and using it to translate what the Hebrew or Greek says in language that produces in the same way or as nearly as possible the concepts of the original language, the actual content of the Bible must not be changed to do this (Galatians 1:8-9).

Second, he said, "Almost all of the modern-speech translations are private translations that were never subjected to the critical examination of a committee of unbiased textual scholars who could dull the axes that the modern-speech translators were trying to grind." For example, it was a well known fact that Richard Weymouth did not hold scriptural views concerning the state of the dead and future life, so in his original edition of The New Testament in Modern Speech, published in 1903 after his death, he translated "eternal life" as "the life of the ages." If the original writing of the scripture did not come as a result of the private interpretations of men, then neither should the translation of those scriptures be the result of the private interpretation of men (2 Peter 1:20-21).

Third, "The ultra-idiomatic English of modern-speech translations does not tend to create the reverence that should be accorded the Word of God." The primary aim of modern-speech translations, beginning with The Twentieth Century New Testament in 1902, was to "mediate the Word of God in a plainer English idiom." This means that they strive to produce an "equivalence effect" in the minds of the readers by translating the Bible into everyday idiom, which often results in the use of slang and sacrifices accuracy. For example, Edgar Goodspeed's The Complete Bible: An American Translation (1927) replaces the word "chariot" in Acts 8:28-38 with the word "car." The scriptures are inspired of God (2 Timothy 3:16-17). Yes, we want them in language that we can understand, but the translation should read like the word of God, not some dime-store detective novel.

Fourth, "Most of the modern-speech translations are not translations at all, but are, at least in many areas, paraphrases, emendations, and commentaries on what the translator thinks that the actual text means." James Moffatt in his 1928 A New Translation of the Bible renders 1 Samuel 14:11, "Look at the mice creeping out of their hiding holes." The original text says "Hebrews" and not "mice." In 1 Peter 3:19 Moffatt's translation reads, "Enoch also went and preached to the spirits in prison." No manuscript of the original text has "Enoch." Commentaries are fine in their place, but when we read something that claims to be a translation of the Bible, we need to know not what the translator thinks that it ought to have said but what is "in truth, the word of God" (1 Thessalonians 2:14).

Fifth, "The desire to achieve a so-called 'equivalence effect' results in the sacrifice of accuracy, and the incorporation of absurdity, in many English renderings of the original text." Edward Vernon's The Gospel of St. Mark: A New Translation in Simple English (1951) says that the Gadarene demoniac "turned away and went off; and all over Ten-Town-Land he spread the story of what Jesus had done for him. What a sensation it caused!" (Mark 5:20). It says that Herodias's daughter ran up to Herod and said, "Please, I'd like the head of John the Baptizer on a plate; and please can I have it now?" (Mark 6:24-25; emphasis mine, WSW). Translations, like preaching, should demonstrate the power of God, not the wisdom of man (1 Corinthians 2:1-5).

This is not to say that all modern-speech translations are all bad. A few of them may have some surprisingly refreshing renditions on rare occasions. Srygley wrote, "The use of modern-speech translations is an interesting diversion, if that is what one wants." But he concluded his lecture with a story, cited by F. F. Bruce, of a young minister in Scotland who visited an aged member of his flock and read to her a chapter from a modern-speech version. She responded, "Well, that was very nice; but now, won't you just read a bittie of the Word of God before you go?" My sentiments exactly! (---taken from With All Boldness; January, 2000; Vol. 10, No. 1; p. 15)

IS THE BIBLE THE WORD OF GOD?

by Wayne S. Walker

Every major world religion has its set of sacred writings. Hinduism has the Vedas, written in Sanskrit by the Aryan conquerors who appeared in northern India beginning about 1500 B. C. Buddhism has the Tri-pitaka which consists of the Vinaya (supposed to be the rules promulgated by the Buddha), the Sutras (also called the Nikayas or Agamas, written by early disciples of Buddha), and the Abhidhamma (seven scholastic works from later centuries), written in the ancient Pali language beginning after the death of Gautama Buddha in 480 B. C. Biblical Judaism, of course, had the Old Testament, but modern Judaism is based more on the Talmud, consisting of the Mishna, or oral law, and the Gemara, or commentary on the law, which grew up A. D. 400 to 600. Islam has the Qur'an (or Koran) which claims to have been written down in bits and pieces by scribes from the words of Mohammed and then gathered together after his death in A. D. 632. And Christianity has the Bible, consisting of the Old Testament, revealed to the Jews 1500 to 400 B. C., and the New Testament, revealed to the early church A. D. 40 to 100.

Anyone can claim that anything written by any human being or group of human beings is of divine origin. However, once such a claim is made, that writing must be examined to see if it bears the marks of divine origin or not. Not all the sacred writings of the great world religions claim divine origin. The Muslims do claim that the Qur'an was revealed by God (Allah) to the Prophet Mohammed. And the Bible certainly claims to be a revelation of God to mankind. The writers of the Old Testament claimed that what they spoke and wrote came to them from God. "Now the word of the LORD came to me, saying..." (Ezekiel 6:1). This claim was confirmed by the writers of the New Testament. "For prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:21). The writers of the New Testament also claimed that what they spoke and wrote came to them from God. "If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord" (1 Corinthians 14:37). In fact, Paul said of what we call the Bible, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16).

Therefore, the first question is, does the Bible bear the marks of divine origin or not? The answer to this question is yes. There are many lines of evidence that we could examine to demonstrate that this is so. In fact, there are far too many lines to consider them all in one short article, but I would like to call your attention to one of them which I believe is among the strongest forms of evidence, and that is fulfilled prophecy. When the people of Israel were tempted to forsake Jehovah their God and follow idols, God staked His superiority to the idols upon His ability to foresee and foretell the future, a power which the idols did not have. "Thus says the LORD, the king of Israel, and His Redeemer, the LORD of hosts: 'I am the First and I am the Last; besides Me there is no God. ANd who cam proclaim as I do? Then let him declare it and set it in order for Me, since I appointed the ancient people. And the things that are coming and shall come, let them show these to them. Do not fear, nor be afraid; have I not told you from that time, and declared it? You are My witnesses. Is there a God besides Me? Indeed there is no other Rock; I know not one" (Isaiah 44:6-8).

Thus, God claimed that He alone could see the future and predict it accurately. One of the signs that He gave prophets whom He sent to speak in His name was the ability to foretell the future so that by this power they might confirm that their message was divine. Again, anyone can claim to speak for God. But the Lord told Israel, "When a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him" (Deuteronomy 18:22). Therefore, it is not surprising that a book which claims to have originated with God should be filled with examples of specific prophecies of future events which were fulfilled exactly as predicted. We shall look at two otherwise unexplanable cases.

The first comes from the book of Isaiah, who lived and prophesied around 700 B. C. In Isaiah 44:28, in a prophecy about the restoration of Judah after captivity, Isaiah wrote of God, "Who says of Cyrus, 'He is My shepherd, And he shall perform all My pleasure, saying to Jerusalem, "You shall be built," and to the temple, "Your foundation shall be laid."'" Then in Isaiah 45:1 the prophet continued, "Thus says the LORD to His anointed, to Cyrus, whose right hand I have held--to subdue nations before him and loose the armor of kings, to open before him the double doors, so that the gates will not be shut." Even a cursory study of ancient middle eastern history will show that in 540 B. C. a great Persian king named Cyrus arose who in 536 B. C. conquered the Chaldean Empire which Nebuchadnezzar had established previously, along with all the territory around it, and allowed all those whom the Assyrians and Babylonians before him had taken captive to go free. This included the Jews, many of whom returned to Palestine as recorded in the Bible (Ezra 1:1-4).

Isaiah lived nearly 200 years before the time of Cyrus, who was not even a gleam in his father's eye when the prophet made this statement. In fact, Cyrus's father was probably not even a gleam in his own father's eye at the time! How could Isaiah now the exact name of the king whom God would raise up to allow the Jews to return to Jerusalem some 200 years before the event unless he was being guided by God in his revelation? Modernists deny that Isaiah in 700 B. C. actually prophesied that a man named Cyrus would in 536 B. C. allow the Jews to return, concluding that some later "Deutero-Isaiah" must have gone back and interpolated Cyrus's name into the writings of the real Isaiah after the fact. However, there is absolutely no evidence of this. Jewish tradition has always held the book of Isaiah to have been written by one author, and this tradition is evidenced in the Dead Sea scrolls which contain one complete and one nearly complete scroll of Isaiah. And these scrolls were copied from manuscripts much older than they. The only reason the modernists have invented this theory is because they do not believe in predictive prophecy or the inspiration of the scriptures.

The second of these prophecies comes from Micah, who lived and worked contemporaneously with Isaiah. In Micah 5:2 he wrote, "But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting." This is clearly a Messianic prophecy, since it describes one who is "from everlasting." And it prophesies that the Messiah would be born in Bethlehem Ephrathah. This refers to a small village formerly known as Ephrath where Rachel died (Genesis 25:16-20). It is called Bethlehem Ephrathah to distinguish it from a larger, better-known Bethlehem in Zebulon (Joshua 19:10-15). The fact that Bethlehem Ephrathah, which was in Judah, was not even mentioned in the division of the land shows how insignificant and unimportant it was considered by men.

Yet, the prophet said that the Messiah would be born in Bethlehem, and not just any Bethlehem, including the Bethlehem considered more significant and important in Zebulon, but Bethlehem which had been known as Ephrath. And that is exactly where Jesus was born (Matthew 2:1-6). When the wise men came seeking the One who was born King of the Jews, the scribes searched the scriptures and understood from the prophecy of Micah that it would be in Bethlehem. And what is especially interesting about this prophecy is that no person has any control over the place of his birth. Some have alleged that Jesus may have decided that He would consciously try to fulfill the Old Testament prophecies about the Messiah. But He could not have consciously chosen the place of His birth--unless He was divine, which is exactly what He is. The place where the Old Testament prophesied that the Messiah would be born is the exact place where He who bore all the evidences that He was the Messiah was born.

There are several conclusions that we can reach from considering this evidence. First, fulfilled prophecies such as these confirm the Bible's claim to being a revelation to mankind from God. In fact, not one prediction ever made in the Bible has failed to come to pass, except those related to the second coming of Christ, and based on the track record already established we can rest assured that they will indeed come to pass. Second, no other books claimed to be revelations from God or revered as "scriptures" by the religions of the world have such confirmation. Those who believe that they do can set forth their cause right along side of the evidence for the Bible, and the Bible will win every time.

Finally, and perhaps most importantly, the Bible claims to be the exclusive revelation of God to man. The One who gave us the Bible, Jesus Christ the divine Son of God, said, "I am the way, the truth, and the life. No one comes to the Father except through Me" (John 14:6). Jesus is saying that there is no other way than the way that He Himself gave us. If even one other book can be shown to be a revelation from God, then the Bible is false and cannot be trusted. But if the Bible is a revelation from God, then every other book is a product of man and should not be trusted. Each person has to make a choice whether to accept the evidence for the inspiration of the scripture or reject it. However, the evidence is available and overwhelming so that the honest conclusion is that it is far more reasonable to believe that the Bible came from God than to disbelieve it. "These are written that you might believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name" (John 20:30-31). (---taken from With All Boldness; February, 2002; Vol. 12, No. 2; pp. 18-19)

WHY WE BELIEVE THAT JESUS CHRIST IS THE SON OF GOD

by Wayne S. Walker

The Bible presents Jesus who is called the Christ, not as some mythical figure, legendary hero, or romantic fictional character, but as a real live person with a definite historical background. We read in Luke 3:23, "Now Jesus Himself began His ministry at about thirty years of age, being (as was supposed) the son of Joseph, the son of Heli." The next verses then trace His genealogy back to Adam, probably through His earthly mother Mary. It is generally believed that the royal ancestry of Jesus through Joseph, who was His legal, though not actual, father, is found in Matthew's account. In Luke's account, the words "the son" (being in italics) with reference to Joseph being "of Heli" could well mean "the son-in-law of."

F. F. Bruce, in The New Testament Documents: Are They Reliable, p. 119, wrote, "Some writers may toy with the fancy of a 'Christ-myth,' but they do not do so on the ground of historical evidence. The historicity of Christ is as axiomatic for an unbiased historian as the historicity of Julius Caesar. It is not the historians who propagage the 'Christ-myth' theories." However, pseudo-historians, such as the infamous "Jesus Seminar" of recent note, being influenced by modernistic, liberal Bible criticism over the past couple of hundred years, say that while they may accept a historical person named Jesus they still claim that the historical Jesus and the picture of Jesus presented in the Bible as an object of faith are not the same person.

To take the position that Jesus never even existed is to deny the overwhelming historical evidence contained in both Biblical and non-Biblical literature. Yet, the Bible surely pictures Jesus as more than just a person who lived in Palestine some two-thousand years ago. It presents Him as a divine being who was prophesied throughout the Old Testament, was born of a virgin, and became known as "the Son of God." This is what Peter confessed in Matthew 16:16 when he told Jesus, "You are the Christ, the Son of the living God." The phrase "son of" is often used to denote likeness to. People say that I am "the son of" my father, not just because I am his offspring, but because I am like him in so many ways (more than I care to admit sometimes!). So to say that Jesus is "the Son of" God is to say that Jesus is like God, that is, He is a divine being (note John 1:1).

The word "Christ" is the Greek form of the Hebrew word "Messiah" which refers to the "anointed one" who was promised throughout Old Testament times. Peter confessed that Jesus, the Son of God, was also the Christ. Some have affirmed that the "historical Jesus" never made such a claim for Himself but that it was invented for Him after His death by His followers. However, in John 4:25-26, when the Samaritan woman asked Jesus about the Messiah, which John tells us means the Christ, Jesus responded, "I who speak to you am He." There can be no doubt that Jesus had come to understand that He met all the qualifications to be identified as the Messiah promised in the Old Testament. The evidence upon which we can believe this is recorded in the written word (John 20:30-31). And all those who were persuaded by the evidence to accept Him also confessed it as truth (Acts 8:37).

The articles that follow will examine various aspects of that evidnece which backs up the claims of Jesus to be divine, some of which has been mentioned previously in this article, such as fulfillment of Old Testament prophecy and the virgin birth. Other evidence relates to the testimony that Jesus received from others, specifically John the Baptist and the Father in heaven, while still other evidence concerns that which Jesus Himself did--His teaching, His sinless life, His miracles, and His resurrection. One other interesting piece of evidence is found in the conversion of Saul. Any single bit of evidence is important of itself, but when all this evidence is put together it adds to the cumulative argument which is that the only way to explain all this evidence is to conclude that Jesus is exactly who He claimed to be--the Messiah and Son of God.

Read the material carefully. Consider thoughtfully the evidence that is presented. Search diligently the scriptures which are discussed. And I believe that you, too, will be led to the conclusion that Jesus Christ is the divine Son of God. (---taken and adapted from With All Boldness; April, 1999; Vol. 9, No. 4; p. 3)

JESUS CHRIST, THE SON OF GOD

by Wayne S. Walker

In a conversation that Jesus had with His apostles, we read, "He said to them, 'But who do you say that I am?' Simon Peter answered and said, 'You are the Christ, the Son of the living God'" (Matthew 16:5-16). Our faith in the existence of God rests on solid evidence. Likewsie, our faith in the inspiration of the scriptures is based on solid evidence. The past several articles of this series have been designed to show that the Bible is the divine word of God. Our basic proposition beginning with this article is that, having demonstrated the Bible to be a revelation from God to man, the fundamental affirmation of that revelation is true, which affirmation is that Jesus Christ is the Son of God.

The name "Jesus" was apparently a very common name in New Testament times. It is the Greek form of the Hebrew name Joshua, which is actually a shortened form of the name Jehoshua, meaning "Jehovah is salvation." It is the name that the angel directed Joseph and mary to give the child that was born of Mary by the Holy Spirit (Matthew 1:21, Luke 1:31). Gabriel told Joseph that the reason for this was that He would save His people from their sins. This particular Jesus is called Christ. The term "Christ" is the Greek form of the Hebrew word "Messiah" which means anointed one (Psalm 2:2-7). This means that Jesus was specially chosen by the Father and sent for a specific purpose as prophesied in the Old Testament. To say that Jesus Christ is "the Son of God" does not mean that He is just "a son of God" in the same sense that all Christians are sons or children of God (1 John 3:1). It means that He is "the only-begotten Son of God" (John 3:16). He is "one of a kind" because He sustains a unique relationship to the Father, partaking of the same divine nature as the Father (John 1:1).

The claim that Jesus Christ is the Son of God is very significant in the scriptures. It is a matter of divine revelation (Matthew 16:17). It was proclaimed by angels to the shepherds of Bethlehem shortly after Christ was born (Luke 2:11). It was declared by God Himself from heaven on at least two separate occasions (Matthew 3:17, 17:4). It was the theme of all New Testament preaching (Acts 2:36). It is the very foundation of the church, as Jesus said that His being the Christ, the Son of God, is the rock upon which He would build His church (Matthew 16:18). It is the reason for which the scriptures were written, to present evidence that would convince us of this fact (John 20:30-31). And we must believe and confess the Sonship of Jesus in order to be saved (Romans 10:9-10).

Yet, was there ever even such a person as Jesus? Most modernists today will admit at least certain historical portions of the gospel accounts of Jesus's life. However, for those who still doubt, we have the record of Jewish historian Flavius Josephus, who was an emeny of Christians and would not knowingly or intentionally give evidence for Christ. In His Antiquities of the Jews and Was of the Jews, there are several references to Jesus. Some are questionable, but two fairly reliable passages mention "James, the brother of Jesus the so-called Christ," and Jesus in connection with John the Baptist. In addition, there were certain Roman historians, also enemies of Christianity or at best indifferent to it, such as Cornelius Tacitus, Suetonius, and Pliny the Younger, who provide evidence for the existence of a man named Jesus in first century Palestine from whom sprung a new religion. "It is also written in your law that the testimony of two men is true" (John 8:17).

Thus, we have certain facts which are admitted by almost everyone. First, Jesus lived. In spite of the fact that there have been a few skeptics of the Bible who denied that Jesus ever lived as a real human being, throughout history all objective writers, both enemies and friends, Jewish, Roman, and Greek, and especially those living today with the benefit of the evidence that we now have, treat Jesus as a historical person, not as a fictitional character. Second, Jesus lived in Palestine. Again, all writers refer to Him as a Jew who dwelt in the land of Palestine. Third, He lived at the beginning of the first century. For example, to determine when George Washington lived, one could trace historical references to him in each generation back to around 1700. Before that, his name is not mentioned. Obviously, then, he lived during the eighteenth century. Likewise, there is historical reference to Jesus in each century back to the first. Before that, He is not mentioned, at least as a human being. Fourth, He was a religious teacher. All writers refer to Him as a teacher of religion, the author of the Christian religion. Before He lived, the Christian religion did not exist. Since He lived, it has always been here. The question now is, how do we account for all this information? That will be the subject of our next article.  (---taken from With All Boldness; May, 2000; Vol. 10, No. 5; p. 24)

HOW DO WE ACCOUNT FOR JESUS?

by Wayne S. Walker

One of the Bible doctrines most frequently attacked by modern liberal theologians and religious "scholars" is the deity of Christ. Yet, no doctrine is more widely affirmed or assuredly proven in the scriptures. The Bible expressly teaches the Godhood and unique Sonship of Jesus (see John 1:1-2, Colossians 2:9). Peter made the confession, "Thou art the Christ, the Son of the living God" (Matthew 16:16). Later, this same apostle told a group of Jews, "That God hath made that same Jesus whom ye have crucified, both Lord and Christ" (Acts 2:36). For the Bible believer and the one who impartially reads the gospel record, there can be no other conclusion. However, unbelievers who are enslaved by their own biased opinions have conceived of several other explanations for Jesus's existence. As we saw in our previous article, almost everyone, even the modernists today, will admit that a man named Jesus lived in first century Palestine and had such an effect on the world that we even number our years by His earthly incarnation. Thus, we must ask, how do we account for this Jesus?

One very common explanation of Christ is that He was a great moralist, philosopher, and teacher, but not a divine being. Those who try to uphold His ethical teaching but deny His divinity say that He really never claimed to be divine, that these claims were made for Him after His death by His followers. However, a quick glance at the first four books of the New Testament will destroy this idea. When asked by the high priest of He were the Christ, the Son of the Blessed, He replied, "I am" )Mark 14:61-64). At least the Jews understood that He claimed to be divine (John 10:30-38). If this were not His claim, He could have saved Himself a lot of trouble by saying so! In addition, when Jesus made his confession of Jesus as God's Son, Jesus said nothing to the contrary (John 6:68-69). Now, a "great moralist" certainly would not have allowed His followers to believe a lie, would He?

Hence, Jesus indisputably claimed to be the Son of God. If that claim be not true, then we are left with two other alternatives. The first is that He claimed to be the Son of God but knew that He was not. Therefore, He was a charlatan, a trickster, a fraud. However, this is totally incongruous with the fact that He placed a great deal of emphasis on the truth. "And you shall know the truth, and the truth shall make you free" (John 8:32). Are these the words of an impostor? Again, He said, "If anyone wills to do His will, he shall know concerning the doctrine, whether it is of God, or whether I speak on My own authority" (John 7:17). Would a conscious deceiver continually speak about truth and open Himself up to a full investigation? Charlatans usually try to hide things. Finally, in John 8:46, Jesus asked if anyone could convict Him of sin. One should think that if Jesus were a cheat then someone, somewhere, could produce the evidence to prove it and lay the finger of blame on Him; but no one did, not even His enemies. This Man not only claimed to be the Son of God; He lived the part. Certainly, such a one was not an intentional liar.

This leaves us with the theory that He thought that He was actually the Son of God, but was mistaken. This would make Him a lunatic, a nut. John Clark has often said, citing C. S. Lewis, that if Jesus were a mere man claiming to be divine, it would be just as reasonable for someone to claim to be a poached egg! (They have places for people like that!) Even a casual survey of the life of Jesus refutes any such notion. The character of Christ is not that of an insane man. He was completely rational. Witness the logic of His answer to the Saducees' question about the resurrection (Matthew 22:23-33). Also notice that every situation was firmly within His control. When He was asked trick questions, never did He lose His composure or temper, nor was He ever at a loss for words (Matthew 22:34-40). Notice also the effect of His reasoning on His listeners. All who heard Him marvelled at His sensibility (Matthew 22:15-22). Surely, no unbalanced person ever behaved in this manner consistently.

We have now exhausted our options. The only other estimate of Jesus, and the one which best fits the facts, is that He is exactly who He claimed to be--the divine Son of God and Savior of the world. Thomas was there, he saw, and he knew what he was talking about when he said to Jesus, "My Lord and my God." We have not been permitted to examine the evidence firsthand as was he, but we have the historical testimony of those who did (John 17:20). And Jesus's response to Thomas applies to us today when He said, "Blessed are those who have not seen and yet have believed." The inspired apostle John concludes this scene by adding, "And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that you might believe that Jesus is the Christ, the Son of God; and that believing you might have life through His name" (John 20:30-31). The purpose of the scripture and of all true gospel preaching is to cause people to say with Martha, "Yes, Lord: I believe that You are the Christ, the Son of God, who should come into the world" (John 11:27). Thus may we live eternally with Him, "For if you believe not that I am He, you shall die in your sins" (John 8:24).   (---taken from With All Boldness; June, 2000; Vol. 10, No. 6; p. 14; based on an article in Truth Magazine; June 22, 1978; Vol. XXII, No. 25; p. 2).

THE OLD TESTAMENT CONCEPT OF THE MESSIAH

by Wayne S. Walker

In this series of articles on evidences, we are now seeking to provide evidence that Jesus is the Christ, the Son of God. To say that Jesus is the Christ, the Son of God, is to affirm that He is the Messiah prophesied in the Old Testament, the fulfilment of all Messianic prophecies. That the Jewish people of the first century and even their neighbors were expecting such a Messiah is undeniable. In John 4.25, the Samaritan woman at the well said to Jesus, "I know that Messiah is coming....When He comes, He will tell us all things." To comprehend this air of expectancy, we must understand the essential elements of the Old Testament concept of the Messiah.

The coming of the Messiah would be supernatural because it would be accomplished by God and the Messiah's work would be that of one sent by God Himself. In Deuteronomy 18.15, Moses promised concerning the coming Messiah, "The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him shall you hear" (cf. Acts 3.22-24). Jehovah would raise up this Prophet. Later, Isaiah 61.1 prophesied of the Messiah as though the Messiah Himself would say, "The Spirit of the Lord GOD is upon Me, because the LORD has anointed Me to preach the good tidings to the poor..." (cf. Lk. 4.17-21). The Messiah would come to do the work that Jehovah had appointed.

The coming of the Messiah would be eschatological. Eschatology is the doctrine of last things. This means that the Messiah would come in the last days. "Now it shall come to pass in the latter days that the mountain of the Lord's house shall be established..." (Isaiah 2.2). When were these "latter days." When many people hear this term, they immediately think of the last days of this earth and the time of the second coming of Christ. However, Daniel tells us that this government (mountain) of the Lord's house would come in the days of the fourth world empire beginning with Babylon (Daniel 2.31-44). Thus, these are the "latter days" under consideratopm in Old Testament Messianic prophecy.

The coming of the Messiah would be regal. The Messiah would be identified as a King who would subdue His enemeis and rule on God's throne. David was told, "When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever" (2 Samuel 7.12-13). Solomon might be considered a partial fulfilment of the prophecy, but Solomon's throne and kingdom were not established forever. David understood that this was a prophecy of the Messiah (Acts 2:30). Of the Messiah, Isaiah 9:6-7 says, "...The government shall be upon His shoulder...."

The coming of the Messiah would be soteriological. This word comes from a Greek term meaning "to save." The Messiah above all else would be the Savior. His work would be that of bringing salvation to sinful mankind. The promise made to Abraham was that his descendants would become a great nation and live in their own land and that in him, i.e., his "seed," all the nations of the world would be blessed (Genesis 12.1-3, 22.8). Paul said that this "seed" is Christ (Galatians 3.16, 26-28). This blessing refers to the offer of salvation because Joel 2.28-32 prophsied that afterward ("in the last days") when the Lord would pour out His Spirit on all flesh, then it would come to pass that whoever calls on the name of the Lord would be saved (cf. Acts 2.16-21).

The coming of the Messiah would be theological. The Messiah would be deity, possessing the nature of God. He Himself would be divine. Jehovah called Him His Son. "I will declare the decree: The LORD has said to Me, 'You are My Son, Today I have begotten You'" (Psalm 2.7). Throughout the Bible, the term "son" is often used to denote not necessarily one who is a descendant of but one who is of the same characture of someone or something (note Mark 3.17, Acts 4.36). To say that Jesus is the Son of God simply means that He partakes of the very nature of God (cf. John 1.1). It was prophesied that, being born of a virgin, He would be called "Immanuel" (Isaiah 7.14). This is explained that He would be "God," i.e., deity, a divine being, "with us," i.e., living among men (Matthew 1.22-23).

These are the essential elements of the Old Testament concept of the Messiah. Jesus fulfilled every one of them. The events surrounding His birth alone show that His coming was supernatural. He came in the last days of the Mosaic dispensation. He constantly talked about the spiritual nature of His coming kingdom. His death on the cross wasn an atonement for our salvaiton. And the works that He did bear witness that He is eactly who Hi claimed to be, the divine Son of God. Therefore, the evidence leads us to believe that He is the Christ, the Son of the living God.  (---taken from With All Boldness; July, 2000; Vol. 10, No. 7; p. 15)

THE CLAIMS OF JESUS

by Wayne S. Walker

Jesus Christ cannot be ignored! His friends love Him, and His enemies hate Him, but all must acknowledge the fact of His existence. L. S. Keyser wrote, "The crucial question is, could mere human wisdom have conceived and depicted such a character?" (A System of Christian Evidences, p. 96). Christ demands an explanation. He also demands an attitude on our part. Every individual develops an attitude toward Him of one sort or another, upon which depends the eternal destiny of his soul. Modern critics are prone to ascribe to Him a place lower than that of deity.

Many will say of Jesus, "He is earth's greatest moralist, teacher, and philosopher; He has revealed God to us as no one else has." However, beyond this they will not go. To them, He is "a good man," but no more. Yet, if He was not who He claimed to be, then He is not a good man but a liar, cheat, and deceiver. In Matthew 16:15 Jesus asked His apostles a question. "He said to them, 'But who do you say that I am?'" This is a question of supreme importance even for us today. Will we say that He is the Christ, the Son of the living God, as Peter did in Matthew 16:16? Or will we say that He is an impostor? A consideration of the claims of Jesus will help us to answer this question.

He claimed to be sinlessly perfect. An impostor would have nothing to gain by this claim because a close examination of his life would easily reveal his flaws. However, Jesus made just such a claim, and lived it! His own words condemned self-righteousness in others, as in the story of the Pharisee and the publican (Luke 18:9-14). Yet, when He asked if anyone could convict Him of sin, no one could (John 8:46). This fact is confirmed by His disciples. They often confessed their own sinfulness, as Peter did in Luke 5:8. Yet, they many times affirmed the sinlessness of Christ (1 Peter 2:21). Even His enemies knew Him to be innocent of any wrongdoing (Matthew 27:4, 22-24). He claimed to be sinlessly perfect, and all the evidence points to the truthfulness of that claim.

He claimed religious authority. He said that one's love to Him must be placed above any earthly love so that we keep His commandments (Matthew 10:37, John 14:15). His authority is so complete that He is not just a way, but the way, the truth, and the life and no one can come to the Father except through Him (John 14:6). In fact, He said, "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you..." (Matthew 28:18-20). He has authority because He alone has the right to command us with regard to our relationship with God (Matthew 8:9, John 15:14). Anyone can claim religious authority, but His claim was validated by His teachings and His works.

He claimed equality with God, that He was deity, a divine being. Because He was divine, He accepted worship which could be given only to God (Matthew 4:10, 8:2). Also, because He was deity, He has the power on earth to forgive sin (Mark 2:5-11). He did these things because of who and what He was. Furthermore, He made the claim outright, calling God His Father in a special way (John 5:17-18). Indeed, the Jews understood that by saying that He and the Father were one He was making the claim of being equal with God (John 10:30-33). He did not correct their conclusion as a mistake but simply cited the evidence (His works) to prove His claim true. And the New Testament writers all agree, pointing out that "the Word [who became flesh] was God" (John 1:1, 14).

He claimed that He would be raised from the dead (Matthew 16:21). And that is exactly what happened (Matthew 28:1-8). Furthermore, this fact was attested to over and over again by those who knew Him best and gave their firsthand witness to have seen Him alive after His death (Acts 1:22, 2:32; 1 Corinthians 15:1-8). No one ever claimed that he would rise from the dead and then did so! That is what is so unique about Jesus. Whatever claims He made, He had the evidence to back them up. Someday, when we stand before God in judgment, we too will be asked by Jesus, "Who do you say that I am?" And whether we are lost eternally or receive everlasting life will depend on how we have answered that question in this life. The evidence is available for us to believe the claims of Jesus. The decision is then up to us.  (---taken from With All Boldness; August, 2000; Vol. 10, No. 8; p. 17)

JESUS CHRIST--HIS MORAL GLORY

by Wayne S. Walker

The writer of Hebrews said of Christ Jesus, "For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house" (Hebrews 1:3-3). Concerning this glory, W. G. Morehead wrote, "The moral glory of Jesus Christ as set forth in the four Gospels cannot be the product of the unaided human intellect, that only the Spirit of God is competent to execute this matchless portrait of the Son of Man" (The Fundamentals, Vol. III, p. 42). It will be beneficial to study some of the relationships of Christ which reveal His glorious perfections.

In His relationship to mankind, Jesus was fully man, a human being. The favorite title that Jesus used for Himself was apparently "Son of man" (Matthew 16:13). He "became flesh" and was "born of a woman" (John 1:14, Galatians 4:4). This reveals His humanity, the fact that He partook completely of the nature of man. In fact, we read in Hebrews 2:14-17, "Inasmuch then as the children have partaken of flesh and blood, He Himself shared in the same....Therefore, in all things He had to be made like His brethren...." This does not deny the fact that Jesus was God, a divine being, but it does affirm that He came to earth as a human being.

A relationship to mankind demands a relationship to sin of which mankind is guilty. Sin is the transgression of God's law (1 John 3:4). And the Bible teaches that all responsible human beings have sinned because they have chosen to yield to temptation (Romans 3:23, James 1:14-15). Het Jesus, even though He came in the flesh, did no sin (Hebrews 4:15). This fact qualifies Him to be both that spotless Lamb of God who would be sacrificed for our sins and also our perfect example to show us how to overcome sin in the flesh (1 Peter 1:18-19, 2:21-22).

A relationship to sin suggests a relationship to the law of which sin is the violation. Although Jesus never violated the law, He claimed that as the Son of God, He was superior to the law (Matthew 17:24-27). God's law that was in effect when Jesus was alive on earth was the Old Testament law that God had given to Israel through Moses at Mt. Sinai. Jesus said that He came to fulfil that law perfectly (Matthew 5:17-18). Then He took it out of the way, nailing it to the cross, and gave us His New Testament law (Colossians 2:14, Hebrews 8:6-13). Thus, He is the lawgiver (James 4:12).

A relationship to the law necessitates a relationship to the kingdom in which the law operates. Jesus Christ promised during His earthly ministry that His kingdom was at hand, meaning that it was soon to be established (Matthew 4:17). He also taught about the nature of His kingdom. It would not come with earthly pomp and circumstance but would be the reign of God within the hearts of men (Luke 17:20-21). And it would not involve fighting because it is not of this world (John 18:36). This kingdom is identified throughout the New Testament as being identical with the church which Christ built (Colossians 1;13, Revelation 1:9). Jesus Christ is "King of kings" (Revelation 19:16).

From a relationship to the kingdom we conclude a relationship to the events of history and the forces of providence which were used to bring about the establishment and growth of His kingdom. The very coming of Christ and the fulfilment of God's scheme of redemption were "in the dispensation of the fullness of the times" (Ephesians 1:10). Furthermore, as He sent out His disciples to preach the gospel and spread the kingdom, He promised to be with them and work through them (Mark 16:15-21, Acts 1:8). Indeed, the entire history of this earth relates in one way or another to "His story" in preparing for the advent of the Messiah and then bringing about the accomplishment of His plans.

Back of His relationship to history and providence is His relationship to the forces of nature which interact with them. Jesus Christ is the Creator of all things (John 1:3, Colossians 1:16). The Creator has power over His creation. And He demonstrated His power over nature by suspending the very natural laws which He Himself had ordained to operate in the universe, thus acting outside them in miraculous ways (cf. Matthew 8:23-27).

Finally, His relationship to nature assumes His relationship to the God who created nature. He claimed perfect knowledge of the Father because He had been with Him and had come from Him (Matthew 11:27). Indeed, even at the age of twelve He was conscious of His mission from the Father (Luke 2:48-49). And He said that He had unity or complete oneness with the Father (John 17:20-21). Thus, He was not only the Son of man, as He often called Himself, but He was also the Son of God, as the apostle Peter, based on the evidence presented to him, confessed (Matthew 16:16).

Again, we quote from Morehead (op. cit, p. 55), who wrote, "How did the evangelists solve this mighty problem of humanity with such perfect originality and precision? Only two answers are rationally possible: 1. They had before them the personal and historical Christ. 2. They wrote by inspiration of the Spirit of God. It cannot be otherwise." We close by asking, what is Jesus Christ's relationship to you? Is He your Lord, King, and Savior? This can be so only if you obey Him who is truly worthy of all glory. (---taken from With All Boldness; Sept., 2000; Vol. 10, No. 9; p. 10)

THE UNIVERSAL CHARACTER OF JESUS

by Wayne S. Walker

One explanation sometimes given for the gospel accounts of Jesus's life is that they are solely the products of four first-century Jewish writers. It is suggested that these four men either invented a literary character, recorded the biography of a typical Jew of that day, collected some Jewish myths, or personified the Jewish ideal. However, such simply cannot be the case. We read in John 7:27 where some from Jerusalem said of Jesus, "However, we know where this Man is from; but when the Christ comes, no one knows where He is from." Jesus just did not fulfill the concepts that those who might have been given over to writing Jewish stories in Palestine during those days would have set down on paper.

Jesus is not a fictional Jew, the product of Jewish literature. First of all, the men who wrote about Him had no academic or intellectual qualifications to produce works that would endure even today. The Jewish authorities of their day looked upon them as "uneducated and untrained men" (Acts 4:13). Furthermore, they did not have th emoral qualifications to write some of the things which they did about Jesus. They wrote that Jesus promised a kingdom that is not of this world, while they themselves had the comon Jewish concept that the Messiah would return the kingdom to Israel and rule on this earth (John 18:36, Acts 1:6). Also, while they wrote that Jesus often preducted His resurrection from the dead, they themselves admitted that they were as amazed as anyone else when He actually did rise (Matthew 16:21, Luke 24:9-11).

Jesus is not a typical Jew, the product of first-century Palestine. They typical Jew of that day was consumed with racial prejudice, refusing to have anything to do with the hated Samaritans (John 4:9). Jesus, on the other hand, was willing to heal a Samaritan of leprosy and even hold him up as an example of gratitude (Luke 17:11-19). The typical Jes of those times was characterized by an extreme nationalistic pride at being the son of Abraham, even to the point of denying the obvious truth of the Jews' present servitude to Rome (John 8:33). Yet, Jesus taught that if the Jews accepted the benefits and blessings of Rome, they must give their tribute to Caesar (Matthew 22:15-22). And the typical Jew of the first century was given over to traditionalism, while Jesus condemned the traditions of the fathers that transgressed God's law (Matthew 15:1-12).

Jesus was not a mythological Jew, the product of Jewish legend. The myths of all nations defy chronology and are said to have occurred before written history began. However, the time of Jesus's birth and ministry are specifically identified by associating them with the reigns of men whose place in hisotry can be established from purely secular sources (Luke 2:1-2, 3:1-2). Myths usually become grotesque and monstrous with their growth over time, whereas the manner of Jesus' birth and His early life are quite norma. (Luke 2:6-7, 52). Myths reflect the people, times, and places from which they spring, but Jesus was completely different from, and in fact many ways contrary to, the times in which He lived (John 7:46). Myths defy topography, often taking place is locations which are purely imaginary; yet the work of Jesus is tied to certain geographical locations which are well known (Matthew 4:12-13). Myths are not usually completed all at once, but grow and change over time, while the same Jesus who was prophesied in the Old Testament is revealed in the New Testament and is still believed today (Hebrews 13:8). And myths usually arise during the infancy of a nation; however, Jesus came toward the end of the Jewish nation, and He even predicted its downfall (Matthew 24:2).

Jesus was not an idealistic Jew, the product of Jewish nationalism or that of any other society. The Jews idolized their patriarch Abraham, but Jesus did not lie as he did (Genesis 12:10-20). The Jews adored their lawgiver Moses, but Jesus did not disobey as he did and was unable to enter the promised land (Numbers 20:7-12). The Jews held to their great king David, but Jesus did not commit adultery and bring shame on the whole nation as he did (2 Samuel 11:1-5). The Jews loved their scribes who taught them the law, but Jesus did not teach as they did (Matthew 7:28-29). The Jews had a particular concept of a Messiah who would drive out the Romans and rule on earth from Jerusalem, but Jesus did not come to be that kind of king (John 6:15). Nor was Jesus like the Egyptian, Assyrian, Babylonian, Persian, Greek, or Roman ideals either. He was completely different.

Therefore, it is impossible to explain Jesus and His story in the gospels in any other way and by any other means except that He is the divine Son of God. In his 1889 work, The Man of Galilee, Atticus Haygood wrote, "There is absolutely nothing in his race or age that accounts for Jesus. That he was a normal product of his race and age contradicts every law of life we know. If it be not so all history goes for nothing and there is no law or reason in the nature of things" (p. 20). We can only note that nothing which has been learned since then has produced any evidence to deny Haygood's conclusion. (---taken from With All Boldness; Oct., 2000; Vol. 10, No. 10; p. 13)

JESUS CHRIST--THE END HE PROPOSED

by Wayne S. Walker

Jesus Christ stands in a class all by Himself. It was impossible for a character with such moral glory to have been invented. Hence, He must have lived as a historical individual. Even His claims set Him apart from the common stock of humanity. All the evidence adds up together to convince us that Jesus is divine, the Son of God. One piece of that evidence is the magnitude of the end that He proposed and set about to accomplish. "For the Son of Man has come to seek and to save that which was lost" (Luke 19:10). Jesus came not to cure social ills, reform politics, nor end wars but to see and save the lost.

His attitude was different. The desire of most great men is to alter circumstances and better conditions for mankind--to improve the lot of oppressed and minority groups, cure suffering and disease, provide better surroundings for those unable to work, reform corruption in government, or put an end to fighting and strife. But Jesus was different. He taught that man's greatest needs were spiritual, not physical. "Do not labor for the food which perishes, but for the food which endures to everlasting life..." (John 6:27). His purpose was to bring salvation from sin, not just poverty or disease, to mankind by shedding His blood for the remission of sins (Matthew 26:28). And His plan was to change hearts, not merely circumstances, and to better men, not only their conditions (note Matthew 5:3-9).

His conquest was of a different kind. Most religionists have sought only local reform and geared their efforts to fit their own people and culture. However, Jesus's interests were neither local nor temporary. He meant for His work to include the entire human family. "Go into all the world and preach the gospel to every creature" (Mark 16:15). And His teachings were aimed at people of all ages. "...And lo, I am with you always, even to the end of the age" (Matthew 28:20).

His planning was wholly different from the plans of men. He did not use force to accomplish His purpose but condemned it (Matthew 26:51-54). He did not seek to raise money or use material goods to seek His goals, but in fact had nowhere to lay Hhis own head (Luke 9:57-58). He did not promote deception or misrepresentation of facts to gain His ends as diplomats often do, but emphasized the need for truth (John 8:32). He did not wrest control by political methods, but said that such politics must not characterize His followers (Matthew 20:25-28). He did not advocate the overthrow of existing governments but taught obedience and respect to lawfully constituted authority (Matthew 22:21). He never appealed to scholarship or intellect but commended a child-like trust in God (Matthew 18:3). He did not look to buildings, schools, books, papers, or other outward signs of influence but understood that the kingdom of God is something inward (Luke 17:20-21). He did not appeal to His followers by offering them a life of ease, prosperity, pleasure, honor, fame, fortune, power, health, or luxury, but promised them persecution (John 15:18-21). He never engaged in sensationalism to gain a crowd, even when tempted by the devil to do so (Matthew 4:5-7). And He did not boast, brag, nor play Himself up, but exemplified His teaching of humility and submission (Matthew 16:24).

His kingdom was different from the kingdoms of men in that it would never perish. Aspiring men have attempted to establish world empires only to die and have their kingdoms fall. Jesus did die, but His kingdom is still here. He promised that the gates of hades would not stand in the way of His building His church, which He also referred to as His kingdom because He Himself knew that He would be raised from the dead (Matthew 16:18-21). And His kingdom is the one prophesied through the Old Testament that would stand forever (Daniel 2:44).

What is even more amazing is that wherever the influence of His kingdom has gone on this earth and people have subscribed to His principles, the lot of mankind has improved, disease and suffering have been allayed, better surrounding have been provided, corruption has been reformed, and strife has reduced. So, consider the attitude, the conquest, the planning, and the kingdom of Jesus. He proposed such a grand end, such a sweeping plan, such a wonderful promise. If Jesus were merely a man, then this would have been lunacy and His schemes would lie on the same dust heap as those promoted by other men throughout history. But the centuries show that His work has stood the test of time.   (---taken from With All Boldness; Nov., 2000; Vol. 10, No. 11; p. 10)

THE ATTITUDE OF JESUS CHRIST

by Wayne S. Walker

As we read the accounts of Jesus's earthly life as recorded in the gospel record, we must study carefully His teaching and His actions, and ask ourselves if these are the actions and sayings of a just another human being. Did He react to situations as mere men usually do? Would a Jewish imposter, cheat, and fraud have so behaved himself? Even the people of His day saw that there was something different about Him. On one occasion, some officers who had been sent by the Pharisees and chief priests to arrest Jesus returned and said, "No man ever spoke like this Man!" (John 7:46). Thus, the attitude of Jesus sets Him apart from all other men and adds to the cumulative evidence of His deity.

Jesus was completely void of worldly ambition. He said that His kingdom was not of this world (John 18:36). Men of worldly ambition desire money, power, and fame. Jesus sought none of these (Luke 9:57-59). And He taught His followers that they are hindrances to His true purpose (Luke 12:15). Instead of trying to win the support of influential leaders of His day, He rebuked them for their ungodliness (Matthew 23:13-16). Rather, He cultivated relationships with the poor and common people (Luke 5:27-32). Most importantly, He chose not worldly things but the method of suffering and death to establish His kingdom (Matthew 16:21).

Jesus never expressed doubt on any subject. Numerous attempts were made to trick Him and by so doing diminsh His influence, but all such attempts failed. In Matthew 22, we have three examples of this. In verses 15-22 the Herodians asked if it was lawful to pay tribute to Caesar, hoping to put Him between the rock of supporting the hated Romans and the hard place of rebelling against them, but even they themselves marvelled at the wisdom of His answer. In verses 23-33 the Saducees asked Him about marriage in the resurrection, hoping to catch Him in uncertainty, but He answered them logically from the scriptures. In verses 34-46 the Pharisees asked which was the greatest commandment, hoping to turn away from Him any one who might disagree with His answer, but His response was one which they could not deny. The reason why Jesus was never at a loss for words was that He taught with authority (Matthew 7:28-29). This, in and of itself, does not prove His personal deity because other men have spoken with authority from God, but it suggests it indirectly since His teaching made the claim and God confirmed it by miracles.

Jesus was entirely free from prejudice and hatred. The Jews were so nationalistic that they despised Samaritans, Gentiles, and even some fellow Jews. Yet, Jesus never expressed hatred for the Samaritans, but even healed a Samaritan of leprosy (Luke 7:15-19). He never showed any prejudice against Gentiles, but even cured the daughter of a Syro-Phoenician woman (Mark 7:24-30). And He never thought Himself too good to associate with those whom others called sinners, but, for example, went to the home of the publican Zaccheus (Luke 19:1-10). In fact, He made provisions in His kingdom for all people, regardless of race, ethnic origin, or social class (Mark 16:15-16).

Jesus was fearless and unfraid of persecution. Since the Jews were so bound by tradition, His teachings were bound to bring persecution (Matthew 12:1-14). But He Himself was not afraid of suffering physical trials to accomplish God's purpose (Matthew 20:17-19). Furthermore, He taught His disciples to expect and be willing to suffer troubles as well (John 15:18-21). This does not sound like a man of worldly ambition.

Jesus possessed no malice or ill-will toward anyone. He taught His followers to love their enemies (Matthew 5:43-48). He even taught them to respect those in authority when those in authority were not respectable (Matthew 23:1-3). His own love for His enemies is seen in His request on the cross for them to be forgiven (Luke 23:34). These are not the words of a frustrated human being whose plans have been defeated. Of course, the supreme example of this principle is that Jesus gave His life for His enemies.

Jesus was not given over to selfishness or egotism. His life was one of service to others (Matthew 20:25-28). Yet, He did not take credit for Himself but always gave credit to God for His work (John 5:30). Certainly, it does not require supernatural ability to be devoid of human ambition, to be without doubt on any subject, to be entirely free from prejudice and hatred, to be fearless and unafraid of persecution, to be without malice or ill-will, or to be without selfishness or egotism. God wants all people to possess these qualities, and if God desires them, it is possible for us to have them. However, most men do not, and it is not because they lack the divinity which Jesus possessed but because they have yielded to temptation and sin. This underscores the point that Jesus condemned sin in the flesh (Romans 8:3).

Again, the fact that Jesus had the kind of character that He demonstrated, which was totally different from the men of worldly ambition who have often been considered great by people of the world, and which God prophesied that the Messiah would have, points to Him as that Messiah. There are many other noteworthy attitudes of Jesus expressed in His sayings and deeds. But the ones that we have noticed lead us to conclude that Jesus was different, that He was exceptional in His behavior. He is the perfect example of what God wants mankind to be, and since God sent His Son into the world to do just that, then Jesus must be the divine Son of God. Many of the aspects of Jesus's life on earth do not by themselves prove His deity, but taken all together are part of the general foundation of evidence that leads us to believe that He is who He claimed to be and was preached to be. "...If you do not believe that I am He, you will die in your sins."  (---revised from With All Boldness; Jan., 2001; Vol. 11, No. 1; p. 18)

THE TEACHINGS OF CHRIST

by Wayne S. Walker

Homer Hailey wrote in Internal Evidences of Christianity (p. 38), "Jesus Christ stands before us as the great Miracle of the ages....The whole of Christianity rests, not upon a philosophy or body of dogmas, but upon a Divine person, the Christ Himself. Jesus assigned to the moral evidences of His divine mssion the first place in point of importance, and to what are commonly designated His miracles the second place....In these lessons we are considering characteristics and peculiarities of Jesus which set Him apart from other men, convincing us that He is the Christ, the Son of God in an extraordinary sense. In this article we consider His peculiarities as a teacher, which differentiate Him from men." Thus, this article will examine the teaching of Jesus as evidence that He was more than a mere man because He was the greatest teacher who ever walked this earth (Mark 1:21-22).

Jesus's method of thought differences Him from men. Consider how men work in their teachings. The philosopher looks at the wisdom of the ages, but the Bible warns us against human philosophy (Colossians 2:8). The psychologist looks inwardly to study the human mind, but the Bible says that God's thoughts are not man's thoughts (Isaiah 44:8-9). The scientist looks at the facts of our physical universe to develop theories some of which have been true while others false, but the Bible cautions us against that which is falsely called science (1 Timothy 6:20-21). The theologian looks at the various religious traditions of earth to learn from them, but the Bible says that traditions often transgress God's will (Matthew 15:1-3). However, Jesus never worked in any of these ways, but simply pointed men to God and to His divine revelation (Matthew 11:25-27).

Also, Jesus's method of teaching differences Him from men. He did not resort to rigorous logic to prove His points, but simply pointed to illustrations that confirmed the truth of God, as when He talked about the lilies of the field and the birds of the air as evidence of God's providential care for us (Matthew 6:25-29). He did not use big words that would make Him sound erudite but spoke with simplicity so that even the common people could understand Him (Mark 12:37). And He possessed a divine calm as He taught. Many of us, when our beliefs are challenged, become excited, even sometimes to the point of getting upset and angry. But Jesus merely spoke the truth from God with assurance and then walked away rather than become involved in a verbal brawl (see John 8:56-59).

Then, the nature of Jesus's teaching differences Him from men. He taught with authority because, unlike the rabbis who appealed to tradition, He always appealed directly to the scriptures and, through them, to God (John 5:39). He was never at a loss or appeared hesitant because He knew His mission (Luke 19:10). Also, He knew the hearts of men (John 2:24-25). And He knew all of this because He knew God in the fullest and most complete sense (John 5:17-18). In addition, His teaching was complete, providing everything that man needs (John 1:16-18). Furthermore, His teaching was not merely an intellectual exercise, but was directed toward the conscience of man in preparation for the final judgment (John 12:48). Most important of all, unlike any other man, His life fully measured up to His teaching (John 8:46).

Therefore, based on the evidence that we have available to us, we must conclude that the teachings of Christ are different. He did not spend a lot of time and effort philosophizing about the origin of God or of evil or of other such things to satisfy the curiosity of mankind. He simply revealed the will of God, telling us what God wants us to do to overcome evil. Just teaching truth does not prove one divine, because other inspired men taught truth through the power of the Spirit. However, Jesus also claimed to be God's Son, so the truthfulness of His teaching supports His claim. Atticus Haygood wrote in The Man of Galilee (p. 22), "But in these respects, as in so many others, Jesus is utterly unlike the philosophers and scientists and theologians. He does not in the least seek the end that mere men seek." As all colors combine to make the pure white light, so the teachings of Jesus combine with all the other evidences to convince us that He is the divine Son of God. (---taken from With All Boldness; March, 2001; Vol. 11, No. 3; p. 5)

A FIVE-FOLD TESTIMONY TO DEITY

by Wayne S. Walker

In John 5:31-47 Jesus calls to the stand five witnesses of His divine Sonship--Himself, John the Baptist, His miracles, God the Father, and the scriptural prophecies. This will furnish us with an excellent outline by which we can examine the evidences for His godhood.

The first is Jesus Himself. "If I bear witness of Myself, My witness is not true" (John 5:31). Jesus did not rely solely on His own testimony. If He did, then His witness would not be true. However, since there are corroborating witnesses, His testimony is true (John 8:13-18). The witness that He gives for Himself is unmistakable. He claimed sinless perfection (John 8:46). He claimed to have all religious authority (Matthew 28:18). He claimed to be the only-begotten SOn of God, not just a human som or a born-again son (John 3:16). He claimed to be THE way, The truth, and THE life (John 14:6). He claimed to be the Savior of the world (Luke 19:10). And He claimed equality with God (John 10:30-33). This is what Jesus witnessed of Himself. And His testimony is confirmed by other witnesses.

The second is John the Baptist. "There is another who bears witness of Me....You have sent to John, and he has borne witness to the truth" (John 8:32-33). What did John say about Jesus? He said that Jesus was before him, referring to His pre-existence, and that He was the Lamb of God (John 1:15, 29-30). How did John know this? It was by divine revelation from God (John 1:32-34). But why should we believe John's witness? One reason is his unparalleled humility (John 1:19-27, 3:27-30). If John were lying, He would like to his own advantage. Another reason is his fearless integrity (see Mark 6:17-20). He was not afraid to tell the truth even when his life was at stake. We can believe a man like John.

The third witness is the works or miracles of Jesus. "But I have greater witness than John's; for the works which the Father has given Me to finish--the very works that I do--bear witness of Me, that the Father has sent Me" (John 5:36). Jesus certainly believed that He did miracles and appealed to them to establish His identity (Matthew 11:2-6). The apostles preached that He did miracles, and the Jews never tried to refute their claims (Acts 2:22). Even teh Jewish rulers recognized His miraculous power (Matthew 12:22-26, John 3:1-2). And these miracles are recorded for us by eyewitnesses (John 20:30-31, 1 John 1:1-4). Miracles do not in and of themselves prove deity; otherwise Moses, Elijah, Elisha, and the apostles would all have to be considered God. However, they do confirm Jesus's message that He was the Messiah, the Son of God.

The fourth witness is God the Father. "And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form" (John 5:37). Three times God directly testified of Jesus--at His baptism (Matthew 3:137-17); at His transfiguration (Matthew 17:1-5); and for His glorification (John 12:23-30). And we have Peter's own eyewitness account regarding the transifguration (2 Peter 1:16-18). But the Father also indirectly testified to Christ's deity by giving Him power over sin (Mark 2:5-10) and by raising Him from the dead (John 10:17-18). Sometimes people say, "If God Himself would speak from heaven, I would believe." He did!

The fifth witness is the Old Testament scriptures. "You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me....For if ye believed Moses, you would believe Me; for he wrote about Me" (John 5:39, 46). Indeed, Moses wrote of Christ as the "Prophet" who would come (Deuteronomy 18:15-19). Jesus Himself claimed to fulfill the Old Testament prophecies of the Messiah (Luke 24:25-27, 44-48). And His apostles appealed to the prophets' testimony as evidence of Christ's Sonship, including the prophecy of Moses (Acts 3:24-26). There are some 332 clear Messianic prophecies in the Old Testament, and Jesus fulfilled every one of them.

So here is the Lord's case, a five-fold testimony to His divine Sonship--Himself, John the Baptist, His miracles, the Father, and the prophecies of scripture. It is an overwhelmingly solid case, and the verdict is irresistable to the honest heart. Jesus is the Christ, the Son of the living God.  (---taken from With All Boldness; Apr., 2001; Vol. 11, No. 4; p. 18)

THE MIRACLES OF JESUS

by Wayne S. Walker

One of the evidences that Jesus used to confirm His message that He is the divine Son of God was the miracles that He performed. Even the people of His day understood that the working of miracles would be a sign of the Messiah. "And many of the people believed in Him, and said, 'When the Christ comes, will He do more signs that these which this Man has done?'" (John 7:31). Jesus claims to have done miracles, invites us to investigate the evidence, and then asks us to believe on Him because of His works. Thus, we would do well to give serious consideration to the miracles of Jesus.

Before we can discuss this subject thoroughly, we must have a usable definition of miracles. There are five words used in the New Testament to describe those actions which we commonly refer to as miracles. Four of them are found in Hebrews 2:4 where we read, "God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?" The word "sign" refers to the purpose of these deeds, to point as a portent to something or someone special. The disciples prayed and asked God to work, "By stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus" (Acts 4:30).

The word "wonder" refers to the effect that the deed has, to cause amazement and awe on the part of the witnesses. "Then fear came upon every soul, and many wonders and signs were done through the apostles" (Acts 2:43). The word "miracle" refers to the power that is behind the deed, to identify it as coming from someone mighty. "Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done" (Acts 8:13).

The word "gift" refers to the source, the fact that the power was given by some specific individual, in this case the Holy Spirit. Paul wrote, "There are diversities of gifts, but the same Spirit," and went on to mention some of those gifts, saying, "to another the working of miracles" (1 Corinthians 12:4-9). Another word not found in the Hebrews passage is "work" which refers to the nature of the deed, that it was something done. Jesus said, "But I have a greater witness than John's; for the works which the Father has given Me to finish--the very works that I do--bear witness of Me, that the Father has sent Me" (John 5:36). While it is clear that the words "gift" and "work" can be used in contexts where they refer to the miraculous, they can also be used of things that are not necessarily miraculous. However, in scripture, the other words are almost always used of that which we commonly call miraculous.

It is also instructive to identify what miracles are not. They are not natural phenomena, even though they may be amazing. In Genesis 1:14-18 God ordered that the heavenly bodies move in accordance with natural law. Eclipses are not miracles, even though Christopher Columbus made it appear so with the Indians. In Genesis 1:26-28 God ordered that human beings should reproduce in harmony with natural law. The birth of a baby, however wonderful and amazing it may be, is not a miracle, even though some people often use that word to describe it.

Nor are miracles acts of God's providence. God has promised to provide for our needs, of mankind generally and His people specifically (Matthew 6:33, Acts 14:17, James 1:18). When a Christian who has lost his job and is just about to lose his house suddenly finds work, or when it rains after months of drought just in time to save the crops, that is certainly God's providence but it is not a miracle even though we may not fully understand the how or why of what happened. And finally, miracles are not just forms of magic and trickery. In Acts 8:9-11, Simon the sorcerer had been doing magic and bewitching the people, but when they saw the real miracles of Philip, they immediately recognized Simon's tricks for what they were and turned to Philip.

Thus, for the purposes of this study, we may define a miracles as a deed by which God temporarily sets aside the normal laws of nature which He has set in motion to govern the affairs of the universe in order to act directly and supernaturally as a sign of His divine power and approval. In future articles, we shall discuss the nature of miracles in the Bible, and especially those performed by Jesus, along with their purpose and historicalness. "Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did" (John 2:23).  (---taken from With All Boldness; May, 2001; Vol. 11, No. 5; p. 12)

CHRIST IN PROPHECY

by Wayne S. Walker

The Bible teaches that the man known as Jesus of Nazareth is the Christ. The Greek term "Christ" is equivalent to the Hebrew "Messiah" and means the anointed one of Jehovah. The coming of the Messiah and the establishment of His kingdom were clearly prophesied in the Old Testament. The word "prophecy" comes from a term that means to speak forth and thus refers to a declaration of God's will and word. It often involved the prediction of future events because the foretelling of things and their fulfilment were sometimes necessary to provide evidence that the speaker was sent by God. Jesus claimed to fulfill Old Testament prophecy. "...O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and entered into His glory?" (Luke 24:25-26). To understand Jesus's deity, we must understand Christ in prophecy.

The first prophecy of the Messiah is found in Genesis 3:15, where God told Satan, "And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel." To refer to the seed of woman is different from the normal way of speaking in the Bible, yet it reminds us that Jesus was "born of a woman" in a special way (Galatians 4:4). This "Seed of woman" becomes personalized. Satan would "bruise His feet" while God said, "He shall bruise your head." While this passage is never directly quoted in the New Testament, it is easy to make the application that Satan seemed to defeat Christ by having Him crucified on the cross, but this turned out to be only a minor blow because Christ, by His resurrection from the dead, gave Satan a crushing blow from which he can never recover.

The next prophecy of the Messiah was made to Abraham in Genesis 12:1-3, where God said that Abraham would receive a land, which was Canaan and was ultimately conquered by his descendants under Joshua; that his descendants would become a great nation, which they did at Mt. Sinai; and that through him all the families of the world would be blessed. In Genesis 22:17-18, this promise is repeated with the added note that in his seed all nations of the world would be blessed. Paul explains this prophecy as referring specifically to Christ (Galatians 3:16-19). The promise was repeated to Isaac (Genesis 26:3-4) and Jacob (Genesis 28:14), both of whom appear in the genealogy of Christ (Luke 3). Then a prophecy was made to Judah that the scepter would not depart from him until Shiloh comes (Genesis 49:8-10). There is some debate as to what this prophecy specifically means, but many scholars understand it generally to mean that the Messiah would come from the tribe of Judah (Hebrews 7:11-17).

Another prophecy of the Messiah was made to David in 2 Samuel 7:12-17. There is a possible dual fulfilment. In an immediate sense, many of the predictions were fulfilled physically by Solomon, perhaps as a type, but in a more remote sense, they were fulfilled spiritually by Christ, and the part about the kingdom being established forever could apply only to Christ. Jesus was indeed of the seed of David (Matthew 1:1). He did come to establish God's spiritual kingdom, the church (Matthew 16:18-19, Colossians 1:13). He did build a house, which is another figure of speech for the church (Ephesians 2:19-22, 1 Timothy 3:15). And indeed His throne was established forever (Hebrews 12:2, Revelation 3:21).

Also there are other prophecies of the Messiah found throughout the Old Testament. Isaiah 7:14 predicts the nature of His birth, that "a virgin shall conceive and bear a Son." Evidence is presented to establish the fact that Jesus was born of Mary through the power of the Holy Spirit rather than through the natural agency of the male seed (Matthew 1:18-25, Luke 1:30-31). If anyone could testify that Mary was a virgin, she herself would know. Micah 5:2 predicts the place of His birth, that out of Bethlehem Ephrathah would come forth "the One to be Ruler in Israel, whose goings forth are from old, from everlasting." The Jews understood that this particular Bethlehem, in Judea, was to be the birthplace of the Messiah (Matthew 2:1-6). And that is exactly where Jesus was born (Luke 2:1-6).

Inded, all the Old Testament prophecies concerning the Messiah were fulfilled in Jesus of Nazareth. "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me" (Luke 24:44). Since the Old Testament also plainly declared that the Messiah would partake of the very nature of Jehovah and thus Himself be divine, our conclusion based on this evidence is that Jesus is the Christ, the Son of God and Savior of the world. (---taken from With All Boldness; June, 2001; Vol. 11, No. 6; p. 11)

THE RESURRECTION OF CHRIST

by Wayne S. Walker

"That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved" (Romans 10:9). One of the momentous, if not the single most momentous, event in all human history, has to be the resurrection of Christ from the dead. Paul says that it is so important that we must believe it to be saved. If the resurrection were not an actual event, then everything else in the scriptures is false and falls as a giant hoax. However, if the resurrection is true, then Jesus is the Son of God, the Bible is the inspired revelation from the Lord, and we can trust in the power of Jehovah Almighty to save us.

The resurrection of Jesus Christ from the dead is central to the message of the New Testament. It is the concluding scene in each of the gospels. Every other biography of human beings ends with the death and burial of the subject, perhaps some things that people said after his death, and maybe a few result of the fact that this person lived. However, this is not the case with Jesus Christ. After He died and was buried, three days later the tomb was empty and angels told some women, "Why do you seek the living among the dead? He is not here, but is risen!" (Luke 24:6-7). And no one has ever produced any evidence to the contrary which demonstrates this claim to be false.

The resurrection was a central point of every gospel sermon recorded in Acts save one. When the gospel was preached for the very first time, Peter said of Jesus, "Whom God has raised up, having loosed the pains of death, because it was not possible that He would be held by it.," and then provided the evidence to back up his claim, including the statement, "This Jesus God has raised up, of which we are all witnesses" (Acts 2:24, 32). And it is mentioned in nearly every book in the New Testament. Even in the final inspired writing of God's word, John affirmed that the Apocalypse was from One who lived, was dead, and is now alive forevermore (Revelation 1:18). Truly, the Bible becomes less than meaningless without the resurrection of Christ from the dead.

In fact, many new Testament concepts are based on the resurrection of Jesus Christ from the dead. We believe that Jesus Christ is divine because He was "declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:4). Baptism is a picture of the death, burial, and resurrection of Christ (Romans 6:3-4). Christ's headship over the church is based on the fact that God "raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come" (Ephesians 1:20-23). He is our High Priest through whom people can be saved to the uttermost because "He always lives to make intercession for them" (Hebrews 7:20-25). And whatever hope of heaven that we can have, we have been begotten to it "through the resurrection of Jesus Christ from the dead" (1 Peter 1:3-5).

So the issue boils down to the question, is the resurrection of Christ from the dead a historical fact? There are several theories that have been advanced in an attempt to explain the circumstances while still denying the actuality of the resurrection--Jesus merely swooned, the women went to the wrong tomb, people just thought they saw the resurrected Lord, Jesus appeared after His death but only as a spirit, someone stole the body--and we shall examine some of these in future articles. However, there is much solid evidence to validate the resurrection. There were Old Testament prophecies concerning it, such as in Psalm 16:8-11, which is quoted by Peter on Pentecost as having been fulfilled in Christ. Again, there is the repeated witness of the apostles (Acts 10:38-42). And there is even the testimony of one of the greatest persecutors of the church, Saul of Tarsus, who claimed to have seen Jesus after His death and became one of the greatest promoters of the faith (1 Corinthians 15:5-8).

Once more, we shall study all this evidence with greater detail in succeeding articles. However, the basic purpose of this introductory article on the subject has been to show the supremacy of the resurrection to the lives of those who claim to believe in and follow Jesus. One cannot truly be a Christian without believing what the Bible says about Christ, and that includes His resurrection from the dead. As Christians, we believe in a God who is able to raise the dead (Hebrews 11:17-19). Therefore, it is no great thing that we believe in the resurrection of Jesus Christ from the dead, confess it openly before men, and stake our very lives upon its truthfulness. (---taken from With All Boldness; July, 2001; Vol. 11, No. 7; p. 14)

IMPERATIVES OF THE EMPTY TOMB

by Wayne S. Walker

As we consider the resurrection of Jesus Christ from the dead, we see that the empty tomb is more than just a fact of history. It is an even about which and upon the basis of which each person must reach conclusions and make decisions. The Bible affirms that there was an empty tomb (Mark 16:1-7). What does the empty tomb mean? What does it tell us? Here are some imperatives of the empty tomb.

The first is that Jesus is risen. Why do we believe that George Washington was the first President of the United States? No one alive today was around at that time, yet we accept it as a fact because of incontrovertible eyewitness testimony in historical records. Likewise, we have substantial testimony in scripture that Jesus Christ was raised from the dead. A couple of angels said so (Matthew 28:5-6). Mary Magdalene was the first to see Him alive and reported it (John 20:11-18). Several other women also saw Him after His resurrection and told their story (Luke 24:9-11). Two disciples met Him on the road to Emmaus later that same day and ran back to Jerusalem to share their news (Luke 24:33-43). That evening He appeared to the ten apostles (John 20:10-15).

A week later he appeared to the apostles again, this time with Thomas, who had been absent before and doubted, present (John 20:26-28). On one occasion He appeared to over five hundred people at once (1 Corinthians 15:6). And one of the greatest opponents of Christ's way, Saul of Tarsus, saw Him on the road to Damascus and became a believer as a result (1 Corinthians 15:8-11. One might choose to challenge the integrity of these witnesses, and we shall look at that idea in a future article. But there can be no doubt that there is sufficient testimony to establish at least that something dramatic happened which caused all of these witnesses to give their testimony.

The second imperative of the empty tomb is that Jesus is the Christ, the Son of God. Peter had made such a confession based on the evidence that he had even before the resurrection (Matthew 16:13-16). However, since we were not alive then, John tells us concerning the miracles of Christ that "these are written that you may believe that Jesus is the Christ, and that believing you may have life in His name" (John 20:30-31). These miracles of Christ surely include His resurrection. In fact, Paul affirms that Jesus Christ was declared to be the Son of God with power by His resurrection from the dead (Romans 1:4).

The third imperative of the empty tomb is that the word of Jesus is true. He said that He would be raised from the dead (Matthew 16:21). And He was! After His resurrection, He promised to send the Holy Spirit to His apostles (John 15:26, 16:7). This promise was made by His authority as the So nof God, which fact, as we have seen, was declared by His resurrection. The Spirit revealed His word to the apostles and prophets who recorded it for us as the New Testament scriptures (1 Corinthians 2:12-13, Ephesians 3:3-5, 2 Timothy 3:16-17). Thus, the scriptures teach that because of Jesus's resurrection, we can trust Him and His word for salvation (Romans 5:10-11).

The fourth imperative of the empty tomb is that Jesus is the Head of the church. Following His resurrection, He claimed to have all authority in heaven and on earth (Matthew 28:18-20). Paul affirms that it was when God raised Him from the dead and seated Him at His right hand in the heavenly places that He gave Him to be head over all things to the church (Ephesians 1:20-23). The fact that Jesus is the Head of the body, the church, is directly connected to the fact that He is the firstborn from the dead, which means that He was the first to be raised from the dead never to die again (Colossians 1:18).

The fifth and final imperative of the empty tomb is that there will be another resurrection. When Jesus ascended into heaven following His resurrection, two angels promised that He would return (Acts 1:11). When He comes back, all will be raised and judged (John 5:28-29, Acts 17:30-31). Of course, at that time the wicked will be punished and the righteous rewarded (2 Thessalonians 1:7-8, 1 Peter 1:3-5). And our hope for this future resurrection from the dead is based on the resurrection of Christ from the dead. "But if the Spirit of Him who raised up Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you" (Romans 8:11). This is what the resurrection of Christ and the resultant empty tomb mean, or should mean, to the Christian. (---taken from With All Boldness; Aug., 2001; Vol. 11, No. 8; p. 19)

JESUS'S PREDICTIONS OF HIS RESURRECTION

by Wayne S. Walker

Jesus Christ came into the world that He might accomplish several purposes, all of which had been planned by God before the world began. These purposes included living a perfect life as an example for us, dying for our sins upon the cross of Calvary, and being raised again from the dead as proof of His divine Sonship. The purpose of the resurrection was to produce faith in the hearts of men. In John 20:8, after Peter and the other disciple, most likely John, had gone to the empty tomb, we read, "Then the other disciple, who came to the tomb first, went in also; and he saw and believed." In order to prepare His disciples for this event, Jesus had told them several times throughout His earthly ministry that He would rise again after His death. Let us look at Jesus's predictions of His resurrection.

Early in His ministry, Jesus was challenged by the Jewish authorities to show a sign to produce authority for His cleansing of the temple (John 2:13-22). The sign that He gave them was that if they would destroy "this temple," He would raise it up in three days. Their unbelieving thoughts went immediately to the physical temple which Herod had spent forty-six years in rebuilding, but the inspired writer tells us that Jesus was speaking of the temple of His body. Thus we understand the meaning that they would kill Him and three days later He would rise. After His resurrection, His disciples remembered this prediction, but even before that so did the Jews (Matthew 26:61, 27:40).

Later, during His Galilean ministry, Jesus was again asked for a sign (Matthew 12:38-40). These people had already been privileged to see many signs, so at this point Jesus said that the only sign left for them was that of the prophet Jonah, that just as Jonah was three days and three nights in the fish's belly, so would the Christ be three days and three nights in the heart of the earth. The fact that Jonah was safely returned from the whale after the three days and nights implies that Jesus would be safely returned from the heart of the earth after His three days and three nights.

Sometime after this, Jesus and His disciples went into the regions of Caesarea Philippi. He asked them who men said that He was, and they replied with the popular answers. Then, He asked them who they thought that He was, and Peter made the good confession of Jesus as the Christ, the Son of the Living God. As the conversation continued, Jesus told them what would prove His deity. "From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day" (Matthew 16:13-21).

Following this, Jesus took three of the disciples on a high mountain, perhaps Mt. Hermon which is in the vicinity of Caesarea Philippi, There He was transfigured before them, but on the way down He told them to tell no one about it until the Son of Man was risen from the dead (Matthew 17:1-9). Then, when they had returned to Galilee, He again told them, "The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up" (Matthew 17:22-23).

As Jesus began His final journey through Perea towards Jerusalem, He told the disciples once more about His resurrection. "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and the will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again." Everything that Jesus predicted came true exactly as He said, including His resurrection from the dead.

Finally, on the night of His betrayal, He said, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, And the sheep of the flock will be scattered.' But after I have been raised, I will go before you into Galilee (Matthew 26:31-32). And meet them in Galilee He did--after His resurrection (Matthew 27:7-10, 16-20). Jesus knew ahead of time, in great detail, the events surrounding His death, burial, and resurrection. He predicted that He would rise again and staked His claim to Deity upon that fact. "Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father" (John 10:17-18). (---taken from With All Boldness; Sept., 2001; Vol. 11, No. 9; p. 10)

ALTERNATIVE THEORIES TO THE RESURRECTION OF CHRIST

by Wayne S. Walker

The resurrection of Christ is presented in scripture as an actual event of hisotry. It cannot be explained philosophically as "the resurrection of a cause" because this does not deal with the facts admitted by all--that Jesus died, He was buried, His tomb was sealed and guarded, but it was empty on the third day, and His disciples soon began preaching His resurrection. Very early, alternative theories to the resurrection of Christ began to arise and were promoted by those who refused to believe the facts. Many such theories are still advocated today.

One is the "swoon theory," that Jesus did not really die on the cross but merely swooned and was mistaken for dead. Then after resting in the tomb for a couple of days, He awakened and escaped. First, all the evidence testifies to His actual death. The Jews rememberd His predictions of a resurrection, and would want to make sure that He was truly dead (Matthew 27:62-66). The Romans were expert executioners and, given the fact that the soldiers' lives would be forfeited if they failed, could be trusted to know a dead body when they saw it (Mark 15:43-45). But just so that everyone would be sure that Jesus was dead, a spear was thrust into His side with the separation of blood and water showing beyond doubt that He was dead (John 19:34-35). Furthermore, even if He were not dead, it is unreasonable to believe that having undergone all His previous suffering He could, in such a weakened condition, roll away a stone which a group of women thought was too big for them (Mark 16:2-4).

Another theory is the "two-tomb" or "wrong-tomb" theory, that the women mistakenly went to another tomb and, not seeing the body of Jesus, jumped to the conclusion that He had been raised from the dead. However, it is unlikely that they would be in error. "When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb" (Matthew 27:59-61). The women took great pains to see exactly where the tomb was because they were planning to return to complete the anointing of the body. Matthew also mentions a couple of other details which are important. It was a new tomb (John 19.41-42). There was no possibility that Jesus's body could have been confused with others. And it was hewn out of solid rock (Luke 23.53). There was no other way for anyone to enter or leave the tomb.

Several "psychological" theories have been suggested. Some allege that the resurrection was an optical illusion, saying that the discioples so wanted to see Jesus risen from the dead that they mistook things that they saw for the resurrected Lord. However, the Bible is plain that the disciples were not really expecting a resurrection (Luke 24.9-11). Others contend that when people claimed to see Jesus raised from the dead, it was just a hallucination. However, this so-called "hallucination" appeared to many different people at many different times in many different places, including to 500 people at one time (Acts 1.1-3, 1 Corinthians 15.3-8). That is not the nature of a hallucination. Still others claim that the resurrection appearances were merely visions by people hoping for a resurrection. But, again, the disciples clearly did not understand what the resurrection was all about, nor did they believe it at first (Mark 9.9-10, 10.32-33, 16.9-14). And why did the illusions, hallucinations, or visions suddenly stop?

A couple of "spiritualist" theories have also been propounded. There is the idea that Jesus did not really rise form the dead but that after His death He appeared to the disciples in some kind of plasma body, like a ghost. However, this denies the facts stated in the Bible account. The disciples at first thought that He was a spirit or a ghost, but He said that He was still flesh and bone (Luke 24.36-40). In fact, the prints of the nails in His hans and of the spear in His side were evidently still quite visible (John 20.24-29). And there is the proposal that the whole thing was done by mental telepathy, that Jesus was sending His mental image from "the great beyond" to the disciples. However, mental images do not consume fish and honeycomb (Luke 24.41-43). Nor are they able to fix breakfast for physical human beings (John 21.1-14).

There is one other theory, in fact the earliest and perhaps the most popular through the years, that the body of Jesus was stolen. We shall examine that more closely in the next article of this series. But let us again look at the facts as we know them. Jesus died on the cross and was buried in a new tomb hewn out of a rock with a great stone in front of it being watched by a guard. Three days later, a group of women went to that tomb, found it open, and saw that nobody was there. Immediately after that, reports began to surface of people seeing Jesus alive again. And the message of His resurrection changed lives, converted enemies, and fueled a movement that still exists today. What is the most reasonable explanation of these facts? "Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel" (2 Timothy 2.8). (---taken from With All Boldness; Oct., 2001; Vol. 11, No. 10; p. 8)

MORE ALTERNATIVE THEORIES TO THE RESURRECTION OF CHRIST

by Wayne S. Walker

The Bible declares that God came into this world as Jesus the Christ, lived as a human being, died for our sins, and was raised from the dead as proof of the claims made by Him and for Him. "Concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead" (Romans 1.3-4). Eye-witnesses recorded in the scriptures their testimony attesting to Jesus's resurrection from the dead. Therefore, those who would deny that Jesus Christ is the divine Son of God must deal with the resurrection.

Their oldest theory, still most offered by unbelievers even today, is that the tomb of Jesus was empty because the body was stolen. "Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, 'Tell them, "His disciples came at night and stole Him away while we slept." And if this comes to the governor's ears, we will appease him and make you secure.' So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day" (Matthew 28.11-15).

However, this raises the question, who stole the body? It may look as if something has been stolen, but we cannot prove that a theft has taken place until we have found the thief and either located the stolen goods or received a full confession. One suggestion is that perhaps the Romans stole it, but the Romans dared not steal it. They are the ones who had been entrusted to make sure that the body stayed in the tomb (Matthew 27:65-66). Also, notice the reaction of the Roman guards who "shook for fear of him, and became like dead men" (Matthew 28.3-4). They would have to have been part of the plot, but they were as surprised as anyone at the resurrection.

Another suggestion is that perhaps the Jews stole the body, but they would not steal it because an empty tomb was the last thing in the world that they would want. They had asked the Romans to do everything within their power to secure the tomb and keep the body from being stolen (Matthew 27.62-63). Also, they afraid that any kind of tumult such as the missing body of Jesus might cause would bring down the Romans upon them (John 11.47-50). And if the Jews did, for whatever inane reason, take the body, their silence afterwards is deafening. On Pentecost, Peter said of Jesus, "Whom God raised up, having loosed the pains of death because it was not possible that He should be held by it" (Acts 2.24). All they would have had to do to stop everything in its tracks was to say, "No, He did not, and we can show the body to prove it!" But they said nothing of the sort.

So we come back to the suggestion made by the Jewish rulers and proclaimed by the soldiers, that the disciples stole the body, but in point of fact they could not steal it. First, they were really not expecting a resurrection and thus were in no frame of mind to take any such action (Mark 16.9-13, Luke 24.1-26). Second, both the Jews and the Romans had taken every precaution possible to keep the disciples from doing that very thing (Matthew 27:64). Third, the only possible witnesses to this claim are the Roman soldiers, and their testimony is not reliable. It is absurd for anyone to testify about something which he admits took place while he slept. For that matter, sleeping on duty was a capital offense and a Roman soldier would admit to it only under special circumstances. The special circumstance here was the bribe that was given and the assurance of the Jewish leaders to appease the governor. People do not have to be bribed to tell the truth.

There are a couple of other reasons why it is highly unlikely that the disciples stole the body of Jesus from the tomb. This theory does not explain why the disciples continued to preach such a thing if it were lie even in the face of extreme threats and punishment (Acts 5.28-33, 40-42). Not one of them cracked. Not one of them buckled under the pressure. Not one of them even hinted that he believed that things were other than what they were preaching. To a man, they stood by their story under adverse circumstances. And finally, it is incredible that the disciples could have planned and executed this theft, and then still been surprised when they heard that the tomb was empty (John 20.1-7). This is almost more amazing that the resurrection itself!

Hence, the only acceptable interpretation of the evidence presented by the facts contained in the gospel accounts and admitted by all, which represent our only reliable witnesses in the case, is that Jesus Christ actually rose from the dead as He said that He would, as was prophesied in the Old Testament, and as His followers proclaimed. This is the foundation of Christianity. This is the basis for our faith, and the truth upon which rests our hope. (---taken from With All Boldness; Dec., 2001; Vol. 11, No. 12; p. 19)

"IF CHRIST BE NOT RAISED..."

by Wayne S. Walker

Evidently there were some in the church at Corinth who were denying the future resurrection of the dead. They may have been followers of Hymenaeus and Philetus who said that the resurrection was pat already. However, there was an inconsistency. Christ was preched that He was raised from the dead. Yet, if there is no resurrection of the dead, as some said, then Christ could not have been raised. "Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen" (1 Corinthians 15.12-13). This article is concerned with the consequences that Paul goes on to mention.

Christianity is vain. "And if Christ is not risen, then our preaching is empty and your faith is also empty" (v. 14; all references marked simply v. come from 1 Corinthians chapter 15). The word translated "vain" in the King James Version means empty, devoid of substance or truth, having no content (James 2.20). If Christ was not raised, then the apostles' preaching would be empty because from the very first they preached Christ's resurrection as the basis for their message (Acts 2.22-24). And our faith would be in vain, because to be saved we must have faith in Jesus as God's Son based on the resurrection (John 20.30-31, Romans 10.9-10). If this is not a fact, then our faith has no substance.

The apostles are false witnesses. "Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up--if in fact the dead do not rise" (v. 15). The mission of the apostles was to be witnesses of the resurrection, and thus of the Sonship of Jesus (Acts 1.8, 22). If such were untrue, they would be false witnesses, testifying to a falsehood. Yet, they willingly died for what they claimed to have witnessed (Acts 12.1-2). And they constantly condemned all lying (Ephesians 4.25). Furthermore, if we cannot trust their witness regarding the resurrection of Christ, we cannot trust them in anything that they say, including what to do to be saved (Acts 2.36-38), and even all the "good, moral teachings" of Christ (Acts 10.38-40).

Our faith is useless and we are still in our sins. "And if Christ is not risen, your faith is futile; you are still in your sins!" (v. 17). This is not a mere repetition. The word translated "vain" in the King James Version here is a different wod that means devoid of force, success, or result; useless; to no purpose; accomplishing nothing; having no effect; aimless; unprofitable (Titus 3.9). Faith is not just something to have. There is a purpose or reason in developing faith, and that is so that we might be justified from our sins (Romans 5.1). But a faith based on the resurrection of Christ would be useless to produce this result if Christ did not rise, since His resurrection is an integral part of God's scheme for our justification from sin (Romans 4.24-25). Thus, those with such a faith must still be lost in sin.

The dead will never be raised. "Then also those who have fallen asleep in Christ have perished" (v. 18). In John 11.23-25, Jesus told Martha that those who believe in Him, even though they die, will live again. But if Jesus was not raised, then we have no basis to believe Him and, therefore, no expectation of living again. Paul makes a similar argument later in this same context (vs. 21-26). We believe that we shall be raised from the dead because Jesus was raised from the dead. And in 1 Thessalonians 1.13-18 He again points out that the belief that our loved ones who have died in Christ will rise again is contingent on "if we believe that Jesus died and arose." Any desire that we might have to see again loved ones in Christ who have gone on before must be dashed if Christ did not rise.

Christians are to be pitied. "If in this life only we have hope in Christ, we are of all men the most pitiable" (v. 19). Here, Paul makes an appeal to our own hope, which is of a home in heaven based on the resurrection of Jesus Christ (1 Peter 1.3-5). However, if we are hoping for something which will not and cannot come to pass because the foundation for that hope is groundless, then we are truly pitiable, since our faith in Jesus Christ who rose from the dead is "the substance of things hoped for" (Hebrews 11.1). Also, this hope is the motivation for patient waiting (Romans 8.24-25). If our hope has no basis, then it is foolish to wait patiently for it and deny ourselves the pleasures of life because we are hoping for something that is not going to happen. On second thought, in view of the various kinds of suffering that we must probably face in future life, everyone might as well just end it all now, if Christ is not raise.

Homer Hailey wrote, "The resurrection of the body of Jesus Christ, the very foundation rock of the Christian religion, is questioned today by many so-called scholars in the field of religion....The whole superstructure of the Christian's salvation and hope rests on the resurrection of Jesus from the dead. If evidence is sufficient to prove this fact, then faith follows; if not, the whole system collapses" (Internal Evidences of Christianity, p. 49). And Paul wrote, "But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep" (v. 20). Thus, based on the evidence presented to us in the scriptures, we believe and preach the resurrection of Jesus Christ from the dead. (---taken from With All Boldness; Jan., 2002; Vol. 12, No. 1; p. 12)

"THE DIVINE DEMONSTRATION OF FAITH"

by Wayne S. Walker

Early on Sunday morning nearly two thousand years ago, several women went to the tomb of Jesus of Nazareth who had been killed and His body laid there three days earlier. Their purpose was to finish anointing the body in preparation for its final burial. They did not find the body in the tomb. However, they did find a couple of angels who, speaking of Jesus, said to them, "He is not here, but is risen! Remember how He spoke with you when He was still in Galilee" (Luke 24.6). Assuming that this Jesus died and was buried as the accounts say, here are some of the evidences that establish His resurrection as the divine demonstration of faith.

The first is the tomb. It was not a grave as we think of it, a hole dug in the ground; it was a chamber, like a cave, either above or below the ground, for holding many dead bodies like a mausoleum. It was a new tomb where never man had yet been laid (Luke 23.53, John 19.41). Thus, there was no mistaking bodies. It was a tomb cut in solid rock (Mark 15.46). There was no back door for the disciples to enter or for Jesus to escape. It was sealed with a great stone (Matthew 27.60, Mark 16.14). This removes the possibility of someone stealing it. And a most careful survey was made of the contents of the tomb (Luke 24.11-12, John 20.3-7).

The second is the problem of the body of Jesus. In Luke 24.3 we read that these women, "...Went in and did not find the body of the Lord Jesus." As we have seen in a previous article, the disciples could not steal it successfully, because every possible preparation was made for the specific purpose of keeping them from doing so (Matthew 27.65-66). The Jews would not steal it; the last thing that they wanted was for the tomb to be empty and thus to cause a stir (Matthew 27.62-64). And the Romans dared not steal it, because anyone caught doing so would be in danger of losing his life (Matthew 28.11-15).

The third is the testimony of witnesses. The evidence for the resurrection of Christ is not based on what someone heard from his friend who heard it from his second cousin who had learned it from a neighbor to whom it had been told by a passer-by who had heard someone say that Christ was raised. Peter said, "This Jesus God has raised up, of which we are all witnesses" (Acts 2.32). Consider a harmonized list of the post-resurrection appearances, arranged chronologically (so far as is possible) based on the gospel accounts, statements in Acts, and Paul's list in 1 Corinthians 15. The Bible is clear that the first person to whom Jesus appeared after His resurrection was Mary Magdalene (Mark 16.9, John 20.11-18). This would have been on what was probably her second trip to the tomb with Peter and John, after the other women had left but were still on their way to bring word to the disciples.

The second appearance was to the other women while they were on their way to bring word to the disciples (Matthew 28.9). That same day, Christ appeared to Simon Peter, at least before Cleopas and the other disciple had returned from Emmaus (Luke 23.34, 1 Corinthians 15.5). Also that same day, He appeared to Cleopas and another disciple on the road to Emmaus (Mark 16.12, Luke 24.13-32). That evening He appeared to the apostles, with Thomas absent (Mark 16.14-18, Luke 23.33-48, John 20.19-23, 1 Corinthians 15.5). Then He appeared to above five hundred people at time (1 Corinthians 15.6). And He appeared to James, probably a reference to His own half-brother (1 Corinthians 15.7, Galatians 1.19). We do not know exactly when these last two appearances occurred.

A week after the resurrection, Christ appeared to "all the apostles," including Thomas (John 20.26-29, 1 Corinthians 15.7). Later, He appeared, as He promised, to seven of the apostles by the Sea of Tiberius (John 2 1.1-14). This is said to have been "the third time Jesus showed Himself to His disciples [i.e., a group of the apostles] after He was raised from the dead" in addition to the appearances on the evening of the resurrection and a week later. Probably after this, He appeared to the disciples on a mountain in Galilee (Matthew 28.16-20; cf. Matthew 28.7, 10; Mark 16:7). It is likely that Jesus appeared again to them somewhere in Jerusalem just before the ascension (Luke 24.49-50). Then He certainly appeared to them on the Mount of Olives near Bethany at His ascension (Mark 16.19-20, Luke 24.51-53, Acts 1.3-11). Stephen saw Him standing at the right hand of God (Acts 6.55-56). And last of all, He appeared to Paul (Acts 9.1-6, 22.5-10, 26.12-18; 1 Corinthians 9.1, 15.8; Galatians 1.16).

"...By the mouth of two or three witnesses every word may be established (Matthew 18.16). The testimony of these witnesses must be taken seriously. Of course, it is always possible for witnesses to be mistaken or even to lie, and we shall study the character of these witnesses in a future article. But the sheer number of these witnesses, all of whom testified to the same thing, is evidence that something amazing must have happened to bring about such testimony. We do not have just two or three but over five hundred such witnesses! And based on their testimony, we conclude that the resurrection of Christ is the keystone of Christianity. (---taken from With All Boldness; March, 2002; Vol. 12, No. 3; p. 8)

THE WITNESSES OF THE RESURRECTION

by Wayne S. Walker

Homer Hailey wrote concerning the resurrection of Christ from the dead, "This proposition is the keystone of the Christian's faith. It is the support of his every hope. There is little use to argue about the rest of the miracles of the New Testament: if Christ be raised from the dead, the rest of the miracles are easy to accept; if He be not risen, the rest do not matter. If the resurrection of Jesus Christ can be can be proved as a fact in history, then He is the Christ of God and the Bible is a special divine revelation. We believe the testimony is such that it is more reasonable to believe than not to believe" (Internal Evidences of Christianity, p. 50).

In a previous article we noted a list of the appearances of Jesus following His resurrection. In this article, we want to examine carefully the witnesses of the resurrection as would be done in a court of law to see if their testimony will hold up as valid. Our English word "witness" is defined by Webster as "a person who saw or can give firsthand account of something; one who observes a transaction so that he may testify concerning its occurrence." The word translated "witness" in the New Testament is defined by Thayer as "one who avers, or can aver, what he himself has seen or heard or knows by any other means...one who is a spectator of anything."

While preaching to Cornelius, Peter said of Jesus, "Him God raised up on the third day, and showed Him openly, not to all the peopel but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead. And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead" (Acts 10.40-42). Let us now examine these witnesses carefully from the only record that we have of their testimony, the New Testament scriptures.

First, consider their number. J. W. McGarvey wrote, "Before considering the attack on the witnesses, it is necessary that we distinctly understand who the witnesses are and where their testimony is found. To us the witnesses are a group of women, not less than five in number; the twelve older apostles; and the apostle Paul. The testimony of the women and of the twelve is recorded in the four Gospels, in Acts, in the Epistles of Peter and John, and in Revelation. That of Paul is found in Acts and his Epistles" (Evidences of Christianity, p. 118). So we have a total of about eighteen basic witnesses.

The law required two or three witnesses to an event (Deuteronomy 19,15, Matthew 18.16). Again, McGarvey wrote, "The requisite number varies with the degree of probability attached to the facts. The testimony of two honest and competent witnesses makes us feel more sure than that of one. That of three, than that of two; but a limit is soon reached beyond which those who are convinced feel the need of no more, and those who are not yet convinced realize that more would not convince them. When this number has testified in any case, the number is sufficient, and a greater number would be useless" (ibid., pp. 146-147). However, as if to emphasize the point, Paul added that above five-hundred saw Him and the greater part were still living when He wrote (1 Corinthians 15.6).

Second, consider their honesty or integrity. McGarvey said, "The force of human testimony depends on three things: first, the honesty of the witnesses; second, their competency; and third, their number. We ascertain whether they are honest, by considering their general character and their motives in the particular case....Applying these tests to the witnesses of the resurrection of Jesus, we find that their general character, judged by all that we know of them, is good" (ibid.). There are several specific items which bolster this conclusion.

The tone of their account is simple and dispassionate, thorough yet brief, not given to idle curiosity. For example, the speech of the angel is not a full-length discourse or doctinal polemic, but a mere statement of fact (Matthew 28.6). Their candor in writing is amazing, even to telling of their own disbelief at the resurrection (Luke 24.11). Their subsequent sufferings for their witness, being shamed, persecuted, imprisoned, and even killed, indicate that they truly believed what they said (Acts 5.40-42). Their accuracy is demonstrated by incidental allusions to things known to exist in the first century, such as rock-hewn sepulchres (Matthew 27.60). There is also the unintentional evidenc eof interesting details, such as the command to "Go tell Peter" (Mark 16.7). Why tell Peter? Becuase he had denied the Lord. And in the interviews and manifestations of Jesus there were invitations to see and handle the evidence (Luke 24.39-43, John 20.26-28). All of this is written in the calm manner of people who are recording true events, not those who are engaging in flights of fancy or making wild claims such as "He appeared to everyone" or "He'll continue to appear forever" to prove their assertions. (---taken from With All Boldness; April, 2002; Vol. 12, No. 4; p. 5).

MORE ABOUT THE WITNESSES OF THE RESURRECTION

by Wayne S. Walker

Another aspect that relates to the credibility of witnesses is their motives. If it can be proven that a person had an ulterior motive in giving a specific testimony, his testimony becomes suspect. J. W. McGarvey said, "As to their motives in testifying to the fact of the resurrection, they are above suspicion. The motives which prompt men to false testimony are fear, avarice, and ambition: fear of some evil to themselves or others, which is to be averted by the testimony; desire of sordid gain; and ambition for some kind of distinction among men. Can any of these motives have prompted the Apostles to falsely testify that God had raised Jesus from the dead?" (Evidences of Christianity, Part III, p. 147).

The apostles certainly had no fear of evil to themselves or their families if they did not say that Christ was raised; in fact, they boldly proclaimed their testimony in the face of opposition and willingly suffered persecution for declaring it (Acts 4:13-21, 5:33-42). They had no expectation of gain, wealth, or riches in preaching the resurrection, because they gave up practically everything that they had in order to follow the Christ whom they testified had been raised from the dead (Matthew 19:27, Acts 3:6). And they must not have had any ambition for popularity or fame from their witness because the testimony which they gave had just the opposite effect on the vast majority of people, especially the leaders (Acts 4:1-4, 5:27-29). And what is most interesting is that they gave their testimony at precisely the time and place where it could have best been refuted if not true (Acts 2:22-24). Yet, it has never been successfully challenged.

Having looked at their number and integrity, we shall now examine the competency of the witnesses of the resurrection. Of all people, the apostles had the best opportunity to have first-hand knowledge of Christ. They had been with Him from His baptism for nearly three years (Acts 1:21). They were present at His death and burial (Luke 23:49). And they companied about with Him after His resurrection for forty days (Acts 1:1-4). Sometimes people ask, why did Jesus appear after His resurrection primarily to His friends rather than to others, such as His enemies? Precisely because His friends had the most ability to recognize and testify that the One whom they had known was the One who had been raised from the dead!

But what about their mental capacity? Were they men capable of giving adequate testimony? Peter, Andrew, James, and John, though considered ignorant and unlearned by the authorities, were apparently successful in their fishing business (Matthew 4:18-22). Matthew was a tax collector, who most certainly had a profound knowledge of both Hebrew and Roman law (Matthew 9:9). Simon the Canaanite had come from that rabidly patriotic Jewish sect known as the Zealots and undoubtedly had learned to be shrewd and cautious (Luke 6:15). And Nathaniel (also known as Bartholemew) was certainly not a gullible person (John 1:45-50). Furthermore, when the news of the resurrection first was told them, they did not believe it (Mark 16:9-14). Their initial incredulity shows that they were not just a group of deceived or mentally unstable people wanting and waiting to see a resurrection.

Finally, we notice their consistency. There are no contradictions in the testimony that is given concerning the resurrection of Christ. Rather, there is complete harmony in all substantial facts. When Peter said of Jesus, "...Whom God raised from the dead, of which we are witnesses" (Acts 3:15), none of the apostles gave a different account. They all agree in their testimony. There are some supposed contradictions that have been alleged in the Biblical record of the resurrection, but McGarvey explains them very simply.

"Two statements are contradictory not when they differ, but when they can not both be true. If, on any rational hypothesis, we may suppose them both to be true, we cannot rightfully pronounce them contradictory. We are not bound to show the truth of the given hypothesis; but only that it may be true....This being true, it follows that an omission by one writer of a fact which in a full account would have been mentioned, and is mentioned by another, is not a contradiction. It shows that the writer who makes the omission does not give a full account; but throws no suspicion on the author by whom the fact is mentioned. It follows, also, that when there is an appearance of contradiction between two writers, common justice requires that before we pronounce one or both of them false we should exhaust our ingenuity in searching for some probable supposition on the ground of which they may both be true" (ibid., pp. 31-32).

In fact, the minor variations which do exist in the accounts are the result of looking at the resurrection from four different points of view. When different people see an accident, one may remember certain details which another would not, whereas the second person may recall other particulars which the first one did not see, yet there be no contradiction in their testimony. In fact, if several witnesses give the same testimony in precisely the same form, we begin to wonder if something underhanded may be going on. So the slight differences in their testimony show that there was no collusion between the witnesses in getting together and deciding to give the exact same testimony, word for word. It is as Peter said in Acts 5:30-32, "The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be a Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are His witnesses to these things...."

Gordon Wilson wrote in The Posture of Faith (p. 93), "On the basis, then, of their integrity, their ability, and their consistency with one another, we believe the witnesses who have testified that Jesus arose from the dead." These men pass every reasonable test applied to witnesses in a court of law, and thus without doubt are credible witnesses. In fact, it is far easier to believe the Bible's explanation of the resurrection of Christ than to believe the theories given by men in an effort to account for Him and His influence from a purely natural standpoint. (---written for With All Boldness; May, 2002; Vol. 12, No. 5)

THE EMPTY TOMB

by Wayne S. Walker

The purpose for which John wrote his account of Jesus's life is so that we may believe that Jesus is the Christ, the Son of God. He illustrated the effec of the evidence on him and his companions. After Jesus cleansed the temple and said that when the Jews destroyed the temple of His body He would raise it up in three days, John wrote, "Therefore, when He had risen from the dead, His disciples remembered that He had said this to them, and they believed the Scripture and the word which Jesus had said" (John 2:22).

Fully one-third of the book of John by verses is devoted to the last 24 hours of Jesus's life. The object of the whole is belief. In the cross unbelief and belief reach the climax of their conflict. In the resurrection, His claim to deity is verified and His victory complete. The empty tomb stands as a roadblock in the way of all unbelief.

To understand the empty tomb, we must first look at the arrest, trial, and crucifixion of Jesus (all scripture references are in John unless otherwise noted). At His arrest in the garden, His frankness startled the Jews (18:1-8). The Jewish trial was first before Annas then Caiaphas (18:12-24). The Roman trial took place before Pilate (18:28--19:15).

After questioning Jesus, Pilate declared Him innocent and attempted to release Him, but the Jews demanded His crucifixion and Pilate relented. The crucifixion took place on Golgotha between two thieves, and Pilate placed above the cross an ironic statement (19:16-37). John does not emphasize the details of Christ's physical suffering but rather the reality of His death. The purpose is to show that He fully accomplished His mission, and this is demonstrated by the separation of the blood. Also, several prophecies are cited as being fulfilled.

Next, we must look at the evidence of the resurrection and the empty tomb itself. John remarks on the character of the body and the tomb (19:38-42). The body was only partially anointed because of haste in preparation for the Sabbath, thus making it likely that people would come back to finish the anointing, and it was a new tomb where man had never been laid so there would be no confusion with other dead bodies. Three days later, the stone was rolled away and the tomb open (20:1). Who rolled the stone away? Was it Jesus's friends or His enemies? Other accounts indicate that it was an angel. But why? Was it to let Jesus out? Perhaps, but that would not be necessary. It may well have been to let the witnesses in to examine the evidence. After the announcement by Mary Magdalene to the apostles that the stone was rolled away, Peter and John ran to the tomb and made a careful survey (20:3-10). They saw the linen clothes empty and the facial napkin neatly folded by itself, thus indicating that there was no hurried theft of the body, and it was at this point that John understood and believed.

Finally, we must look at the effect of the resurrection on the lives of those who witnessed the risen Lord. Jesus appeared first to Mary Magdalene (20:11-18). At first Mary was frustrated because she thought that someone had taken the body, but after she saw and recognized Jesus, she was full of joy and good news. Later that day, He appeared to the disciples (20:19-23). Even though He had repeatedly told them of His coming death and resurrection, they apparently did not believe Him--then, or even after the resurrection at first! Yet, it was not long before these men were preaching the resurrection of Christ in the face of ridicule and persecution (Acts 2:22-36, 4:18-20, 5:27-42). And then, a week later, He appeared to Thomas (20:24-29). This one, who even with the testimony of the others had refused to believe, upon seeing Jesus for Himself went from a skeptic to a firm believer.

How can such changes be accounted for? "Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3). It was the certain knowledge of Christ's resurrection that enabled these people to have the courage to stand up for Jesus no matter what happened to them because it gave them hope.

The conflict between belief and unbelief has been presented. The triumph of truth is absolute. The evidence is sufficiently conclusive to convince any honest individual that Jesus was raised from the dead. Therefore, He is the Christ of God, just as John wrote. "And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that He is the Christ, the Son of God, and that believing you may have life in His name" (20:30-31). (---taken from With All Boldness; June, 2002; Vol. 12, No. 6; p. 6)

BUILDING A GOOD EVIDENCES LIBRARY

by Wayne S. Walker

In a study of evidences, sometimes people want to know what are some good books on the subject which they can read to help them understand the issues better and then explain them to others in giving a reason for the hope that is within them (1 Peter 3:15). Many, many such books are available, but I will suggest only those which I have and am familiar with. All of the works cited here are listed in recent catalogues published by bookstores operated by brethren. However, books often go in and out of print faster than a greased pig at a county fair, so some of them may no longer be available new. Yet, there are always used bookstores and Internet used book searches!

First, we want to begin with some classic works. Most of these were first published many, many years ago, but they approach the subject from primarily a philosophical standpoint, and their argumentation is still valid. Alleged Discrepancies of the Bible by John W. Haley, republished by the Gospel Advocate Company, is a standard reference work in its field. It deals with many claims of discrepancies in the Bible by unbelievers and convincingly disproves them. Reason and Revelation by Robert Milligan is now published by Faith and Facts, Inc. It deals extensively with the divine origin of the Bible, fulfilled prophecy, the canon, the integrity of the Bible, hermeneutics, and other related topics.

Evidences of Christianity by John William McGarvey is also now published by Faith and Facts, Inc. This two-part study discusses the internal evidence of prophecies and the external evidence related to canon and textual criticism. The Man of Galilee by Atticus G. Haygood, republished by Guardian of Truth Foundation, presents Jesus as His own evidence of His deity and can be used in classes on evidence or for sermons. I Believe Because by Batsell Barrett Baxter, published by Baker Book House, is a popular presentation on the reasons for the Christian's faith that can be used for personal or group study. It was the text-book for my own college evidences class.

There are many newer works, especially by brethren, which are helpful. Introduction to Christian Evidences by Ferrell Jenkins, published by Guardian of Truth Foundation, is a thorough study originally intended for use in a college classroom but written in a popular style by my college evidences professor. Evidences Notebook by Greg Gwin, published by Faith and Facts, Inc., is an excellent presentation on the subject with questions for classwork; the material has been used in gospel meetings and is very well received. Standing on Solid Ground by T. Doy Moyer, published by Norris Book Company, is a more recent book that appears to have some very valuable information.

How to Preach and Teach on Christian Evidences (or Set for the Defense) by Gordon Wilson, now published by C. E. I., is a handy little book that tells the "what" and the "how" for the concerned teacher or preacher in this day of surging unbelief. I have found it very beneficial. Has God Spoken? by Arnold O. Schnabel, who is an engineer with a M. S. and is a gospel preacher, is a study on the scientific accuracy of the Bible arranged in terms of the different fields of science, with Biblical passages related to each. I have found it extremely interesting and useful. It has recently been reprinted. The Roots of Our Hope by Paul Nagy, published by the Bible Education Institute, Inc., is a good presentation of the history of the Bible. I do not know whether it is available for purchase now, but I have had a few copies that were given to me by the author.

Regarding the topic of evolution, new books are being brought out frequently, but an old standby that is still good is Genes, Genesis, and Evolution by John W. Klotz, published by Concordia and based upon the recent discovery of the molecular structure of DNA, RNA, and protein synthesis in heredity, with as strong a case against evolution as can be built. It was the textbook for my college class in evolution and the Bible. Two other books on evidences that I have read recently and found beneficial are Miracles by C. S. Lewis and More Than a Carpenter by Josh McDowell. A number of other good books on these topics are available, but the ones mentioned here are a good start and will provide a solid basis for a study of evidences. (---taken and adapted from With All Boldness; August, 1998; Vol. 8, No. 8; p. 23)

WHAT HAPPENED TO THE BATTLE AGAINST EVOLUTION?

by Wayne S. Walker

The Bible from beginning to end declares that the universe, the world on which we live, and life upon the earth all came about as the result of a special creation by God. In Jeremiah 51.14-16 we read, "The LORD of hosts has sworn by Himself: 'Surely I will fillyou with men, as with locusts, and they shall lift up a shout against you.' He has made the earth by His power; He has established the world by His wisdom, and stretched out the heaven by His understanding. When He utters His voice--there is a multitude of waters in the heavens: 'He causes the vapors to ascend from the ends of the earth; He mkes lightnings for the rain; He brings the wind out of His treasuries."

Up until about 150 years ago, most people in Western Civilization, and nearly everyone who called himself a Christian, believed this. However, it is now evident that the vast majority of people in our culture, even a large number of those who claim to be indentified with Christianity, no longer accept this as fact. In July of 2005, I was asked to speak in a series of lectures at the High School Rd. Church of Christ in Indianapolis, IN. This article is taken from the the material that I used to prepare for that lecture. The general theme under which my lecture fell was "The Sheathed Sword," and the subject which was assigned to me was "What Happened to the Battle Against Evolution?"

What Is It?

To answer the question that forms the title for this article, we must first look at another question, what is evolution? The word "evolution" basically means change. If someone were to write a book on how cars have changed from "horseless carriage" of late 1800's to powerful modern machines, he might call it "The Evolution of the Automobile." I sometime wonder if scientists 100,000 years from now, sifting through the remains of the 20th century, might conclude that somehow a Model T evolved into a Model A, and their descendants eventually evolved into a Thunderbird. The Encyclopedia Brittanica lists some 22 different theories of evolution. Basically, the concept can be defined in two ways.

Scientists refer to what they call the special theory of evolution, also called microevolution, which occurs when populations of the same kind of animal, say finches, are separated and undergo various changes so that when they are reintroduced they are no longer able to interbreed and thus are classified as two separate species. This is what happened to a group of birds known as "Darwin's finches," and it was one of the evidences for his theory of evolution that Charles Darwin gave. These sorts of changes are provable in that they have been observed and measured. Of course, they occur only within specifically defined limits. The finches never evolved into elephants, or fish, or snakes--they were still finches!

From these kinds of observable, measurable changes, has been extrapolated the general theory of evolution, sometimes called macroevolution, which hypothesizes that, if it can be assumed that the earth has been in existence for millions and even billions of years, life began when inert matter somehow changed into a living cell, single celled organisms somehow changed into multi-celled organisms, lower life forms somehow changed into higher life forms, and eventually some ape-like ancestor somehow changed into man, all without any actual proof. Batsell Barrett Baxter defined evolution this way. "The word evolution is generally understood to refer to the hypothesis or theory that all life on earth originated from non-living matter and that all forms of life on the earth today came from some original form of life by a connected series of changes, which at every point were only natural, and are therefore explainable by science" (I Believe Because..., p. 119).

The purpose of this article is not to deal with the subject of evolution versus creationism, per se, but to explain why the sword seems to be sheathed. The subject presupposes that there has been or at least should be a warfare, a battle between these two world-views. It is quite obvious that the Bible does not teach nor even allow room for the general theory of evolution. The Bible tells us how the universe, the world, and life on earth came about. "In the beginning, God created the heavens and the earth" (Genesis 1.1ff). It also tells us how long it took. ""For in six days the LORD made the heavens and the earth, the sea, and all that is in them..." (Exodus 20.11). It even tells us precisely how God did it. "By the word of the LORD, the heavens were made...for He spoke, and it was done; He commanded, and it stood fast" (Psalm 33.6-9). Jesus, the divine Son of God, certainly accepted the Genesis account of Creation (Matthew 19.4). Therefore, we can accept it by faith (Hebrews 11.3).

Why A Battle?

Next, we must ask why is there a battle? If evolution were recognized as only one possible explanation for how life began and developed on earth based solely upon assumption, perhaps the battle would not be so fierce. Honest evolutionists admit this fact. In his 1925 book The Dogma of Evolution, p. 117, Louis Trenchard More wrote, "The evidence for the evolution of plants and animals is commonly said to be derived from many sources. When, however, we examine these causes for our belief, we find that, excepting our desire to eliminate special creation and generally, what we call the miracles, most of them can be considered only as secondary reasons to confirm a theory already advanced." William Straus in Quarterly Review of Biology back in Sept. of 1949 wrote, "I wish to emphasize that I am under no illusion that the theory of human ancestry which I favor at the present time can in any way be regarded as proven. It is at best merely a working hypothesis whose final evaluation must be left to the future. What I wish especially to stress is that the problem of man's ancestry is still a decidedly open one, in truth a riddle." G. A. Kirkut, professor of physiology and biochemistry at the University of Southampton in England and himself an evolutionist, said in his 1960 book Implications of Evolution (reprinted 1965), "The first assumption was that non-living things gave rise to living material. This is still just an assumption....The evidence for what did happen is not available."

However, most evolutionists do not present evolution as just a possibility based on assumption but as absolute fact. In 1929 William Patten, an American zoologist and professor of zoology at Dartmouth from 1893-1931 wrote in the Scientific American, "Evolution has long passed out of the field of scientific controversy. There is no other subject on which scientific opinion is so completely unanimous. It is the one great truth we must surely know." The Secular Humanist Declaration of 1973 states on p. 21, "Today the theory of evolution is again under attack by religious fundamentalism. Although the theory of evolution cannot be said to have reached its final formulation, or to be an infallible principle of science, it is nonetheless supported impressively by the findings of many sciences....Accordingly, we deplore the efforts by fundamentalists (especially in the United States) to invade the science classrooms, requiring that creationist theory be taught to students and requiring that it be included in biology textbooks. This is a serious threat both to academic freedom and to the integrity of the educational process." John Ljubeknov, a marine biologist, is reported to have told the Vista, CA, school board, "You let creationism--so-called science--into the classrooms and you've lost education." According to a letter from Answers in Genesis dated July, 2005, "The National Academy of Sciences is gathering signatures of more than 4,000 'Christian clergy,' including evangelicals, supporting evolution as a 'scientific truth.'" To hear the evolutionists talk, evolution is "science" whereas creation or intelligent design is "religion." Those who reject evolution are portrayed like those who believe in a geocentric universe or a flat earth.

Evolution is so assumed to be true that it is depicted casually, as though everyone accepts it, in popular television shows, magazines, zoo and museum exhibitions, and books, including those aimed at young people. Today, children love to learn about dinosaurs. Where Are All The Dinosaurs? was written by Mary O'Neill, copyrighted in 1989 by Mokum Publishing Inc., and published for children by Troll Associates, Mahwah, NJ. It is a very attractive book with a visually appealing cover so that when children who like dinosaurs see it, whether in a store or in a library, they would naturally say, "Mommy, Daddy, can I have that book." But what will they find in it?

"Millions of years ago, our planet was home to a fascinating group of animals called dinosaurs. These creatures seem to have lived all over the world, in almost every kind of region. Dinosaurs were a very successful group of animals. They lived on earth for about 160 million years. This is longer than any other group of large land animals in history!" (p. 2).

"Scientists believe the history of the earth stretches back billions of years. Over this time, many kinds of creatures have come and gone. We may never know about some of them. But the earth sometimes gives us a peek at life forms from long ago" (p. 4).

"Scientists believe that life began between three and four billion years ago. This was during the great stretch of time known as the Precambrian....The first creatures were single cells such as bacteria and algae. These tiny forms of life left hardly any trace of themselves....The first real fossils go back to the Paleozoic...Era. Paleozoic is Greek for 'ancient life.' It lasted from 600 to 225 million years ago. Both dinosaurs and mammals appeared in the next great era of earth's history--the Mesozoic...Era. This era is known as earth's 'middle years' because Mesozoic is Greek for 'middle life.' The Mesozoic Era took place between 225 and 65 million years ago. We are living in the latest era of history, which is the Cenozoic...Era. Cenozoic is Greek for 'recent life.' It started about 65 million years ago" (p. 5).

"Dinosaurs first appeared toward the end of the Triassic...Period. The Triassic Period lasted from 225 to 195 million years ago. It is the earliest period of the Mesozoic Era....Dinosaurs started to come into their own during the next stage, the Jurassic...Period. This lasted from 195 to 136 million years ago....But the peak of the dinosaurs' rule was during their final years. It came in the Cretaceous...Period, between 136 million and 65 million years ago" (p. 6).

Another reason why there is a battle is that even some who claim to believe in creation are given to compromise. Concepts such as theistic evolution, progressive and old-earth creationism, the gap and day-age theories, Genesis as myth, and other similar arguments, all have been developed with the apparent design of "harmonizing" the Bible with the assertions of evolutionists as to the age of the universe and the earth (the reasoning being that they are scientists so they must be telling the truth regarding how long things have been in existence), thus giving the evolutionists everything they want but making sure that "God" is thrown in there somehow.

But worst of all, there is a battle between evolution and creationism because the evolutionists have taken over the public schools. In 99% of America's public schools, evolution is taught or at least assumed as fact, not only in science classes but also in social studies and other courses as well. And I believe that this is by design. On page 26 of The Humanist, January/February, 1983, humanist John Dunphy, in an article entitled "A Religion for a New Age," wrote the following:

"I am convinced that the battle for humankind's future must be waged and won in the public school classroom by the teachers who correctly perceive their role as the proselytizers of a new faith....These teachers must embody the same selfless dedication as the most rabid fundamentalist preachers, for they will be ministers of another sort, utilizing a classroom instead of a pulpit to convey humanist values in whatever subject they teach, regardless of the educational level--preschool day care or large university. The classroom must and will become an arena of conflict between the old and the new--the rotting corpse of Christianity, together with all its adjacent evils and misery, and the new faith of humanism, resplendent in its promise of a world in which the never-realized Christian ideal of 'love thy neighbor' will finally be achieved. It will undoubtedly be a long, arduous, painful struggle replete with much sorrow and many tears, but humanism will emerge triumphant. It must if the family of humankind is to survive."

I must hasten to add that I understand that not all public school teachers are evolutionists, and that there are many Christians and other good people in the public schools trying to be an influence for good. However, it cannot be denied that by and large the public schools are currently a battleground where the humanists and evolutionists are largely winning. Let there even be a rumor that some state is considering allowing something other than evolution to be suggested as a possibility when discussing the origin and development of life in biology standards or textbooks (or even a sticker in science textbooks saying that there are other possibilities), and the ACLU with all its minions will be there in full force at the drop of a hat to make sure that no "religion" is promoted in the public schools--and in nearly every court case they have won! Of course, they will not admit that their real purpose, their dirty little secret that they do not want anyone to know, is to see that their atheistic, humanistic religion is taught exclusively in public schools. Is it any wonder that most religious bodies, even conservative ones, are finding that some 85% of their young people who attend public schools no longer believe the Bible when they graduate? I have an idea that the percentage in Churches of Christ is probably not that much lower. While again admitting that there are undoubtedly a number of Christians and other Bible-believers trying to do their best in public schools, the evidence leads to the inevitable conclusion that in the main public schools are indoctrination centers for the theory of evolution. In 1925, John T. Scopes was tried at Cleveland, TN, for teaching evolution in school. He was prosecuted by William J. Bryan and defended by Clarence Darrow. Interestingly enough, Bryan won. Scopes was convicted and fined! Unfortunately, however, we won the battle then but seemingly have lost the war since.

Why A Sheathed Sword?

Why is the sword sheathed? I must admit that when I was asked to speak on this topic, I was a little puzzled at first. Maybe I just hang around with a different crowd of people, but many religious folks with whom I have been associated have been very active in wielding the sword against the theory of evolution. I became fascinated with the study of evidences in college and over the last thirty years have been preaching, teaching, and writing on the subject, including a ten-plus-year series of articles in a now defunct magazine called With All Boldness several of which dealt with evolution. Churches with which I have worked have had well qualified men come and present the truth on the topic. But it must be admitted that perhaps a large number of those associated with Churches of Christ (and other religious people too) have sheathed the sword in this fight. Why is that? One reason may be that because most of us are not professional biologists, geologists, paleontologists, or anthropologists, we feel unequipped to handle the subject. Of course, there are a lot of good books and other materials available which will help us be better equipped. But ultimately, the deciding factor is not one's expertise in scientific matters--the same evidence can be interpreted from a creationist model just as well as, and even better than, an evolutionist model.

Another reason that the sword has been sheathed by some is that they may feel that the battle is completely lost, that continuing to fight will do absolutely no good. We do not know what the short term outcome will be and it is quite possible that the evolutionists and humanists may win control of our society, if they have not done so already. But the same principle should apply here that holds true with evangelism in general. Just because people do not seem to be eager to hear the gospel, do we simply quit preaching it? No. We must be urgent in season and out of season (2 Timothy 4:2). Regardless of whether we think anyone will listen or not, we still have an obligation to stand up for the truth because we should be set for the defense of the gospel (Philippians 1.17). Christians always have an obligation to promote creation rather than evolution under any conditions.

Others may have sheathed the sword because they do not realize the benefit of living in a society dominated by a Biblical worldview or see the dangers of a society which accepts the evolutionary theory. They must think that it is really not important, that they can live for the Lord and never be concerned about evolution. Of course, a Christian can and must live for God in any kind of society, even one as bad as first century Rome, but it should not take a rocket scientist to see that there are situations where serving God and raising a godly family are much easier. Our nation has never really been a "Christian" nation in the sense of a theocratic government or even of having a majority of Christians, especially as the New Testament defines that term. However, it cannot be denied that for its first two hundred years, this county was definitely dominated by a Biblical worldview in which even most unbelievers accepted certain absolute truths and generally ordered their lives according to those truths; as a result, we were able to live in all godliness and reverence (1 Timothy 2.2). However, as a result of the influence of John Dewey, who was an atheistic, humanistic evolutionist, and his followers who gained control of our educational system during the first fifty years of the twentieth century, the dominant world view of our society has turned since about 1960 to 1970 from a Biblical worldview to an atheistic, humanistic, evolutionary one. During that time, we have also seen crime, pornography, homosexuality, other forms of immorality, and a host of various social evils explode. I shall leave it to you to judge in which society you would prefer to live, but I know that "Righteousness exalts a nation, but sin is a reproach to any people" (Proverbs 14.34).

Unfortunately, it is quite likely that a good number of believers have sheathed the sword because they just do not care. They have their nice jobs, homes, cars, clothes, friends, etc., and they go to church, but they are not interested enough in the gospel to want it to influence too much their lives and the society in which they live (cf. 2 Timothy 3.5, Titus 1.16, Revelation 3.15-17). They are satisfied with things just the way they are and would not want to be thought of as "fanatics." They do not want to rock the boat or make waves but to ride with the tide and go with the flow. I believe that I can make arguments to try and motivate people who are characterized by the three previous reasons, but to be honest, I just do not know what to do with people who call themselves Christians and just do not care.

What Is To Be Done?

What can we do? When we see evolution portrayed as fact in various media, we can write letters to newspapers, television stations, magazines, publishers, etc., to present good, sound arguments as to why that should not be the case. I do not know whether it will do any good or not, but at least we will make your voice heard. And if enough people make their voices heard, something good might come of it.

We can buy, use, and promote materials, as much as we conscientiously can, from creationist organizations and publishers such as Answers in Genesis, Creation Research Society, Institution for Creation Research, the Ark Foundation, Master Books, Apologetics Press, and others. Not everyone will be in complete doctrinal agreement with all of these groups, so we may have to be a little careful sometimes, but at least they all present evidence for creation and a Biblical worldview. We need to be having our children read their books instead of pro-evolution "science" books, and we can even donate such books to libraries, if they will accept them, so that a creationist viewpoint will be available to people.

For example, there is a book, What Really Happened to the Dinosaurs by John Morris and Ken Ham. It was published in 1990 by Master Books. I purchased mine from Answers in Genesis. Like Where Are All The Dinosaurs, it is very attractive and visually appealing for children, but it strives to tell the truth as it really is and offer a creationist alternative to the evolutionary explanation. In addition, another attractive and appealing book for children, Life In The Great Ice Age by Michael and Beverly Oard, also published by Master Books and available from Answers in Genesis, explains the Ice Age from a creationist perspective.

Most importantly, as a part of training our children in the way that they should go and bringing them up in the nurture and admonition of the Lord, we must make sure that they are taught and well-grounded in the truth of creation (Proverbs 22.6, Ephesians 6.4). We should look for opportunities in our homes and everyday lives to show the fallacies of the evolutionary theory and point out the evidences for creation. We should also encourage the local church in its Bible classes and public teaching to provide opportunities for our children to hear others discuss this topic from a scriptural standpoint and promote a truly Biblical worldview in the materials that are used in the teaching program.

Let me conclude with one other suggestion. Some of us, in our attempt to unsheath the sword in the fight against evolution, have chosen to homeschool our children. Please do not misunderstand what I am saying. I do not necessarily preach, or even believe, that all Christians MUST homeschool their children to be faithful to the Lord. Many children of Christians have gone to public schools and still believe the truth. However, many do not come out of public schools holding to the faith. Whatever route we choose, we need to take to heart what God told the people of Israel in Deuteronomy 6.6-7. "And these words which I command you today shall be in your heart. And you shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up."

There are those who are convinced that the best route is to teach our children at home ourselves and present everything from a Biblical worldview rather than having constantly to correct and reteach everything that they learn in school. Some people criticize this as hiding our children's light under a bushel, not letting them be the salt of the earth, and over-protecting them from the world. However, I know a lot of homeschooling families, and this is not the aim of most parents who educate their children at home. Rather, our aim is to make sure that our children are protected from unnecessary moral evil and wholly immersed in the truth during their most impressionable years so that when they are more mature and do go out into the world they will be fully equipped to stand up for creation and fight against evolution. Again, I cannot tell anyone that he or she has to homeschool, but many find it a useful weapon in warring against the militancy of the evolutionists. We just want to do everything possible in making it more likely to keep our children from being part of that 85% and raise up warriors who are prepared to join in the battle against evolution.

Conclusion

It is not my desire to sound to pessimistic, but I do not know whether in our society the battle against evolution can be won or not. Of course, there is always hope because God is on the throne and He will ultimately be victorious, but in 2 Timothy 3:13, the inspired apostle Paul wrote, "But evil men and impostors will grow worse and worse, seducing and being seduced." However, the battle against evolution, like the battle for truth in general, is not won en masse. Rather, it will be fought and won in the hearts of individuals as God's word is taught and accepted.

Therefore, every Christian should unsheath the sword of the Spirit to join in the fight against evolution and every philosophy that would exalt itself against the knowledge of God. That way, we can make it much more likely that we ourselves will not be led away from the truth, that our children will be well-grounded in God's word, and that we can influence as many other people for good as possible. As Jude verse 3 commands us, may we "contend earnestly for the faith which was once for all delivered to the saints."

(Wayne S. Walker is the husband of Karen, the homeschooling father of Mark and Jeremy, and a minister with the Affton Church of Christ near St. Louis, MO. He can be contacted at wswalker310@juno.com. This article appeared in Home School Digest; Vol. 16, No. 1; 2005)

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