8/4/17

"THE FIRST EPISTLE TO THE CORINTHIANS" Not Seeking My Own Profit (10:31-33) by Mark Copeland


                 "THE FIRST EPISTLE TO THE CORINTHIANS"

                  Not Seeking My Own Profit (10:31-33)

INTRODUCTION

1. In his writings, the apostle Paul often offered himself as an
   example...
   a. To the brethren at Philippi - Php 3:17; 4:9
   b. To the brethren at Corinth - 1Co 11:1

2. His call to imitation in 1Co 11:1 has reference to his attitude
   mentioned in the previous chapter...
   a. To do all things to the glory of God - 1Co 10:31
   b. To give no offense to Jews, Greeks, or to the church of God 
      - 1Co 10:32
   c. To not seek one's own profit, but rather the salvation of others
      - 1Co 10:33

[We find in these verses (1Co 10:31-33) a principle that governed
Paul's actions in dealing with others. To fully appreciate that
principle, it helps to first understand...]

I. PAUL'S MAGNIFICENT OBSESSION

   A. THAT ALL MEN MIGHT BE SAVED...
      1. Mentioned in 1Co 10:31
      2. As expressed to the brethren at Colosse
         a. His desire and labor to present every man perfect in Christ
            - Col 1:28-29
         b. His anguish for the spiritual growth of all men - Col 2:1-7

   B. COMPASSION PROMPTED BY HIS SAVIOR...
      1. For Paul was allowing Christ to live in Him - Ga 2:20
      2. And Christ was certainly one who had compassion for the lost
         - Mt 9:35-38

[Thus Paul developed a Christ-like obsession of concern for others,
which in turn motivated him to apply the magnificent principle in his
dealings with others...]

II. PAUL'S MAGNIFICENT PRINCIPLE

   A. AS EXPRESSED IN OUR TEXT...
      1. "not seeking my own profit, but the profit of many, that they
         may be saved" - 1Co 10:33
      2. This is not to say that Paul would compromise on matters of
         truth
         a. E.g., his stand for truth regarding circumcision - Ga 2:3-5
         b. E.g., his stand for truth regarding the truth of the gospel
            - Ga 2:11-14
      3. But he would not allow his personal feelings, preferences, or
         opinions hinder...
         a. The salvation of souls outside of Christ
         b. The spiritual progress of brethren weak in faith

   B. AS EXEMPLIFIED IN OTHER TEXTS...
      1. In regards to eating meats sacrificed to idols - 1Co 8:7-13
         a. Paul makes clear the possible consequence of abusing one's
            liberty
         b. Thus the application of his magnificent principle ("not
            seeking my own profit")
      2. In regards to reaching the lost - 1Co 9:19-22
         a. He had made himself a servant to others, that he might save
            some
         b. Again, applying his magnificent principle ("not seeking my
            own profit")
      3. In regards to brethren whose faith was weak - Ro 14:13-23
         a. Making every effort not to put stumbling blocks in a
            brother's way
         b. Again, applying his magnificent principle ("not seeking my
            own profit")

   C. AS EXPLAINED IN OTHER TEXTS...
      1. To the brethren at Rome - Ro 15:1-3
         a. The strong should bear with the scruples of the weak
         b. We should seek to please our neighbor for his good
         c. We should follow the example of Christ Himself
      2. To the brethren at Corinth - 1Co 10:23-24
         a. It is not enough that a matter be lawful; does it also edify
            (build up)?
         b. We should not seek our own, but one another's well-being
      3. To the brethren in Galatia - Ga 5:1,13
         a. We may be free in Christ (free from the Law, from sin, etc.)
         b. But we must use our liberty to serve one another in love!

   D. AS EMPLOYED IN OUR LIVES...
      1. It requires that we possess Paul's magnificent obsession
         a. That is, to save souls (both the lost and the spiritually
            immature)
         b. Otherwise there will be insufficient motivation to sacrifice
            personal preferences, opinions and feelings, our liberty to
            save and serve others!
      2. It requires prayerful evaluation and discernment
         a. We must examine ourselves honestly
            1) Regarding our impact as individuals in daily contact with
               others
            2) Regarding our influence as a congregation in our work and
               worship
         b. We must consider whether or not our actions...
            1) Keep people from becoming Christians
            2) Hinder brethren from their spiritual growth in Christ
            3) Destroy the peace and unity that ought to exist in the
               church
      3. It requires understanding the parameters of our conduct
         a. We must never compromise the truth of the gospel
         b. We must be willing to refrain our personal liberty in Christ
            - cf. 1Co 8:13; Ro 14:21
      4. Some modern-day circumstances that call for Paul's magnificent
         principle
         a. You may thinking nothing of certain recreational activities;
            but if you know it would cause a brother to stumble, what do
            you do?
         b. You may think your ideas for a congregation are better; but
            if you know it might cause division, what do you do?
         c. You may have different ideas as to what constitutes modest
            apparel; but if you know it might encourage lust in others,
            what do you do?

CONCLUSION

1. We know how Paul would respond...
   a. "Therefore let us pursue the things which make for peace and the
      things by which one may edify another." - Ro 14:19
   b. "It is good neither to eat meat nor drink wine nor do anything by
      which your brother stumbles or is offended or is made weak." 
      - Ro 14:21
   c. "Therefore, if food makes my brother stumble, I will never again
      eat meat, lest I make my brother stumble." - 1Co 8:13

2. Or as he summarized it in our text...

   "Therefore, whether you eat or drink, or whatever you do, do all
   to the glory of God. Give no offense, either to the Jews or to the
   Greeks or to the church of God, just as I also please all men in
   all things, not seeking my own profit, but the profit of many, that
   they may be saved." - 1Co 10:31-33

We know that Paul's attitude ("Not Seeking My Own Profit") was because
he imitated Christ (1Co 11:1).  Are we willing to do the same for the
sake of saving and serving others...?


Executable Outlines, Copyright © Mark A. Copeland, 2016

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Believing What Jesus Believed by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=13&article=1223


Believing What Jesus Believed

by Kyle Butt, M.Div.


It has become increasingly popular to accept certain parts of the Bible and to reject other parts. Such amazing events as the miracle of Creation, Jonah’s being swallowed by a sea creature, and the Flood of Noah often are brushed aside as mere myth, while more “credible” things such as the teachings of Jesus are accepted as fact. Although this line of reasoning might have some initial appeal to our “enlightened” society that rejects biblical miracles off hand, it contains a major flaw. When the teachings of Jesus are analyzed, it can be shown that Jesus Himself believed and taught the Old Testament stories that some label as myth.
For instance, the story of Jonah has come under attack due to its extraordinary details. According to the Old Testament Scriptures, God’s prophet Jonah disobeyed the Lord and was swallowed by a great sea creature. For three days, he dwelt as a damp denizen of that creature’s belly, until finally he was vomited onto the land and given another chance to obey God. To certain scholars, the story of Jonah finds a place in the Scriptures, not as a factual narrative of a specific historical account, but as a myth or allegory. What did Jesus believe about the story of Jonah? His sentiments in this regard were emphatically stated.
Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given it but the sign of Jonah the prophet: for as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here (Matthew 12:38-41).
Quite clearly, Jesus accepted the story of Jonah as an accurate description of a real, historical event. He included not only the fact that Jonah spent three days in the belly of the fish, but also affirmed that the city of Nineveh repented at the preaching of Jonah. If the story of Jonah were simply an allegory or myth, Jesus’ entire point about being in the belly of the Earth for as long as Jonah was in the belly of the fish would be weakened to the point of ridiculousness. For, if Jonah wasn’t ever really in the belly of the fish, then what would that say about the Son of Man actually being in the belly of the Earth?
Another story endorsed by Christ is the formation of man and woman at the beginning of Creation. Some scholars, in an attempt to find a compromise between the Bible and organic evolution, have postulated that the Creation account of Genesis need not be taken literally, and that room can be found in Genesis to accommodate the idea that humans evolved gradually in Earth’s recent past. What did Jesus say about this idea?
During His earthly sojourn, Christ spoke explicitly regarding Creation. In Mark 10:6, for example, He declared: “But from the beginning of the creation, male and female made he them.” Note these three paramount truths: (1) The first couple was “made”; they were not biological accidents. Interestingly, the verb “made” in the Greek is in the aorist tense, implying point action, rather than progressive development (which would be characteristic of evolutionary activity). W.E. Vine made this very observation with reference to the composition of the human body in his comments on 1 Corinthians 12:18 (1951, p. 173). (2) The original pair was fashioned “male and female”; they were not initially an asexual “blob” that eventually experienced sexual diversion. (3) Adam and Eve existed “from the beginning of the creation.” The Greek word for “beginning” is arché, and is used of “absolute, denoting the beginning of the world and of its history, the beginning of creation.” The Greek word for “creation” is ktiseos, and denotes the “sum-total of what God has created” (Cremer, 1962, pp. 113,114,381, emp. in orig.). Christ certainly did not subscribe to the notion that the Earth is millions or billions of years older than humanity.
Accepting the testimony of Jesus Christ further demands that the global Flood of Noah be taken as a literal, historic event. The Lord Himself addressed the topic of the great Flood in Luke 17:26-30 (cf. Matthew 24:39) when He drew the following parallel:
And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all: after the same manner shall it be in the day that the Son of man is revealed (emp. added).
The Lord depicted an impending doom that was to befall the Jews of His day who would not heed the Word of God. For the purpose of this article, however, note the context in which Jesus discussed the Flood destruction of Genesis 6-8. He placed the Flood alongside the destruction of Sodom, and He also placed it alongside the destruction of the ungodly at His Second Coming. John Whitcomb correctly noted that the word “all” must refer to the totality of people on the entire Earth in Noah’s day, and in Sodom during Lot’s time. Jesus’ argument would be weakened considerably if some of the people on the Earth, besides Noah’s family, escaped the Flood, or if certain Sodomites survived the fiery destruction sent from Heaven (1973, pp. 21-22). It is evident from the text that Jesus affirmed that the same number of ungodly sinners who escaped the Flood will be the same number of disobedient people who escape destruction at His Second Coming—none. From His remarks, one can clearly see that Jesus accepted the Genesis account of a global flood as a historical fact.
The sayings of Jesus contain numerous references to some of the Old Testament’s most extraordinary events. A person cannot consistently maintain a belief in Jesus and His teachings, while denying the details of the accounts that He endorsed as factual. The testimony of Jesus and the factual accuracy of the stories He commended stand together.

REFERENCES

Cremer, H. (1962), Biblico-Theological Lexicon of New Testament Greek (London: T & T Clark).
Vine, W.E. (1951), First Corinthians (Grand Rapids, MI: Zondervan).
Whitcomb, John C. (1973), The World That Perished (Grand Rapids, MI: Baker).

Bible Contradictions—Are They Real? by Wayne Jackson, M.A.

http://apologeticspress.org/APContent.aspx?category=12&article=5249


Bible Contradictions—Are They Real?

by Wayne Jackson, M.A.


Q.
The charge is made quite frequently that the Bible contains numerous contradictions. Is this charge correct?
A.
“I cannot have confidence in the Bible, for it is a book filled with contradictions.” I could not estimate how many times I have heard this charge against the Holy Scriptures over the past quarter of a century. One thing, however, has been consistent about the allegation—the critic rarely can name even one alleged contradiction that the Bible is supposed to contain. He just “knows” that they are “in there” somewhere.
Those who allege that the Bible contains contradictions basically fall into two classes. First, there is the person who honestly believes this to be the case because he has heard the hackneyed charge repeated frequently; thus, he is sincerely misinformed about the facts. Second, there is that type of person who, from base motives, hates the Bible and so does not scruple to pervert its testimony in order to embarrass the Sacred Volume. In either case, the Word of God is not at fault!
Preliminary to a consideration of this important theme, it should be noted that the principle of “innocent until proven guilty” applies to the Bible as to any other book. Books, like people, ought to be considered truthful and consistent until it can be demonstrated that they are not. Great attempts have been made to absolve the Greek and Latin classics of contradictions under the presumption that the authors did not contradict themselves. Surely the Bible deserves at least an equally charitable approach.
WHAT IS A CONTRADICTION?
It is fairly safe to say that most people have only a superficial understanding of what constitutes a genuine contradiction. An important truth that must repeatedly be hammered home is this: a mere difference does not a contradiction make!
What, then, is a contradiction? In logic, the Law of Contradiction is stated succinctly as follows: “Nothing can both be and not be” (Jevons, 1928, p. 117). That is a very abbreviated form of the rule. Aristotle, in a more amplified form, expressed it this way. “That the same thing should at the same time both be and not be for the same person and in the same respect is impossible.”
An analysis of the Law of Contradiction, therefore, would suggest the following: when one is confronted with an alleged contradiction, he must ask himself these questions: (1) Is the same thing or person under consideration? (2) Is the same time period in view? (3) Is the language that seems to be self-contradictory employed in the same sense? It is vitally important that these questions be answered correctly. For instance, let us analyze the following two statements: Robert is rich. Robert is poor. Do these statements contradict one another? The answer is—not necessarily! First, two different people named Robert could be under consideration. Second, two different time frames might be in view; Robert could have been rich but, due to financial disaster, he became poor. Third, the terms “rich” and “poor” might have been used in different senses; Robert could be spiritually rich but economically poor. The point is this: it never is proper to assume a contradiction exists until every possible means of harmonization has been fully exhausted. Now, let this principle be applied to the Bible.
Same Person or Thing
An infidel once announced that he had discovered a contradiction in the Bible. When challenged to produce it, he suggested that whereas Noah’s ark with all of its inmates must have weighed several tons (Genesis 6), the priests were said to have carried the ark across the Jordan River (Joshua 3). The poor fellow, in his profound simplicity, did not even know the difference between Noah’s ark and the Ark of the Covenant! Slightly different arks—to say the least! Again, the Scriptures affirm that faith saves apart from works; on the other hand, the New Testament declares that faith apart form works cannot save. “Surely,” some contend, “this is a contradiction.” The fact is it is not, fordifferent types of works are addressed in the Scriptures. Salvation involves works of obedience to the commands of Jesus Christ (James 2:14ff.; Philippians 2:12), but it cannot be obtained by works of the Mosaic Law (Romans 3:28; 4:2ff.) or by boastful works of human merit (Ephesians 2:9). There is no contradiction in the Bible on this point.
Same Time Reference
The Bible records: “God saw everything that he had made, and, behold, it was very good” (Genesis 1:31). And then: “And it repented Jehovah that he had made man on earth, and it grieved him at his heart” (6:6). The infidel cites both verses and claims that God simultaneously was satisfied and dissatisfied with His creation—neglecting to mention, of course, that the fall of man and hundreds of years of history separated the two statements! Judas, one of the Lord’s disciples, was empowered to perform miracles (cf. Matthew 10:1-18), yet he is called “the son of perdition” (John 17:12). Is there a contradiction here? No, for it was a couple of years after the time of the limited commission (Matthew 10) before Judas commenced to apostatize from the Lord (John 12:6; 13:2,27). The time element is vitally important in understanding some passages.
Some have charged the Bible with a mistake in connection with the time of Jesus’ trial and death. Mark writes that the Lord was crucified at the third hour (Mark 15:25), while John’s account has the Savior being tried at the sixth hour (John 19:14)—seemingly three hours after His death. John’s time reference, however, was based upon Romancivil days, while Mark computed according to Jewish time (cf. Westcott, 1981, 8:282). Again, the “contradiction” dissolves.
Same Sense
If the Bible is to be understood, it is imperative that recognition be given to the different senses in which words may be employed. Normally, words are used literally, but they can be employed figuratively as well.
In Matthew 11:14, John the Baptizer is identified as “Elijah,” yet, the forerunner of Christ, in John 1:21, plainly denied that he was Elijah. These verses are reconciled quite easily. Though John was not literally Elijah physically reincarnated, nevertheless he was the spiritual antitype of the great prophet; he prepared the way for the Lord “in the spirit and power of Elijah” (Luke 1:17).
Did the apostle Paul contradict himself when he affirmed on one occasion that he was “as touching the righteousness which is in the law, found blameless” (Philippians 3:6), and yet, at another time, he acknowledged that he was “chief ” of sinners (1 Timothy 1:15)? Again, the answer must be “No.” In the former passage, Paul was describing the reputation he enjoyed among his Hebrew contemporaries as a Pharisee, while in the latter verse, he expressed the anguish he felt at having been a persecutor of the Christian Way. How sad that some are almost totally ignorant of the principles that resolve Bible difficulties.
LOGICAL IMPLICATIONS
One of the implications of the Law of Contradiction is the concept that “nothing can have at the same time and at the same place contradictory and inconsistent qualities” (Jevons, 1928, p. 118). A door may be open or shut, but the same door may not be both open and shut at the same time. Open and shut are opposites, yet they are not contradictory unless they are affirmed of the same object at the same time. Here is the principle: opposites are not necessarily contradictory. Let this principle be applied to certain biblical matters.
Does the Bible contradict itself, as is often suggested, when it asserts that God both loves and hates? No, for though these terms are opposites, when used of God they do not express His disposition toward the same objects. God loves every sinner in the world (John 3:16), but He hates every false way (Psalm 119:104). He loves righteousness, but hates iniquity (Psalm 45:7), and hence responds toward such with either goodness or severity (Romans 11:22). No contradiction here.
Was Paul both “perfect” and “imperfect” at the same time? Some have charged that he so claimed. In Philippians 3:12, the apostle declared that he had not been “already made perfect,” while in the 15th verse he wrote: “Let us, therefore, as many as are perfect, be thus minded.” How is this problem resolved? A careful analysis of the language employed will solve this alleged discrepancy. When Paul claimed that he had not been “made perfect,” he used a perfect tense form of the Greek term which literally suggested that the apostle had not arrived at a permanent state of perfection. On the other hand, in the latter verse Paul used an adjective that actually means full-grown or mature (note how the same term is used in contrast to infantilism in 1 Corinthians 14:20 and Ephesians 4:13). And so, while Paul denied that he was already in possession of permanent perfection, he did claim to possess spiritual maturity. There is no conflict between these passages.
Another important point to be emphasized is this: one must not confuse supplementation with contradiction. In a contradiction, two facts are mutually exclusive; in supplementation, two facts merely complement one another. If one says, for example, that John doe is a husband, and then, of the same John Doe, that he is not a husband—this is contradiction. On the other hand, if one says that John Doe is a father—that is not a contradiction. It merely is supplementing statement number two. Many alleged Bible discrepancies can be answered by a recognition of this principle.
The case of the healing of the blind men of Jericho presents an interesting study in supplementation (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-43). Two prominent problems have been set forth. First, while both Mark and Luke mention the healing ofone blind man, Matthew records the healing of two blind men. Second, Matthew and Mark indicate that the blind men were healed as Jesus was leaving Jericho, whereas Luke seems to suggest that a blind man was healed as the Lord “drew nigh” to the city. As a discussion of these passages is begun, let this vital consideration be remembered—if there is any reasonable way of harmonizing these records, no legitimate contradiction can be charged to the accounts!
How, then, shall these narratives be reconciled? Several reasonable possibilities have been posed by scholarly writers.
In the first place, the fact that two of the accounts mention only one man, while the other mentions two, need not concern us. Had Mark and Luke stated that Christ healedonly one man, with Matthew affirming that more than one were healed, an error surely would be apparent, but such is not the case. If one says, “I have a son,” he does not contradict himself by stating further, “I have a son and a daughter.” The latter statement merely supplements the former. There is no discrepancy, therefore, with reference to the number of men involved.
But how shall the second problem be resolved? Several reasonable possibilities have been advanced.
  1. It is possible that three blind men were healed in the vicinity of Jericho on this occasion, and that the incident mentioned by Luke, as occurring when Jesus approached the city, might have represented a different miracle than that recorded by Matthew and Mark. This may not be the most likely explanation, but it cannot be disproved.
     
  2. Edward Robinson argued that the verb engizo, rendered “drew near” (Luke 18:35) also can mean “to be near.” He cited evidence from the Septuagint (1 Kings 21:2—“it is near unto my house” [cf. Deuteronomy 21:3, Jeremiah 23:23, Ruth 2:20, and 2 Samuel 19:42]) and from the New Testament (Luke 19:29; cf. Matthew 21:1 and Philippians 2:30). He thus translated Luke 18:35 as “while he was yet nigh unto Jericho” (1855, p. 200). This view implies that Luke simply locates the miracle near Jericho; hence such can be harmonized with the other records.
     
  3. Perhaps the most popular viewpoint among reputable writers is the fact that at the time of Christ there actually were two Jerichos. First, there was the Jericho of Old Testament history (Joshua 6:1ff.; 1 Kings 16:34) that was located at the sight of Elijah’s spring. In the first century, however, that city lay almost in ruins. About two miles south of that site was the new Jericho, built by Herod the Great. The Lord—traveling from the north toward Jerusalem—first would pass through the old Jericho, then some two miles to the southwest, would go through Herodian Jericho. The miracles under consideration, therefore may have been performedbetween two towns. Accordingly, the references in Matthew and Mark to leavingJericho would allude to the old city, whereas Luke’s observation to drawing nearto Jericho would refer to the newer community (see Robertson, 1930, 1:163).
CONCLUSION
In dealing with so-called “contradictions” in the Bible, let these principles be carefully remembered.
  • No contradiction exists between verses that refer to different persons or things.
     
  • No contradiction exists between passages that involve different time elements.
     
  • No contradiction exists between verses that employ phraseology in different senses.
     
  • Supplementation is not the same as contradiction.
     
  • One need show only the possibility of harmonization between two passage that appear to conflict in order to negate the force of an alleged discrepancy.
Finally, this point needs to be made: the differences in various Bible accounts of the same events actually demonstrate the independence of the divine writers and prove that they were not in collusion! God, although using human writers in the composition of the Bible, is nevertheless its ultimate Author. And since the perfect God cannot be the source of confusion (1 Corinthians 14:33) or contradiction (Hebrews 6:18), it must be acknowledged that the Bible is perfectly harmonious. This does not mean that men will not struggle with difficult passages. If seeming discrepancies are discovered, let us apply ourselves to a diligent study to resolve them; but let us never foolishly charge God with allowing His sacred writers to contradict one another.
REFERENCES
Jevons, W. Stanley (1928), Elementary Lessons in Logic (London: Macmillan).
Robertson, A.T. (1930), Word Pictures in the New Testament (Nashville, TN: Broadman).
Robinson, Edward (1855), Greek-English Lexicon of the New Testament (New York: Harper Brothers).
Westcott, B.F. (1981 reprint), The Gospel of St. JohnThe Bible Commentary, ed. F.C. Cook (Grand Rapids, MI: Baker).

The Essentiality of Evidence in Christianity by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=2138

The Essentiality of Evidence in Christianity

by Eric Lyons, M.Min.


Though “the depth of the riches both of the wisdom and knowledge of God” is mind-boggling, and though “His judgments and His ways” are “unsearchable” and “past finding out” (Romans 11:33; Deuteronomy 29:29), and even though finite man will never fully be able to wrap his mind around a holy, infinite, omnipotent, omniscient Creator, nevertheless, God has consistently dealt with mankind in rational ways providing the evidence needed for a reasonable faith. Consider, for example, how God has always ensured that enough evidence was available for honest, truth-seekers to know that He exists (cf. Proverbs 8:17; Matthew 7:7-8). Paul wrote: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20, emp. added). Since the time of Adam and Eve, mankind has been able to clearly see how “the things that are made” testify on behalf of a powerful, invisible Creator. As the psalmist proclaimed: “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth. And their words to the end of the world” (Psalm 19:1-4). The reason why “the fool has said in his heart, ‘There is no God’” (Psalm 14:1, emp. added), is because God has always given man adequate evidence for His existence. Sadly, the foolish person dismisses the evidence.
When the prophet Samuel addressed the nation of Israel at Saul’s coronation, he did not merely deliver an emotionally based speech. He commanded them, saying, “[S]tand still, that I may reason with you before the Lord” (1 Samuel 12:7, emp. added). Similarly, Isaiah wrote: “‘Come now, and let us reason together,’ says the Lord, ‘Though your sins are like scarlet, they shall be as white as snow’” (Isaiah 1:18, emp. added). Consider also the stark contrast between Elijah and the prophets of Baal. In hopes of getting the attention of the bogus god Baal, these emotionally charged, pretend prophets “leaped about the altar,” “cried aloud,” and “cut themselves, as was their custom, with knives and lances, until the blood gushed out on them” (1 Kings 18:26,28)—all for naught. Elijah, on the other hand, had a rational faith that was grounded in the Word of God. He said to God, “I have done all these things at Your Word” (1 Kings 18:36, emp. added). His personal faith, as well as the message of faith that He preached, were rooted and grounded in the Heavenly revealed, rational Word of Almighty God. Biblical faith, after all, “comes by hearing, and hearing by the word of God” (Romans 10:17).
This same kind of rational, evidence-based faith and preaching can be found in the New Testament. Consider the actions and teachings of Jesus. He could have merely announced to the world that He was the Messiah. He could have only told people that He was the Son of God. He could have expected everyone simply to believe His claims that He was Heaven-sent, and never given His contemporaries any proof for His deity. However, even though there were occasions when Jesus chose not to offer additional proof of His deity (because of the hard-heartedness of many of His hearers; e.g., Mark 8:11-12), Jesus understood the essentiality of evidence. During His earthly ministry, He repeatedly gave ample proof of His deity. He noted how John the Baptizer bore witness on His behalf (John 5:33). He said, “[T]he Father Himself, who sent Me, has testified of Me” (John 5:36, emp. added; cf. John 1:32-33; Matthew 3:16-17). He spoke of how “the Scriptures…testify of Me” (John 5:39, emp. added), and specifically noted how “Moses…wrote about Me” (John 5:46, emp. added). He also noted how His miraculous worksbore witness to His deity (John 5:36). Jesus performed many miracles that demonstrated His power over nature, disease, demons, and death. He understood that His own verbal testimony alone would not convince anyone in a court of law (John 5:31; cf. Deuteronomy 17:6; 19:15). Thus, at the Feast of Dedication in Jerusalem He told the unbelieving Jews, “If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (John 10:37-38, emp. added). Sadly, His foolish, stubborn enemies repeatedly rejected the irrefutable evidence that Jesus presented on His behalf.
Perhaps the greatest evidence that Jesus presented for His divinity was His miraculous resurrection. He could have risen from the dead and never appeared to anyone on Earth. He could have departed from the tomb and allowed speculation to run wild. Christianity could have begun on the back of uncertainty and mysticism. Instead, Jesus was “declared to be the Son of God…by the resurrection from the dead” (Romans 1:4). He appeared alive to Mary Magdalene, to the two disciples on the road to Emmaus, to the apostles, to James, and to over 500 disciples at once, most of whom were still living and could be questioned several years later when Paul, who also witnessed the risen Savior, wrote 1 Corinthians (15:5-8). Jesus “presented Himself alive after His suffering by many infallible proofs” (Acts 1:3, emp. added), because He is the Head of a reasonable religion. The excitement, energy, and courage that early disciples manifested was grounded in the rock-solid proofs of Jesus’ resurrection (among other things, e.g., fulfilled prophecies). The emotional, energetic, evangelistic faith of 21st-century Christians must likewise be rooted firm and deep in evidence.
Jesus was not the only New Testament figure who demonstrated the necessity of a knowledge-based faith. Matthew, Mark, Luke, and John packed their gospel accounts with confirmation of Jesus being the Christ. Consider just the beginnings of these four books. Matthew began his account of the Gospel by genealogically proving that Jesus was the promised seed of Abraham and David (Matthew 1:1-17). He then noted how Jesus was born of a virgin, fulfilling the prophecy of Isaiah 7:14 (Matthew 1:18-25). Mark began “the gospel of Jesus Christ, the Son of God” (Mark 1:1) by quoting Malachi 3:1 and Isaiah 40:3. Mark proved propheticallythat John the Baptizer was “the voice of the one crying in the wilderness,” and Jesus was “the LORD” (1:3). Luke also opened his account of the Good News with an appeal to evidence, knowledge, and understanding.
Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed (1:1-4).
Then there is John’s gospel account, which, from beginning to end, is packed with proof that Jesus is the miracle-working Son of God (1:3: 2:1-11; 20:30-31; 21:25). In fact, the stated purpose of his record of the various miracles of Christ (and there were many others John did not mention) was so that “you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:30-31). If biblical faith is merely “a firm belief in something for which there is no proof,” which is one definition Merriam-Webster (on-line) gives for the word “faith” (2011), then why did John and the synoptic writers spend so much time offering proof for Who Jesus is? Answer: Because the truthful, reasonable facts of God, His Word, and His Son are the foundation of real faith (John 8:31-32; 17:17; Romans 10:17).
When the apostle Paul stood before Festus and King Agrippa, he spoke of those things “which the prophets and Moses said would come—that the Christ would suffer that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles” (Acts 26:23-24). However, as Paul “made his defense, Festus said with a loud voice, ‘Paul, you are beside yourself! Much learning is driving you mad!’” (26:24). How did Paul respond? Did he answer with a mere emotional appeal? Did he welcome the idea of an unreasonable, unverifiable Gospel? Not at all. Paul humbly, but confidently, replied: “I am not mad, most noble Festus, but speak the words of truth and reason” (Acts 26:25).

CONCLUSION

Sadly, most accountable people in the world will never accept the mountain of evidence for Christianity and become Christians (Matthew 7:13-14). But, those of us who choose to put our faith in God, Jesus, and His Word, can do so because “the truth” can be known (John 8:32), rightly obeyed (Romans 6:17; 10:12-13), and logically defended (1 Peter 3:15).

How Rude!? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=10&article=770

How Rude!?

by Eric Lyons, M.Min.


Imagine your mother asking you to do something for a neighbor, and you responding to her by saying, “Woman, what does that have to do with me?” If your mother is anything like mine, she probably would have given you “the look” (among other things) as she pondered how her son could be so rude. Responding to a mother’s (or any woman’s) request in twenty-first-century America with the refrain, “Woman…,” sounds impolite and offensive. Furthermore, a Christian, who is commanded to “honor” his “father and mother” (Ephesians 6:2), would be out of line in most situations when using such an expression while talking directly to his mother.
In light of the ill-mannered use of the word “woman” in certain contexts today, some question how Jesus could have spoken to His mother 2,000 years ago using this term without breaking the commandment to “[h]onor your father and your mother” (Exodus 20:12; cf. Matthew 15:4; Matthew 5:17-20). When Jesus, His disciples, and His mother were at the wedding in Cana of Galilee where there was a depletion of wine, Mary said to Jesus, “They have no wine” (John 2:3). Jesus then responded to His mother, saying, “Woman, what does your concern have to do with Me? My hour has not yet come” (John 2:4). Notice what one skeptic has written regarding what Jesus said in this verse.
In Matt. 15:4 he [Jesus—EL] told people to “Honor thy father and thy mother”; yet, he was one of the first to ignore his own maxim by saying to his mother in John 2:4, “Woman, what have I to do with thee?” (McKinsey, 1995, p. 44).
Imagine someone talking to his own mother is such a disrespectful manner and addressing her by such an impersonal noun as “woman.” Talk about an insolent offspring! (1995, p. 134).
Jesus needs to practice some parental respect… (2000, p. 251).
Apparently Jesus’ love escaped him (n.d., “Jesus…”).
Why was Jesus disrespectful of his mother? In John 2:4, Jesus uses the same words with his mother that demons use when they meet Jesus. Surely the son of God knew that Mary had the blessing of the Father, didn’t he, (and she was the mother of God—Ed.) not to mention the fact that the son of God would never be rude? (n.d., “Problems…”, parenthetical comment in orig.).
As one can see, Mr. McKinsey is adamant that Jesus erred. He used such words to describe Jesus as disrespectful, insolent, unloving, and rude. Is he correct?
As with most Bible critics, Mr. McKinsey is guilty of judging Jesus’ words by what is common in twenty-first-century English vernacular, rather than putting Jesus’ comments in its proper first-century setting. It was not rude or inappropriate for a man in the first century to speak to a lady by saying, “Woman (gunai)….” This “was a highly respectful and affectionate mode of address” (Vincent, 1997) “with no idea of censure” (Robertson, 1932, p. 34). The New International Version correctly captures the meaning of this word in John 2:4: “ ‘Dear woman, why do you involve me?’ ” (NIV, emp. added). Jesus used this word when complimenting the Syrophoenician woman’s great faith (Matthew 15:28), when affectionately addressing Mary Magdalene after His resurrection (John 20:15), and when speaking to His disconsolate mother one last time from the cross (John 19:26). Paul used this same word when addressing Christian women (1 Corinthians 7:16). As Adam Clarke noted: “[C]ertainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern, and in this sense it is used in the best Greek writers” (1996).
As to why Jesus used the term “woman” (gunai) instead of “mother” (meetros) when speaking to Mary (which even in first-century Hebrew and Greek cultures was an unusual way to address one’s mother), Leon Morris noted that Jesus most likely was indicating
that there is a new relationship between them as he enters his public ministry…. Evidently Mary thought of the intimate relations of the home at Nazareth as persisting. But Jesus in his public ministry was not only or primarily the son of Mary, but “the Son of Man” who was to bring the realities of heaven to people on earth (1:51). A new relationship was established (Morris, 1995, p. 159).
R.C.H. Lenski added: “[W]hile Mary will forever remain his [Jesus’—EL] mother, in his calling Jesus knows no mother or earthly relative, he is their Lord and Savior as well as of all men. The common earthly relation is swallowed up in the divine” (1961, p. 189). It seems best to conclude that Jesus was simply “informing” His mother in a loving-yet-firm manner that as He began performing miracles for the purpose of proving His deity and the divine origin of His message (see Miller, 2003, pp. 17-23), His relationship to His mother was about to change.
Finally, the point also must be stressed that honoring fathers and mothers does not mean that a son or daughter never can correct his or her parents. Correction and honor are no more opposites than correction and love. One of the greatest ways parents disclose their love to their children is by correcting them when they make mistakes. Similarly, one of the ways in which a mature son might honor his parents is by taking them aside when they have erred, and lovingly pointing out their mistake or oversight in a certain matter. How much more honorable would this action be than to take no action and allow them to continue in a path of error without informing them of such. We must keep in mind that even though Mary was a great woman “who found favor with God” (Luke 1:30), she was not perfect (cf. Romans 3:10,23). She was not God, nor the “mother of God” (viz., she did not originate Jesus or bring Him into existence). But, she was the one chosen to carry the Son of God in her womb. Who better to correct any misunderstanding she may had had than this Son?

REFERENCES

Clarke, Adam (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).
Lenski, R.C.H. (1961), The Interpretation of the St. John’s Gospel (Minneapolis, MN: Augsburg).
McKinsey, C. Dennis (no date), “Jesus, Imperfect Beacon,” Biblical Errancy [On-line], URL: http://members.aol.com/ckbloomfld/bepart11.html#issref113.
McKinsey, C. Dennis (no date), “Problems with the Credentials and Character of Jesus,” Biblical Errancy [On-line], URL: http://mywebpages.comcast.net/errancy/issues/iss190.htm.
McKinsey, C. Dennis (1995), The Encyclopedia of Biblical Errancy (Amherst, NY: Prometheus).
McKinsey, C. Dennis (2000), Biblical Errancy (Amherst, NY: Prometheus).
Miller, Dave (2003), “Modern-day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation,” Reason & Revelation, 23:17-24, March.
Morris, Leon (1995), The Gospel According to St. John (Grand Rapids, MI: Eerdmans), revised edition.
Robertson, A.T. (1932), Word Pictures in the New Testament (Nashville, TN: Broadman).
Vincent, Marvin R. (1997), Word Studies in the New Testament (Electronic Database: Biblesoft).

Apparent Age by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=9&article=548


Apparent Age

by Kyle Butt, M.Div.


How old is the Earth? No one knows the exact number of times this globe has orbited the Sun. However, using biblical chronology a person can calculate the age of the Earth to be in the neighborhood of 6,000 years old.
“But the Earth looks millions of years old,” some people will protest. There are at least two responses to such a statement. First, one might ask: “Compared to what; what does a young Earth look like?” We do not have another Earth that we know is younger than this one, so how would we know what a young Earth looks like. Second, it should not surprise us if science occasionally calculates older dates for the Earth, due to a concept known as the “doctrine of apparent age.”
This idea suggests that the things God made during the Creation week were formed complete and fully functional. For instance, how old were Adam and Eve two seconds after God created them? They were two seconds old! Yet they walked, talked, and looked like adult human beings, and even had the ability to reproduce (which was one of the commands God gave them—Genesis 1:28). If a tree were cut down in the Garden of Eden one day after the Creation week, how many rings would it have had? Possibly hundreds, yet it would have been only five days old (trees and other plants, remember, were created on day three of the Creation week). So, the real age of the tree and the apparent age of the tree would have been quite different. Just because this Earth may appear older than 6,000 years, that does not mean it is older than that.
Some people have suggested that if God made the Earth appear older than it actually is, then He has deceived us because things aren’t really as old as they look. This criticism can not be true since God told us what He did! He did not leave us in the dark or try to “trick us” or “test our faith” by hiding from us important information that we would need. Rather, He was very straightforward and honest with us. Considering the material found in the first eleven chapters of Genesis (and elsewhere through the Bible), no one can justifiably accuse God of deception. If we ignore His Word regarding what He said He did, is it God’s fault? Hardly!

America's Real Problem by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=4540

America's Real Problem

by Dave Miller, Ph.D.


The list is lengthy. America’s life-threatening maladies have multiplied in the last 50 years to the point that it is widely acknowledged that the nation stands on the brink of catastrophe. No doubt about it, the issues in question are serious:

The Economy

Massive government spending has created historically unprecedented national debt, while politicians continue to raise the debt ceiling. A host of ailments radiate forth from this oppressive situation, including stifling taxes, federal bailouts of corporations, entitlement programs from health care to cell phones, a depleted social security trust fund, billions in earmarks and pet projects at taxpayer expense.

Illegal Immigration and Border Security

The situation places a heavy financial burden on the American taxpayer. Those who enter illegally are lawbreakers—hardly to be expected to be law-abiding citizens. What’s more, the uncontrolled influx of unassimilated illegals threatens to alter the economic, social, and ideological complexion of the country.

Terrorism

Americans have been made to realize that national security is not certain. When terrorists can come to American soil, commandeer airplanes and murder some 3,000 citizens, we realize we are extremely vulnerable to those who hate us. The ongoing measures being taken to protect the homeland notwithstanding, Americans remain open targets.

Energy Crisis and Oil Dependency

Gas prices continue to soar, politicians haggle about the environment, and America remains unbelievably energy dependent on foreign nations and hostile sources.

Unprecedented Crime Rates

The average citizen of today, unlike the average citizen 60 years ago, lives daily with necessary security measures—from locking doors to setting alarms. Drive by shootings, burglaries, shoplifting, muggings, rape, and a host of other criminal infringements on peaceful existence are rampant and seemingly uncontrollable. Prisons are full to overflowing with continual efforts to provide more prisons and more law enforcement personnel.
Yes, all these issues are critically serious. But according to the Founders of the American Republic, they are only symptoms. And they are fully to be expected when a sizable percentage of the nation’s population has lost sight of the single, quintessential, most pressing concern. This concern was stated emphatically over and over again by the Founders at the very beginning of the nation throughout the tumultuous years of the Revolutionary War. Issuing 15 supplication proclamations to the nation, the Founders reiterated their belief that their hope of establishing and perpetuating the Republic depended on citizen attachment to the God of the Bible, the Christ of the New Testament, and the Christian principles taught in the Scriptures. Here is one example of this forthright affirmation, issued by the Continental Congress in November of 1777:
FORASMUCH as it is the indispensable Duty of all Men to adore the superintending Providence of Almighty God…. It is therefore recommended to the legislative or executive Powers of these UNITED STATES to set apart THURSDAY, the eighteenth Day of December next, for SOLEMN THANKSGIVING and PRAISE: That at one Time and with one Voice, the good People may express the grateful Feelings of their Hearts, and consecrate themselves to the Service of their Divine Benefactor; and that, together with their sincere Acknowledgments and Offerings, they may join the penitent Confession of their manifold Sins, whereby they had forfeited every Favor; and their humble and earnest Supplication that it may please GOD through the Merits of JESUS CHRIST, mercifully to forgive and blot them out of Remembrance; To take Schools and Seminaries of Education, so necessary for cultivating the Principles of true Liberty, Virtue and Piety, under his nurturing Hand; and to prosper the Means of Religion, for the promotion and enlargement of that Kingdom, which consisteth “in Righteousness, Peace and Joy in the Holy Ghost” [Romans 14:17—DM]…. God save the United-States of America (Journals of…, 9:854-851, emp. added).
The Founders were intelligent, wise, insightful, savvy men. In the midst of the multitude of concerns and worries that confronted them in their defiance of Britain and their attempt to launch the grand American experiment, they perceived with crystal clear precision the central issue: citizen acknowledgement of the one true God and the one true religion. Only with this recognition could the Republic be established and maintained. In light of this critical realization, Americans desperately need to awaken to the nation’s real problem—and react accordingly as the Founders outlined in the above proclamation. Make no mistake, this is America’s only hope. If the true malady is cured, i.e., if America could experience a widespread spiritual awakening and return to God and His moral principles, the symptoms will be eliminated. But if the true malady is not remedied, we ought to fully expect more harmful symptoms to present themselves. [NOTE: For more information, see Christ and the Continental Congress.]

REFERENCE

Journals of the Continental Congress, 1774-1789 (1904-1937), ed. Worthington C. Ford, et al. (Washington, D.C.: Government Printing Office), Library of Congress, http://memory.loc.gov/ammem/amlaw/lwjc.html.

Was Shealtiel or Pedaiah the Father of Zerubbabel? by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=465&b=Ezra

Was Shealtiel or Pedaiah the Father of Zerubbabel?

by Eric Lyons, M.Min.

If a teenage boy whom you just met told you that his parents were “David and Marie,” but then a few minutes later you overheard him tell a county clerk that he was the son of “John and Joanne,” you might assume that the teen had lied either to you or to the county clerk. The fact of the matter is, however, the teen could be telling the truth. It may be that most people recognize his parents by their middle names—David and Marie, but for more official business his parents use their first names—John and Joanne. Or, perhaps the boy had been reared by his grandparents because his parents had died in a tragic car accident when he was an infant. The boy may refer to his grandparents as “mom” and “dad” since they were the only “mom” and “dad” he ever really knew (experientially). In turn, the grandparents may refer to him as their “son.” In most all unofficial documents and casual conversations the terms “mom,” “dad,” and “son” are used. For nearly all official documents and in most formal conversations, the terms “grandparents” and “grandson” are used. These are two very real possibilities as to why a teenage boy may refer to his parents by different names. Assuming and alleging the worst about the teen without knowing all of the facts would be unfair and inappropriate.
The fact is, family ties are often complicated (and especially confusing to outsiders who are unaware of others’ family history). I met two teenage girls a few years ago who informed me that their mother was also their grandmother. I was puzzled initially. Then they told me (if I recall correctly) that their mother had abandoned the family several years earlier and that their dad eventually married their birth mother’s mother. In time, the girls began calling their grandmother “mom.”
There are many names and family ties in Scripture that can be confusing—even in the genealogy of Jesus. Abraham married Sarah, his half-sister (Genesis 20:12; cf. 17:15-16; 22:17). Their son, Isaac, married Rebekah, his second cousin (Genesis 22:20-23; 24:4,15). Jacob, Abraham’s grandson, married his first cousins, Rachel and Leah, who were sisters (Genesis 24:29; 29:15-30). Years later, Jacob’s son, Judah, committed sexual immorality with his own daughter-in-law (thinking she was a prostitute), and she subsequently gave birth to two sons—Perez and Zerah. In one sense, these boys were his sons; in another sense, they were his grandsons (Genesis 38:12-30).
Zerubbabel is another historical figure in the genealogy of Christ around whom there is some confusion. While the books of Ezra (3:2,8; 5:2), Nehemiah (12:1), Haggai (1:1,12,14; 2:2; 2:23), Matthew (1:12), and Luke (3:27) all indicate that Zerubbabel was the “son of Shealtiel,” the chronicler noted the following about his immediate ancestry: “[T]he sons of Jeconiah, the prisoner, were Shealtiel his son, and Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah. And the sons of Pedaiah were Zerubbabel and Simei” (1 Chronicles 3:17-19a, NASB, emp. added). The obvious question is: “Why does 1 Chronicles indicate that Pedaiah was Zerubbabel’s father, if everywhere else in Scripture his father is said to be Shealtiel?”
Skeptics are quick to list 1 Chronicles 3:19 as a contradiction. The truth is, however, there are reasonable, potential solutions to this conundrum. First, it may be that Zerubbabel was sired by one brother and reared by another. Recall that Mordecai was a father figure to Queen Esther (he “had brought up” the future queen of Persia; Esther 2:7), though he was actually her cousin. Jesus, “being (as was supposed) the son of Joseph,” was, in reality, “of God,” not of man (Luke 3:23). Joseph helped to rear Jesus, and was perceived to be His biological father (Matthew 13:55), but in no way was he Jesus’ father in the normal sense. The fact is, sometimes a “son” is reared by a “dad,” who is not his father in the strictest sense of the word.
Another legitimate, possible explanation to the differences in the aforementioned verses involves a Law of Moses with which many are unfamiliar—the levirate marriage law. According to Deuteronomy 25:5-6,
If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel (emp. added; cf. Matthew 22:24-26).
If Shealtiel had been married, yet died prior to siring a son, his brother Pedaiah may have taken Shealtiel’s wife to be his wife. If such was the case, their firstborn son (Zerubbabel) would be called after Shealtiel, not Pedaiah (even though, in the strict biological sense, Zerubbabel would be Pedaiah’s son).
Admittedly, the Bible does not explain why 1 Chronicles 3:19 differs from the other passages in Scripture that refer to Zerubbabel as Shealtiel’s son. What can be established, however, is that logical possibilities exist for the differences. In truth, without more information, it would be just as unfair to accuse the chronicler of lying about Zerubbabel’s father as it would be to disparage a teenager we meet in the community who refers to his grandfather as his “dad.” Surely we can see the rationality of restraint and the foolishness of jumping to unproven conclusions.
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