10/3/17

"THE EPISTLE TO THE GALATIANS" To The Churches Of Galatia (1:1-2) by Mark Copeland

                     "THE EPISTLE TO THE GALATIANS"

                   To The Churches Of Galatia (1:1-2)

INTRODUCTION

1. We live in troubling times...
   a. Sin is ever present, depravity seemingly on the rise
   b. There are many religions seeking to address the problem, but their
      solutions are amiss

2. Christians in the first century A.D. found themselves facing similar
   circumstances...
   a. Immorality was rampant, moral virtue was scarce
   b. Religions were many, yet ineffective in saving and sanctifying
      souls

3. In his letter to the churches of Galatia, Paul addressed such
   concerns...
   a. Dealing with false gospels and false hopes
   b. Providing guidance for salvation and godly living

[Paul's epistle to the Galatians remains a powerful and relevant guide
for Christians today.  In this lesson, we shall consider some background
information on the book of Galatians...]

I. THE AUTHOR OF THE EPISTLE (1:1-2)

   A. PAUL...
      1. Mentions himself by name twice - Ga 1:1; 5:2
      2. Known formerly as Saul of Tarsus, persecutor of the church 
         - Ac 9:1-2
      3. Who became known as the "apostle to the Gentiles" - Ac 9:15
      4. Author of half of the books of the New Testament
      5. Regarding his authorship of Galatians
         a. This was the unanimous view of the early church
         b. Even modern critics who challenge the authorship of many of
            the New Testament books concede that Galatians is truly
            Pauline

   B. AN APOSTLE...
      1. He immediately identifies as an apostle
         a. "not from men nor through man"
         b. "but through Jesus Christ and God the Father who raised Him
            from the dead"
      2. His gospel and apostleship were questioned by some, this
         epistle offers an aggressive defense beginning with this
         opening statement

   C. THE BRETHREN WITH HIM...
      1. "and all the brethren who are with me"
      2. Other Christians send their greetings along with Paul
      3. Though not named, their inclusion implies support of Paul and
         the gospel he preached

[Having identified himself as the author of this epistle, Paul then
addresses...]

II. THE RECIPIENTS OF THE EPISTLE (1:2)

   A. THE REGION OF GALATIA...
      1. Galatia was a name used both geographically and politically in
         the first century - ISBE
      2. Geographically, it was used to describe the northern part of
         central Asia minor
      3. Politically, it included parts of Pontus, Phrygia and Lycaonia,
         i.e., more southern regions of central Asia Minor
      4. I believe Paul like had reference to the latter (the Roman
         province of Galatia)

   B. THE CHURCHES OF GALATIA...
      1. During their first missionary journey (45-47 A.D.), Paul and
         Barnabas had the opportunity to establish several churches in
         the Roman province of Galatia - Ac 13:14-14:23
      2. On Paul's second trip (51-54 A.D.), he and Silas visited them
         again - Ac 16:1-5
      3. On Paul's third trip (54-58 A.D.), he visited them yet again
         - Ac 18:23
      4. It is quite likely that the churches of Galatia included those
         established on his first journey
         a. E.g., Antioch, Lystra, Derbe
         b. The home of Timothy - Ac 16:1-6
      5. Paul and Peter would later make mention of these brethren in
         other epistles
         a. Paul in reference to the collection for the saints 
            - 1Co 16:1
         b. Peter in writing his first epistle - 1Pe 1:1

[The time and place of writing is uncertain (perhaps from Ephesus,
sometime around 55 A.D.).  What is more certain because of what was
written is...]

III. THE PURPOSE AND CONTENT OF THE EPISTLE

   A. THE PURPOSE...
      1. The churches in Galatia were being influenced by those who
         would "pervert the gospel of Christ" - Ga 1:6-7; cf. 3:1
      2. Known as 'Judaizing teachers', these individuals taught that
         Gentile Christians needed to be circumcised and keep the Law of
         Moses - cf. Ac 15:1
      3. Paul recognized this doctrine would jeopardize the salvation of
         those souls who accepted it - cf. Ga 5:4
      4. Because the enemies of the true gospel were trying to support
         their case by undermining Paul's authority as an apostle of
         Christ, it was necessary to verify that he was truly an apostle
         "not from men nor through man, but through Jesus Christ and God
         the Father" - Ga 1:1
      5. Therefore, Paul writes to verify His apostleship and the gospel
         of justification by faith in Christ

   B. THE CONTENT...
      1. Because of his outstanding defense of the gospel of Christ in
         which we have freedom from sin and the Law, this epistle has
         been called "The Magna Carta Of Christian Liberty"
      2. Here is a brief outline of the epistle:
         a. Paul's defense of his apostleship - Ga 1-2
            1) Introduction - Ga 1:1-10
            2) Divine origin of his gospel - Ga 1:11-17
            3) Relationship to the other apostles - Ga 1:18-2:21
         b. Paul's defense of the gospel of justification by faith - Ga
            3-4
            1) Personal argument - Ga 3:1-5
            2) Scriptural argument - Ga 3:6-25
            3) Practical argument - Ga 3:26-4:7
            4) Sentimental argument - Ga 4:8-20
            5) Allegorical argument - Ga 4:21-31
         c. Call to stand fast in the liberty of the gospel - Ga 5-6
            1) Liberty that excludes the necessity of circumcision 
               - Ga 5:1-6
            2) Liberty that fulfills the Law - Ga 5:7-15
            3) Liberty in which one is led by the Spirit - Ga 5:16-26
            4) Liberty with a sense of responsibility - Ga 6:1-10
            5) Conclusion - Ga 6:11-18

CONCLUSION

1. A passage that expresses the theme of this epistle is Ga 5:1...

   "Stand fast therefore in the liberty by which Christ has made us
   free, and do not be entangled again with a yoke of bondage."

2. The liberty of which Paul writes about in this epistle pertains to...
   a. Freedom from the bondage of sin - cf. Ga 2:16
   b. Freedom from the Law of Moses - cf. Ga 4:4-5
   c. Freedom to serve one another in love - cf. Ga 5:13
   d. Freedom from the works of the flesh - cf. Ga 5:16,19-21
   e. Freedom to produce the fruit of the Spirit - cf. Ga 5:22-25

3. Do you desire to learn more about the freedom that Christ
   provides...?
   a. Jesus spoke of it during His earthly ministry - Jn 8:34-36
   b. Then He chose Paul to write about it in this epistle!

If you want to learn more about true freedom, then give special
attention to the epistle written "To The Churches Of Galatia"...

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Babylon: A Test Case in Prophecy [Part I] by Wayne Jackson, M.A.

http://apologeticspress.org/APContent.aspx?category=13&article=282

Babylon: A Test Case in Prophecy [Part I]

by Wayne Jackson, M.A.


It was the most remarkable community of its day—a San Francisco, New York, or London of the antique world. Herodotus (484-425 B.C.), known as the father of ancient history, once visited the great metropolis. He said that “in magnificence there is no other city that approaches to it” (I.178). It was Babylon!
Babylon’s roots reached back almost to the dawn of civilization. Its genesis was with the mighty hunter, Nimrod, who conquered men and made them his unwilling subjects (Genesis 10:10). From that ignoble origin eventually evolved the Neo-Babylonian empire (614-539 B.C.), which figures so prominently in Old Testament history.

THE GOLDEN CITY

The city of Babylon straddled the Euphrates River about fifty miles south of what is now modern Baghdad in Iraq. Herodotus claimed that the town was laid out in an exact square, approximately fifteen miles on each side. The historian suggested that the city was surrounded by a moat (more than 260 feet broad), behind which was a massive wall—some 75 feet thick and 300 feet high, with 15 large gates of brass on each side. Later writers (e.g., Strabo and Diodorus Siculus) gave somewhat smaller dimensions. But these may reflect different areas of measurement, or perhaps other historical periods (Keith, 1840, p. 271). When Jacob Abbott wrote his fascinating volume, History of Cyrus the Great, he suggested that Babylon was four or five times the size of London (1850, p. 190). Modern archaeological investigations have involved a significantly smaller area. One of the prominent features of this illustrious city was Nebuchadnezzar’s Hanging Gardens, constructed for his Median wife who was homesick for her hill-country environment. This botanical marvel was considered one of the seven wonders of the ancient world.
The Scriptures take note of the fame that characterized this community. The prophets designated Babylon as “great” (Daniel 4:30), the “glory of the kingdoms” (Isaiah 13:19), the “golden city” (Isaiah 14:4), the “lady of the kingdoms” (Isaiah 47:5) who was “abundant in treasures” (Jeremiah 51:13), and the “praise of the whole earth” (Jeremiah 51:41). Surely a kingdom of this nature could last forever.

BABYLON:THE INSTRUMENT OF PROVIDENCE

In order to appreciate the significance of Babylon in light of Bible prophecy, one must understand something of Hebrew history. The northern kingdom of Israel had been destroyed by the Assyrians in 722-721 B.C. The southern kingdom (Judah) had been spared that catastrophe (see Isaiah 37) but, due to her progressive apostasy, was on a clear collision course with Babylon. The prophets warned that if Judah continued her rebellion, Jehovah would raise up Nebuchadnezzar as His “servant” to punish the wayward Hebrews. Many of them would be killed; others would be captured and taken away as prisoners by the marauding Babylonians (Jeremiah 25:9). The Chaldean monarch, however, would not be commended or rewarded for this endeavor; rather, after his subjugation of Judah, the Lord would punish him, and the Babylon regime would commence a journey toward oblivion. Jeremiah summed up the history of this affair in the following way:
Israel is a hunted sheep; the lions have driven him away: first, the king of Assyria devoured him; and now at last Nebuchadnezzar king of Babylon has broken his bones. Therefore thus says Jehovah of hosts, the God of Israel: Behold I will punish the king of Babylon and his land, as I have punished the king of Assyria (Jeremiah 50:17-18).
But Babylon was the epitome of arrogance. She boasted that no one would be able to conquer this powerful citadel. The Babylonians felt absolutely secure within their mighty fortress, and believed that the capital city would never be vanquished. “I shall be mistress forever.... I am, and there is none else besides me; I shall not sit as a widow, neither shall I know the loss of children” (Isaiah 47:7-8). Inscriptions from the Chaldean archives have illustrated the haughty disposition that characterized the Babylonian rulers (Millard, 1985, p. 138).

PROPHECY AS AN APOLOGETIC

Before I discuss prophecies relating to Babylon, there are some preliminary matters that must be considered. First, there is the nature of God—the eternal “I AM” (Exodus 3:14). He is the One Who is, Who was, and Who is to come (Revelation 1:4). He, and only He, knows the future as well as the past. The Lord, therefore, is able to speak of those things that “are not” as though “they were” (Romans 4:17).
Only God can know the future. If, then, we are able to establish the fact that the prophets announced—many years in advance—truths regarding the desolation of Babylon, it would amount to a demonstration that ultimately the biblical record was given by God Himself. These matters never could have been known by mere chance.
There is an interesting passage in the book of Jeremiah that illustrates this point. On a certain occasion in the prophet’s ministry to Judah, Jeremiah was told by the Lord that his cousin, Hanamel, would arrive soon, offering to sell him a parcel of land in the town of Anathoth. Presently, Hanamel came to the prophet and made that very offer. Jeremiah subsequently uttered this significant statement: “Then I knew that this was the word of Jehovah” (Jeremiah 32:8, emp. added). When a prophecy is made—and the prediction comes to pass—one can knowthat God has spoken, provided other prophetic guidelines are in place.

PROPHETIC PRINCIPLES

In this two-part study, we will survey some of the prophecies that focus upon Babylon’s demise. First, though, let us remind ourselves of several principles that govern the validity of genuine prophecy. (1) True prophecies are stated emphatically; they are not couched in the jargon of contingency (unless, of course, contextual evidence suggests that one is dealing with a conditional prophecy). (2) Generally, a significant time frame must lapse between the prophetic utterance and the fulfillment, so as to exclude the possibility of “educated speculation.” (3) The prophecy must involve specific details, not vague generalities. (4) The predictive declarations must be fulfilled precisely and completely. No mere substantial percentage will suffice. One should recognize, though, that occasionally a prophecy may contain figurative terminology; this does not, however, militate against its evidential validity.
In the forthcoming reflections, we will emphasize these important points: (1) Babylon’s fall is announced unequivocally: (2) the time of the beginning of her end is declared; (3) the invading forces are specified; (4) particular details of the Chaldean destruction are chronicled; (5) the final result—Babylon’s utter dissipation—is portrayed quite graphically. These factors, considered in concert, testify eloquently to the divine inspiration of the sacred Scriptures.

BABYLON TO FALL

In addition to the passage mentioned earlier (Jeremiah 50:17-18), there are many other prophecies that affirm the ultimate desolation of Babylon. In the early eighth century before the birth of Christ, and almost two hundred years before Cyrus conquered the “golden city,” Isaiah declared: “Fallen, fallen is Babylon; and all the graven images of her gods are broken unto the ground” (21:9). The double use of “fallen” is for emphasis. Although the verb “fallen” is in the present tense form in English, it actually is in the perfect tense in Hebrew, which representscompleted action. This reflects a grammatical idiom commonly known as the “prophetic perfect,” frequently employed in the Old Testament to stress the absolute certainty of fulfillment (Freeman, 1968, pp. 122-123). The action thus is expressed confidently—as though it had been accomplished already.
Again Jehovah, through his prophet, rhetorically calls to Babylon: “Come down, and sit in the dust, O virgin daughter of Babylon; sit on the ground without a throne, O daughter of the Chaldeans” (Isaiah 47:1). Babylon is designated as a “virgin” because for many years she had escaped the ravages of other nations. But that status would come to an end!
Or consider the announcements of Jeremiah: “Declare you among the nations and publish, and set up a standard; publish, and conceal not: say, Babylon is taken” (Jeremiah 50:2). “Babylon is suddenly fallen and destroyed; wail for her; take balm for her pain” (Jeremiah 51:8). Among other contexts, a survey of Isaiah, chapters 13 and 14, and Jeremiah, chapters 50 and 51, will reveal numerous declarations concerning Babylon’s impending fall and ultimate desolation.

THE PROPHETIC CHRONOLOGY

In giving consideration to the “time” factor in prophecies regarding the destruction of Babylon, two things must be kept in view. First, there was to be an initial defeat of the superpower. Second, afterward there would be a gradual but progressive degeneration of the locale that ultimately would result in total ruin. At this point, we will consider only the first of these matters.
After Judah’s good king, Josiah (639-608 B.C.), died during the battle of Megiddo, he was succeeded by his son Jehoahaz, a miserable failure who reigned only three months. Jehoahaz was taken captive to Egypt (2 Kings 23:30-34), where, as Jeremiah prophesied, he died (Jeremiah 22:11-12). Then Jehoiakim, Josiah’s second son, came to Judah’s throne. He reigned eleven years (608-597 B.C.). During his administration, the compassionate Jeremiah, via his prophetic proclamations, was attempting to bring the southern kingdom to a state of repentance—with little success, I might add. Let us focus momentarily upon the oracles of Jeremiah, chapter 25.
First, we must observe that the material of this important chapter is dated. “The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim” (25:1). Thus, the following prophecies can be dated to 605 B.C. The prophet described the horrors that were to be visited upon Palestine by the impending Babylonian invasion. He then announced the fate of Babylon herself.
And this whole land shall be a desolation, and an astonishment; and these nations [Judah and several of her neighbors—WJ] shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, says Jehovah, for their iniquity (Jeremiah 25:11-12).
Thus, almost three-quarters of a century before Babylon fell, when there was absolutely no indication of Chaldean vulnerability, Jeremiah announced the impending doom of the ancient world’s superpower, and he gave a time indicator as to when those circumstances would unfold. There simply was no natural way he could have “guessed” it.

THE CONQUERORS SPECIFIED

But who would overthrow mighty Babylon? Both Isaiah and Jeremiah provide that information. In a section that concludes with: “Fallen, fallen is Babylon,” the messianic prophet wrote: “Go up, O Elam; besiege O Media; all the sighing thereof have I made to cease” (Isaiah 21:2). As I have noted elsewhere, “Elam is here used to facilitate the Hebrews’ understanding of the source of the impending invasion, since Persia was not yet prominent. Later, Elam is considered as a part of the Persian empire...” (Jackson, 1991, p. 48). Skinner observed that Elam and Media were
[t]he dominions of Cyrus. The former lay east of the Tigris and north of the Persian Gulf; Media was the mountainous district adjoining it on the north. Cyrus, according to the Babylonian records, was originally king of Anzan, in the north of Elam; in 549 he conquered Media, uniting the two in one kingdom (1963, 1:170).
Rawlinson noted that “Elam” is named because it was familiar to the Hebrews, whereas “Persia” would have been a designation alien to them at the time of Isaiah’s writing (1950, 10:336). What precision!
Again, Isaiah detailed the conquering exploits of Cyrus, leader of the Medo-Persian forces and the brilliant strategist who overthrew the city of Babylon:
Thus says Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings; to open the doors before him, and the gates shall not be shut (45:1).
The prophecy was uttered two centuries before the birth of the Persian monarch, and yet, as I shall demonstrate subsequently, it set forth a number of remarkable events in connection with the conquest of the Chaldean capital.
Jeremiah was equally specific regarding the invaders of Babylon. “Make sharp the arrows, hold firm the shields: Jehovah has stirred up the spirit of the kings of the Medes; because his purpose is against Babylon to destroy it” (51:11). Some have suggested that this passage sarcastically urged the Babylonians to sharpen their arrows and firmly clutch their shields—as if they would be able to defend themselves against the Lord’s forces (Clarke, n.d., 4:388). Others feel that this is a rhetorical charge to the Medo-Persian soldiers to prepare their military implements for attack against the Chaldean forces (Plumptre, 1959, 5:168). “The Persians were famous among the ancients for their archers” (McClintock and Strong, 1969, 1:372). Jehovah has plans for Babylon. He will destroy it by means of the “kings” (tribal rulers) of the Medes. Again, the accuracy of the biblical text is demonstrated by the precise terminology used. As Wiseman has noted concerning Jeremiah 51:11: “Babylonian texts (Nabonidus) show that the title ‘king of the Medes’ (11) was correctly in use in 544 B.C.” (Wiseman, 1979, p. 849).
The historical facts are not disputed. The Babylonian ruler, Nebuchadnezzar (605-562 B.C.), was succeeded by his son, Evil-Merodach (562-560 B.C.), who is mentioned in 2 Kings 25:27-30 and in Jeremiah 52:31-34. Next came Neriglissar (560-556 B.C.), an evil conspirator who was defeated and slain in battle by the Medes and Persians (Sanderson, et al., 1900, 1:54). Labashi-Marduk subsequently came to the Chaldean throne in 556 B.C., but was assassinated after a few months. Finally, there was Nabonidus, who ruled from 556-539 B.C. His son, Belshazzar, was co-regent with his father. Actually it was Belshazzar who was occupying the city of Babylon when it fell (see Daniel 5:1ff.). Inscriptions have been discovered which make it clear that Nabonidus had entrusted the “kingship” of the capital city to his son while he campaigned in Arabia for about a decade (Vos, 1988, 1:276). When Cyrus advanced against Babylon, Nabonidus marched east to meet him, but fled before the Persian general’s army. Later, after Cyrus had captured the city (539 B.C.), Nabonidus surrendered to the Persians. And so, the biblical prophecies regarding the conquerors of the city of Babylon were fulfilled exactly.
In the second installment of this study, I will present some of the many details concerning the fall and deterioration of Babylon—details that were previewed prophetically by the great seers of Israel.

REFERENCES

Abbott, Jacob (1850), History of Cyrus the Great (New York: Harper Brothers).
Clarke, Adam (n.d.), Clarke’s Commentary on the Bible (Nashville, TN: Abingdon).
Freeman, Hobart (1968), An Introduction to the Old Testament Prophets (Chicago, IL: Moody).
Herodotus (1956 reprint), The History of Herodotus, George Rawlinson, translator (New York: Tudor).
Jackson, Wayne (1991), Isaiah: God’s Prophet of Doom and Deliverance (Abilene, TX: Quality).
Keith, Alexander (1840), Evidence of the Truth of the Christian Religion Derived From Prophecy(Edinburgh, Scotland: William Shyte and Co.).
McClintock, John and James Strong (1969 reprint), Cyclopedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker).
Millard, Alan (1985), Treasures From Bible Times (Oxford, England: Lion Publishing).
Plumptre, E.H. (1959 reprint), Ellicott’s Commentaries (Grand Rapids, MI: Zondervan).
Rawlinson, George (1950 Reprint), “Isaiah,” The Pulpit Commentary (Grand Rapids, MI: Eerdmans).
Sanderson, Edgar, J.P. Lamberton, and John McGovern (1900), The World’s History and Its Makers (Chicago, IL: Universal History Publishing Co.).
Skinner, J. (1963), “Isaiah: I-XXXIX,” The Cambridge Bible for Schools and Colleges (Cambridge, England: Cambridge University Press).
Vos, Howard (1988), “Belshazzar,” Baker Encyclopedia of the Bible, ed. Walter A. Elwell (Grand Rapids, MI: Baker).
Wiseman, D.J. (1979), “Jeremiah,” The New Layman’s Bible Commentary, ed. G.C.D. Howley, F.F. Bruce, and H.L. Ellison (Grand Rapids, MI: Zondervan).

Does the Holy Spirit Know When Jesus Will Return? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=12&article=1650


Does the Holy Spirit Know When Jesus Will Return?

by Eric Lyons, M.Min.


One question that various individuals have submitted to Apologetics Press in recent years involves the Second Coming of Christ and the omniscience of the Holy Spirit. If the Holy Spirit is God (Acts 5:3-4) and thus omniscient (Psalm 139), why did Jesus say about His return, “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32, emp. added)? Why would the “Father alone” (Matthew 24:36, NASB) be aware of the time of Jesus’ Second Coming? Does this awareness exclude the Holy Spirit?
When Jesus came to Earth in the flesh, He willingly “made Himself of no reputation” (Philippians 2:7; He “emptied Himself”—NASB). He moved from the spiritual realm to put on flesh (John 1:14) and voluntarily became subject to such burdens as hunger, thirst, weariness, and pain. Our omnipotent, omniscient, holy God chose to come into this world as a helpless babe Who, for the first time in His eternal existence, “increased in wisdom” (Luke 2:52). While on Earth in the flesh, Jesus was voluntarily in a subordinate position to the Father (cf. Jackson, 1995).
It has been suggested that, similar to how Jesus chose not to know certain information while on Earth, including the date of His return, perhaps the Holy Spirit also willingly restricted Himself to some degree during the first century (see Holding, 2012). Perhaps the special role of the Holy Spirit in the first century in regards to spiritual and miraculous gifts (Acts 2:38; 1 Corinthians 12:7), special revelation (John 14:26; 16:13), divine inspiration (2 Timothy 3:16), intercession (Romans 8:26), etc., is somewhat similar to the role that Christ played. That is, could it be that both God the Son and God the Spirit voluntarily restricted their knowledge on Earth in the first century? And thus, could that be why Jesus said, “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32, emp. added)? Considering that a number of Christians and scholars believe that even God the Father may freely choose to limit His own knowledge of certain things (cf. Brents, 1874, pp. 74-87; Camp, n.d.), many would likely explain Mark 13:32 and Matthew 24:36 by contending that the Holy Spirit freely limited His knowledge for a time regarding Christ’s return.
Given especially the indisputable fact that the Son of God voluntarily chose not to know certain things for a time, it may be possible that the Holy Spirit could choose the same. However, the Holy Spirit Himself revealed through the apostle Paul that He, the Spirit, “searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God” (1 Corinthians 2:10-11). Furthermore, there are no explicit statements in Scripture about the Holy Spirit’s willful unawareness of certain things as there are about Jesus (Mark 13:32; cf. Luke 2:52). All one can cite is Jesus’ statement about “only the Father” knowing the date of the Son’s return and conclude that this declaration implies the Spirit of God was unaware of that day. What’s more, in context, Jesus placed much more emphasis on the words “no one knows” than the qualifying statements “not even the angels in heaven, nor the Son.” Jesus wanted His hearers to understand that just as those in Noah’s day “did not know” the day of the Flood (Matthew 24:39, emp. added) and just as the servants in the parable of the servants “do not know when the master of the house is coming” (Mark 13:35, emp. added; Matthew 24:50), so “you do not know what hour the Lord is coming” (Matthew 24:42, emp. added; Mark 13:33). Thus, Jesus taught the all-important central message in these chapters of “watching” and being “ready” for the unknown time of Christ’s return (Matthew 24:36-25:46; Mark 13:32-37). Even though we may learn something of the Messiah’s voluntary, self-imposed emptying of some of His omniscience (Mark 13:32), Jesus’ “purpose was not to define the limits of his theological knowledge, but to indicate that vigilance, not calculation, is required” (Lane, 1974, p. 482)—a lesson that all “end-of-time” false prophets need to learn.
Rather than quickly dismiss the omniscience of the Holy Spirit during a particular period of time in human history, a better explanation exists: expressions such as “no one,” “only,” “except,” “all,” etc. are oftentimes used in a limited sense. Consider what Paul revealed in Romans 3: “Jews and Greeks…are all under sin. As it is written: ‘There is none righteous, no, not one…. They have all turned aside… there is none who does good, no, not one” (vss. 9,10,12, emp. added). In this passage, Paul was stressing the fact that “all have sinned and fall short of the glory of God” (Romans 3:23), but he was using these inclusive and exclusive terms (e.g., “all,” “none”) in a somewhat limited sense. Paul was obviously not including Jesus in this passage, as elsewhere he wrote that Jesus “knew no sin” (2 Corinthians 5:21; cf. Hebrews 4:15; 1 Peter 1:19). Neither was he including infants (see Butt, 2003), the mentally challenged, or angels. Who then has sinned? All humans of an accountable mind and age (see Miller, 2003), with the obvious exception being the sinless Son of God.
In John 17:3, Jesus prayed to the Father, saying, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3, emp. added). Are we to believe, as some do (cf. “Is There Only…?” 2009), that Jesus was implying neither He nor the Holy Spirit is divine? Not at all. Rather, when the Bible reveals that there is only one God, one Savior, one Lord, one Creator (Isaiah 44:24; John 1:3), etc., reason and revelation demand that we understand the inspired writers to be excluding everyone and everything—other than the members of the Godhead (see Lyons, 2008). Throughout the Gospel of John, the writer repeatedly referred to Jesus’ deity (1:1,3,23; 4:25; 9:38; 10:30-33; 20:28)—Jesus most certainly was not denying it in John 17:3. Unless the biblical text specifically mentions what a member of the Godhead does not know or do, we should be careful alleging ignorance, limited power, etc.
In Matthew 11:27, Jesus stated: “All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him” (emp. added). Are we to believe that the Spirit of God does not fully comprehend the Son of God or God the Father? After all, Jesus said, “[N]o one knows the Son except the Father. Nor does anyone know the Father except the Son.” Once again, the terms “no one,” “anyone,” and “except” must be understood in a limited sense. Jesus was in no way suggesting that the Spirit of God, Who “searches all things, yes, the deep things of God” (1 Corinthians 2:10), does not fully understand the Father as Jesus does. The Son of God was revealing that aside from the “one to whom the Son wills to reveal Him” (Matthew 11:27), “no man or angel clearly and fully comprehends the character of the infinite God…. None but God fully knows Him” (Barnes, 1997, emp. in orig.). Once again, Jesus was alluding to His deity. Mere humans cannot truthfully speak in this manner. “The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone” (Clarke, 1996). Jesus was and is God. We should no more exclude the Holy Spirit from Jesus’ statement about Himself and God the Father in Matthew 11:27 than we should exclude the Father or the Son from Paul’s statement about the Spirit in 1 Corinthians 2:10-11.

CONCLUSION

It is unnecessary to conclude that the Holy Spirit must at one time have given up some of His omniscience because Jesus stated of His return. “[N]o one knows, not even the angels in heaven, nor the Son, but only the Father.” In light of the way in which God and the Bible writers oftentimes used exclusive terms in limited senses, especially as those terms relate to the Godhead, it cannot be proven that Jesus was excluding the Spirit of God in this statement. If we should not exclude Jesus and the Holy Spirit from the God that Jesus praised in John 17:3, and we should not exclude the Holy Spirit from the Divine that Jesus spoke of in Matthew 11:27, it seems entirely unnecessary to infer that in Mark 13:32 and Matthew 24:36 Christ was implying that the Holy Spirit was unaware of the day of His return.

REFERENCES

Barnes, Albert (1997), Barnes’ Notes (Electronic Database: Biblesoft).
Brents, T.W. (1874), The Gospel Plan of Salvation (Bowling Green, KY: Guardian of Truth Foundation, 1987 reprint).
Butt, Kyle (2003), “Do Babies Go to Hell When They Die?” Apologetics Press, http://www.apologeticspress.org/apcontent.aspx?category=13&article=1201.
Camp, Franklin (no date) “1 Peter 1:1-2,” Redemption Through the Bible (Adamsville, AL: Brother’s).
Clarke, Adam (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).
Holding, James (2012), “Mark 13:32 and the Holy Spirit,” Tekton, http://www.tektonics.org/lp/mk1332.html.
“Is There Only One True God?” (2009), Jehovah’s Witnesses Official Web Site, http://www.watchtower.org/e/200602b/article_01.htm.
Jackson, Wayne (1995), “Did Jesus Exist in the Form of God While on Earth?” Reason & Revelation, 15[3]:21-22, March, http://www.apologeticspress.org/APContent.aspx?category=10&article=354.
Lane, William (1974), The Gospel of Mark (Grand Rapids, MI: Eerdmans).
Lyons, Eric (2008), “The Only True God,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=10&article=983#.
Miller, Dave (2003), “The Age of Accountability,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=11&article=1202.

Things God Cannot Do by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1240

Things God Cannot Do

by Dave Miller, Ph.D.


Both Christians and atheists generally have assumed that if the God depicted in the Bible exists, He can do anything—since He is represented as being all-powerful. However, this assumption is incorrect. The Bible does not claim that the omnipotence of God implies that He can do anything and everything. In reality, “omnipotence” does not, and cannot, apply to that which does not lend itself to power. Skeptics and atheists have posed queries that they feel nullify the notion of omnipotence, thereby demonstrating the nonexistence of God. For example, “Can God create a boulder so large that He, Himself, cannot lift it?”
Separate and apart from the fact that God is not, Himself, physical, and that He created the entire physical Universe, though He is metaphysical and transcendent of the Universe, the question is a conceptual absurdity. It’s like asking, “Can God create a round square or a four-sided triangle?” No, He cannot—but not for the reasons implied by the atheist: that He does not exist or that He is not omnipotent. Rather, it is because the question is, itself, self-contradictory and incoherent. It is nonsensical terminology. Rather than saying God cannot do such things, it would be more in harmony with the truth to say simply that such things cannot be done at all! God is infinite in power, but power meaningfully relates only to what can be done, to what is possible of accomplishment—not to what is impossible! It is absurd to speak of any power (even infinite power) being able to do what simply cannot be done. Logical absurdities do not lend themselves to being accomplished, and so, are not subject to power, not even to infinite power (see Warren, 1972, pp. 27ff.).
While God can do whatever is possible to be done, in reality, He will do only what is in harmony with His nature. Further, to suggest that God is deficient or limited in power if He cannot create a rock so large that He cannot lift, is to imply that He could do so if He simply had more power. But this is false. Creating a rock that He, Himself, cannot lift, or creating a four-sided triangle, or making a ball that is at the same time both white all over and black all over, or creating a ninety-year-old teenager, or making a car that is larger on the inside that it is on the outside—to propose such things is to affirm logical contradictions and absurdities. Such propositions do not really say anything at all. Though one can imagine logical absurdities that cannot be accomplished, they do not constitute a telling blow against the view that God is infinite in power.
So, no, the concept of “omnipotence” does not mean that there are no limits to what an omnipotent being can do. In fact, the Bible pinpoints specific things that God cannot do. For example, the Bible states unequivocally that God cannot lie (Numbers 23:19; 1 Samuel 15:29; 2 Timothy 2:13; Titus 1:2). He is a Being whose very essence entails truthfulness. Falsehood is completely out of harmony with His divine nature. Further, God cannot be tempted by evil (James 1:13).
Another impossibility pertaining to God’s power is the fact that He shows no partiality or favoritism (Deuteronomy 10:17; Romans 2:11; Colossians 3:25; 1 Peter 1:17). He is “open and above board”—evenhanded—with all His creatures. He can be counted on to interact with human beings as He said He would. His treatment of us centers on our own self-chosen behavior—not on our ethnicity or skin color (Acts 10:34-35; 1 Samuel 16:7).
A third instance that qualifies the meaning of “omnipotent” is seen in God’s inability to forgive the individual who will not repent and forsake his or her sin (Joshua 24:19; Proverbs 28:13; Matthew 6:15; 18:35; Luke 13:3,5). As great and as magnificent as the mercy and forgiveness of God are, it is impossible to bestow forgiveness upon the person who does not seek that forgiveness by meeting the pre-conditions of remission. God is literally powerless to bestow forgiveness through any other avenue than the blood of Jesus and obedience to the Gospel of Christ (Romans 1:16; 2:8; 2 Thessalonians 1:8; 1 Peter 4:17).
The more one studies the Bible, examining the attributes and characteristics of the God depicted there, the more one is struck with (1) the inspiration of the Bible—since its skillful handling of such matters places it beyond the charge of successful contradiction, and (2) awe at the infinitude of God. Not one of the factors discussed in this article reflects adversely upon the reality of God’s omnipotence. But it is abundantly clear that a person may so live as to render the God of heaven incapable of coming to that person’s aid. It is imperative that every human being recognizes the need to understand His will and to conform one’s behavior to that will. It is imperative that every individual avoid placing self in the precarious position of being in need of that which God cannot do.

REFERENCES

Warren, Thomas B. (1972), Have Atheists Proved There Is No God (Jonesboro, AR: National Christian Press).

The Benevolent, "Leavening" Influence of Christianity by Wayne Jackson, M.A.

http://apologeticspress.org/APContent.aspx?category=10&article=248


The Benevolent, "Leavening" Influence of Christianity

by Wayne Jackson, M.A.


In one of his delightfully instructive parables, Jesus set forth the following concept regarding his approaching reign:
The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened (Matthew 13:33).
It is agreed among Bible expositors that the “leaven” of this parable signifies the pervasive and benevolent influence of the kingdom of Christ, as this leaven would make its presence felt from the first century onward. In his classic work on the parables, Trench noted that Christianity, “[w]orking from the centre to the circumference, by degrees...made itself felt, till at length the whole Roman world was, more or less, leavened by it” (1877, p. 121). In his important treatise on the parables, Taylor affirmed that the leaven represents “the good, wholesome, aggressive influence which Christ introduced into the world when he came to earth, and lived and died, and rose again, as the Savior of sinners” (1928, p. 60).
There is, perhaps, no more graphic portrait of the vileness of the Mediterranean world than that which is painted by Paul in the opening chapter of his epistle to the Romans. It is dismal indeed. William Barclay observed:
When we read Romans 1:26-32 it might seem that this passage is the work of some almost hysterical moralist who was exaggerating the contemporary situation and painting it in colours of rhetorical hyperbole. It describes a situation of degeneracy of morals almost without parallel in human history. But there is nothing that Paul said that the Greek and Roman writers of the age did not themselves say (1957, p. 23).
The Scottish scholar then proceeded to document his depiction with ample citations from ancient historians who commented upon this period of depraved history. It was into this hostile environment that the religion of Jesus was inaugurated, gradually but surely changing—much for the better—the moral climate of that world. If one is inclined to think that this appraisal is biased, perhaps we may appeal to the testimony of a writer who never could be accused of entertaining sympathy for Christianity.
Bertrand Russell (1872-1970), an agnostic, has been characterized as the most influential philosopher of the twentieth century. In 1950, he was awarded the Nobel Prize in literature. He was a militant opponent of the religion of Jesus Christ, even producing a popular essay titled, “Why I am not a Christian.” I mention this to argue that whatever testimony we elicit from him certainly will not arise from a heart that is disposed toward the Teacher from Nazareth. Be that as it may, Russell, oddly enough, became an unwitting witness to the truth of the “leavening” activity of the Christian system in the Roman world.
First, the philosopher commented concerning the barbarous practice of infanticide (i.e., the destruction of newborn infants)—a practice so common in the Roman world.
Infanticide, which might seem contrary to human nature, was almost universal before the rise of Christianity, and is recommended by Plato to prevent over-population (1950, p. 92; emp. added).
Second, Russell gave a nodding tribute to the influence of Christianity relative to the status of women in the Roman world.
In antiquity, when male supremacy was unquestioned and Christian ethics were still unknown, women were harmless but rather silly, and a man who took them seriously was somewhat despised (p. 101; emp. added).
Third, there is this comment regarding Christian benevolence in general.
Christianity, as soon as it conquered the state, put an end to gladiatorial shows, not because they were cruel, but because they were idolatrous. The result, however, was to diminish the widespread education in cruelty by which the populace of Roman towns were degraded. Christianity also did much to soften the lot of slaves. It established charity on a large scale, and inaugurated hospitals (p. 137; emp. added).
Our world may be thankful indeed for the lingering influence of Jesus’ life and teaching upon this Earth.

REFERENCES

Barclay, William (1957), The Letter to the Romans (Philadelphia, PA: Westminster).
Russell, Bertrand (1950), Unpopular Essays (New York: Simon & Schuster).
Taylor, William (1928), The Parables of Our Savior (New York: Doubleday).
Trench, R.C. (1877), Notes on the Parables (London: Macmillan).

All the Smart People by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=9&article=910


All the Smart People

by Kyle Butt, M.Div.


Even though any person who has ever dealt with logic understands that a groundless appeal to authority or “those on the bandwagon” carries no legitimate weight; it does not change the fact that at the popular level, many individuals have been persuaded to believe false ideas based on the argument that “the authorities” believe a certain way, or that “most people” believe something. Such is the case with the hypothesis of evolution. Richard Dawkins once stated: “It is absolutely safe to say that if you meet somebody who claims not to believe in evolution, that person is ignorant, stupid, or insane (or wicked, but I’d rather not consider that)” (1989, p. 7). The implied argument in Dawkins’ statement is that smart, sane, knowledgeable, and noble people believe in evolution. In fact, one of the most powerful arguments used by evolutionists to convince the populace of evolution’s alleged truthfulness is the false idea that “all smart people believe in evolution,” or that “all scientists” believe in evolution.
To set the record straight, it should be noted that such a notion is false in every sense of the word. From ages past to the present, literally thousands of brilliant minds have recognized the falsity of organic evolution, and have embraced the truth that this Universe was created by a divine Designer. The following litany is but a scratch on the surface of names that would fall into this category.
SCIENTISTCONTRIBUTIONS TO SCIENCE
Lord William KelvinAbsolute temperature scale; study of thermodynamics; transatlantic cable
Sir Isaac NewtonCalculus; reflecting telescope; dynamics; law of gravity
Louis PasteurBacteriology; law of biogenesis; vaccination and immunization
Joseph ListerAntiseptic surgery
Michael FaradayElectric generator
Robert BoyleChemistry
Johannes KeplerCelestial mechanics
Wernher von BraunSpace program; NASA (for list see Huse, 1997, pp. 159,184-185)
Added to this list could be hundreds of names of contemporary scientists such as Dr. John Baumgardner, whose theory on plate tectonics was reported in Nature. Dr. Raymond Jones was described as one of the top scientists in Australia. Dr. Brian Stone has received numerous awards in his engineering field. Raymond Damadian invented MRI [magnetic resonance imaging] (Sarfati, 1999, pp. 26-27). Dr. A.E. Wilder-Smith held three earned doctorates from three European universities. Dr. Melvin A. Cook won the 1968 E.G. Murphee Award in Industrial and Engineering Chemistry from the American Chemical Society. Dmitri Kouznetsov, M.D, Ph.D., D.Sc., won the Komsomol Lenin Prize in 1983, distinguishing himself as one of the two most promising scientists in Russia at the time (Gish, 1995, pp. 13-14).
While creationists may be in the minority when it comes to the sciences, they certainly are leaving a most impressive mark. With names such as Kepler, Newton, and Pasteur on the side of creation, it is a marvel that anyone would suggest that “all smart people” believe in evolution. On the contrary, a host of credentialed thinkers, past and present, have held firmly to, and continue to believe in, the statement: “In the beginning God….” (For a more exhaustive list, see Gish, pp. 13-15 and Huse, pp. 157-162.)
This discussion is in no way intended to sway anyone to believe in creation based on the views held by the “smart people” mentioned above. It is intended to report the truth that many intelligent thinkers have found “holes” in the hypothesis of evolution. Truly smart people do away with any faulty appeals to authority, and simply look at the evidence.

REFERENCES

Dawkins, Richard (1989), “Book Review” (of Donald Johanson and Maitland Edey’s Blueprint), The New York Times, section 7, p. 34. April 9.
Gish, Duane T. (1995), Evolution: The Fossils Still Say No! (El Cajon, CA: Institute for Creation Research).
Huse, Scott M. (1997), The Collapse of Evolution (Grand Rapids, MI: Baker), third edition.
Sarfati, Jonathan (1999), Refuting Evolution (Green Forest, AR: Master Books).

Borrowing from Other Nations by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=2829


Borrowing from Other Nations

by Dave Miller, Ph.D.


It’s no secret that the U.S. Government has been borrowing unprecedented amounts of money in an effort to stave off financial calamity (cf. Ip, 2009; Zuckerman, 2009). The sum of all recognized debt of federal, state, and local governments, international, private households, business and domestic financial sectors in America is now $57 trillion (Hodges, 2009). The majority of that debt has accumulated just in the last three decades, with 79% ($45 trillion) of total debt created since 1990. America is, in fact, the world’s largest international debtor (Hodges).
So what? Is that bad? After leading the nation for 40 years, before departing this life, Moses delivered a magnificent speech to the new generation of Israelites pertaining to their imminent occupation of the Promised Land. In his farewell remarks, God empowered him to articulate critical factors necessary to national survival. He also delineated the specific curses that would afflict the nation if it turned its back on God and His Word, as well as the specific blessings that would enrich the nation if the citizens maintained their commitment to God. Here are insightful, relevant social, political, and economic factors that beckon the attention of the United States of America.
Consider just one: In view of the economic woes facing our own nation, one feature in particular ought to give every American pause. It is listed first in the series of blessings that would characterize the nation if its citizens and leaders would “diligently obey the voice of the Lord your God, to observe carefully all His commandments” (Deuteronomy 28:1). That blessing? “You shall lend to many nations, but you shall not borrow” (vs. 12). If, on the other hand, the nation declined spiritually by failing to obey God and keep His commandments, aliens would lend to them (vs. 44).
Economists, politicians, and all Americans should beware. The God of the Bible has articulated precisely the details of national success as well as national catastrophe. We would do well to give sober consideration to them. America is moving swiftly down a pathway to destruction—and that end result will be due to a single factor: America’s shift away from offering due respect and submission to God and Jesus Christ. The solution?
If you diligently obey the voice of the Lord your God,...the Lord your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the Lord your God (Deuteronomy 28:1-2).

REFERENCES

Hodges, Michael (2009), “America’s Total Debt Report,” Grandfather Economic Report, June, [On-line], URL: http://mwhodges.home.att.net/nat-debt/debt-nat.htm.
Ip, Greg (2009), “We’re Borrowing Like Mad. Can the U.S. Pay It Back?” The Washington Post, January 11.
Zuckerman, Mort (2009), “Drowning in Debt: Obama’s Spending and Borrowing Leaves U.S.Gasping for Air,” New York Daily News, October 10.