Monday, April 10, 2017

An Exposition On The Virgin Birth

  • Introduction:
          -Many of us are familiar with the biblical narrative of the miraculous conception of the Lord Jesus Christ in Mary's womb by the power of the Holy Spirit. This is prophesied in the Old Testament (Isaiah 7:14). The fulfillment is attested to in the New Testament (Matthew 1:18-23; Luke 1:27-36).
          -Scripture records events which took place within that same time period such as the Angel Gabriel's appearance to Mary, the baby needing to be taken out of Israel due to King Herod wanting to exterminate Him, the visit from shepherds, and the gifts of the Magi (which were gold, frankincense, and myrrh).
  • How Does Matthew's Narrative Of Jesus Being Taken To Egypt Fit With Luke's Account Of Him Being Taken To Nazareth?:
          -This assumes on a priori basis that Matthew and Luke wrote about all the details of Christ's early life, when that is simply not the case. Also, it goes without saying that gaps of time existed between these two events.
          -It is possible that Joseph, Mary, and Jesus returned to Nazareth before traveling to Egypt. He could have been born up to two years prior to Herod ordering the killing of infants (Matthew 2:16). His decree included all males under the age of two.
          -One of both gospel narratives may have been consulted by either author or were dependent on separate sources that no longer exist.
  • Acceptance Of The Virgin Birth Is Ultimately A Matter Of Underlying Philosophical Presuppositions:
          -The doctrine of the virgin birth can be deemed absurd if, and only if, an individual rejects the existence of the supernatural realm. A deity who knows how to create the universe can most certainly bring about a pregnancy in a woman without sexual intercourse. He understands how every part of creation works. Just as God created Adam without a father or mother, so He caused Mary to conceive in her womb without a man. The virgin birth should sound more plausible in light of scientific breakthroughs such as embryonic transfer and artificial insemination.
  • Did The Apostle Paul Affirm The Virgin Birth?:
          -It can be argued Paul implicitly believed in the virgin birth on the grounds that he cited Luke 10:7 as Scripture in 1 Timothy 5:18. If he believed the gospel of Luke to be divinely inspired revelation, then that would mean he upheld the virgin birth because that event is recorded in the narrative from which he quoted.
  • Was The Virgin Birth A Later Invention?:
          -"Some have argued that the Virgin Birth is a later mythical addition since it is mentioned only in two Gospels and is not spoken of by any other New Testament authors. Over a century ago one biblical scholar answered this objection with a very practical observation: If the Virgin Birth was common knowledge among the apostolic community, the New Testament authors "would have abstained from mentioning it for prudential reasons, lest they should expose the mother of our Lord to scandal during her lifetime—such scandals did in fact arise as soon as the virgin birth was declared." Hence the apostles may have kept silent concerning the doctrine until after the death of Mary." (J. Ed Komoszewski, M. James Sawyer, Daniel B. Wallace, Reinventing Jesus: What the Da Vinci Code and Other Novel Speculations Don't Tell You, p. 245)
          -"...it would have been very risky to document and claim that He was born of a virgin. In the Middle East there were "honor killings" for women who conceived out of wedlock, so to speak of a virgin birth was extremely dishonorable. In fact, the Bible alludes to some disparaging remarks made by the opponents of Jesus. In addition, if you look at the anti-Christian literature at the time, much of it focused on this aspect of Christianity. This makes one wonder why, if Christians were just making up a religion, they say something that would offend virtually everybody in the Middle East. It makes no sense to make up something offensive, unless it were true." (http://www.godandscience.org/apologetics/virginbirth.html)
  • The Virgin Birth Is Necessary For A Proper Understanding Of Christ's Nature:
          -Jesus Christ is eternal (John 1:1-3). He has no beginning or end. If Joseph, Mary's husband, was Jesus Christ's biological father, then He could not possess any divine attributes that Scripture ascribes to Him. He most certainly could not be God, as He oftentimes asserted. If Christ is not God, then He could not save us from the eternal consequences of sin. If He could not atone four our sins, then we could never receive forgiveness from God. And if we cannot be forgiven for sin, then we are destined for eternal condemnation in hell.
  • The Virgin Birth Provides The Basis For Jesus Christ Being Sinless:
          -If Jesus had a biological father, then He would in reality be just like everybody else. He would not in any way be different than we are. He would have our sinful nature that we inherited from Adam (Romans 5). However, the Scriptures enforce the sinlessness of the Jesus Christ (1 Peter 2:22; 1 John 3:5). If Jesus was the son of Joseph in the sense of being of his earthly seed, then His sinlessness could simply not be true.
  • The Virgin Birth Provides The Basis For The Atonement Of Jesus Christ:
          -If Jesus Christ is not sinless, then it would have been impossible for Him to make the necessary atonement sacrifice for the redemption of mankind. Jesus needed to be sinless for our justification because only a perfect sacrifice for sin will satisfy the wrath of God (Exodus 12:5; Hebrews 10:1-18). Atonement for sin requires a perfect substitute. If He was a sinner like everybody else, then He could not save us from our sins. The purpose of Jesus Christ coming down from heaven to earth was for the redemption of sinners (Galatians 4:4-5). The doctrine of the virgin birth is a fundamental doctrine of Christianity because it directly relates to the salvation of our souls.
  • The Virgin Birth Emphasizes The Uniqueness Of Jesus Christ:
          -Just as nobody is able to resurrect from the dead and depart from this world in the manner that Christ did, nobody other than Him can be born in the same manner, without the need of sexual intercourse. He was conceived into Mary's body through the supernatural power of the Holy Spirit. Consequently, the earthly life of Jesus Christ is a in itself a miraculous act of God.

Saturday, April 8, 2017

Does The Bible Permit Women To Be Pastors?

  • Defining The Issues: 
           -For decades, churches have been divided over the issue of the functions of women in ministry. In other words, there are varying points of view as to whether Scripture permits women to serve in ordained, authoritative positions of the church. Even if they can, the question remains for what offices or to what extent. Is it appropriate for a woman be a pastor in God's church? For illustrative purposes, note that some congregations have only male deacons while others allow for deaconesses. Although Christians will not be disqualified by God from salvation for attending a church with female pastors, it is not something to be ignored or overlooked. Such may be symptomatic of a church seeking to be politically correct. It may be indicative of being influenced by feminism. 
  • Paul's List Of Qualifications For Those Seeking To Become Elders Or Deacons Makes The Most Sense Within A Framework Of Male Only Leadership: 
          -The New Testament plainly tells us that appointed ministers of the church are to be the husband of one wife (1 Timothy 3:1-13; 5:1; Titus 1:5-9). These passages discuss other characteristics of appointed men such as not being alcoholics, greedy, selfish, foul-mouthed, and being responsible in general. Scripture provides a thorough list of stipulations for men who desire to take on the obligations of a bishop or deacon. We are told what morals these individuals must uphold and how they must conduct themselves in order to qualify for a position of leadership. These men are to set the primary example of godliness for others to follow. However, Scripture does not apply this list of qualifications for female pastors or deacons. We know that these passages address men because they say, "the husband of one wife." Scripture affirms heterosexual marriage. These passages are silent about female bishops, elders, or pastors (these terms have a synonymous meaning in biblical usage).
  • On The Interpretation Of 1 Corinthians 14:33-35 And 1 Timothy 2:10-15:
          -The church authority structure pointedly rules out women from exercising spiritual authority over men. This principle does not in any way pertain to the political, social, or economic categories of the secular world, but specifically in the context of church leadership. Male headship in the church is grounded on the order of the creation of human beings and how sin entered the world, as recorded in the Book of Genesis. Adam was created before Eve. He is the federal representative of mankind. Therefore, all humanity falls in Adam (Romans 5). The grounding in creation gives Paul's reasoning a universal application. He affirms that what he is writing is the "Lord's commandment" (1 Corinthians 14:37). When the apostle says that women should remain silent in churches, he means they should not be interruptive but peaceful and orderly. We can infer that Paul did not advocate for the silence of women at all times because he mentioned elsewhere them praying and prophesying in the church (1 Corinthians 11:5). Interestingly, all twelve apostles were men. 
  • Outlining The Function Of Women In Ministry:
          -Generally speaking, women excel in areas pertaining to hospitality, instruction, and support. They are not restricted from occupying gifts of the Holy Spirit (1 Corinthians 12). Women are neither forbidden from educating children nor from exhorting other women to remain in the truth (Titus 2:3-4). They, just like men, have been called to demonstrate the fruit of the Holy Spirit (Galatians 5:22-23), contend for the faith (1 Peter 3:15), and to proclaim the Gospel of Salvation to the lost world (Matthew 28:18-20). 
          -Some women were direct witnesses to the crucifixion and resurrection of Jesus Christ, even when other disciples went into hiding (Matthew 27:55; John 19:25). Moreover, the Apostle Paul acknowledged individual women for their work in ministry and even addressed some as "co-workers" (Romans 16:1; 6-7; Colossians 4:15; Philippians 4:2-3). Scripture is not in any way sexist, biased in favor of one specific gender over the other. The accomplishments of women ought to be acknowledged accordingly.

Thursday, April 6, 2017

A Case For The Resurrection Of Christ

         The crucifixion of Jesus Christ on a cross is not a seriously disputed point. The Jewish authorities and the Roman executioners would have known with certainty if He was plotting to escape or was playing head games to deceive them. This fact provides us with foundational grounds to embrace the story of His resurrection. Robert C. Newman writes:

        "...The Talmud says Jesus was "hanged" and "stoned and hanged." The Gospels speak of crucifixion, along with Paul and all Christian literature. This is supported by Josephus (both versions) and less directly by Tacitus, who has Jesus put to death by a Roman method. Since the term "hanged" is used by the rabbis for crucifixion as well as for the traditional hanging up of the body after stoning to death, it is not unreasonable to suppose the Talmud gives a somewhat garbled account, perhaps based on the facts that Jesus had a religious trial and was "hanged," but supplying other details from traditional practices." (Evidence for Faith: Deciding the God Question, p. 293-294)

        We have testimony of the resurrection from female disciples recorded in the four gospels. This is significant because the Greco-Roman world viewed woman as having a lower social status. They were thus considered less credible in presenting testimony. This would have made the male disciples of Jesus appear foolish to others. This is not characteristic of a forgery.

        The New Testament tells us that there were several hundred direct eye-witnesses to the resurrected Lord Jesus Christ. Surely, at least a handful of the people would have been conscious enough to expose the story as being a fraud, if it was one in reality. Eyewitness accounts are trusted on a daily basis in courtrooms. We do not doubt biographies if they are carefully written. In fact, the New Testament itself records people having doubt about the resurrection of Christ.

        1 Corinthians contains an oral creed uttered by the Apostle Paul that even most liberal scholars date to the time frame of Christ's death in the A.D. 30's (1 Corinthians 15:3-4). Thus, the basic gospel message has been preserved through the centuries. This counts as a piece of evidence in favor of the gospels being historically reliable. Christ is a historical figure who affirmed the existence of God and claimed to be God Himself. The One Volume Bible Commentary, edited by John R. Dummelow, has this excerpt on 1 Corinthians 15:1-4:

         "The present passage is the oldest account of the appearances of the risen Lord, written years before any of our Gospels, and only about twenty-five years after the events, while hundreds of witnesses were still living. It is thus a most valuable piece of evidence as to the certainty of our Lord’s Resurrection, which would remain firmly attested even if the authenticity of our Gospels were denied."

         Why are there no accounts from non-believing sources attesting to the bodily resurrection of Jesus Christ? This should not really be surprising to us. If any person did report on such an event and said that it had happened, it would mean that he believes that the resurrection actually occurred. Only Christians would say that the bodily resurrection of Jesus from the grave is a real thing. Robert C. Newman gives perspective on how ancient unbelievers would treat this kind of phenomena:

         "...For a Roman, such as belief would mere be another Christian "superstition" (Tacitus, Suetonius, Pliny). A Stoic like Mara would also reject bodily resurrection, and the Talmud has chosen to ignore it. In any case, we know from Justin's debate with Trypho (in the 130s), from the anti-Christian polemic of Celsus (ca. 180) and from the Talmud that the Jews were aware of the Christian Gospels, and from Matthew and Justin that they sought to explain away the Resurrection as a case of body-snatching by the disciples." (ibid.)

        Another support for the resurrection is the incredible life transformation of the disciples of Jesus Christ. The New Testament records the disciples as being cowards who did not want to suffer any persecution to later becoming bold speakers who were even willing to die for the gospel. How does one explain this phenomena? Why would somebody die for something that he or she knows to be a lie? The Jamieson-Fausset-Brown Bible Commentary has this excerpt:

        "BISHOP PEARSON proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions."

        The empty tomb of Jesus Christ is a powerful support of His resurrection because the Jewish and Roman authorities failed to produce a corpse, which would have permanently terminated this Christian movement. However, they were incapable of producing the dead body of Jesus because they did not have it. Moreover, the tomb was tightly secured with a huge rock blocking the entrance and was constantly guarded by Roman soldiers, which would have made it virtually impossible for Jesus Christ to escape. New Testament Scholar Gary Habermas published this study in a peer-reviewed Journal for the Study of the Historical Jesus:

        "Of these scholars, approximately 75 per cent favor one or more of these arguments for the empty tomb, while approximately 25 per cent think that one or more arguments oppose it. Thus, while far from being unanimously held by critical scholars, it may surprise some that those who embrace the empty tomb as a historical fact still comprise a fairly strong majority."

        Are the four gospels legends or historical narrative? The four gospels were written during a time when most of the eyewitnesses to the miracles of Jesus Christ were still alive. They would have naturally disputed fabricated details. Men such as Peter and John were Jewish. That point is worth consideration because lying was forbidden in Jewish culture (Exodus 20:16; Leviticus 19:11; Proverbs 19:5). The Jewish leaders were not recorded as disputing the miracles performed by Jesus (John 11:45-48). The authors of the four gospels intended to convey points rooted in history, reflecting knowledge of geography and recording what took place in Galilee and Judea. The gospels flow in a style similar to Greco-Roman biographies. They are indebted to the Old Testament in regards to what they are composed of.

        The Swoon Theory was originally proposed by opponents of the resurrection during the nineteenth century. It is claimed that Christ never really died on a cross, but came near to facing death due to being crucified. This theory is further elaborated on by the postulate that Jesus was simply removed from the cross and that He reappeared after three days to His disciples by escaping from His tomb. The Swoon Theory claims that such an occurrence was made possible as a result of alleged recuperation in the coolness of a tomb for a period of three days. In summary, this theory states that Jesus Christ only appeared to have died on a cross and thus deceived His disciples into believing in His resurrection. This explanation has many problems:

          *Jesus was beaten on the face and mocked during six trials among Jewish and Roman authorities (Matthew 26-27; Luke 23; John 18). He even suffered from thirty-mine lashes on His back.
          *His scalp was severely torn by the crown of thorns (Matthew 27:29).
          *Jesus' heart stopped pumping due to nails being driven through His wrists onto a wooden crossbeam, which was raised directly into the air. Not only did Jesus asphyxiate from His chest cavity being filled with liquid, but He also became extremely dehydrated while He was suffering on the cross. Jesus' side was pierced with a spear (John 19:34-35).
          *The body of Jesus Christ was tightly encased in thick layers of linen (John 19:38-42).
          *Jesus' body would have gone without any sort of medical attention or be given a source of bodily nourishment during the three days of being buried in the tomb.
          *If He was alive during that period of three days, then He would have had insufficient strength to remove the bulky stone from the cave, to put up a fight with the Roman soldiers, or to even have accomplished both tasks.

        Critics have attempted to dismiss the biblical resurrection narratives of Jesus by laying the charge that the apostles merely had visions of Him rising from the grave. In other words, His earliest followers did not actually see the body of the risen Christ. This explanation too comes with problems of its own:

          *If "hallucinations" could provide a plausible argument for denying the biblical resurrection accounts, then they could only provide a possible justification for rejecting post-resurrection appearances. 
          *If one decides to go with this theory, then how does he offer an explanation for the empty tomb, the removal of the huge bolder, and the mysterious disappearance of the dead body?
          *It would be next to impossible for several hundred people to experience the same hallucination for a period of forty days, especially at the same time and location (1 Corinthians 15:1-8; Acts 1:3). In fact, most hallucinations are not repetitive in nature or able to converse with people.
          *How can hallucinations eat or be physically touched (Matthew 28:9; Luke 24:42-43; John 20:27-28)?

Wednesday, April 5, 2017

A Biblical Presentation On The Sacrament Of Baptism

  • Defining The Purpose Of Water Baptism:
          -The purpose of baptism is to make a public profession of faith and discipleship. In other words, water baptism is the sign of dedication to serving Christ. It is symbolic for the Lord's burial, death, and resurrection (Romans 6:3-5). It signifies the forgiveness of sin and spiritual cleansing that comes to us through faith. In this ritual, we are identifying ourselves with our Savior, the Lord Jesus Christ, which also means that we already had faith in Him. People who got baptized were putting their very livelihood, every cherished thing, at stake in serving Jesus Christ. In getting baptized, one places Him above all else in this life. This is the reason for baptism being so closely associated with salvation in the New Testament. Baptism is not a mere formality. It serves as a reminder of our new identity in Jesus Christ. It is a picture of our salvation. Jesus took the Jewish ritual of immersing converts and imported to it a new meaning. Baptism signifies being a new person in Christ, which is brought about by the regenerating power of the Spirit of God.
  • Infant Baptism:
          -The Roman Catholic, Eastern Orthodox, and various Protestant churches advocate the practice of baptizing babies. They believe that the ritual itself removes the stain of original sin.
           *There is no command or example of infant baptism found in the New Testament. The consistent pattern of those who get baptized in biblical history is believing on the gospel and repenting of sins beforehand (Mark 1:15; 16:15-16; Acts 2:37-41; 8:12; 36-37; 16:14-15; 30-33; 18:8).
           *People who were baptized as children may apostatize from the faith when they grow up. In that case, the baptism served no good purpose. It is better reserved for adults.
  • Baptismal Regeneration:
          -Roman Catholicism, Eastern Orthodoxy, and various sects within Protestantism maintain that people must get baptized in order to be saved. These people believe that baptism is essential for salvation, with exceptions being infants or those who desired baptism but died before getting a chance to go through that ritual.
           *The concept of baptism is not mentioned in several passages associating faith with salvation (John 1:12; 5:24; 20:30-31; Romans 1:16-17; 3:20-28; 4:2-8; 5:1; 10:9-13; 1 Corinthians 1:21; Galatians 2:16; 21; 3:1-3; 5:4-5; Ephesians 2:4-9; 1 Timothy 1:16; 2 Timothy 1:9; 3:15; Titus 3:5). Scripture says that we cannot earn a right standing before God on the basis of good works.
           *To add baptism (or any other ritual) as an additional stipulation to believing on Jesus Christ for salvation is equivalent to saying that we must be circumcised to get saved. Thus, the "baptismal regeneration" teaching falls into the same category as the Judaizing heresy (Acts 15:1; 23-24). Baptism in certain respects corresponds to (but is not equivalent to) circumcision in the Old Testament (Colossians 2:11-12). However, circumcision did not save anyone (Romans 4:9-12), even though it was commanded by God (Genesis 17:10-14). This indicates that we are not saved by water baptism. We are not saved by these rituals because they are works.
           *We even have biblical examples of people who were saved before they were baptized in water: 1.) the Ethiopian Eunuch (Acts 8:35-38); 2.) the Apostle Paul (Acts 9:17-18); 3.) Cornelius (Acts 10:42-48). Having heard the message of the gospel, these people had received the Spirit of God prior to getting baptized. They placed their trust in Jesus Christ as Savior.
  • Baptism By Sprinkling Water:
          -The Roman Catholic Church, along with various Protestant churches, baptize by sprinkling a little water on people, rather than fully immersing converts into water.
           *The Jews at Qumran, as well as others, practiced baptism by immersion.
           *The New Testament describes the ceremony of baptism as being a "burial" into water (Mark 1:5; 9-10; John 3:23; Romans 6:3-5).
           *The Greek word for baptism ("baptismo") literally means immersion. There are separate words in the Greek language for sprinkling, pouring, and immersion. But only the Greek word for immersion is used for baptism in the New Testament.
           *This does not mean that there are no situations in which baptism by sprinkling water is acceptable. Nor is it being suggested that people who were baptized in ways other than immersion in water have to get re-baptized or that their baptism is invalid. 

    Tuesday, April 4, 2017

    The Philosophical Incoherence Of The Islamic God

    “In Islam, there is no fatherhood of God and no purpose of redemption to soften the doctrine of the decrees.” Samuel Zwemer, The Moslem Doctrine of God, page 100. (see link to Zwemer’s book)

    * by “decrees”, Zwemer is meaning Allah’s decrees of Sovereignty and Predestination ( قدر – Qadr = power, sovereignty; جبر – Jabr = force, destiny ) in that Allah causes some to be guided to the true path and paradise and the rest to be guided to hell.

    * there is “no purpose of redemption” in Islam – This is why Muslims see no need for the atonement and so in Islam, there is no purpose in God redeeming some from all nations (Rev. 5:9) by His own grace in the incarnation and work on the cross for His own glory. So Muslims don’t see the need for atonement or redemption or the incarnation, because they don’t see that people are sinners by nature and cannot earn their salvation by doing good deeds. They think they can earn paradise by believing in the doctrines of Islam and by doing good deeds.

    ” The attribute of love is absent from Allah.” Zwemer, ibid, p. 100

    Here he means that there is nothing in Islam or the Qur’an like there is in the Bible that God’s nature is love – as in 1 John 4:8-19 – “God is love.”

    The Qur’an says “Allah is loving or friendly” or “congenial”. = wadood ودود (other native Arabic speakers have told me that is the difference between wadood – ودود and Mohabbat محبت / محبه . Wadood is more like “friendly” whereas Mohabbat conveys the Greek word “agape”. One of the 99 names of Allah is “wodood” ودود , but not “Mohabat” محبت / محبه or “hobb” حب in essence. The Qur’an says “Allah does not love sinners”, but only loves those who love Allah first. They don’t have anything like Romans 5:8 – “God demonstrates His love toward us even while we were still sinners, that Christ died for us.” Allah is compassionate ( رحمان = Rahmon) (the one who does actions of compassion) and merciful (رحیم = Rahim ) (the one who does actions of mercy); but the Islamic theologicans have debated for centuries over if one can say “Allah is . . . ” It seems that many Muslims theologians have even said, “We cannot say “Allah is ….. (something)”; ” we cannot say what Allah’s nature/substance ( ذات = dhat / zat ) or essence ( جوهر = johar) is.

    “The mystic love of the Sufis (widespread and weighty though it be in its influence) is not a characteristic of orthodox Islam, but arose in rebellion to it.

    The Fatherhood of God and the repeated declarations of Scripture that God loves the world, loves the sinner, loves mankind – that God is love – all this has had its influence on Christian speculation regarding the problem of God’s decrees. In like manner the character of Allah has been the key to the same problem among Moslems. Islam, as we have seen, reduces God to the category of the will. He is at heart a despot, an Oriental despot. He stands at abysmal heights above humanity. He cares nothing for character, but only for submission. The only affair of men is to obey His decrees.

    2. The Moslem doctrine of hell is in accordance with their coarse beliefs regarding Predestination and Mohammed’s utter want of conception of the spiritual. According to the Koran and Tradition, Hell must be filled, and so God creates infidels.2 Of all religions in the world, Islam is the most severe in its conception of the capacity and the torments of hell. “On that day We will say to hell, Art thou full? and it will say, Are there any more?” (Surah 50:30.) The conception of hell is brutal, cruel and to the last degree barbarous. The whole picture, as given in the Koran and commented on by Tradition, is horribly revolting. “Hell shall be a place of snares, the home of transgressors, to abide therein for ages. No coolness shall they taste nor any drink, save boiling water and liquid pus. Meet recompense!” (Surahs 88:1-7; 2:38; 3:197; 14:20, 43:71-78, etc., etc.) The word Jehannum [ جهنم ] occurs thirty times; fire (nar= نار ) – is still more frequently used; there are six other words used for the place of torment. One cannot read the traditions which give what Mohammed said on this subject without feeling how heartless and loveless is the creed of Islam. Yet it is in connection with such ideas of God that the Moslems believe in Predestination.

    It is not difficult to surmise whence Mohammed got his ideas of a Predestination after the pattern of fatalism.” (Zwemer, The Moslem Doctrine of God, p. 102-103; with my comments in brackets)

    —————

    1Theol. Studien, 14 Jahrgang, p. 240.

    2 Surahs 32:13; 97:5; 4:11; 9:69. Cf. Commentaries.

    Muslims as people have great capacities for loving each other and others, and their culture of hospitality is really great, but this is because they are created in the image of God (Genesis 1:26-28) and they retain those good qualities because of that. But the doctrines and the religion itself, with its principles of controlling external society in Sharia, the Khaliphate (historically up until 1924; and the desire for the restoration of the Khalifate), Jihad with Qatal (fighting, killing, slaying) and Harb (war) (struggle against the unbelievers and commands to fight and kill the Christians and Jews (Surah 9:5; 9:29; 8:39), Dhimmitude (subjugation of Christians and Jews and not allowing freedom for evangelism and debate and disagreement); no assurance of salvation, and fatalism, and laws of apostasy (death for Muslims who turn from Islam), result in a harsh life and seem to be the reasons for the lack of freedom and harshness and war and violence in Islamic history, and we are seeing the results of this today in many places all over the world.

    https://apologeticsandagape.wordpress.com/2013/09/23/the-result-of-a-man-made-religion-with-no-love-no-atonement-no-concept-of-the-fatherhood-of-god/

    Monday, April 3, 2017

    Is Justification By Faith Alone Consistent With Old Testament Theology?

    • Introduction:
              -Contrary to what some might believe or expect, the Jews were never saved by keeping the Mosaic Law. The performing of animal sacrifices did not resolve the problem of sin for the Jewish people. In other words, the basis of justification before God has always been by the grace of God through trust in Him, even prior to the crucifixion of Jesus Christ. Isaiah 55:1 says, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price." That text communicates a theology of grace alone. Spiritual strength and joy are given to us freely in Christ.
              -It would be inconsistent to believe that justification during the Old Covenant was on the basis of keeping the Law and that in the New Covenant it is by the grace of God apart from the merit of works. Both Testaments proclaim the message of mankind's universal depravity (1 Kings 8:46; Psalm 14; Romans 3:9-23). If we had to earn a right standing before God by performing good deeds even in part, then no one on earth would be going to heaven because God requires perfect obedience to the Law (Deuteronomy 27:26; Galatians 3:10). There is no transition of justification by works to grace through faith recorded in the Scriptures.
    • The Example Of Abraham:
              -In Genesis chapters 12 and 15, Abraham believed God according to the promises and new revelation pertaining to the message of the gospel. He would be given descendants as numerous as the stars. This man's faith was the instrument of his justification before God (Genesis 15:6). How could Abraham be justified by keeping the Law when he lived approximately 500 years before it was given to the Jews? Moreover, he was in Gentile territory when these words were spoken to him, which leaves open the door to the gospel message which includes both Jew and Gentile.
    • Abraham And King David In Romans Chapter Four:
              -In his epistle to the Romans, the Apostle Paul uses Abraham and David as examples of people who were saved by faith in God apart from the merit of works (Romans 4:2-8). We are all justified in the same manner: by the grace of God through faith in His work. It is not by works of righteousness that we have done. Furthermore, Paul quoted Psalm 32:1-2, thereby proving that King David experienced the full forgiveness of sins as do believers under the New Covenant upon repentance.
    • Abraham And Galatians Chapter Three:
              -Paul in Galatians chapter three uses Abraham as an example of justification before God without consideration of good works. In fact, it says that he was given the gospel in embryonic form (Galatians 3:8-9). We become spiritual descendants of Abraham through faith in the promises of God. We receive the blessings that God had promised to him. We are to trust in Him just as Abraham did. The promised seed is Jesus Christ Himself. He fulfilled the demands of the Law in our place so that we did not have to, nor could we.
    • The Purpose Of The Mosaic Law Was Never To Save Anyone:
              -Although the Law functioned as the blueprint for Israel, its designated purpose was never to save anyone (Acts 13:38-39; Romans 3:20). Nor did it have the power to do so. It was to make us conscious of our sinful nature (Galatians 3:22-26; Romans 10:4). The Law points us to Christ. It is a direct reflection of God's divine character. The Law is "weak" because of man's sinful nature (Romans 8:3). The only thing that it can do is condemn us.
    • What About The Animal Sacrifices Performed In The Old Testament?:
              -The Old Testament sacrificial system never really took away sin. The priests who performed the sacrifices were themselves imperfect beings. The debt of sin could only be paid by Christ (Hebrews 10:10-18). Animal sacrifices were only temporary "coverings" for sin. These multiple sacrifices prefigured the once-for-all sacrifice of the Lord Jesus Christ (Hebrews 10:1). He is the fulfillment of the Old Covenant.
    • The Gospel And The Old Testament:
              -Right after the fall of Adam and Eve, we see the promise of a coming Savior (Genesis 3:15). In fact, the Old Testament describes this Person in many different ways. Examples would include "Ruler" (Micah 5:2), "Counselor" (Isaiah 9:6), "Suffering Servant" (Isaiah 53), and "THE LORD OUR RIGHTEOUSNESS" (Jeremiah 23:6).
              -Old Testament saints knew about the coming of a promised Redeemer (Job 19:25). They were saved in the same way as we are today: by grace through faith in God.
    • Progressive Revelation:
              -This is the teaching that God did not reveal His entire salvation plan to man at one specific point in time. In other words, the clarity concerning God's plan of redemption increased as further divine revelation was penned (Romans 16:25-26; 1 Corinthians 2:7-8; Hebrews 1:1-2; 1 Peter 1:10-12; Ephesians 3:1-6). Examples of progressive revelation would include the Trinity and the acceptance of the Gentiles as being a part of the people of God. Both Testaments are equally inspired and important (Psalm 119:89; 2 Timothy 3:15-17). The requirement for salvation has always been trusting in God. Jesus Christ has always been the object of salvation.

    Sunday, April 2, 2017

    A Study On Salvation And The Atonement

    • Introduction: 
               -Different theories on the atonement of Jesus Christ have been developed throughout the history of Christianity. Examples of theories on the atoning work of Jesus Christ are the "Ransom Theory," "Moral Influence View," "Governmental Theory," and the "Example Theory." These developments were all attempts to understand how the atonement of Christ works.
               -The following excerpt was taken from a study by William D. Barrick, Professor of Old Testament: "The Septuagint (LXX) evidences a pre-Christian Jewish understanding of atonement (especially in the use of the Hebrew words for atonement, 19 [kipper) and 19 [koper]) as propitiation since it employs é u dokopci (exilaskonal) 83 times for translating kipper." Summing up a detailed analysis, Morris deduces that the basic meanings of kipper and ĆELA.COkouci involve the thought of the offering of a ransom which turns away the divine wrath from the sinner." In addition to ransom and divine wrath, kipper "denotes a substitutionary process... so plain as to need no comment in the cases where life is substituted for life. Since the OT reveals the reality of divine wrath, it cannot be ignored or explained away as impersonal wrath, mild displeasure, mere irritation, or capricious passion. In nearly 600 OT texts more than 20 different Hebrew words provide a rich wrath vocabulary. Divine righteousness, holiness, and justice require divine retribution. Without divine retribution, divine mercy becomes nothing more than a vestigial appendage without function or purpose."
    • Defining The Biblical Doctrine Of Atonement: 
               -Vicarious Atonement, which is also known as penal substitutionary atonement, means that Jesus Christ died in our place to pay our debt of sin. He paid the penalty for our sin on the Cross. He bore the punishment that we deserve in our place. In exchange, He gives to us His perfect righteousness. That idea is known as imputed righteousness. The one sacrifice of Christ satisfied God's wrath and righteousness. Justification is a free gift offered by God to those who trust not in their own efforts but in Him (Romans 3:27-28).
               -To atone for sin involves us being reconciled to God through the sacrificial work of His Son Jesus Christ. We are in need of a redeemer because our hearts and minds have been corrupted by the fall of Adam (Romans 5:12). The Law condemns us because it requires moral perfection. We have fallen short of that standard by violating it. Our sinful nature, not the Law, is the problem. Only Christ can resolve this problem.
               -In the Old Testament, bloody animal sacrifices were needed to atone for willful sins such as idolatry or errors made out of ignorance (Numbers 15:22-29; 16:47). The high priest offered sacrifices on behalf of himself and Israel. Consider the Day of Atonement, which is known in the Hebrew language as "Yom Hakippurim" (Leviticus 16). All of these bloody animal sacrifices pointed to the final, perfect sacrifice of Jesus Christ (Hebrews 10:1-4). Everybody, including the high priest, needed a true and perfect sacrifice that only a High Priest with those same characteristics could provide (Hebrews 8:3-6; 9:6-15).
               -In the New Testament, Jesus Christ is presented as being God's ultimate provisional sacrifice for our redemption. He is described as being our reconciliation to God (2 Corinthians 5:18). His work is described as being propitiatory in nature (1 John 2:1-2), which means that it satisfies the wrath of a holy God towards sin. Christ's life was given as a ransom of the people (Matthew 20:28). His blood was "poured out" for the remission of our sins (Matthew 26:28).
    • The Origin Of The Vicarious Atonement Theory: 
               -Penal Substitutionary Theory was a further development of Anselm of Canterbury's Satisfaction Theory (also known as the "Commercial Theory of the Atonement") by the Protestant Reformers of the sixteenth century. It best fits with the language of Scripture and was articulated most explicitly by them.
    • Background Information On The Commercial Theory Of Atonement:
              -The Atonement Theory of Satisfaction teaches that because sin robs God of His honor, it was necessary for Him restore His honor by either punishing sinners or through atonement work. Since He chose to make atonement for sin by offering His Son Jesus Christ on a cross, He was able to fully recover His lost honor. Any surplus honor remaining from Jesus' sacrifice was given to God in our place, only if we do good works.
              -"Scholars such as F.W. Dillistone have observed that Anselm's view of the atonement is set within the context of criminal law, where concepts such as honor, debt, and satisfaction feature prominently. The Reformers, by contrast, set the atonement within the context of criminal law, emphasizing guilt, punishment, and substitution. Yet both systems involve forensic interpretations of the atonement." (Nathan Busenitz, Long Before Luther, p. 141)
    • A Patristic Exposition Of The Doctrine Of Penal Substitutionary Atonement:
              -"And so, when our unrighteousness had come to its full term, and it had become perfectly plain that its recompense of punishment and death had to be expected, then the season arrived in which God had determined to show at last his goodness and power. O the overflowing kindness and love of God toward man! God did not hate us, or drive us away, or bear us ill will. Rather, he was long-suffering and forbearing. In his mercy, he took up the burden of our sins. He himself gave up his own Son as a ransom for us—the holy one for the unjust, the innocent for the guilty, the righteous one for the unrighteous, the incorruptible for the corruptible, the immortal for the mortal. For what else could cover our sins except his righteousness? In whom could we, lawless and impious as we were, be made righteous except in the Son of God alone? O sweetest exchange! O unfathomable work of God! O blessings beyond all expectation! The sinfulness of many is hidden in the Righteous One, while the righteousness of the One justifies the many that are sinners. In the former time he had proved to us our nature's inability to gain life; now he showed the Saviour's power to save even the powerless, with the intention that on both counts we should have faith in his goodness, and look on him as Nurse, Father, Teacher, Counselor, Healer, Mind, Light, Honor, Glory, Might, Life—and that we should not be anxious about clothing and food." (Mathetes to Diognetus, 9)
    • The Biblical Basis For The Theory Of Vicarious Atonement: 
               -Isaiah 53 speaks of Christ being "pierced" for our transgressions and "crushed" for our iniquities. Romans 3:25-26 says that the atonement of Christ is the way that God can forgive our sins without compromising His holiness. Texts such as Romans 4:25 and 1 Corinthians 15:3 speak of Christ dying on our behalf for sin. Ephesians 5:2 employs rich sacrificial imagery to communicate the same idea. 1 Peter 2:24 speaks of the wounds of Christ as being the cause of our sins being forgiven.
              -Consider how Abraham ended up offering a ram as a sacrifice to God instead of his son Isaac (Genesis 22:13). An animal was offered in the place of Abraham's son. This typology reveals the relationship between the application of the work of Christ and the sinner.
              -Jesus Christ made the propitiatory sacrifice to satisfy God's wrath which occurred as a result of us breaking His Law. He is the propitiation for our sins. His sacrifice is a legal act. It reconciles those who believe to God, who is holy. Christ is our advocate before the Father.
    • What Is Justification?: 
              -God declares a sinner righteous by his faith (Romans 4:1-11; 5:1). It is done apart from meritorious works. Justification is an undeserved, free gift of God (Galatians 2:16-21).
    • When Is One Justified?: 
              -A person is justified when he first believes. In other words, Christians are saved from eternal condemnation the moment that they place their trust in God and His work. Thus, justification is not a process, but a one time event (Luke 18:14; 23:39-43; John 5:24; Romans 5:1; Acts 13:38-39; Ephesians 2:8-9; 1 John 3:14). Justification is not something that increases or like an earned wage that can be depleted.
    • What Is Sanctification?: 
              -This is the process of being set apart for God's work and being confirmed to the image of Christ. We contribute to sanctification through human efforts by the Holy Spirit's power (1 Thessalonians 5:23; Hebrews 9:13-14).
              -This process occurs after justification (only after our sins are forgiven can we begin to lead a holy life) and ends at the moment of physical death.
              -To sanctify means to be set apart for holy use (1 Corinthians 1:2; 6:9-11). We are called for the purpose of sanctification (1 Thessalonians 4:7) and are therefore expected to act in a holy manner (Ephesians 2:10; James 2:14-26).
              -Even if we do not live a perfect life, we are still justified. There may be times in life where believers may stumble into sin, but they turn themselves to God in repentance and keep moving forward in their spiritual walk.
              -So, while we are more holy at the end of our life than the beginning, we will never be perfectly holy until we are in heaven. As long as we are on this earth, we still exist in fallen human nature. In Jesus Christ, God sees us as without blemish because we are covered in His blood.
    • What Is Glorification?: 
              -This is the end of the sanctification process and takes place when we get to heaven (1 John 3:2; Ephesians 3:15; Philippians 3:20-21). We are then in an eternal state and have been fully perfected in our nature.
    • Confusing Justification With Sanctification: 
              -Certain professing Christian groups such as the Mormons and International Churches of Christ teach that a person is not justified until the final Day of Judgment when he is rewarded after his works are evaluated. Only then has he been found worthy of his place with God in heaven. The cults blur the meanings of justification and sanctification by equating them to mean the same thing. This kind of theology results in a works-based salvation.
    • Labeling Justification As Being A Process Is Highly Illogical: 
              -How could justification be a process? How would it work? It would make no sense to claim that a person could be a little justified now, or a little more, or less, justified tomorrow. If we are found guilty in God's eyes, then we have incurred His divine wrath and thus eternal condemnation in hell. We cannot be both justified (and thus going to heaven) and unjustified (and thus going to hell) at the same time. In other words, we are either justified or not justified at all. The false notion that justification is a "process" amounts to a works-based system of righteousness because at the moment of physical death, God would be adding up our works to determine whether we performed enough good deeds to earn our entrance into the pearly gates of heaven. But this does not even constitute a valid theological definition of justification. Such a description only provides us with a process (with an unknown name) leading up to justification.

    Saturday, April 1, 2017

    What Does The Bible Say About Consuming Wine?

    • All Food And Drink Has Been Declared Clean By God:
              -Issues pertaining to food and drink are of secondary importance according to New Testament teaching (Romans 14:1-14). These were all given to us by God so as to nourish our bodies and are to be received with thanksgiving.
              -If we are going to view professing Christians who dogmatically condemn the consumption of certain meats as being legalistic, then the same must also be true of those who dogmatically oppose the consumption of wine under any circumstances. Anything can be misused and abused.
              -Just as consuming too much of any food is morally wrong, the same is equally true with wine or any other drink. Addictions are sin, which includes alcoholism (1 Corinthians 6:9-11; Galatians 5:19-21). Becoming an alcoholic can be fatal and ruins good morals.
              -We should take measures to prevent becoming a stumbling block to fellow brethren in the church (Romans 14:15-21). Moreover, there is nothing wrong with refusing to drink wine for the sake of conscience.
    • Should Churches Use Wine Or Grape Juice In Communion?:
              -Either wine or grape juice is acceptable for use in communion, since both are derived from the same source: grapes (Matthew 26:26-29). The Mishna's Seder spoke of the "fruit of the vine" as intoxicating wine.
              -The juice extracted from the grapes is a part of God's creation. So is the fermentation process of that juice. All things created by God are to be received with thanksgiving because they are good (Genesis 1:31; 1 Timothy 4:4).
              -The ultimate question that needs to be answered is not whether the contents of the communion cup are grape juice or wine. Rather, are we as individuals partaking of that cup in a worthy manner (1 Corinthians 11:27-29)?
    • Drinking Wine Is Acceptable By Biblical Standards:
              -Jesus Christ Himself turned water into wine during the wedding feast at Cana (John 2). If the act of drinking wine in and of itself is sinful, then Jesus would be sinful just like we are and thus disqualified from redeeming us from sin.
              -The Apostle Paul instructed Timothy to drink some wine to help with his frequent stomach illnesses (1 Timothy 5:23). It served for medicinal purposes. The biblical view of wine is that it has been given to us by God as a gift to enjoy (Psalm 104:14-15; Ecclesiastes 9:7).
              -Wine in biblical times was generally consumed by the wealthier members of society. This accounts for the warnings to kings against being addicted to such beverages in Proverbs.
              -The only group of people whom God forbade (in the Old Testament) from consuming alcoholic wine were those who took the Nazirite vow (Numbers 6:1-21).
    • Is The Greek "Oinos" To Be Translated As Wine Or Grape Juice?:
              -It is obvious that this term carries with it connotations of intoxicating drink. This accounts for biblical texts that warn against drunkenness. The Jewish Encyclopedia says the following, "There were different kinds of wine. "Yayin" was the ordinary matured, fermented wine, "tirosh" was a new wine, and "shekar" was an old, powerful wine ("strong drink"). The red wine was the better and stronger (Ps. lxxv. 9 [A. V. 8]; Prov. xxiii. 31). Perhaps the wine of Helbon (Ezek. xxvii. 18) and the wine of Lebanon (Hos. xiv. 7) were white wines. The vines of Hebron were noted for their large clustersof grapes (Num. xiii. 23). Samaria was the center of vineyards (Jer. xxxi. 5; Micah i. 6), and the Ephraimites were heavy wine-drinkers (Isa. xxviii. 1). There were also "yayin ha-reḳaḥ" (spiced wine; Cant. viii. 2), "ashishah" (hardened sirup of grapes), "shemarim (wine-dregs), and "ḥomeẓ yayin" (vinegar). Some wines were mixed with poisonous substances ("yayin tar'elah"; Ps. lx. 5; comp. lxxv.9, "mesek" [mixture]). The "wine of the condemned" ("yen 'anushim") is wine paid as a forfeit (Amos ii. 8), and "wine of violence" (Prov. iv. 17) is wine obtained by illegal means."

    Does Ezekiel 37:19 Prophecy The Coming Of The Book Of Mormon?

              "Ezekiel saw in vision [Ezekiel 37:19] the coming together of the stick of Judah, and the stick of Joseph, signifying the Bible and the Book of Mormon...The Nephites were then of the tribes of Joseph, and their record or 'stick' is as truly represented by the Book of Mormon as is the 'stick' of Judah by the Bible." (The Articles Of Faith, p. 276, by Talmage)

              Citing Ezekiel 37:19 is ineffectual to serve the purposes of the Mormons. The passage itself is simply too vague. For example, Jehovah's Witnesses could appeal to this text to make the same argument in favor of the Watchtower Society and its magazine publications. Any group of people could appeal to this passage in the way that Mormons have done to support their claims.

              The only thing that Ezekiel recorded on to the stick was the phrase, "For Joseph, the stick of Ephraim and all the house of Israel, his companions." (Ezekiel 37:16) That was all that God had told Ezekiel to write on the stick. Therefore, Mormons are wrong when they assert that the Book of Mormon was what was written on the stick by the prophet.

              In context, the Jewish people asked Ezekiel, ‘Wilt thou not show us what thou meanest by these?’ (Ezekiel 37:18). The joining of the two sticks represents the divided state of Israel (the northern kingdoms of Israel and the southern kingdoms which constitute the nation of Judah). It is about them being reunited again (Ezekiel 37:21-22). The two sticks do not represent the union of two different books.

    Friday, March 31, 2017

    When America Saved Europe From Islam

    "Thomas Jefferson fought back, and ended Moslem piracy in Europe. It was the first time America saved Europe militarily, and no one seems to remember, least of all the Europeans. Although our people don’t remember, they do speak about it whenever they sing or hear the first words of the Marine Corps Anthem: “From the halls of Montezuma to the shores of Tripoli, we will fight our country’s battles on the land and on the sea….” Why don’t we teach our children about the wars these words refer to?"

    Patrick Michael Murphy, “How the West Was Lost,” p. 203