Behold Video 30 min

 

Enemy

 

Richard Dawkins: Enemy of Truth

by	Wayne Jackson, M.A.

Richard Dawkins is a professor of zoology at Oxford University who has described himself as “a fairly militant atheist, with a fair degree of active hostility toward religion” (Bass, 1990, p. 86). According to Dawkins, “religion is very largely an enemy of truth” (Bass, p. 87). He characterizes the idea that man was created by God as a “blasphemy” that “we [atheists—WJ] have to fight against” (Watson, 1987, p. 11). In fact, it is he who is the enemy of truth.

Dawkins has achieved a degree of fame from several books he has written. In 1976 he authored The Selfish Gene, in which he set forth his theory of genetic determinism (although he would deny that appellation). Akin to E.O. Wilson’s concept of “sociobiology,” it attempts to explain animal and/or human behavior on a genetic basis. Genes, Dawkins contends, are the key to understanding animal behavior. But aren’t men animals according to evolutionary theory? Yes, but in order to escape the logical consequence of the argument (that man is not responsible for his behavior), it is claimed that humans, in their evolutionary progress, can break free from the genes that program them.

Dawkins has boasted that his book brings home the reality of the ruthless, mechanistic explanation of human existence. “You are for nothing. You are here to propagate your selfish genes. There is no higher purpose to life” (Bass, p. 60). He is gratified also that in reading his book, people are “losing religious faith” (Bass, p. 60).

In 1986, Dawkins authored The Blind Watchmaker. In this treatise he attempted to negate the influence of William Paley’s classic work, Natural Theology (1802), in which the English theologian eloquently argued that the design suggested in the Universe is evidence of a grand Designer (God). To Dawkins, the blind force of natural selection is the basis for the “apparent design” around us that appears to cry out “for an explanation” (1988, p. ix; see also Jackson, 1992).

Christians must not let these challenges go unanswered. Enemies of the truth must be opposed in a kind, but firm and rational way.

REFERENCES

Bass, Thomas (1990), “Interview with Richard Dawkins,” Omni, 12[4]:58-60,84,86-89, January.

Dawkins, Richard (1988), The Blind Watchmaker (New York: W.W. Norton).

Jackson, Wayne (1992), “The Blind Bookwriter,” Reasoning from Revelation, 4:11, June.

Watson, David C.C. (1987), “A Reply to Richard Dawkins,” Origins, pp. 10-11, May.

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Copyright © Apologetics Press, Inc. All rights reserved.

Racism

 

Question & Answer: Homosexuality and Racism

by	Dave Miller, Ph.D.

Q.

Is it racist to oppose homosexuality?

A.

One favorite ploy by those who wish to advance the homosexual agenda in America is to compare opposition to homosexuality with the discrimination of African Americans that has characterized some portions of the American population. If you oppose the legalization of homosexuality and favor a ban on same-sex marriage, you are “just like racists who oppressed blacks in the South.”

The Bible certainly teaches very clearly that the mistreatment of one’s fellow human beings is sinful, and that God makes no distinction between humans on the basis of skin color, ethnicity, or nationality (e.g., Acts 17:26; Romans 2:11,28-29; James 2:1ff.; 1 Peter 1:17). However, behavior is a different matter. Homosexuality, by definition, entails acts that a person performs as the result of the exercise of human choice.

Notice that one’s ethnicity has nothing to do with behavior or choice. If a person’s skin is light or dark, the decisions that he or she makes is not the inevitable result of that genetic factor. Behavior is determined by non-genetic factors—including past experiences, parental and peer influence, education, and culture. 

A Hispanic is not more or less likely to behave in a certain way simply because of his or her genetic makeup. One whose gene pool is Hispanic is not more or less likely to prefer, say, a tamale, than one whose genetic makeup is Caucasian. Such persons will possess preferences that have arisen from sources and circumstances other than their genetic background.

In stark contrast, however, sexual appetites/preferences have nothing to do with genetic makeup. They are the result of environment, experience, culture, and other factors that can mold and shape individuals in their personal decision-making processes.

 The sexual inclinations and tendencies that a homosexual insists that he inherently “feels” are no different from the feelings and inclinations that a pedophile possesses in his sexual attraction to children, or that a murderer feels with regard to his violent tendencies. 

The “feelings” for all three are quite obviously real; but it is a mistake to assign those feelings to any underlying genetic cause. And it is biblically and morally unacceptable for the individual to act on such feelings. Here is the essential difference between ethnicity and homosexuality. An African American cannot alter his skin color. But he can alter his behavior. And so can homosexuals.

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Copyright © Apologetics Press, Inc. All rights reserved.

Baha"i

 

The Baha'i Movement

by	Wayne Jackson, M.A.

One of the rapidly growing religious movements today is the Baha’i group. Originating in Iran in 1844, this cult has been established in thousands of places around the world. The founder was Mirza ‘Ali Muhammed, who claimed to be the forerunner of one who would be known as the great World Teacher. This Teacher, it is alleged, would be the only holy prophet who would usher in the latest revelation from the Divine Source. He would unite the human family into a conglomeration of diverse peoples and inaugurate an era of peace.

In 1863, a man named Mirza Husayn ‘Ali announced that he was that Great Teacher. He adopted the name Bah ’u’ll h (“The Glory of God”), from which the term Baha’i is derived. After Bah ’u’ll h’s death in 1892, the organization was led by his oldest son for the next 29 years. He, in turn, was succeeded by a grandson who led the movement until 1957. Since then, the Baha’is have been governed by a group called “Hands of the Cause,” with world headquarters being in Haifa, Israel. The Baha’i movement is anti-biblical from numerous vantage points.

1. Baha’ism denies the uniqueness of Jesus of Nazareth as the Son of God. The New Testament teaches that Christ is the Father’s “only begotten Son.” The Greek word for “only begotten” is monogenes, a term employed with reference to Christ to indicate that “He was the sole representative of the Being and character of the One who sent Him” (Vine, 1940, 3:40). Bah ’u’ll h, however, claimed that Christ was but one manifestation of God! He contended that he himself was “a later manifestation.”

2. Christ declared: “I am the way, and the truth, and the life: no one comes unto the Father, but by me” (John 14:6). The Lord shed His blood for one church (Acts 20:28; Ephesians 1:22-23; 4:4), and He is the Savior of that body exclusively (Ephesians 5:26). Yet devotees of the Baha’i philosophy seek to unify all religions upon the basis of doctrinal compromise, and at the expense of the plain teaching of Christ. Allegedly, advocates of this system revere the teaching of Jesus, Mohammed, Bah ’u’ll h, and all other great “prophets.”

3. The Son of God taught that only the truth can set you free from sin (John 8:32), and that truth is embodied in the words that came from God through Christ, and through His inspired spokesmen (John 17:8,17; Luke 10:16). The New Testament, sealed by the Savior’s blood (Matthew 26:28), contains that revelation, and was to be God’s final communication to humanity (Jude 3). Baha’ism advocates a subjectivism, asserting that “truth is continuous and relative, not final and absolute.” This system of confusion cannot be from God (1 Corinthians 14:33).

4. Baha’ism repudiates the New Testament doctrine of a visible, audible return of Christ to judge the world (Matthew 25:31ff.; 1 Thessalonians 4:16; 2 Thessalonians 1:7-9). The doctrine of the Baha’i cult contends that the prophecies regarding the second coming of Christ were fulfilled with the arrival of Bah ’u’ll h. Such a theory, of course, is void of any evidence.

The Baha’i movement is greatly at variance with biblical revelation. The system must be opposed. Its sincere disciples should be exposed to the truth as it is in Christ Jesus, our Lord.

REFERENCES

Vine, W.E. (1940), An Expository Dictionary of New Testament Words (Westwood, NJ: Revell).

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Copyright © Apologetics Press, Inc. All rights reserved.

Justin Martyr Written in 1994

 

Justin Martyr: An Apologetic Hero

by	Brad Bromling, D.Min.

The Samaritan’s head rolled from his twitching body. Another Christian was dead. He knew the cost, and yet refused to denounce Christ. Society felt threatened by the new religion and could not tolerate those who rejected the gods of the state. “Kill them, kill them all” was the cry.

The martyr’s name was Justin. A passionate man of probing intellect, he studied and rejected many of the philosophies of second-century Rome. Instead, he found great joy in the teachings of Socrates and Plato. That changed one day. A stranger confronted him with the Gospel of Christ, and Justin embraced it with his whole heart. It became the focus of his life—and the reason for his death.

In the millennia since Christ’s ascension, many men and women have traded life for faith, mostly in anonymity. Justin’s name is known and his story is repeated because of his literary deposits to history. Eusebius reported that Justin had written many valuable books, and listed at least eight that were in circulation in the fourth century (Eusebius, pp. 154-155).

 Today, only three works remain that are accepted without question to be genuinely Justinian: The First Apology of Justin, The Second Apology of Justin, and Dialogue with Trypho, a Jew. The latter work is a discussion between Justin and Trypho (a prominent Jew of his day). In it Justin tells of his conversion and urges Trypho to accept Christ as Messiah. (Interestingly, they argue over whether Isaiah 7:14 should be translated “young woman” or “virgin.”)

His Apologies (which are addressed to Roman authorities) argue that, when correctly understood, Christianity need not be persecuted. Christians should be judged on their own merits—not on rumors or the deeds of evil-doers who merely claim allegiance to Christ. His approach contains strategies that are useful to modern apologists.

First, Justin’s apology centers on the belief that man is a rational being and that Christianity is a sensible religion. He wrote: “In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative” (1:172). He thus pleaded with the Romans to base their decisions about Christians upon clear, honest thinking. “Reason directs those who are truly pious and philosophical to honour and love only what is true...it is incumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose to do and say what is right.” (1:163; cf. 1:191). This appeal to rationality is foundational to any defense of the Faith. Without that footing, no meaningful discussion can be built.

Second, Justin compared the behavior of Christians to that of the average Roman. Christians, he argued, are morally, ethically, and spiritually exemplary (1:167-168). He revealed the inconsistency of persecuting Christians by showing the absurdities of idolatry. Confusion over what was to be worshiped by the Romans was common. Some people worshiped animals that others used as sacrificial offerings (1:171). 

In light of such comparisons, Christianity was not deserving of persecution. This line of argumentation may be employed today. What better citizen can a country have than a morally upright person who believes that governments rule by divine right, and that prayers are to be offered for rulers before the Almighty’s throne? (See Romans 13:1-6, 1 Timothy 2:1-4, and 1 Peter 2:13-17.)

Third, the great apologist argued for Christianity by showing that Christ fulfilled a host of Old Testament prophecies (1:173-181). So convinced was he of the force of this argument that he made no excuse for referring to Scripture. Clearly, fulfilled prophecy remains one of the most impressive evidences for Christianity. It not only demonstrates the divine origin of Scripture, but also shows Christ to be worthy of praise, glory, and honor.

Western culture is running headlong into the same corruption of ancient Rome. Justin’s society is now ours, as is his battle. The Lord still summons His people to stand in defense of the Faith (1 Peter 3:15; Philippians 1:16-17). Who will stand with Justin Martyr?

REFERENCES

The Ecclesiastical History of Eusebius Pamphilus (Grand Rapids, MI: Baker, 1955 reprint).

The First Apology of Justin, in The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans, 1973 reprint).

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Copyright ©  Apologetics Press, Inc. All rights reserved.

Seven video 8 min

 

Final Words

 

Some Final Words from Paul

By Wayne Jackson

 
 
 
 

Second Timothy was the final epistle Paul penned before his “appointment” with death was realized (cf. Hebrews 9:27). As he set to parchment his concluding instructions to Timothy, his faithful friend, he could almost hear the executioner sharpening his sword. He wrote: “For I am already being offered, and the time of my departure is come” (4:6). The Bible student, therefore ought to “hang on” every word of this precious document.

In the earlier portion of his epistle, the apostle gives this admonition:

“Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel: wherein I suffer hardship unto bonds, as a malefactor; but the word of God is not bound. Therefore I endure all things for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory” (2:8-10).

This passage is so brimming with meaning that it scarcely can be exhausted.

“Remember Jesus Christ. . . "

Surely Paul does not think Timothy is in danger of actually forgetting the Lord. What then, is the significance of this imperative. The Greek verb means to “keep in mind, to think of,” and the present tense form stresses the constant mental vigilance that one must give to the command. It is as if Paul said, “Always keep the Lord burning brightly in your heart.” This is “remembering” in the practical sense.

“Risen from the Dead. . . "

This expression is interesting indeed. First, it alludes to the foundational proposition of the Christian movement. If Jesus was not raised from the grave bodily, then Christianity is a hoax and we are wasting our time following the Lord (cf. 1 Corinthians 15:13-19). 

The term “risen” in the Greek text is a perfect tense form, which not only affirms Christ’s resurrection from Joseph’s tomb, it asserts the abiding nature of it — he stayed raised, and he is the “alive-forevermore” Savior (Revelation 1:18; cf. Romans 6:9).

Thomas Arnold, a professor of history at Oxford, once said concerning Jesus’ resurrection: "no one fact in the history of mankind. . . is proved by better and fuller evidence of every sort. . . "How very silly, then, was the effort of one Suzanne Olsson, a New York-based researcher, who, in Kashmir, searched for the body of Jesus — upon which she hoped to do DNA testing!

“Of the Seed of David. . . "

Timothy is reminded that Jesus was out of the lineage of David. The prophet Nathan had told the shepherd-king that, after his death, God would raise up an offspring from his body. Jehovah would establish a kingdom on behalf of this Seed, who would build a house to the Lord’s honor. Moreover, his reign would be established forever (2 Samuel 7:12-13). The New Testament makes it clear that these prophecies focused upon Jesus (cf. Luke 1:32-33; Acts 2:30).

One of the most powerful evidences for the reality that Jesus was the promised Messiah of the Old Testament is by a comparison of those more-than-300 O.T. prophecies regarding the Promised One (cf. Romans 1:2-3), with the historical facts relative to Jesus. This was the precise method employed by Paul following his conversion, when he confounded the Jews of Damascus by “proving” (sumbihazo – to join together) Jesus to be the Messiah (Acts 9:22).

“According to My Gospel. . . "

Since the Scriptures refer to the “gospel” as God’s (1 Peter 4:17), and Christ’s (Mark 1:1), why would the apostle refer to the gospel as his (cf. Romans 2:16; 16:25; 1 Thessalonians 1:5)? Several thoughts come to mind. First, Paul had not received the gospel message through any human conduit; it had come directly from the Lord (Galatians 1:11-12), and the apostle viewed it as a personal sacred trust to be guarded (cf. 2 Timothy 1:12 – ESV).

Second, perhaps it was designated “my gospel” because of Paul’s personal consciousness of the need to share it with others. He felt under heavy obligation to reach the lost (Romans 1:14; cf. 9:3). In this sense, his gospel becomes ours as well (cf. 2 Corinthians 4:3).

“Wherein I Suffer Hardship unto Bonds, as a Malefactor. . . "

Paul’s life, as a disciple of Christ, was rugged indeed. From the commencement of his ministry, many of the Jews were determined to see him dead (cf. Acts 9:23ff). The inspired description of some of his sufferings as recorded in his second Corinthian epistle reads like a catalog of human abuse.

One hundred and ninety-five scars from the brutal lash disfigured his back (cf. Galatians 6:17). Three times he was beaten with rods. He had been stoned at Lystra (Acts 14:19). In his 12,000 miles of travel on behalf of Christ, he had been shipwrecked three times — not counting the later incident en route to Rome (Acts 27:1ff). He had known hunger, thirst, and nakedness; peril had been his constant companion (2 Corinthians 11:24ff). This sustained difficulty is reflected in the present tense verb that is rendered “suffer hardship” (2 Timothy 2:9; cf. 2:3; 4:5).

Yes, he had known “bonds,” (cf. “chains,” Ephesians 6:20). He spent two years in prison at Caesarea (Acts 24:27), another two under house attest in Rome (Acts 28:16,30), and now, at the time he writes this final letter to Timothy, he again is in prison in Rome (cf. 2 Timothy 1:8; 2:9).

The apostle describes himself as being treated like a “malefactor,” a term used only of the rankest criminals (cf. Luke 23:32ff). It highlights the depth of shame to which God’s servant was subjected.

“But the Word of God Is Not Bound. . . "

There is an old saying: “Homer must be handled with care.” The writings of the blind poet (the Illiad and the Oddessy) have ever been treasured across the centuries, yet they have, in large measure, slipped away from humanity’s grasp into the shadows of antiquity. Only a few copies remain, and they are separated from the original sources by many centuries.

In contrast, the Scriptures have been the most despised and abused collection of documents in the history of mankind. Both pagan and apostate have attempted to destroy them, but they endure (cf. Matthew 24:35; John 10:35; 1 Peter 1:24-25). They roll from the presses by the millions and new translations make their debut frequently. The Bible is that “anvil” that pounds puny “hammers” into oblivion. Paul, though imprisoned, still exerted a significant influence (cf. Philippians 1:12-14). He does so even yet!

“Therefore I Endure All Things for the Elect’s Sake. . . "

Because the crucified Christ stands risen, because prophetic history demonstrates him to be David’s regal seed, because of the indestructible nature of the word of God, Paul is happy to “endure” all things. Note the “therefore” that introduces this passage. The “all things” are the collective trials catalogued earlier. They had been many and severe, but such did not matter in view of the reward pending. As the apostle had written earlier, the sufferings of this present time cannot begin to compare with the glory that awaits the faithful (Romans 8:18).

There is an amazing thing here revealed about Paul. The man was utterly selfless. He was willing to endure whatever he must “for the elect’s sake.” To trace his footsteps in the book of Acts is to confirm the truth of this claim. Aside from the precious Lord himself, this apostle is the greatest example of servitude that graces the pages of the N.T.

The term “elect” is of considerable interest. It has a range of uses in Scripture. The English “elect” derives from a compound Greek term, eklektos (ek – “out of,” and lego — “to gather”). It suggests the idea of being selected or chosen. It is used in several senses in the Bible.

1. The nation of Israel was elected by God to be the instrument through which Christ would come to earth (Deuteronomy 7:6; Isaiah 45:4).
2. Jesus was God’s chosen for the implementation of the plan of redemption (1 Peter 2:4,6) — but not contrary to his own will.
3. Angels are elect in the sense that they are used by God for certain roles in the providential scheme of things, and especially on behalf of the Lord’s people (Matthew 18:10; 1 Timothy 5:21; Hebrews 1:14).

Also, though, Christians frequently are referred to as God’s elect or chosen (Matthew 24:22; Romans 8:33; Colossians 3:12; 2 Timothy 2:10). This does not mean that each child of God was specifically chosen “before the foundation of the world” for salvation, while others were predestined arbitrarily for condemnation — as the dogma of John Calvin contends. How absurd it is to argue that God commissioned the gospel to be preached to “every creature” (Mark 16:15), when a vast number had already been chosen for eternal damnation, and stand helpless beyond the pale of redemption!

The truth is, God chose a type of person, the one who is obedient in disposition; the one who himself would determine to enter the “in Christ” relationship (see Ephesians 1:4, “chose us in him”) by his obedience to the truth (Romans 6:3-4; Galatians 3:26-27). These are the elect to whom the apostle refers in this marvelous exhortation to Timothy.

Personal acceptance of the gospel, or thrusting it away, determines who the elect are. A person “judges” himself worthy, or unworthy, of eternal life (see Acts 13:46).

“That They Also May Obtain the Salvation. . . "

There are several intriguing things in this phrase. The first has to do with the purpose of suffering. Paul acknowledges that there is a moral goal in God’s tolerance of human hardship. If death is the termination of man’s existence, why would one ever be inclined to suffer on behalf of another. There must be an ultimate reality beyond this life.

Second, the connective “also” reveals Paul’s confidence in his own redemption. He harbors no haunting doubts relative to his salvation (cf. 1:12); he does not tremble with uncertainty. He simply wants others to obtain the same.

Third, there is that contingency in the verb “may obtain.” It is one thing to become an “elect” person, through obedience to the gospel (2 Thessalonians 1:8; 1 Peter 4:17); it is quite another to remain faithful to the end so as to embrace the final reward. But are we not saved now? Yes, from past sins (Mark 16:16; 1 Peter 3:21), but there is a salvation yet to be received as well (cf. Romans 13:11; 1 Thessalonians 5:8; 2 Timothy 4:18; Hebrews 1:14).

“Which Is in Christ Jesus with Eternal Glory.”

One of the central New Testament truths is that salvation is to be accessed by means of the “in Christ” relationship. This theme, in particular, is emphasized in the book of Ephesians, where the preposition “in” (Grk. en) is found 120 times (cf. 1:1,3ff).

The entrance into union with the Lord is consummated at the point of immersion in water (Romans 6:3-4; Galatians 2:26-27). There is no salvation apart from this relationship with the Savior (Acts 4:11-12), and the fact that so many clerics today, who profess an association with Christianity, equivocate on this point, is distressing indeed.

“Glory” is that which intrinsically is characteristic of God (Psalm 19:1; Isaiah 6:3; 1 Peter 5:10). There is a measure of divine glory that we now enjoy by virtue of our redemption through Christ (2 Corinthians 3:18; 1 Peter 5:1). God is also in the process of calling us into his glory and kingdom (1 Thessalonians 2:12). But the glory we now have, does not compare to that eternal glory that is yet to be revealed (Romans 8:18), and in which we will share (cf. 2 Thessalonians 2:14; Philippians 3:21). This is not to affirm, however, that we will become “gods” — as some allege. How precious is this affirmation of God’s apostle!

Related Articles

• The Dynamics of the Doxology
• The Regeneration – A Study of Matthew 19:28
• Loving Life; Seeing Good Days
• 2 Timothy 2:1 — The Domain of Grace
• The Mandate for Christian Unity – A Study of Ephesians 4:1-6
• The Righteousness of God Revealed
• The Great Mystery of Godliness
• THE GOLDEN TEXT: A Study of John 3:16
• What Is the “Gift” of Celibacy in 1 Corinthians 7:7?
• The Value of Human Suffering

Scripture References

Hebrews 9:27; 1 Corinthians 15:13-19; Revelation 1:18; Romans 6:9; 2 Samuel 7:12-13; Luke 1:32-33; Acts 2:30; Romans 1:2-3; Acts 9:22; 1 Peter 4:17; Mark 1:1; Romans 2:16, 16:25; 1 Thessalonians 1:5; Galatians 1:11-12; 1 Timothy 1:12; Romans 1:14; 1 Corinthians 4:3; Acts 9:23; Galatians 6:17; Acts 14:19; Acts 27:1; 2 Corinthians 11:24; 2 Timothy 2:9; Ephesians 6:20; Acts 24:27; Acts 28:16, 30; 1 Timothy 1:8, 2:9; Luke 23:32; Matthew 24:35; John 10:35; 1 Peter 1:24-25; Philippians 1:12-14; Romans 8:18; Deuteronomy 7:6; Isaiah 45:4; 1 Peter 2:4, 6; Matthew 18:10; 1 Timothy 5:21; Hebrews 1:14; Matthew 24:22; Romans 8:33; Colossians 3:12; 2 Timothy 2:10; Mark 16:15; Ephesians 1:4; Romans 6:3-4; Galatians 3:26-27; Acts 13:46; 2 Thessalonians 1:8; Mark 16:16; 1 Peter 3:21; Romans 13:11; 1 Thessalonians 5:8; 2 Timothy 4:18; Galatians 2:21; Acts 4:11-12; Psalm 19:1; Isaiah 6:3; 1 Peter 5:10; 2 Corinthians 3:18; 1 Peter 5:1; 1 Thessalonians 2:12; 1 Thessalonians 2:14; Philippians 3:21

Cite this article

Jackson, Wayne. "Some Final Words from Paul." ChristianCourier.com. Access date: December 26, 2020. https://www.christiancourier.com/articles/992-some-final-words-from-paul

Prophecy

 

The Prophecy of Cyrus

by	Eric Lyons, M.Min.

Imagine taking a trip to Philadelphia, Pennsylvania, and visiting the State House where the Constitutional Convention took place in 1787. During the tour, your guide points to a document dating back to just this side of the convention—about the year 1820. 

The piece of parchment tells of a man named George W. Bush from Austin, Texas, who would be President of the United States within the next 200 years. But how could someone know that a man named George W. Bush would be born in the United States? And how could someone know more than a century before Mr. Bush was born that he would be President of the United States?

Furthermore, how could someone in 1820 know that a man from Texas (named George W. Bush) would be President of the United States when Texas wasn’t even part of the Union yet? Such a prophecy truly would be amazing, yet obviously no such prediction was ever made. In fact, despite all of the publicity that “psychic hotlines” receive, only God can foretell the future.

One of the reasons we can know the Bible is from God is that it contains hundreds of prophecies about individuals, lands, and nations similar to the example above. One such prophecy was about a man named Cyrus and two nations: Babylon and the Medo-Persian Empire. 

Isaiah vividly described how God would destroy the powerful kingdom of Babylon, “the glory of kingdoms” (13:19). Writing as if it had already occurred (commonly known as the “prophetic perfect,” frequently employed in the Old Testament to stress the absolute certainty of fulfillment, i.e. Isaiah 53), Isaiah declared Babylon would fall (21:9). He then prophesied that Babylon would fall to the Medes and Persians (Isa.13; 21:1-10). Later, he proclaimed that the “golden city” (Babylon) would be conquered by a man named Cyrus (44:28; 45:1-7). This is a remarkable prophecy, especially since Cyrus was not born until almost 150 years after Isaiah penned these words.

Not only did Isaiah predict that Cyrus would overthrow Babylon, but he also wrote that Cyrus, serving as Jehovah’s “anointed” and “shepherd,” would release the Jews from captivity and assist them in their return to Jerusalem for the purpose of rebuilding the temple. All of this was written almost 200 years before Cyrus conquered Babylon (539 B.C.). Amazing!

In case you are wondering about the factuality of this story, secular history verifies that all of these events came true. There really was a man named Cyrus who ruled the Medo-Persian Empire. He did conquer Babylon. And just as Isaiah prophesied, he assisted the Jews in their return to Jerusalem and in the rebuilding of the temple.

Truly, “no prophecy of Scripture is of any private interpretation, 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 1:20-21).

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Copyright ©  Apologetics Press, Inc. All rights reserved.

Love Video very good

https://bibleproject.com/explore/video/loyal-love/?utm_medium=email&utm_source=newsletter&utm_campaign=season_7&utm_content=loyallove 

Please click on the link twice

Proof 12 min Video

 

Law Of Silence

 

1 Chronicles 15:2 – The Law of Silence

By Wayne Jackson

First Chronicles 15 contains an interesting comment on an incident that occurred during the administration of David. It has to do with the induction of the sacred Ark of the Covenant into the city of Jerusalem, thus centralizing Israel’s religion in the king’s new capital.

The record has its background in 2 Samuel 6. David was transporting the ark from Kirjath-jearim to Jerusalem (vv. 1-5). The means of conveyance was on a cart, which, of course, was in violation of divine authority. The law had authorized the transportation of the Ark only on the shoulders of the priests, by means of rods which passed through rings on the side of the chest (Exodus 25:12-14).

Uzzah, who apparently was driving the oxen, touched the Ark to steady it when the beasts stumbled. Immediately he was struck dead by the Lord, a divine decision which did not please David (2 Samuel 6:6-8).

The king must have felt some guilt since he had been the one who had initiated this new mode of transportation. Later, however, David acknowledged that he had not sought the Lord according to the divine ordinance (1 Chronicles 15:13). Now here is a very important point that relates to a method of Bible interpretation.

According to the law of Moses, “Jehovah set aside the tribe of Levi, to bear the ark of the covenant” (Deuteronomy 10:8). Only Levites were authorized to carry the Ark. It is true that there is no passage that specifically forbade the other tribes to transport the sacred chest. The question is, therefore, can one conclude that the silence of Deuteronomy 10:8 was prohibitive?

Many today strongly contend that silence is not prohibitive. Compare, however, Deuteronomy 10:8 with 1 Chronicles 15:2. David said: "None ought to carry the ark of God but the Levites, for them has Jehovah chosen to carry the ark. . . " In the light of David’s statement, the silence of Deuteronomy 10:8 was clearly prohibitive.

Thus, underline the phrase, “None ought to carry. . . ,” and in your margin observe: Compare with Deuteronomy 10:8; the silence of the law is prohibitive. Again, see David’s comment about this disobedience in 15:13, “. . . we sought him not according to the ordinance.” David learned the truth about the law of silence. Many in our age need to acknowledge the same.

Related Articles

• The Silence of the Scriptures: Permissive or Prohibitive?
• Aid or Addition — What Is the Difference?
• Was Potential Sin by Christ Prophesied?
• Amos, David and Instruments of Music
• Does the Case of David and Bathsheba Justify Adultery Today?
• Examine me, Lord — A Study of Psalm 26
• The Birthplace of Jesus: Bethlehem or Jerusalem?
• Tora! Tora! . . . Torah!
• Examining Premillennialism
• Lessons from the Ark of the Covenant

Scripture References

1 Chronicles 15; 1 Samuel 6; Exodus 25:12-14; 2 Samuel 6:6-8; 1 Chronicles 15:13; Deuteronomy 10:8; 1 Chronicles 15:2

Cite this article

Jackson, Wayne. "1 Chronicles 15:2 - The Law of Silence." ChristianCourier.com. Access date: December 7, 2020. https://www.christiancourier.com/articles/1076-1-chronicles-15-2-the-law-of-silence

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Confident

 

Be Confident of Your Salvation – Studies in 1 John (Part 1)

By Jason Jackson

 
 
 
 

John writes with this purpose: “These things I write unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God” (1 John 5:13). 

Similarly, he begins the epistle by saying, “[T]hat which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: and these things we write, that our joy may be made full” (1 John 1:3-4).

John wants Christians to “know” that they have eternal life. He desires that they come to a fuller understanding of what it means to be in fellowship with God and what is required to maintain that fellowship. By so doing, they can be confident as Christians and sure of their salvation (cf. Hebrews 4:16; Romans 8:1-3).

Chapter 1

Verses 1-4

Notice the order of things that lead to eternal life.

First, there is that which John saw and heard — the proofs that Jesus is the Son of God (1:1). He came in the flesh for man’s redemption (cf. 4:2; Hebrews 2:14).

Second, there is the preaching of the proof — the apostolic testimony concerning Jesus Christ, the Word of Life. John says, "We bear witness, and declare unto you. . . declare we unto you. . . " (1:2-3).

Third, there is the personal reception of the preaching of the truths concerning Jesus Christ (1:3). Belief (i.e., faith and obedience, cf. Romans 1:5; 16:26) that “Jesus is the Christ, the Son of the living God” who “became flesh and dwelt among us,” is the basis of fellowship with the apostles, which is fellowship with the Father and his Son Jesus Christ (cf. John 20:30-31; 1:14; Luke 10:16).

Fourth, there is the promise of genuine fellowship with God, which will bring about the ultimate joy for the Christian — eternal life (1:4; cf. 2:24-25).

After John introduces these important points, he focuses in the balance of the book on our fellowship with God. Christ has come. We can enjoy eternal life with God through Christ. But we must receive the teaching of Jesus Christ in doctrine and in daily living.

Verses 5-10

The letter’s main body begins with 1:5-10. Fellowship with God is not merely accepting and affirming the truths of Christianity; it is also adopting a way of life — a life consistent with God’s nature and will. This is the kind of life that Jesus led.

From a study of these verses, we learn that the Christian life is more than a profession. It is possible to profess something that is not true. In order for us to know (cf. 5:13) that we have fellowship with God, what we say and what we do must correspond to God’s will.

As we consider these verses, we learn about some errors to avoid, and we learn some truths to embrace.

In order to have fellowship with God we must avoid the following errors:

1. We cannot walk in darkness (i.e., habitually live in sin) (1:6).
2. We cannot claim that sin has no real significance in our lives (1:8; cf. Romans 7:14-25).
3. We cannot assert that we have not sinned (1:10; cf. Romans 3:23).

It is necessary, therefore, that we properly view ourselves with respect to sin. Sin is a fact of our past and a fight in the present.

With this biblical view of sin and self, we may embrace the following redemptive truths: We can be cleansed of sin by the blood of Christ (1:7). And God is faithful and righteous to forgive us and cleanse us from all unrighteousness (1:9).

What wonderful promises! But these are conditional promises (note the word “if” in these verses). We must walk in the light, and we must confess our sins (1:7,9). What a blessing this letter of 1 John is, for it explains and illustrates what it means to walk in light.

Chapter 2

Verses 1-5

Should we conclude from 1:6-10 that we forfeit fellowship with God when we “commit a sin”? No. If we are sincere and diligent, we have an Advocate (2:1). Jesus Christ is the means by which we receive forgiveness (1:7; 2:2).

Living in sin (i.e., walking in darkness, 1:6) and committing a sin (2:1) are not the same. We cannot practice sin. We must abstain from “every form of evil” (1 Thessalonians 5:22). Sins of thought, word, and action are all inappropriate for our lives. Our lives must not be characterized by habitual sin.

As we “keep on walking in the light,” however, we may commit a sin. John says this a reality: "If any man sin. . . " (2:1). The grammatical mood (subjunctive) indicates that such a possibility exists.

But if we will forsake a life of sin, if we will take sin seriously, if we will remember that we have sinned in the past, if we walk in the light, and if we confess our sins — then when we do commit a sin, the blood of Jesus our Advocate “keeps on cleansing us” (1:7; 2:1).

In 2:3-6, John develops some characteristics of “walking in the light.” We must live according to God’s commandments (2:3), keep his word (2:5), and exemplify Christ in our lives (2:6). When we live like this, we can be sure that we are in fellowship with God and have eternal life (2:3; 5:13).

Verses 7-11

What about other Christians? What obligation do we have towards them? “He that saith he is in the light and hateth his brother, is in the darkness even until now” (2:9). Since we are to “walk, even as he walked” (2:6), we must be characterized by love — not hate.

This is not something new (2:7). This is fundamental to Christianity, and it had been taught from the beginning of Christ’s ministry and from the beginning of the readers’ conversion (2:7).

In a different sense, this is a new commandment (2:8). It is a new way of thinking, for according to the world’s wisdom, sacrificial love is foolishness.

This is another test to determine if we are in the light. If we think, talk, and behave like the darkness, we are in the darkness. If we are in the light, as he is in the light, we will be concerned about others with a love for their souls.

The term love (agape) means that we, like God (cf. Romans 5:6-8), seek the saving interests of others. “Love in this epistle means an unselfish devotion to the welfare of the brother. . . not primarily emotional but spiritual” (Fred L. Fisher, The Biblical Expositor, Vol. 3, Grand Rapids: Baker, 1960, p. 442).

The opposite of love is hate. The late brother Guy N. Woods wrote:

“The word hate (miseo) here does not indicate the degree, but merely the fact of such a disposition. When it exists in any degree, he who manifests it is yet in the darkness. Let him who holds malice in his heart against a brother in Christ recognize his position and see the folly of pretension which his conduct belies. He deceives no one by his allegation” (A Commentary on the New Testament Epistles, Vol.7, Nashville: Gospel Advocate, 1987, pp. 229-30).

We may profess love, but our actions will tell the story. The seriousness of hate is, in part, because those infected with malicious hearts do not acknowledge it (2:11); it leads to spiritual ruin. For this reason, we must examine our lives in light of the Scriptures, not on the basis of our feelings or pretensions. A Christian must be Christ-like. He must live with redemptive concern for his brethren.

Verses 12-17

In 1 John 2:1-11, the apostle outlines three tests of fellowship with God: keeping God’s commandments, exemplifying Christ in our lives, and loving the brethren. Now, in verses 12-17, John focuses our attention on another test: separating ourselves from worldly standards of living.

Since we are saved, we ought to be separated. The world lives according to the principles of the lust of the flesh, the lust of the eyes, and the pride of life (2:16). These standards are nigh unto passing away (i.e., they are temporary, earthly, and lead to destruction).

Verses 12-14 are foundational to verses 15-17. John first makes a direct appeal. He does not intend — by the affirmation of verse 11 — for the readers to think they are in darkness. But his encouraging words (vv. 12-14) do not nullify the need for caution (vv. 15-17).

So, John acknowledges that his readers’ sins are forgiven (2:12); they know Christ (2:13-14); they overcome the evil one (2:13); they know the Father (2:13); they are strong (2:14); they have the Word of God in them (2:14). But their fellowship with God should not lead to carelessness. They must maintain separation from the world.

John calls for vigilance: “Love not the world” (2:15). In these three verses (2:15-17), John uses the expression “the world” six times. As Leon Morris observes, “He draws attention to the world as something that could become of absorbing interest” (“1 John,” The New Bible Commentary: Revised, Donald Guthrie, et al., Eds., Grand Rapids: Eerdmans, 1970, p. 1264).

“Worldly love,” from which we must abstain, is incompatible with the love of the Father (2:15c). To “love the world” is to have a fixation on the temporal, rather than theeternal. It involves a concentration to “pamper the appetite, to please the eye, or to promote pride in living” (Barnes’ Notes on the New Testament: Complete and Unabridged in One Volume, Grand Rapids: Kregel, 1962, p. 1475).

The “opportunity” to live according to such standards is temporary. The alternative — to love God and things that are eternal — brings eternal rewards (2:17). Thus, John cautions that we be separate from the world that we may be in fellowship with God —now and in eternity.

Verses 18-29

Fellowship maintenance, for our part, means that we must walk in light, confess our sins, keep His commandments, exemplify Christ, love the brethren, and love not the world.

In 2:18-29, John discusses the need for Christians to adhere to the truth, and reject error. He writes, “And as for you, let that abide in you which ye heard from the beginning” (2:24). Similarly Paul writes, “As therefore ye received Christ Jesus the Lord, so walk in him, rooted and builded up in him, and established in your faith, even as ye were taught, abounding in thanksgiving” (Colossians 2:6-7; emphasis added).

John outlines the reasons they should “let that abide in you which ye heard from the beginning” (2:24). What they had been taught was from Him (2:27). Since this was divine revelation, it was all-sufficient (2:27; cf. 2 Timothy 3:16-17). Because it was from God, it was true (2:27).

Therefore, “If that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father” (2:24). Consequently, those in fellowship (i.e., abiding) with the Father and Son are those who will receive the promise of eternal life (2:25). They must, in order to be saved, remain in the truth (cf. 2 John 9).

False doctrine can “lead astray” (2:26); it endangers the prospect of life eternal (2:25). The readers were taught that there would be opposition to Christ that could distract Christians and distort Christianity (i.e., antichrist; 2:18). John did not prophesy, though, about one sinister person who is supposed to appear shortly before the Lord’s second coming. The apostle said that there were, at that time, “many antichrists” (2:18).

The New Testament revealed the fact that wide-spread apostasy would exist (cf. 2
Thessalonians 2:1ff; 1 Timothy 4:1-3). And John says that opposition to Christ comes in many ways. For instance, some deny that Jesus is the Christ (2:22), while others deny that Jesus the Christ came in the flesh (4:2-3). Like our Lord (cf. Matthew 7:15), John calls their attention to the reality of false prophets (2:18; 4:1). Herein is another test of fellowship with God — abiding in the truth — which is holding on to inspired teaching and rejecting error. These things are written that you might know that you have eternal life (5:13).

Chapter 3

Verses 1-10

The second chapter concludes, “[E]very one also that doeth righteousness is begotten of him.” Fellowship with God is being in the family of God.

What are the benefits, challenges, and responsibilities for God’s family? The children of God benefit from the Father’s love. God loves “the world,” yet He has “bestowed” His redemptive love only on those who have responded to His grace (cf. Ephesians 2:8-10; Romans 5:1-2). A child of God should “stand amazed” at the nature of his Father’s love.

A challenge confronts the children of God in that the world does not know them. The world does not comprehend the reason for godly conduct. The world does not understand the joy or sorrow of Christians. The world considers them as fools or fanatics since they bypass its “pleasures” (cf. 2:15-16). The world treated Christ the same way.

As children of God, we live in hope (cf. 2:25). We understand that we do not know everything about the Lord’s return. But this we do know: “we will be like him” (3:2). This is the Christians’ hope — to be “like him.” Our citizenship is in heaven (Philippians 3:20), and our confident expectation is that this body of humiliation will be conformed to the body of His glory (Philippians 3:21; cf. Romans 8:11,23).

A responsibility follows for every child of God on the basis of this hope. We must keep on purifying ourselves according to the standard of His purity (3:3).

John has outlined a number of our responsibilities as Christians. We must walk in the light, confess sins, keep the commandments, exemplify Christ, love the brethren, love not the world, and continue in the truth. In the same way, we must progress in the divine standard for a pure life.

This means that we must recognize the nature of sin (3:4), the nature of Christ’s mission (3: 5,8), and the nature and destiny of the children of God versus the children of the devil (3:6-10).

It was important for John’s readers to understand this. They would be led astray if they believed that God did not take notice of the lives of Christians. We should not be led astray either. We do hope, but how do we live? Let us live in view of heaven as our home, God as our Father, and Jesus Christ as our Redeemer. And when we do “commit a sin,” if we are walking in the light, His blood keeps on cleansing us.

Verses 11-18

The child of God will practice righteousness and love his brother. “Whosoever doeth not righteousness is not of God, neither he that loveth not his brother” (3:10). This truth leads John to discuss the principles of love and hate in depth.

First John 3:11 introduces the dominate thought in the next section: “We should love one another.” The opposite of love is hate, and hate seeks to destroy. Cain is an example of hate (3:12).

We should not be surprised if we are the focus of the world’s hatred (3:13), for the world does not understand the principles by which we live (3:1). In fact, the world will often hate us just because we are righteous (3:12). But love in our lives will demonstrate that we are not of the world (3:14).

John is not saying that “loving one another” is the only requirement for salvation. He previously wrote that we must also keep the commandments (2:4-5). Additionally, we must believe that Jesus is the Son of God (3:24).

This is John’s point about love. If we have obeyed the gospel, and are thereby children of God, there must be abiding, loving proof. “Being a Christian” is not just what we did; it is also who we have become. “We know that we have passed out of death into life, because we love the brethren” (3:14). Loving the brethren is not the only thing that a Christian does, but it is a necessary one.

Hate seeks to destroy. If we entertain malicious thoughts about the ruin of others, we are in the same class as a murderer.

Love seeks to save. Do you want to know what love is? Look at Christ (3:16). He loved; He did not love those who loved Him first (4:10). So, if we love the souls of our brethren, we ought to be willing to do that which we are able to help them go to heaven (3:16c)

Love identifies a spiritual need and responds. If we’ve been converted, then we understand that God saw our need, and gave His Son. Should we not live according to the same principle? Therefore, “let us not love in word, neither with the tongue; but in deed and truth” (3:18).

Verses 19-24

We want to know that we’re right with God — right now. We realize that fellowship with God is more than a profession. John clearly makes this point.

God knows that we, as sincere people, will experience doubts about our salvation. The divine standard is so high, and we are so weak. When we consider our spiritual weakness and failures, “our heart condemns us” (3:20).

But God wants us to have confidence. He wants us to know that we are saved. But the assurance of our salvation is not an emotional feeling. It is not a subjective question. God gives us the knowledge in His Word (5:13). God gives us the confidence to “know that we are of the truth” (3:19).

John says that this is how we know (note: “hereby”) that we are “of the truth.” In other words, “Here is the way we have confidence in our salvation.”

We inherited traits from our parents. If God is our spiritual Father, we will be like Him (2:29; 3:9-10). God is love. Here is the way we know that we are begotten of God (i.e., are of the truth): by loving others as God does (3:18) — by believing and living according to the gospel of Jesus Christ.

We know our weaknesses, and these discourage us. But God knows our motives, intentions, and concerns. He knows if we want to be pleasing to Him (3:22), and He knows if we are keeping His commandments (3:24). He knows if we believe in His Son, and He knows if we love others (3:23).

“God is greater than our hearts.” Therefore, “we have boldness toward God.” God gives us the confidence to overcome doubts. Our assurance is in Him
. Confidence comes from realizing that He has perfect knowledge of our sincerity to live like Christ and of our commitment to keep the commandments (3:24). God knows. Our Advocate pleads and interceeds (cf. 2:1; Hebrews 7:25). Because of who God is, what He has done, and what He continues to do, we can walk in the light, being confident as Christians and sure of salvation.

Related Articles

• Be Confident of Your Salvation – Studies in 1 John (Part 2)
• Praise the Lord – A Study of Ephesians 1:1-14
• The Current Perversion of John 8:1-11
• The Divine Pattern of Acceptable Worship — Part 1
• The Mandate for Christian Unity – A Study of Ephesians 4:1-6
• The Theological Implications of the Trial of Jesus – Part 1
• Spiritual Warfare Is Real, Difficult, and Dangerous
• I Want What You Have
• The Wages of Sin and the Free Gift of God
• Giving as an Expression of Worship

Scripture References

1 John 5:13; 1 John 1:3-4; Hebrews 4:16; Romans 8:1-3; Hebrews 2:14; Romans 1:5, 16:26; John 20:30-31, 1:14; Luke 10:16; Romans 7:14-25; Romans 3:23; 1 Thessalonians 5:22; Romans 5:6-8; John 2:1-11; Colossians 2:6-7; 1 Timothy 3:16; John 9; 1 Thessalonians 2:1; 1 Timothy 4:1-3; Matthew 7:15; Ephesians 2:8-10; Romans 5:1-2; Philippians 3:20; Philippians 3:21; Romans 8:11, 23; John 3:11; Hebrews 7:25

Cite this article

Jackson, Jason. "Be Confident of Your Salvation - Studies in 1 John (Part 1)." ChristianCourier.com. Access date: December 26, 2020. https://www.christiancourier.com/articles/1237-be-confident-of-your-salvation-studies-in-1-john-part-1