1/17/20

"THE BOOK OF DANIEL" The Vision Of The Four Beasts (7:1-28) by Mark Copeland


"THE BOOK OF DANIEL"

The Vision Of The Four Beasts (7:1-28)

INTRODUCTION

1. The book of Daniel naturally divides itself into two parts...
   a. In our introductory lesson, we described these parts as:
      1) God's providence in history - Dan 1:1-6:28
      2) God's purpose in history - Dan 7:1-12:13
   b. Wiersbe describes these two parts as:
      1) The personal history of Daniel - Dan 1:1-6:28
      2) The prophetical history of Daniel - Dan 7:1-12:13

2. The second half of the book contains four visions seen by Daniel...
   a. The vision of the four beasts - Dan 7:1-28
   b. The vision of the ram and the goat - Dan 8:1-27
   c. The vision of the seventy weeks - Dan 9:1-27
   d. The vision of the time of the end - Dan 10:1-12:13
   -- In which God reveals to Daniel many things about His purpose and
      plan in history, regarding the nation of Israel and the 
      everlasting kingdom to come

[In this lesson we shall consider "The Vision Of The Four Beasts",
found in Dan 7:1-28.  We begin by noting...]

I. THE VISION DESCRIBED (1-14)

   A. DATE OF THE VISION...
      1. Received by Daniel in the first year of Belshazzar king of
         Babylon - Dan 7:1
      2. This would be about 550 B.C., when Belshazzar became co-regent
         with his father Nabonidus

   B. DETAILS OF THE VISION...
      1. Part One:  The four beasts from the sea - Dan 7:2-8
         a. The four winds of heaven stirring up the Great Sea
            (Mediterranean Sea)
            1) The "sea" may symbolize the mass of humanity 
                - cf. Isa 17:12; Re 17:15
            2) The "four winds of heaven" may be forces God uses to
               control and even destroy - cf. Jer 49:36; 51:1  -- (Harkrider)
         b. Four great beasts coming up out of the sea
            1) The lion with eagle's wings
               a) Whose wings were plucked off
               b) Made to stand on two feet like a man
               c) A man's heart given to it
               -- The lion represents Babylon; the wings possibly
                  symbolizing the co-regency of Nabonidus and
                  Belshazzar, a kingdom shown to be remarkably fragile
                  - cf. Dan 5:1-31 (Believers' Study Bible)
            2) The bear with ribs in its mouth
               a) Raised up on one side
               b) Three ribs in its mouth between its teeth
               c) Told to "Arise, devour much flesh!"
               -- The bear represents the Medo-Persian empire; that it
                  raises on one side may reflect the Persian dominance,
                  the three ribs in its mouth may illustrate its
                  victories over Egypt, Syria, and Babylon (BSB)
            3) The winged, multi-headed leopard
               a) With four wings and four heads
               b) To whom dominion was given
               -- The leopard represents the Greek empire of Alexander
                  the Great; the wings may symbolize its rapid
                  conquest, the four heads prophetic of its division by
                  four generals after Alexander's death (BSB)
            4) The dreadful and terrible beast
               a) Exceedingly strong, with huge teeth
               b) Devouring, breaking in pieces, trampling residue with its feet
               c) Different from all the beasts before it
                  1/ Unlike the other three, it is not compared with any animal
                  2/ But if it is the beast of Revelation, note that it
                     was a conglomeration of a lion, bear and leopard- cf. Re 13:1-2
               d) With ten horns; another little horn coming up among them...
                  1/ Before whom three of the first horns were plucked from their roots
                  2/ In which were the eyes of a man, and a mouth 
                      speaking pompously
               -- This beast represents the Roman empire; the ten horns
                  and little horn may represent emperors or kings who
                  ruled during events involving the establishment of
                  God's kingdom (see below) - cf. Dan 2:44
      2. Part Two:  An awesome judgment - Dan 7:9-12
         a. Thrones were put in place, and the Ancient of Days was seated
            1) His garment was white as snow, His hair like pure wool
            2) His throne a fiery flame, its wheels a burning fire, a
               fiery stream issued from before Him
            3) A million ministered to Him, a hundred million stood before Him
            4) The court (judgment) was seated, and books were opened
         b. The judgment of the four beasts
            1) The great and terrible beast
               a) The one with the sound of pompous words from the little horn
               b) It was slain, its body destroyed, and given to the burning flame
            2) The rests of the beasts
               a) They had their dominion taken away
               b) Their lives were prolonged for a season and a time
      3. Part Three:  The coronation of the Son of Man - Dan 7:13-14
         a. Daniel sees one like the Son of Man
            1) Coming with the clouds of heaven
            2) Brought near to the Ancient of Days
         b. To Him was given dominion, glory, and a kingdom
            1) That all peoples, nations, and languages should serve Him
            2) His dominion is an everlasting dominion
            3) His kingdom the one which shall not be destroyed - cf. Dan 2:44

[The parallels between this vision and Nebuchadnezzar's dream (Dan 2)
should be carefully noted.  Both involve the rise and fall of four
kingdoms, and a kingdom which would never be destroyed. In Daniel's
three-part vision, the conflict to come between the fourth kingdom and
the establishment of the everlasting kingdom is foretold as we see...]

II. THE VISION INTERPRETED (15-28)

   A. EFFECT ON DANIEL...
      1. Grieved in his spirit - Dan 7:15
      2. Troubled by the visions he saw

   B. EXPLANATION TO DANIEL...
      1. An overall summary of the vision - Dan 7:16-18
         a. Provided by one of those who stood by (an angel?)
         b. The four beasts represent four kings (kingdoms, cf. 7:23)
         c. Yet the saints of the Most High shall receive and possess
            the everlasting kingdom
      2. Daniel's desire to know more - Dan 7:19-20
         a. About the fourth beast, exceedingly dreadful
         b. About the ten horns on it head
         c. About the little horn
            1) Before which three horns fell
            2) Which had eyes and a mouth speaking pompous words
            3) Whose appearance was greater than his fellows
      3. What Daniel then saw - Dan 7:21-22
         a. The little horn making war against the saints, prevailing against them
         b. Until the Ancient of Days came
            1) With judgment in favor of the saints of the Most High
            2) And it was time for the saints to possess the kingdom
      4. What Daniel then heard - Dan 7:23-27
         a. Concerning the fourth beast
            1) It shall be a fourth kingdom on the earth
            2) It shall devour the whole earth, trample it, and break
               it in pieces
            -- The Roman empire, which came to rule the Mediterranean world
         b. Concerning the ten horns
            1) They are ten kings to arise from this fourth kingdom
            2) After whom another shall arise
            -- These may be emperors who ruled during the first century
               A.D. when the everlasting kingdom (i.e., the church) was
               being established, or the ten kings alluded to in Re 17:
               12-13; then again, the number ten may be symbolic,
               reflecting their complete or full number, and not ten specific kings
         c. Concerning the little horn
            1) He shall be different from the first kings
            2) He shall subdue three kings
            3) He shall speak pompous words against the Most High
            4) He shall persecute the saints of the Most High
            5) He shall intend to change times and law
            6) Into whose hands the saints shall be given for a time,
               times and half a time
               1/ Perhaps 3 1/2 years (1 year, 2 years, 1/2 year), or 
                  42 months - cf. Re 13:5; also 11:2,3
               2/ A broken, short period of time involving persecution (Harkrider)
            -- This is likely the persecuting emperor of Rome (e.g.,
               Domitian), described as the beast from the sea in
               Revelation - cf. Re 13:1-2,5-7
         d. Concerning the judgment
            1) The dominion of the little horn shall be taken away,
               consumed and destroyed
            2) Then the kingdom (of heaven?), and the dominion and
               greatness of the kingdoms under heaven shall be given to
               the saints of the Most High
            3) This kingdom will be an everlasting kingdom, and
               dominions shall serve Him
            -- As depicted in Revelation, the conflict between the
               Roman empire and the church would end with the ultimate
               victory of the people of God (who even though martyred,
               would reign with Christ) - cf. Re 17:14; 19:19-20; 20:4

   C. EPILOGUE BY DANIEL...
      1. His thoughts greatly troubled him, and his countenance changed
         - Dan 7:28
      2. But he kept the matter in his heart - Dan 7:28
         a. A good course of action whenever we are unsure about the
            meaning of a particular Scripture, especially that which is prophetic
         b. As we continue to read and study, what we learn later may
            help enlighten the unclear Scripture we have kept in our heart

CONCLUSION

1. "The Vision Of The Four Beasts" is certainly interesting and challenging...
   a. It expands upon the vision seen by Nebuchadnezzar in Dan 2
   b. It introduces the conflict described in the vision seen by John in Re 13-20

2. I understand these visions to relate details concerning the 
   establishment of "the everlasting kingdom" (i.e., the church)...
   a. To occur during the days of the Roman empire
        - Dan 2:44; Lk 1:30-33; Mk 1:14-15
   b. Which began when Jesus ascended to heaven
        - Dan 7:13-14; Ac 1:9; 2:36; Ep 1:20-23; 1Pe 3:22; Re 1:5,9
   c. Which experienced great persecution at the outset 
       - Dan 7:25; Re 1:9; 2:10; 17:14

3. But the saints who persevered in those days, even to the point of
   death, continue to reign with Christ in heaven (i.e., they "possess
   the kingdom") - Dan 7:18; 2Ti 4:17-18; Re 20:4

The ultimate victory of the church over the Roman empire came to pass
as foretold to both Daniel and John.  May this fulfillment encourage us
to remain faithful until the time when Jesus returns to "deliver the
kingdom to God the Father"! - cf. 1Co 15:23-26

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Where Did "Jehovah" Come From? by Justin Rogers, Ph.D.




Where Did "Jehovah" Come From?


by Justin Rogers, Ph.D.


[EDITOR’S NOTE: AP auxiliary writer Dr. Rogers is the Director of the Graduate school of Theology and Associate Professor of Bible at Freed-Hardeman University. He holds an M.A. in New Testament from Freed-Hardeman University as well as an M.Phil. and Ph.D. in Hebraic, Judaic, and Cognate Studies from Hebrew Union College-Jewish Institute of Religion.]
The personal name of God in the Hebrew Bible is יהוה (YHWH). Occurring over 6,800 times in the Old Testament, this name is by far the most common way of referring to God. Translations and traditions have developed a number of ways to represent this name respectfully without crudely spelling out “Yahweh.” English translations have typically chosen “Lord,” following the custom intitated by the Septuagint, and perpetuated in the Latin Vulgate. Normally, the small caps typeset (“lord”) is used in mass-produced English translations to mark YHWH as the underlying Hebrew, as opposed to “Lord,” which normally renders the Hebrew ādôn. Some Jewish traditions, however, choose to render YHWH as “HaShem” (literally, “the name”). The ASV (1901) is unique among mainstream translations in opting for “Jehovah” as the preferred translation for YHWH. To be clear, none of these renderings is a translation per se. They are merely reflections of respect for the personal name of God.

RESPECT FOR THE NAME OF GOD

Respect for the personal name of God was an established custom already in the earliest history of Israel. Proper esteem for the Name is one of the Ten Commandments (Exodus 20:7; Deuteronomy 5:11), and cursing the Name is a sin punishable by death (Leviticus 24:10-16). After all, one’s name stands in for his or her essence (which is why changes of names are important). With the Bible placing such importance on the name of God, it is no surprise to find Jewish people in the post-biblical period going to great lengths to reverence the name YHWH.
Some Dead Sea Scrolls manuscripts have the name of God in Paleo-Hebrew, a more archaic form of the Hebrew language. Instead of יהוה in the traditional block characters, the name of God in Paleo-Hebrew appears as . The name of God is the only word in those manuscripts written in this fashion—indicating respect. Likewise, when the translators of the Old Testament into Greek rendered the personal name of God, they chose the Greek word κύριος (kyrios), meaning “lord.” This may indicate that Jews as early as the third century B.C. were already pronouncing the Hebrew term אדון (ādôn), meaning “Lord,” when they encountered YHWH in the text. Fear of mispronouncing the holy, personal name of God perhaps led them to develop the custom of not pronouncing it at all. Consequently, we have no sure idea how the name ought to be pronounced at any stage of the language.

WHERE DID “JEHOVAH” COME FROM?

The word “Jehovah” is a Medieval mistranscription from the Masoretic Hebrew Bible. It takes the consonants of the divine name YHWH and combines them with the vowels of another Hebrew word, adōnāy (“my lord”). How such a combination occurred might be worth explaining a little more, so we begin by discussing briefly the consonantal nature of the Hebrew language and the Masoretic vowel additions.
Hebrew is a language of consonants. Vowel sounds are spoken of course, but are not traditionally written. This custom dates to ancient times. As a result, we are unable to determine exactly how the Hebrew language in the Old Testament era was pronounced. Concern, however, to preserve the precise pronunciation of the text led a group of Jewish scribes in the Middle Ages, known as the Masoretes, to invent and apply vowel symbols to the traditional consonantal text. The two oldest manuscripts of the Masoretic Hebrew Bible—the Aleppo and Leningrad codices—feature these vowel markings.
Jewish scribes were very traditional, and thus scrupulously copied the text exactly as they received it, even if they were certain they were passing along an erroneous reading. When the Masoretes encountered a text they believed to be corrupt, or one that made no sense when read publicly, they marked the word or phrase with a marginal correction known as the qe, literally meaning “it is read.” What was copied in the body of the text came to be known as the ketîv (“it is written”). When one read the Hebrew text publicly, he was supposed to replace the ketîv with the qe for the sake of accuracy, or, in the case of the name of God, respect. The name of God is the most common ketîv/qe combination in the Hebrew Bible. Because the name of God is so common, however, the Masoretes simply placed the vowels of the qe around the ketîv rather than utilizing the marginal system.
The Masoretic manuscripts of the Hebrew Bible reflect the ancient custom of pronouncing adōnāy (ah-dohn-EYE) as the qe in place of YHWH as the ketîv. The term adōnāy is a fitting choice of qe. First, the noun ādôn occurs 775 times in the Old Testament, over 400 times in reference to God. Second, the suffix -āy is a marker of the first person singular (in address), making the qe appear as a personal claim on the part of the reader. In other words, the public reader of Hebrew Scripture is understood to mean “My Lord said to Moses,” or “Let them praises give my Lord.” This was intended as a symbol of respect, but the need for a more literal rendering of the name of God than the standard “Lord” created the desire to use this made-up Masoretic term in English transliteration.
The word “Jehovah” first appears in A.D. 1381. It is easy to understand where it came from. Someone simply transcribed the Masoretic qe into a European language. In other words, someone simply took the vowels of adōnay and placed them around the consonants of YHWH. This yields the name “Jehovah,” more or less. The Aleppo and Leningrad Codices of the Hebrew Bible write the nonsensical יְהוָה (YeHVāH), which takes the vowels of adōnay (except for the ō) and places them around the consonants of YHWH. They attempt to preserve in writing a tradition of reading.
English readers are probably wondering exactly how YeHoWaH becomes Jehovah. To explain, the Y in English represents the sound J in certain other languages. The raised e is a “half-vowel,” and represents a hurried sound of barely distinguishable vocalic value (this is why adōnāy starts with an a, but the Masoretes point YHWH with an e). This “shewa,” as it is often called, is transcribed as e in the European languages. H is H. The long ō sound is reinserted (absent in the Masoretic qe) from adōnāyW is pronounced in many languages as the English v. The ā of adōnāy is represented as a. And, again, H is H. Taken together, this yields the word “Jehovah.”
The name Jehovah fell into fashion in early English translations. Tyndale, the Geneva Bible, and others used the term Jehovah, at least some of the time, to represent the Hebrew YHWH. The term occurs only four times in the King James Version of the Bible (Exodus 6:3; Psalm 83:18; Isaiah 12:2; 26:4). A mixture of “Jehovah” and “Lord” remained consistent in most English translations. The English Revised Version (1885), and its North American counterpart the American Standard Version (1901), choose “Jehovah” as its standard rendering of יהוה (YHWH), a name it uses over 6,800 times. The New World Translation of the Jehovah’s Witnesses also consistently uses the name Jehovah. More recent translations have not followed suit, preferring “lord” to “Jehovah.”
The question arises, then, is “Jehovah” the real name of God? The answer is a clear and firm “no.” First, the Masoretes themselves would not allege “Jehovah” represents the name of God. As we have discussed, the ketîv is inspired and sacred, whereas the qe is a Masoretic protection on the way the text ought to be read. By adding the vowels of adōnāy to YHWH, they never intended to create a new word, but to mark a respectful reading of the personal name of God.
Second, the vowel sounds the Masoretes added to the text represent a reading tradition much later than the biblical text itself. To get a sense of how much pronunciation can change in this length of time, watch online videos of the Canterbury Tales read with contemporary English pronunciation. Does this sound anything like modern English? Even if Hebrew pronunciation remained remarkably static over that period of time (a period of 1,000 years!), the fact that the name was not transmitted with vowels renders certainty in pronunciation simply impossible. The Masoretes preserved a reading tradition passed down in their time, not necessarily one dating to biblical times.
Third, the Masoretes did not actually give the name Jehovah or its Hebrew equivalent. Remember, the Masoretes omit the ō vowel from the qe, yielding the nonsensical Hebrew word YeHWāH (it is nonsensical since every Hebrew consonant must have an accompanying vowel; the middle “H” does not). So, the builders of the make-believe word “Jehovah” added something the Masoretic Hebrew does not have in the first place.

CONCLUSION

The term Jehovah is less than 700 years old. Even its Hebrew near-equivalent can date no earlier than the Masoretic application of vowels to the consonantal text in the Middle Ages. The same holds true for the spelling “Yahweh,” although scholars feel confident this form is much closer to the original pronunciation (based partially on ancient transliterations). That said, is it more respectful to use the name Jehovah? Some think so. Those who stringently defend the use of the name Jehovah argue their position on the basis of its being more literal and more original. However, we have observed that the term “Jehovah” is neither original to the Bible nor to the Masoretic tradition. And it is simply inaccurate to use an English transliteration of a Hebrew word that was never intended to be pronounced in the first place. The Jewish tradition is careful not to misuse the personal name of God, distancing itself with epithets such as “the Lord” or “the Name.” A biblical Israelite, if transported to modern times, would not understand what “Jehovah” even meant since it isn’t actually a Hebrew word. The name Jehovah is no more literal, no more respectful, and no more accurate than the more commonly used lord.

When was “The Faith” Delivered? by Kyle Butt, M.Div.





When was “The Faith” Delivered?

by Kyle Butt, M.Div.


Recently we received a very interesting question from one of our readers. It is noteworthy for two reasons. First, many of us have probably never heard the question. (I have been working for more than 20 years in Bible study and teaching of various types and had never heard it.) Second, the answer is extremely simple, but might not appear that obvious at the outset.
The question is, how could the book of Jude be a part of “the faith” (meaning the body of New Testament teaching recognized as “the faith”) if the book of Jude states that the faith “was once and for all delivered to the saints” (vs. 3)? If Jude says “the faith” was “delivered” once and for all in the past, then how could his writing, being written after the fact, be part of “the faith”? Along those same lines, how could Peter state that God “has given to us all things that pertain to life and godliness” (2 Peter 1:3), if Peter was writing material after that statement was made that pertained to “life and godliness”?
The simple answer lies in the fact that when something is recorded is not necessarily when it is “delivered.” Throughout the first century, God inspired the apostles and various first century prophets to deliver “the faith” to the early church. Much of that material, however, was preached long before it was written down. For instance, God inspired Peter and the apostles to preach the Gospel on the day of Pentecost after Jesus’ resurrection and ascension into heaven. That sermon was not recorded, however, until about 30 years later by the inspired writer Luke. Since that is the case, we understand that the material had been delivered to the church long before it was preserved in written form by the Holy Spirit in the book of Acts.
This fact is evident in the books of 2 Peter and Jude, the two books under discussion. Both authors made a special point to insist that they were reminding their audiences of material that was already out there and available. For instance, Peter stated, “I will not be negligent to remind you always of these things, though you know them, and are established in the present truth” (2 Peter 1:12). Later in the book he stated, “Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder)” (2 Peter 3:1). Jude made similar statements when he wrote, “But I want to remind you, though you once knew this” (vs. 5). And when he stated, “remember the words which were spoken before by the apostles of our Lord Jesus Christ.” These authors insist that they are reminding their readers of material that the readers had access to before they read these letters.
When we stop to consider the situation, this would have to be the case. Jesus explained that the Holy Spirit would help the apostles know what to say when they stood before rulers (Matthew 10:19). Yet we read of only a very few instances of such messages in Acts. Certainly it was the case that Matthew, Andrew, Thomas, and the other apostles preached inspired messages that we have no record of. In 1 Corinthians 14:31, we learn that certain people in the Corinthian church were prophets, but we do not have a record of their messages. The point is this: throughout the first century, the Holy Spirit was delivering “all things” (John 14:26), guiding the inspired writers into “all truth” (John 16:13), and making known “the faith” to the church in a number of ways. When we see it preserved by an inspired writer, that does not mean it had not been previously delivered in one form or another to the church prior to that.

When Did Terah Beget Abraham? by Eric Lyons, M.Min.




When Did Terah Beget Abraham?

by Eric Lyons, M.Min.


Unfortunately, in an attempt to defend the strict chronology of Bible genealogies, there are some who read them without taking into account that certain Hebrew phrases possess a wider connotation than what might be perceived in English. One of these phrases occurs several times in Genesis 11. In that chapter, we learn of various Messianic ancestors who lived to a certain age and begot sons. For example, verse 16 of the chapter reads: “Eber lived thirty-four years, and begot Peleg.” Later, we read where “Nahor lived 29 years, and begot Terah” (11:24). The sons listed in this chapter generally are thought to be the firstborn sons, yet the evidence shows that this was not always the case because there was not always a father-to-firstborn-son linkage.
Many have assumed that because Genesis 11:26 states, “Now Terah lived seventy years, and begot Abram, Nahor, and Haran,” that Abram (also known as Abraham; cf. Genesis 17:5) was Terah’s firstborn, and that he was born when Terah was 70. The truth is, however, Abraham was not born for another 60 years. When Stephen was delivering his masterful sermon recorded in Acts 7, he stated that Abraham moved to the land of Palestine “after the death of his father [Terah—EL]” (7:4). Yet if Terah was 205 years old when he died (Genesis 11:32), and Abraham departed Haran when he was 75 (Genesis 12:4), then Terah was 130, not 70, when Abraham was born. In light of this information, John Whitcomb and Henry Morris have aided us in better understanding Genesis 11:26 by paraphrasing it as follows: “And Terah lived seventy years and begat the first of his three sons, the most important of whom (not because of age but because of the Messianic line) was Abram” (1961, p. 480, parenthetical item in orig.).
Lest you think this is an isolated incident (in which the son mentioned was not the firstborn son), consider another example. Genesis 5:32 states: “And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.” Like the situation with Terah begetting Abraham, Nahor, and Haran, here we read that at age 500, Noah begot Shem, Ham, and Japheth. Was Shem the firstborn? Were the three sons of Noah triplets? Or was Shem mentioned first because of his Messianic connection? In all likelihood, the evidence seems to indicate that Shem was not the firstborn, but was born two years later. Consider the following passages:
“Noah was six hundred years old when the flood waters were on the earth” (Genesis 7:6).
“And it came to pass in the six hundred and first year, in the first month, the first day of the month, that the waters were dried up from the earth and Noah removed the covering of the ark and looked, and indeed the surface of the ground was dry” (Genesis 8:13, emp. added).
“Shem was one hundred years old, and begot Arphaxad two years after the flood” (Genesis 11:10, emp. added).
These verses seem to suggest that Shem was born, not when Noah was 500, but rather when he was 502. A comparison of Genesis 11:10 with 10:22 may suggest that Shem’s son, Arphaxad, was not the firstborn son in his family. Likely, Shem, Arphaxad, and others are mentioned first for the same reason Abraham is—because they are Messianic ancestors, and not because they were the firstborn sons of their fathers. Interestingly, numerous other Messianic ancestors, such as Seth, Isaac, Jacob, Judah, and Perez, were not firstborn sons. Was Moses being dishonest when he recorded these genealogies? Absolutely not. We must remember that
the year of begetting a first son, known in the Old Testament as “the beginning of strength,” was an important year in the life of the Israelite (Gen. 49:3; Deut. 21:17; Psa. 78:51; and Psa. 105:36). It is this year...and not the year of the birth of the Messianic link, that is given in each case in Genesis 11 (Whitcomb and Morris, p. 480).
Just as Genesis 5:32 does not teach that Noah was 500 when Shem was born, Genesis 11:26 does not teach that Abraham was born when Terah was 70. This verse basically means that Terah began having children at age 70, not that all three children were born at that age. According to other passages, Terah was 130 when Abraham was born. Those who allege these passages contradict Genesis 11:26 simply are misunderstanding the text by not taking into account that certain Hebrew phrases possess a wider connotation than what might be perceived in modern-day English.

REFERENCES

Whitcomb, John C. and Henry M. Morris (1961), The Genesis Flood (Grand Rapids, MI: Baker).

I WANT MY SINS FORGIVEN LIKE THE TAX COLLECTOR BY STEVE FINNELL



I WANT MY SINS FORGIVEN LIKE THE TAX COLLECTOR  BY STEVE FINNELL


Advocates of having sins forgiven by reciting a sinner's pray use as a proof-text, the parable of the publican and the Pharisee.

 Luke 18:9-14 Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: 10 "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 "The Pharisee stood and prayed thus with himself, God, I thank You I am not like other men---extortioners, unjust, adulterers, or even as this tax collector. 12 'I fast twice a week; I give tithes of all that I possess.' 13 "And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying , 'God be merciful to me a sinner!. 14 "I tell you, this man went down ti his house justified rather than the other; for everyone who exalts himself will be abased, and he who humbles himself will be exalted.(NKJV)

This is not a parable about salvation, it is about arrogance versus humility.

There is no indication that the Pharisee nor the Jewish tax collector were believers in Jesus Christ. They were both Jews.

If you want to say a sinner's prayer so you can be saved like the Jewish tax collector; then you believe you can have your sins forgiven without confessing Jesus as the Christ. Do you think you can be saved without believing that God raised Jesus from the dead? Do you believe you can be saved without believing that Jesus is the Son of God? Do you believe you can be saved while rejecting what Jesus said when He said he who has been baptized will be saved?

The tax collector (publican) was not a Christian, nor did he become a Christian by praying a prayer of humility.    

Cry For Deliverance by B. Johnson



Cry For Deliverance

When the people of God fail to keep their part of the covenant He has made with them and fall into sin, God disciplines them with the rod of men. Many accounts in scripture show this pattern.
“I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee” (2 Sam 7:14-15).
The Israelites were by no means in the same position as God’s children today, especially because of their perpetual disobedience and ‘alway erring in their hearts’ (Heb 3 & 4), and the fact that most never seem to have been converted in the first place. The Lord showed the beginning of warning in a pattern that occurred in the book of Judges. There the people fell away, cried to the Lord, and were delivered over and over. We see the same pattern occurring throughout Israel’s 1620 year history. The people fell away, cried to the Lord and were delivered.
“And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother” (Judges 3:9).
“But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed: and by him the children of Israel sent a present unto Eglon the king of Moab” (Judges 3:15).
“And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel” (Judges 4:3).
“And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD” (Judges 6:6).
“And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, that the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage” (Judges 6:7-8).
“And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim” (Judges 10:10).
“And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day” (Judges 10:15).
Even though Deborah was greatly honored by God because of her leadership and judgment during this time, it certainly was no honor to the people of Israel that their leader was a woman. We see in several passages that it was a sign of God’s keen displeasure when a woman ruled over them.
“Woe unto the wicked! It shall be ill with him: for the reward of his hands shall be given him. As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths” (Isa 3:11-12).
“And I will give children to be their princes, and babes shall rule over them” (Isa 3:4).
“Behold, thy people in the midst of thee are women: the gates of thy land shall be set wide open unto thine enemies: the fire shall devour thy bars” (Nah 3:13).
God chastened his people and caused them much pain, yet He was faithful to restore them to himself as soon as they repented. What better example could we have for what is happening in our nation today than to read the examples from His word. Truly He is merciful and just in His dealings with the children of men. Shall we learn from these examples so that we are not totally destroyed?
Beth Johnson
The Scripture quotations in this article are from
The King James Version.

Published in The Old Paths Archive
(http://www.oldpaths.com)

Hope and prayer by Gary Rose



This morning (before breakfast) my wife had the TV on and as I entered the living room, I saw an image of our president, Donald Trump, making an announcement. It was about steps that he was initiating to bring back religious liberty to our nation.

I couldn’t be happier! For years I have seen an effort by our government to “reign in” the rights of Christians; especially concerning prayer. Donald Trump has faults, many of them, but he has done great things for our country since elected, in spite of being harassed continually by the Democratic party. Even now, while being tried for supposed “crimes” he is doing his job. Recently, I heard someone say that he is the greatest president since Abraham Lincoln – I believe it! But, he is in need of our prayers, for the forces of evil facing him are very strong; by this, I mean the godless Democratic party. It is our duty as Christians to pray for our leaders, but at this time our president is especially in need of those prayers.  Paul says to his young protege, Timothy…


1 Timothy 2 ( English Majority Text Version )
  [1] Therefore I exhort first of all that supplications, prayers, intercessions, and thanksgivings be made on behalf of all people,
  [2] on behalf of kings and all those who are in authority, that we may lead a tranquil and quiet life in all godliness and dignity.
  [3] For this is good and acceptable before God our Savior,
  [4] who desires all people to be saved, and to come to the full knowledge of the truth.


Again, please pray for him. Thank you in advance!
Your friend,
Gary