9/10/21

"The Sun Stood Still"—Really? by Eric Lyons, M.Min.

 

https://apologeticspress.org/APContent.aspx?category=11&article=5529


"The Sun Stood Still"—Really?

by  Eric Lyons, M.Min.

In compliance with God’s will to punish the terribly wicked nations of Canaan (Deuteronomy 9:5; Joshua 10:8), Joshua and his army of Israelites engaged in battle with the “five kings of the Amorites” and their armies at Gibeon (Joshua 10:5,10). In the midst of the battle, which poured into other areas of southern Palestine, Joshua spoke to the Lord, saying: “Sun, stand still over Gibeon; and moon, in the Valley of Aijalon” (10:12). The inspired writer goes on to acknowledge: “So the sun stood still, and the moon stopped till the people had revenge upon their enemies” (10:13). Even more emphatically, the writer testifies: “So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it, that the Lord heeded the voice of a man; for the Lord fought for Israel” (10:13-14).

What does the text mean when it says, “the Sun stood still”? Did the Sun literally stand “still,” or did the Earth stop its approximate 1,000-mph rotation on its axis in order to give the Israelites more time to defeat their enemies? And what about the Moon; did it actually stop, too? What are we to make of such language?

First, is it possible that the same God Who miraculously created the entire Universe out of nothing could supernaturally (and literally) stop the Sun (or any other part, or all parts, of the Universe that He so chooses)?1 Could the same God Who made light, as well as mornings and evenings on Earth, without a Sun (on days 1-3 of Creation; Genesis 1:3-19)2 also cause the Moon to “stop”?3 Is it possible for the omnipotent Creator, Who currently “upholds the Universe by the word of His power” (Hebrews 1:3, ESV), to miraculously manipulate a day on Earth to His liking? Is it possible for God to refract light or to specially create some kind of light to illuminate a part of the Earth for a longer period of time than the normal daylight hours? Though skeptics often ridicule the idea of miracles, in truth, if a supernatural God exists, then supernatural miracles are possible. Could God Almighty work an astronomical miracle on behalf of the Israelites when they faced the armies of the Amorites if He so chose? Indeed, He could.

But how, exactly, could God have “stopped” the Sun and Moon? The fact is, we are not told how God could have worked such a miracle any more than we are told how He miraculously fed several thousand people with merely five loaves of bread and two fish (Matthew 14:13-21), how He made an iron ax head float in water (2 Kings 6:4-7), or how exactly Jonah could have survived for three days in the belly of a fish. The recognition of God’s unlimited knowledge and power should be a logically sufficient explanation.

Bible students must keep in mind that the book of Joshua is a historical composition, full of real people, places, dialogue, and events, and is written in ordinary language. Joshua is not a book of prophecy or poetry filled with extensive amounts of figurative language. Nothing in Joshua 10 suggests that we should interpret the account as highly figurative or symbolic. That said, one common element of normal, “everyday” speech and writing, both in Bible times and today, is the description of things as they appear (and not necessarily in the scientifically precise manner that we would expect in a geometry or chemistry classroom). Since to everyone on Earth (both in Bible times and today) it appears that the Sun moves from the east to the west, man has long referred to the Sun rising and setting (though technically what we see is the result of the Earth’s rotation on its axis). Could it be that the miracle God worked in Joshua 10 had less to do with the Sun than one might initially think? Certainly. As Hebrew scholar Justin Rogers commented: “Indeed, it appeared to them that ‘the sun stopped in the middle of the sky.’ This is clear use of phenomenological language, and it simply means this day was unusually long. Daylight was halted miraculously so as to allow God’s forces more time to conquer their foes.”4 God did not inform us of the precise manner in which He chose to work this marvelous miracle, but rest assured, it happened, and it was amazing. In fact, “there has been no day like that, before it or after it, that the Lord heeded the voice of a man” (Joshua 10:14).5

Endnotes

1 The Sun literally moves. It rotates about every 27 days at its equator (www.nasa.gov/sun), while traveling through the Milky Way Galaxy at an estimated 514,000 miles per hour (starchild.gsfc.nasa.gov/docs/StarChild/questions/question18.html).

2 Keep in mind that “the Father of lights” (James 1:17), Who is “light” (1 John 1:5), could create light easily without first having to create the Sun, Moon, and stars. Just as God could produce a fruit-bearing tree on day three without seed, He could produce light supernaturally on Day 1 without the “usual” light bearers (which subsequently were created on Day 4). For more information, see Eric Lyons (2006), “When Were the Sun, Moon, and Stars Created?” www.apologeticspress.org/AllegedDiscrepancies.aspx?article=1990&b=Genesis.

3 The Moon also rotates on its axis as it revolves around Earth (moon.nasa.gov/about/in-depth).

4 Justin Rogers (2017), “Does the Bible Teach a Flat Earth?” Reason & Revelation, July, 37[7]:74-77, apologeticspress.org/APContent.aspx?category=11&article=5428&topic=82, emp. in original.

5 A story has circulated on the Internet for many years that NASA discovered Joshua’s “missing day.” This story is a hoax. Although some (such as C.A.L. Totten and Harry Rimmer) have alleged to have discovered a “missing day” (in connection with Joshua 10), their calculations and differing conclusions are highly questionable and unproven at best and laughable at worst. Rimmer goes so far as to “arrive at the conclusion that the day of battle was Tuesday…July 22” [Rimmer (1944), The Harmony of Science and Scripture (Grand Rapids, MI: Eerdmans), pp. 251-283].

"Radical" Distortion of the Scriptures by Caleb Colley, Ph.D.

 

https://apologeticspress.org/APContent.aspx?category=11&article=1319


"Radical" Distortion of the Scriptures

by  Caleb Colley, Ph.D.

The As Good As New version of the Bible, translated by former Baptist minister John Henson, and subtitled “A Radical Retelling of the Scriptures,” was released in June 2004 by an English group of self-confessed radicals who call themselves “One.” As Good As New might have gone largely unnoticed by the religious community, had England’s archbishop of Canterbury, Dr. Rowan Williams (the leader of the Anglican church) not given the translation his enthusiastic stamp of approval (see “New Bible Translation...,” 2004). A press release from “Ekklesia,” a London-based theological think tank that supports the “One” translation, revealed the following:

The translation by John Henson from the organization “One” aims at a “new, fresh and adventurous” translation of the early Christian scriptures. It is designed both for mature Christians and for those who have limited experience of traditional Christianity or “may have found it a barrier to an appreciation of Jesus” (“The One Translation,” 2004).

However, it is apparent that Henson’s focus was not on giving his readers an accurate translation, but on making his radical readers feel comfortable, even if it compromises the real meaning of the Scriptures. One retailer wrote of As Good As New:

It also follows the cultural translation, where for instance “demon possession” becomes what it is as understood today, “mental illness.” It follows “contextual translation,” following the sense over longer sections. It is also “inclusive,” following the principles which Jesus adopted in relation to his culture. It is women, gay, and sinner friendly. Other radical departures reflect the need to demythologize in order to translate adequately into our own culture. For instance “Kingdom of God” thus becomes “God’s New World” (“A Radical and Readable...,” 2004).

The archbishop has praised Henson for replacing “the stale, the technical, the unconsciously exclusive words and policies” of the Bible, with modern phrasing (not to mention modern teachings, which differ from the plain teaching of the original Bible authors) [“New Bible Translation...,” 2004]. Few have a problem with those who merely want the Bible to be understandable (though it certainly is understandable in more traditional versions), but after considering the lengths to which Henson went to morph the Bible into something he considers “readable,” reasonable readers will reject it. Keep in mind that a “community” of random religionists, who happened to take interest in Henson’s translation process, provided contributions to this work. Apparently, the group of contributors in translation was not composed strictly of Greek or Hebrew scholars, but of “whoever” happened to contribute.

Henson and company have not given readers merely an English “translation” from the original Bible languages. (As Good As New is a translation only in the sense that “One” calls it a translation. Henson did not seem concerned about the actual original words themselves [see “The One Translation,” 2004], but only the “sense” of various collections of those words, so “paraphrase” would better describe what “One” has produced.) In short, Henson has attempted to rewrite the Bible.

For example, in an attempt to include only what “One” deems to be “the selection of books which were held in the highest esteem by the early Church in the first two centuries,” the book of Revelation has been excluded, and has been replaced by the apocryphal Gospel of Thomas (“A Radical and Readable...”, 2004). In their efforts to eliminate all “big words” from scripture, this vaguely defined group of translators has given modern nicknames to many of the Bible’s characters. For example, the apostle Peter is “Rocky,” Mary Magdalene is “Maggie,” John the Baptizer is “John the Dipper,” Aaron’s name is shortened to “Ron,” and Nicodemus becomes, simply, “Nick.”

“One” has subverted plain Bible texts in order to make the Gospel more politically correct. According to London Times religious correspondent Ruth Gledhill, “Instead of condemning fornicators, adulterers, and ‘abusers of themselves with mankind’ [as Paul did, through inspiration, when he wrote 1 Corinthians 6:9—CC], the new version of Paul’s first letter to Corinth has Paul advising Christians not to go without sex for too long, in case they get ‘frustrated’ ” (as quoted in “New Bible Translation...,” 2004). Instead of properly translating Paul’s command (recorded in 1 Corinthians 7:1-2) that, to avoid fornication, every man should have his own wife, and every woman should have her own husband, As Good As New has Paul writing: “My advice is for everyone to have a regular partner” (quoted in “New Bible Translation,” 2004).

The perversion does not stop there. “Heaven” becomes, in the new translation, “a world without time and space.” “Parables” are called “riddles.” In an effort to find favor with women, the contributors to As Good As New chose to render “Son of Man,” a title Jesus often called Himself, as “The Complete Person,” and “Father,” one of God’s scriptural titles, as “All Loving God.” Also in order to please women, Jesus is not called the “Son of God,” but rather “God’s Likeness.”

Such perversion is what one might expect from an organization that lists in its top five priorities, not to teach or defend the truth, but to “challenge oppression, injustice, exclusion and discrimination,” to “accept one another, valuing their diversity and experience” (“Who We Are,” 2003). Members of “One” commit themselves to accepting one another “in Christ,” to “support actively those doing Christ’s work inside or outside this institutional church,” and to combating “poverty, racism, and oppression through social and political action” (“Who We Are,” 2003, emp. added). One does not have to examine much of the “One’s” published material before he realizes that the primary purpose of the group is not to teach people how to be saved, but rather to push a leftist agenda down the throats of religious people. For “One,” a major step toward accomplishing that purpose would be widespread acceptance of As Good As New.

Accordingly, archbishop Williams hopes the new translation will spread “in epidemic profusion through religious and irreligious alike.” However, reasonable people will realize what As Good As New is: a twisted perversion of the Holy Scriptures. Henson, Williams, and the members of “One” and “Ekklesia” should fear for their souls, because they not only are teaching things that are contrary to plain Bible teaching (even though they do so by attempting to deceive people into thinking just the opposite), but also promoting exactly what the inspired apostle John forbade: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him he plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book” (Revelation 22:18-19).

The truth is that we can know, without a doubt, what books belong in the Bible (see A.P. Staff, 2003) and that the Bible is understandable. Because of the work of respected Greek and Hebrew scholars, we can understand, in English, just what God wants us to know. For example, the King James Version is on a 12th grade reading level, the New American Standard Bible is on a 10th or 11th grade level, and the New King James Version on an 8th or 9th grade level (“English Bible Translation...,” 2004; “Reading Levels of Various...,” n.d.). Religious people do not need a dangerous distortion of the Bible in order to overcome a perceived problem in comprehending the Gospel. People have been reading, understanding, and obeying the Bible for almost 2,000 years, with no help from John Henson or his makeshift group of translators.

REFERENCES

“A Radical and Readable New Translation” (2004), John Hunt Publications, [On-line], URL: http://www.o-books.net/goodasnew.htm.

“English Bible Translation Comparison” (2004), International Bible Society, [On-line], URL: http://www.gospelcom.net/ibs/bibles/translations/index.php.

“New Bible Translation Promotes Fornication” (2004), [On-line], URL: http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=39114.

“Reading Levels of Various Bible Translations,” (n.d.), [On-line], URL: http://www.bridgebuilders.4mg.com/bibles_reading_levels.htm.

A.P. Staff (2003), “The Canon and Non-Canonical Writings,” [On-line], URL: http://www.apologeticspress.org/articles/1972.

“The One Translation” (2004), [On-line], URL: http://one.gn.apc.org/Translation.htm.

“Who We Are” (2004), The “One” Council, [On-line], URL: http://one.gn.apc.org/whoweare.htm.

"Not Under Bondage" by Dave Miller, Ph.D.

 

https://apologeticspress.org/APContent.aspx?category=11&article=1081

"Not Under Bondage"

by  Dave Miller, Ph.D.

“But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace” (1 Corinthians 7:15).

A current misconception with regard to divorce and remarriage is the notion that 1 Corinthians 7:15 is a “later revelation” that “modifies” or “clarifies” Matthew 19:9. It is argued that 1 Corinthians 7:15 permits the Christian, who is deserted by a non-Christian mate, to remarry on the sole ground of that desertion. On the other hand, it is suggested, Matthew 19:9 (which permits remarriage only on the ground of fornication) applies strictly to a Christian married to a Christian, and therefore is not to be considered applicable to the Christian who is married to a non-Christian. Several factors make this position untenable.

First, the context of Matthew 19 is divorce (Matthew 19:3), while the context of 1 Corinthians 7 is not divorce but the propriety of marriage (1 Corinthians 7:1ff.). Jesus applied God’s original marriage law (Genesis 2:24; Matthew 19:4-6) to the question of divorce and remarriage (Matthew 19:9). But Paul applied God’s marriage law to several different questions that related to celibacy and the legitimacy of marriage for widows/widowers, Christians/non-Christians, and singles.

Second, it is incorrect to hold that if 1 Corinthians 7:15 pertains to a Christian married to a non-Christian, then Matthew 19:9 must refer exclusively to a Christian married to a Christian. Matthew 19:9 was uttered in context to a group of Jews seeking an answer to their question concerning Jewish divorce (Matthew 19:3). Jesus gave them an answer that was intended for them, as well as for those who would live during the Christian age. He appealed to Genesis 2, which resides in a pre-Jewish context and clearly applies to all people—i.e., the totality of humanity. Genesis 2 is a human race context. It reveals God’s ideal will for human marriage for all of human history—pre-Mosaic, Mosaic, and Christian.

Though divorce and remarriage for reasons other than fornication was “permitted” (epetrepsen—Matthew 19:8, though not endorsed) during the Mosaic period, Jesus made clear that the Jews had strayed from the original ideal because of their hard hearts. He further emphasized (notice the use of de—“but” in Matthew 19:9) that the original marriage law, which permitted divorce and remarriage for fornication alone, would be reinstated and would be applicable to all persons during the Christian age. Prior to the cross, ignorance may have been “unattended to” (huperidon—Acts 17:30), that is, God did not have a universal law, like the Gospel (Mark 16:15-16), but with the ratification of the New Testament, all men everywhere are responsible and liable for conforming themselves to God’s universal laws of marriage, divorce, and remarriage. God’s original marriage law was, and is, addressed to all people (Genesis 2:24; Matthew 19:4-6). Christ’s application to the question of divorce was implied in the original law, and is addressed to all people (Matthew 19:9). Paul’s application to questions of sex, celibacy, and non-Christian mates is addressed to all people (1 Corinthians 7). Scripture harmonizes beautifully, and God treats all impartially. Thus the phrase “to the rest” (1 Corinthians 7:12) cannot be referring uniquely or solely to non-Christian marriage relationships, since Jesus already referred to all marriages (whether Jew or non-Jew, Christian or non-Christian).

Third, 1 Corinthians 7 does not address different “classes” of marriages. The Corinthian letter was written in response to correspondence previously sent to Paul by the Corinthians (cf. 1:11; 5:1; 7:1; 8:1; 12:1; 16:1). Thus, 1 Corinthians amounts to a point-by-point response to matters previously raised by the Corinthians themselves. When Paul referred to the general question of sexual activity/celibacy (7:1), he was alluding to the method by which he organized his remarks in direct response to questions asked by the Corinthians. Thus, “to the rest” (7:12) refers to the rest of the matters or questions about which the Corinthians specifically inquired (and to which Jesus did not make specific application while on Earth). These matters (not marriages) are easily discernible from what follows. The “rest” of the questions would have included the following:

  • Should a Christian male who has a non-Christian wife sever the relationship (vs. 12)?
  • Should a Christian female who has a non-Christian husband sever the relationship (vs. 13)?
  • Are Christians somehow ceremonially defiled or rendered unclean by such relationships (vs. 14)?
  • Are children born to such relationships ceremonially unclean (vs. 14)?
  • Is a Christian guilty of sin if their non-Christian mate severs the relationship (vs. 15-16)?
  • Does becoming a Christian mean that one should dissolve all conditions and relationships that were entered into before becoming a Christian (vss. 17-24)?
  • What should be the sexual and/or marital status of virgins and widows in light of the current period of distress (vss. 25-40)?

All of these questions may be answered in light of, and in harmony with, Jesus’ own remarks in Matthew 19. Jesus did not specifically make application to these unique instances (vs. 12—“to the rest speak I, not the Lord”). He did not address Himself to the application of God’s general marriage law to every specific situation (specifically to the spiritual status of a Christian married to a non-Christian). Yet, His teaching applies to every case of marriage on the question of divorce.

Fourth, the specific context of 1 Corinthians 7:15 relates to the person who becomes a Christian, but whose mate does not. The unbeliever now finds himself married to a different person (in the sense that his mate underwent a total change and began to live a completely different lifestyle). The unbeliever demands that his mate make a choice: “either give up Christ or I’m leaving!” Yet to live in marriage with an unbeliever, who threatens departure if the believer does not capitulate to the unbeliever (i.e., compromise Christian responsibility or neglect divinely ordained duty), is to be involved in slavery (i.e., “bondage”). But neither at the time the marriage was contracted, nor at the present time (the force of the perfect indicative passive in Greek), has the Christian been under that kind of bondage. God never intended nor approved a view that regards marriage as slavery. Christians are slaves only to God—never to men or mates (Matthew 23:10; Romans 6:22; Ephesians 6:6; Colossians 3:24; Philemon 16; 1 Corinthians 7:15). So Paul was saying that although a believer is married to an unbeliever (and continues to be so), the believer is not to compromise his or her discipleship. To do so, at the insistence of the unbelieving mate, would constitute slavery that was never God’s intention for marriage.

To suggest that dedoulotai (“bondage”) refers to the marriage bond is to maintain that in some sense (or in some cases) the marriage bond is to be viewed as a state of slavery. But God does not want us to view our marital unions as slave relationships in which we are “under bondage.” We may be “bound” (1 Corinthians 7:27,39; Romans 7:2), but we are not “enslaved” (1 Corinthians 7:15). So Paul was not commenting on the status of a believer’s marital relationship (i.e., whether bound or loosed). Rather, he was commenting on the status of a believer’s spiritual relationship as a Christian in the context of marital discord that is initiated by the non-Christian mate. Paul was answering the question: “How does being married to a non-Christian affect my status as a Christian if he or she threatens to leave?” He was not answering the question: “How does being married to a non-Christian affect my status as a husband/wife (and the potential for remarriage) when the non-Christian departs?” Jesus already answered that question in Matthew 19:9—divorce and remarriage is permitted only upon the basis of sexual unfaithfulness. Paul, too, spoke more directly to this question earlier in the chapter when he ruled out remarriage: “Let her remain unmarried or be reconciled to her husband” (vss. 10-11).

To summarize: although God’s marriage law is stringent (for everybody), and although God hates divorce (Malachi 2:16), nevertheless, there are times when an unbelieving mate actually will force the believer to make a choice between Christ and the unbelieving mate. To choose the mate over Christ would be slavery (i.e., “bondage”). Yet, the believer is not now, and never has been, in such enslavement. Thus, the believer must let the unbeliever exit the relationship in peace. The believer must “let him depart”—in the sense that the believer must not seek to prevent his departure by compromising his loyalty to Christ. Of course, the Christian would continue to hold out hope that the marriage could be saved. If, however, the non-Christian forms a sexual union outside of marriage with another, the Christian is permitted the right to exercise the injunction of Matthew 19:9 by putting away the non-Christian on the sole grounds of fornication, and may then marry another eligible person.

One final factor needs to be addressed. Verses 17-24 cannot be requiring an individual to remain in whatever marital state that person is in at the time of conversion. Paul used the examples of slavery and circumcision to show that merely because a person becomes a Christian, he or she is not absolved of pre-Christian circumstances. If a person is a slave prior to baptism, that person will continue to be a slave after baptism, and should not think that becoming a Christian gives one the right to shirk legal status as a slave. This is why Paul instructed Onesimus to return to his position of servitude (Philemon 12). Thus Paul was encouraging the person who becomes a Christian, but whose mate does not become a Christian, to remain in that marriage rather than think that becoming a Christian somehow gives him or her the right to sever the relationship with the non-Christian mate. Being married to a non-Christian mate is not sinful in and of itself (see Miller, 2002).

Paul was not placing his stamp of approval upon relationships, practices, and conditions that were sinful prior to baptism; nor was he encouraging Christians to remain in those relationships. Such would contradict what he later told the Corinthians concerning unequal yokes (2 Corinthians 6:17) and repentance (2 Corinthians 7:8-10). Rather, he was referring to relationships and conditions that were not sinful prior to baptism, and was telling Christians that they still had the same obligation to conduct themselves appropriately (i.e., according to God’s laws) within those situations, now that they were Christians. Such instructions apply to any relationship, practice, or condition that was not sinful (i.e., in violation of Christ’s laws) prior to baptism. But it does not apply to any practice or relationship that was sinful prior to baptism (i.e., adultery, homosexuality, evil business practices, etc.; cf. 1 Corinthians 6:9-11).

May God grant us the humility and determination to conform our lives to His will concerning marriage—no matter how narrow it may seem (Matthew 7:14). May the church of our day be spared any further harm that comes from the promotion of false theories and doctrines that are calculated to re-define God’s will as “wide” and “broad” (Matthew 7:13). May we truly seek to please, not men, but God (Galatians 1:10).

REFERENCES

Miller, Dave (2002), “Be Not Unequally Yoked,” Apologetics Press, http://www.apologeticspress.org/articles/1802.

"Calling on the Name of the Lord" by Eric Lyons, M.Min.

 https://apologeticspress.org/APContent.aspx?category=11&article=775

 "Calling on the Name of the Lord"

by  Eric Lyons, M.Min.

Considering how many people within Christendom teach that an individual can be saved merely by professing a belief in Christ, it is not surprising that skeptics claim that the Bible contradicts itself in this regard. Although Peter and Paul declared, “Whoever calls on the name of the Lord shall be saved” (Acts 2:21; Romans 10:13; cf. Joel 2:32), skeptics quickly remind their readers that Jesus once stated: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21; cf. Luke 6:46). Allegedly, Matthew 7:21 clashes with such passages as Acts 2:21 and Romans 10:13 (see Morgan, 2003; Wells, 2001). Since many professed Christians seem to equate “calling on the name of the Lord” with the idea of saying to Jesus, “Lord, save me,” Bible critics feel even more justified in their pronouncement of “conflicting testimonies.” How can certain professed followers of Christ claim that they were saved by simply “calling out to Christ,” when Christ Himself proclaimed that a mere calling upon Him would not save a person?

The key to correctly understanding the phrase “calling on the name of the Lord” is to recognize that more is involved in this action than a mere verbal petition directed toward God. The “call” mentioned in Acts 2:21, Romans 10:13, and Acts 22:16 (where Paul was “calling on the name of the Lord”), is not equated with the “call” (“Lord, Lord”) Jesus spoke of in the Sermon on the Mount (Matthew 7:21).

First, it is appropriate to mention that even in modern times, to “call on” someone frequently means more than simply making a request for something. When a doctor goes to the hospital to “call on” some of his patients, he does not merely walk into the room and say, “I just wanted to come by and say, ‘Hello.’ I wish you the best. Now pay me.” On the contrary, he involves himself in a service. He examines the patient, listens to the patient’s concerns, gives further instructions regarding the patient’s hopeful recovery, and then oftentimes prescribes medication. All of these elements may be involved in a doctor “calling upon” a patient. In the mid-twentieth century, it was common for young men to “call on” young ladies. Again, this expression meant something different than just “making a request” (Brown, 1976, p. 5).

Second, when an individual takes the time to study how the expression “calling on God” is used throughout Scripture, the only reasonable conclusion to draw is that, just as similar phrases sometimes have a deeper meaning in modern America, the expression “calling on God” often had a deeper meaning in Bible times. Take, for instance, Paul’s statement recorded in Acts 25:11: “I appeal unto Caesar.” The word “appeal” (epikaloumai) is the same word translated “call” (or “calling”) in Acts 2:21, 22:16, and Romans 10:13. But, Paul was not simply saying, “I’m calling on Caesar to save me.” As James Bales noted:

Paul, in appealing to Caesar, was claiming the right of a Roman citizen to have his case judged by Caesar. He was asking that his case be transferred to Caesar’s court and that Caesar hear and pass judgment on his case. In so doing, he indicated that he was resting his case on Caesar’s judgment. In order for this to be done Paul had to submit to whatever was necessary in order for his case to be brought before Caesar. He had to submit to the Roman soldiers who conveyed him to Rome. He had to submit to whatever formalities or procedure Caesar demanded of those who came before him. All of this was involved in his appeal to Caesar (1960, pp. 81-82, emp. added).

Paul’s “calling” to Caesar involved his submission to him. “That, in a nutshell,” wrote T. Pierce Brown, “is what ‘calling on the Lord’ involves”—obedience (1976, p. 5). It is not a mere verbal recognition of God, or a verbal petition to Him. Those whom Paul (before his conversion to Christ) sought to bind in Damascus—Christians who were described as people “who call on Your [Jehovah’s] name”—were not people who only prayed to God, but those who were serving the Lord, and who, by their obedience, were submitting themselves to His authority (cf. Matthew 28:18). Interestingly, Zephaniah 3:9 links one’s “calling” with his “service”: “For then I will restore to the peoples a pure language, that they all may call on the name of the Lord, to serve Him with one accord” (emp. added). When a person submits to the will of God, he accurately can be described as “calling on the Lord.” Acts 2:21 and Romans 10:13 (among other passages) do not contradict Matthew 7:21, because to “call on the Lord” entails more than just pleading for salvation; it involves submitting to God’s will. According to Colossians 3:17, every single act a Christian performs (in word or deed) should be carried out by Christ’s authority. For a non-Christian receiving salvation, this is no different. In order to obtain salvation, a person must submit to the Lord’s authority. This is what the passages in Acts 2:21 and Romans 10:13 are teaching; it is up to us to go elsewhere in the New Testament to learn how to call upon the name of the Lord.

After Peter quoted the prophecy of Joel and told those in Jerusalem on Pentecost that “whoever calls on the name of the Lord shall be saved” (Acts 2:21), he told them how to go about “calling on the name of the Lord.” The people in the audience in Acts 2 did not understand Peter’s quotation of Joel to mean that an alien sinner must pray to God for salvation. [Their question in Acts 2:37 (“Men and brethren, what shall we do?”) indicates such.] Furthermore, when Peter responded to their question and told them what to do to be saved, he did not say, “I’ve already told you what to do. You can be saved by petitioning God for salvation through prayer. Just call on His name.” On the contrary, Peter had to explain to them what it meant to “call on the name of the Lord.” Instead of repeating this statement when the crowd sought further guidance from the apostles, Peter commanded them, saying, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (2:38). Notice the parallel between Acts 2:21 and 2:38:

Acts 2:21 Whoever Calls On the name of the Lord Shall be saved
Acts 2:38 Everyone of you Repent and be baptized In the name of Jesus Christ For the remission of sins

Peter’s non-Christian listeners learned that “calling on the name of the Lord for salvation” was equal to obeying the Gospel, which approximately 3,000 did that very day by repenting of their sins and being baptized into Christ (2:38,41).

But what about Romans 10:13? What is the “call” mentioned in this verse? Notice Romans 10:11-15:

For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the Lord shall be saved.” How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” (emp. added).

Although this passage does not define precisely what is meant by one “calling on the name of the Lord,” it does indicate that an alien sinner cannot “call” until after he has heard the Word of God and believed it. Such was meant by Paul’s rhetorical questions: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard?” Paul’s statements in this passage are consistent with Peter’s proclamations in Acts 2. It was only after the crowd on Pentecost believed in the resurrected Christ Whom Peter preached (as is evident by their being “cut to the heart” and their subsequent question, “Men and brethren, what shall we do?”) that Peter told them how to call on the name of the Lord and be saved (2:38).

Perhaps the clearest description of what it means for an alien sinner to “call on the name of the Lord” is found in Acts 22. As the apostle Paul addressed the mob in Jerusalem, he spoke of his encounter with the Lord, Whom he asked, “What shall I do?” (22:10; cf. 9:6). The answer Jesus gave Him at that time was not “call on the name of the Lord.” Instead, Jesus instructed him to “arise and go into Damascus, and there you will be told all things which are appointed for you to do” (22:10). Paul (or Saul—Acts 13:9) demonstrated his belief in Jesus as he went into the city and waited for further instructions. In Acts 9, we learn that during the next three days, while waiting to meet with Ananias, Paul fasted and prayed (vss. 9,11). Although some today might consider what Paul was doing at this point as “calling on the name of the Lord,” Ananias, God’s chosen messenger to Paul, did not think so. He did not tell Paul, “I see you have already called on God. Your sins are forgiven.” After three days of fasting and praying, Paul still was lost in his sins. Even though he obviously believed at this point, and had prayed to God, he had yet to “call on the name of the Lord” for salvation. When Ananias finally came to Paul, he told him: “Arise and be baptized, and wash away your sins, calling on the name of the Lord” (22:16). Ananias knew that Paul had not yet “called on the name of the Lord,” just as Peter knew that those on Pentecost had not done so before his command to “repent and be baptized.” Thus, Ananias instructed Paul to “be baptized, and wash away your sins.” The participle phrase, “calling on the name of the Lord,” describes what Paul was doing when he was baptized for the remission of his sins. Every non-Christian who desires to “call on the name of the Lord” to be saved, does so, not simply by saying, “Lord, Lord” (cf. Matthew 7:21), or just by wording a prayer to God (e.g., Paul—Acts 9; 22; cf. Romans 10:13-14), but by obeying God’s instructions to “repent and be baptized…in the name of Jesus Christ for the remission of your sins” (Acts 2:38).

This is not to say that repentance and baptism have always been (or are always today) synonymous with “calling on the name of the Lord.” Abraham was not baptized when he “called upon the name of the Lord” (Genesis 12:8; cf. 4:26), because baptism was not demanded of God before New Testament times. And, as I mentioned earlier, when the New Testament describes people who are already Christians as “calling on the name of the Lord” (Acts 9:14,21; 1 Corinthians 1:2), it certainly does not mean that Christians continually were being baptized for the remission of their sins after having been baptized to become a Christian (cf. 1 John 1:5-10). Depending on when and where the phrase is used, “calling on the name of the Lord” includes: (1) obedience to the gospel plan of salvation; (2) worshiping God; and (3) faithful service to the Lord (Bates, 1979, p. 5). However, it never is used in the sense that all the alien sinner must do in order to be saved is to cry out and say, “Lord, Lord, save me.”

Thus, the skeptic’s allegation that Matthew 7:21 contradicts Acts 2:21 and Romans 10:13 is unsubstantiated. And, the professed Christian who teaches that all one must do to be saved is just say the sinner’s prayer, is in error.

REFERENCES

Bales, James (1960), The Hub of the Bible—Or—Acts Two Analyzed (Shreveport, LA: Lambert Book House).

Bates, Bobby (1979), “Whosoever Shall Call Upon the Name of the Lord Shall be Saved,” Firm Foundation, 96:5, March 20.

Brown, T. Pierce (1976), “Calling on His Name,” Firm Foundation, 93:5, July 20.

Morgan, Donald (2003), “Biblical Inconsistencies,” [On-line], URL: http://www.infidels.org/library/modern/donald_morgan/inconsistencies.shtml.

Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.

 

"THE BOOK OF ACTS" Letters To Theophilus (1:1)

 







 

"THE BOOK OF ACTS"

Letters To Theophilus (1:1)

INTRODUCTION
  1. The New Testament is a collection of 27 books...
    1. Containing gospels, history, epistles, and prophecy
    2. Some written to people at large, others to individual Christians and churches
  2. It may surprise some that over one fourth of the NT was written to one individual...
    1. Luke and Acts contains more than 27% of the total words in the NT
    2. Both were addressed to a man named Theophilus - Lk 1:1-4; Ac 1:1-3

[With much of the New Testament written to just one man, it may be of interest to further examine the relationship between the author and his recipient, and the two letters between them...]

  1. THE AUTHOR OF THE LETTERS
    1. THE GOSPEL OF LUKE...
      1. Though unnamed, church tradition supporting Luke as the author is both early and unanimous - ESV Study Bible
      2. Luke was a physician, thought to have been a Gentile, possibly from Antioch - Co 4:14; cf. Eusebius' Ecclesiastical History,
      3. 4.7
    2. THE BOOK OF ACTS...
      1. Also unnamed, but obviously the same author as Luke's gospel - cf. Ac 1:1 with Lk 2:1-4
      2. The "we" sections require a companion of Paul, and Luke is mentioned in Paul's epistles - Col 4:14; 2Ti 4:11; Phm 24

      [The "beloved physician" who often accompanied Paul in his travels had ample opportunity to collect the information shared in the gospel of Luke and the book of Acts. As for...]

  2. THE RECIPIENT OF THE LETTERS
    1. THE GOSPEL OF LUKE...
      1. Was written to "most excellent Theophilus" - Lk 1:3
      2. Theophilus means "loved of God"
      3. The appellation "most excellent" suggests a government official - cf. Ac 23:26; 24:3; 26:25
    2. THE BOOK OF ACTS...
      1. Was written to "O Theophilus" - Ac 1:1
      2. Note that the honorific title "most excellent" was dropped, about which we will comment later

      [Not much more is known about the identity of Theophilus, but what is said about him has led to some interesting possibilities about...]

  3. THE PURPOSE OF THE LETTERS
    1. THE GOSPEL OF LUKE...
      1. "that you may know the certainty of those things in which you were instructed" - Lk 1:4
      2. Theophilus had undoubted heard many things about Jesus and his followers - Lk 1:1; cf. Ac 17:6-7; 28:22
      3. There is evidence that Luke composed his work partially to prove that neither Jesus nor his followers were politically dangerous to the Roman government - ISBE, "Theophilus"
    2. THE BOOK OF ACTS...
      1. To continue the story begun in the gospel of Luke - Ac 1:4
      2. Some have concluded that Theophilus was the magistrate who heard Paul's case in Rome and that Acts (and Luke) was a legal brief in Paul's defense - ISBE, "Theophilus"
      3. The abrupt ending of Acts prior to Paul's trial before Caesar lends support to the idea that it may have initially served as a "legal brief" in Paul's behalf - cf. Ac 28:30-31

      [Luke's purpose in writing these two letters to Theophilus was to inform him about the life of Christ and the growth of the early church. How were these letters received by Theophilus...?]

  4. THE EFFECT OF THE LETTERS
    1. THEOPHILUS' CONVERSION...
      1. We noted that Luke dropped the honorific title "most excellent" in his second letter - Ac 1:1
      2. This has led many to conclude that Luke's relation to Theophilus had changed, that receiving Luke's gospel resulted in Theophilus' conversion
      3. For Christians did not use honorific titles to address one another - cf. Mt 23:8-12
    2. PAUL'S RELEASE...
      1. There is evidence that Paul's first appearance before Caesar led to his release
      2. After which he had time to travel, according to his plans written in his prison epistles - Php 2:24; Phm 22
      3. During which he wrote his first epistle to Timothy, and the one to Titus

      [Even if the letters were originally intended for Theophilus, may have even served as a "legal brief", their inspiration by the Spirit of God has long been acknowledged. Leading one to inquire about...]

  5. THE VALUE OF THE LETTERS
    1. FOR CREATING FAITH IN CHRIST...
      1. Many have used Luke's gospel to introduce people to Jesus Christ
      2. It is the most extensive of the four gospels, written in chronological order - Lk 1:3
      3. Penned by a professional man (physician), with a view toward historical accuracy - Lk 1:4; 2:1-2; 3:1-2
    2. FOR OBEYING THE GOSPEL OF CHRIST...
      1. Luke records many examples of conversion in the book of Acts - e.g., Ac 2:36-41; 8:30-38
      2. We read of the evangelistic methods and message of the early apostles and preachers
      3. For assurance of our own salvation, we can compare our own conversion experience with those in Acts; were we told the same gospel, did we respond in the same way?
    3. FOR UNDERSTANDING THE CHURCH OF CHRIST...
      1. Acts contains the only record of the first thirty years of the early church
      2. It describes establishment, growth, organization, and worship of the church - e.g., Ac 2:42; 14:23
      3. Comparing Luke's record in Acts with the religious world today, we can see how far people have drifted from following Jesus as the Way
CONCLUSION
  1. Two letters, written to one man, sometime in the early 60s A.D....
    1. Who would have thought a simple correspondence would have the impact it did
    2. Of course it is due to their inspiration and preservation by the Spirit of God!
  2. Have you given yourself the opportunity to read these two letters? Do so, and you...
    1. Already have read one fourth of the New Testament!
    2. Will have the opportunity to learn much about Jesus, His salvation, and His church!

Along with the rest of the New Testament, you can "know the certainty of those things in which you were instructed"...

Executable Outlines, Copyright © Mark A. Copeland, 2021
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"THE GOSPEL OF JOHN" What Is Truth? (18:37-38)

 








"THE GOSPEL OF JOHN"

What Is Truth? (18:37-38)

INTRODUCTION
  1. When Jesus appeared before Pilate, the subject of truth was discussed...
    1. Jesus claimed to bear witness to the truth - Jn 18:37
    2. Pilate raised the perennial question: "What is truth?" - Jn 18:38
  2. Today, many people sound a lot like Pilate...
    1. A Barna Research Group survey on what Americans believe asked the question, "Is there absolute Truth?"...
      1. Sixty-six percent of adults responded that they believe that "there is no such thing as absolute truth; different people can define truth in conflicting ways and still be correct"
      2. Seventy-two percent of those aged 18 to 25 expressed this belief
    2. In a series of more than twenty interviews conducted at random at a large university, people were asked if there was such a thing as absolute truth - truth that is true across all times and cultures for all people. All but one respondent answered along these lines:
      1. "Truth is whatever you believe"
      2. "There is no absolute truth"
      3. "If there were such a thing as absolute truth, how could we know what it is?"
      4. "People who believe in absolute truth are dangerous"
      -- Info from http://www.christianity.co.nz/truth1.htm

[What is the Christian perspective regarding truth? Is truth whatever you believe? Can we know what is absolute truth? Let's first summarize two basic views regarding truth...]

  1. TWO VIEWS OF TRUTH
    1. TRUTH CORRESPONDS TO REALITY...
      1. Commonly called the "correspondence view" of truth
      2. A statement is true if and only if it corresponds to or agrees with factual reality
      3. This view presupposes a law of logic called the law of bivalence
        1. Any unambiguous, declarative statement must be either true or false
        2. It cannot be neither true nor false; nor can it be both true and false
        3. E.g., the statement "I am standing in front of you"...
          1. Is true only if, in fact, I am standing here in front of you
          2. Must be either true or false, it cannot be both true and false
      4. The correspondence view of truth holds that propositional or declarative statements are subject to verification and falsification
        1. A statement can be proven false if it can be shown to disagree with objective reality
        2. E.g., the statement "The world is flat"...
          1. Is either true or false, it cannot be both
          2. Photographs from space have falsified flat-earth claims
          -- This view of truth was held by the vast majority of philosophers and theologians throughout history until recently
    2. TRUTH IS RELATIVE, NOT ABSOLUTE...
      1. Commonly called the "relativistic view" of truth
        1. What is true depends on the views of persons or cultures
        2. Not on whether statements correspond to objective reality
      2. For a statement to be true simply means that a person or culture to believes it to be true; people with this view of truth say things like:
        1. "Well, if that's true for you..."
        2. "We can't judge other cultures"
      3. Poet Steve Turner wrote a parody of this attitude and called it "Creed". In part he said:
        I believe that each man must find the truth that is right for him. Reality will adapt accordingly. The universe will readjust. History will alter. I believe that there is no absolute truth excepting the truth that there is no absolute truth.
      4. When truth is deemed dependent upon the person or culture holding the belief, anything can become "true"); for example...
        1. One person can say "Jesus is Lord" and another can say "Allah is Lord"
        2. Both statements will be true, if they accurately express the sentiments of the speakers
        3. This view seems to advance tolerance and civility, but it does so at the expense of logic
        4. The very definition of "Lord" precludes the possibility they are both "Lord"
      5. Those who say there is no absolute truth make decisions every day based things they believe are true or false; for example...
        1. They turn on a light believing in the reality of electricity
        2. They drive a car believing in the effectiveness of the engine
        3. No one flying would want to be directed by a navigator who did not believe in the truth of his instruments
        4. No one undergoing brain surgery would want to be operated on by a surgeon who did not believe that some things about the brain were true and some not true
      6. If there are no absolutes, there is no right and wrong
        1. I can kill you, steal from you, lie to you, and you can't say it is wrong
        2. Because if I believe I should do such things, and succeed, then it works for me and it has become my personal truth (and who are you to judge me?)
        3. "In the absence of truth, power is the only game in town." - Richard John Neuhaus
        -- Despite its absurdity, this view of truth has become the darling of all who want to be free to "do their own thing"

      [Christians have historically affirmed the "correspondence view" of truth. For good reasons, because it is consistent with...]

  2. THE BIBLICAL VIEW OF TRUTH
    1. BIBLICAL WORDS FOR TRUTH...
      1. True (alethes) - "unconcealed, manifest...actual, true to fact" - Vine
      2. True (alethinos) - "denotes 'true' in the sense of 'real, ideal, genuine;'" - ibid.
      3. Truth (aletheia)
        1. "objectively, signifying 'the reality lying at the basis of an appearance; the manifested, veritable essence of a matter' (Cremer)" - ibid.
        2. "subjectively, 'truthfulness,' 'truth,' not merely verbal, but sincerity and integrity of character" - ibid.
        -- When the Bible speaks of truth, it describes that which corresponds to reality, what is factual and absolute, not relative
    2. BIBLICAL STATEMENTS REGARDING TRUTH...
      1. God is a God of truth - Deut 32:4
      2. Jesus is the truth, and full of truth, and spoke the truth - Jn 14:6; 1:14; 8:45
      3. The Holy Spirit is the Spirit of Truth, and guided the apostles into all the truth - Jn 14:17; 16:13
      4. The Word of God is truth - Jn 17:17
      5. The judgments of God are according to truth - Ps 96:13; Ro 2:2
      6. Christians should walk in the truth as revealed by Jesus, including the standard of morality He taught - cf. Ep 4:17-32; 5:1-17
      7. Christians should patiently teach others the truth - cf. 2 Ti 2:23-26
      8. Many will turn their ears away from the truth - cf. 2Ti 4:1-4
      -- Much more could be said, as the Bible reveals so much about what is truth
CONCLUSION
  1. What is truth...?
    1. Truth is what is real
    2. God is real, and reveals what is real
    3. God is truth, and what He says is the truth
  2. Call yourself what you may, but you cannot be a Christian unless...
    1. You hold the correspondence view of truth
    2. You believe in moral absolutes of right and wrong
    3. You accept Jesus and His Word as the ultimate source of truth, especially in regards to morality and salvation

For those willing to accept Jesus as the ultimate source of truth, they will be greatly blessed... - cf. Jn 8:31-36

Executable Outlines, Copyright © Mark A. Copeland, 2021
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Great Verses of the Bible: Matthew 19:4 by Ken Weliever, The Preacherman

 

https://thepreachersword.com/2017/02/01/great-verses-of-the-bible-matthew-194/#more-10149

Great Verses of the Bible: Matthew 19:4

boy-scout-oath

What happened to the Boy Scout oath?

“On my honor I will do my best to do my duty to God and my country and to obey the Scout Law; to help other people at all times; to keep myself physically strong, mentally awake, and morally straight.”

Duty to God? Morally Straight? These words are but a dim memory of what the Boy Scouts of America used to be.

On Monday, the BSA reversed a more than century old stance and announced that girls who identify as boys will be allowed to join the Boy Scouts. This shift follows changes in the past two years allowing Scout leaders to be openly avowed homosexuals.

I have to agree with Todd Starnes who wrote, “The Boy Scouts of America sacrificed its last vestige of integrity on the altar of political correctness.”

I would like to remind them of the words of Jesus to the religious leaders of His day when He said, “Have you not read that He who made them at the beginning ‘made them male and female,’” (Matt 19:4).

Jesus’ reference is to Genesis 1:27. “So God created man in His own image; in the image of God He created him; male and female He created them.” Apparently that’s not good enough for the BSA anymore.

In a prepared statement, spokesperson Rebecca Rausch said, “For more than 100 years, the Boy Scouts of America, along with schools, youth sports and other youth organizations, have ultimately deferred to the information on an individual’s birth certificate to determine eligibility for our single-gender programs.”

“However, that approach is no longer sufficient,” Rausch related to The Associated Press, “as communities and state laws are interpreting gender identity differently, and these laws vary widely from state to state.”

“No longer sufficient”? Seriously?

This decision by the BSA is further evidence that they, along with other organizations, have capitulated to the gender revolutionaries in our country.

“This is Exhibit A of the insatiable demands of those pushing this sexual anarchy,” observed Family Research Council president Tony Perkins.

John Stemberger, chairman of the board of Trail Life, an alternative to the Boys Scouts, said the BSA decision is “sad beyond belief.” He warned the decision will “put boys in a state of confusion and does nothing to help normal psychological development.”

But aside from the psychological aspects or even the physical concerns and logistics of sharing showers and campground facilities, it is a further affront to moral teachings of the Bible.

I don’t pretend to understand the source and nature of confusion people may develop about their gender identity. But I do know that the Source of human life created each of us male or female. God gave each person at birth a sexual identity, not a gender identity of one’s choosing. No law, society, or self identification can change that biological fact.

The greater confusion today is not people with gender issues, but with a culture bent on stripping away the moral and spiritual fiber of our country based on 5,000 years of Judeo-Christian values.

Don’t be intimidated by the moral anarchists and the PC police of our day. Don’t be afraid to stand up for what is right. Speak the truth. And don’t compromise your principles for the sake of peace, popularity, or personal convenience.

–Ken Weliever, The Preacherman

“They Booed The Name of Jesus” by Ken Weliever, The Preacherman

 

https://thepreachersword.com/2017/02/28/they-booed-the-name-of-jesus/#more-10281

“They Booed The Name of Jesus”

booded-jesus

Homosexual acceptance. Same-sex marriage. Transgender bathrooms. Just when you think you’ve heard it all. Then you hear something that leaves you shaking your head in disbelief. And almost speechless.

Almost. Because ThePreachersWord has about a 500 word retort.

At a recent town hall meeting Louisiana Senator Bill Cassidy was greeted by a rowdy crowd at the East Jefferson Parish Library. The Senator was late because he was surveying tornado damage in a nearby area. And the venue was too small to hold the overflow turnout.

When Cassidy arrived he introduced Louisiana State Chaplain Michael Sprague to lead the opening prayer. The testy crowd exploded. “Prayer! Prayer!” shrieked one woman. Others are heard yelling, “Separation of church and state!” Some protestors hollered, “Pray on your own time!”

The video shows the protests briefly subsided until Sprague ended the prayer saying, “We pray in Jesus name.” This incensed the attendees who roared again and began jeering, booing and shouting, “separation of church and state.”

After the meeting when the Senator greeted Sprague he’s overheard exclaiming, “Wow! They booed the name of Jesus.”

Please be advised that ThePreachersWord is not opposed to a separation of church and state. We don’t want state sponsored religion. And we value the freedom to worship as the Bible dictates. This is about respect. Values. And ironically, tolerance.

Yes, it is ironic that the radical far-left in our country accuses Christians of being intolerant. Yet, they are dogmatic in their disdain for Christianity. Unwilling to tolerate our Biblical values. And bigoted, biased and down right hateful toward all things connected to Jesus Christ.

Yet, we ought not to be surprised. Christ caused controversy in His ministry. “He came unto His own and His own did not receive Him” (Jn 1:11). The religious leaders hated him. (Jn 5:16-18). And, of course, it climaxed in jeers, taunts and rowdy crowd crying, “Crucify Him!” (Mk 15:16-20).

In the beginning of the gospel, the apostles were commanded by the rulers not to preach in the name of Jesus (Ax 4:13-22). The spread of Christianity throughout the Roman Empire caused conflict. Preachers were killed. Others were beaten, imprisoned or stoned. This response continues to be the case in some countries today.

In the past we have enjoyed peaceful acceptance of Christianity in our country, since America was founded upon Judeo-Christian values. Our currency is inscribed with the words “In God We Trust.” When we recite the pledge of allegiance to the flag, we say, “ One nation under God.” The United States Congress opens each session with prayer. Most state legislatures open their sessions with a prayer.

For those who cry “separation of church and state,” I would remind you that in 2014 the United States Supreme Court, in a 5-4 ruling, upheld opening prayers at government meetings. In fact, the history of legislative prayer dates back to our founding fathers and framers of the Constitution.

Sadly, this makes no difference to an increasingly secular society. One that is disrespectful to Jesus and His teachings. And is hypocritically intolerant of the Christian faith.

In a postmodern culture, Christians must be “strong and of good courage.” Let us stand against the “wiles of the devil.” Uphold the banner of Truth. Live righteously and respectfully. And prayerful petition the Father to bless us. Strengthen us. And provide an atmosphere where we can live peacefully.

–Ken Weliever, The Preacherman

Apologetics and the Growth of the Early Church by Eric Lyons, M.Min.

 
 

http://steve-finnell.blogspot.com/2016/09/apologetics-and-growth-of-early-church.html

Apologetics and the Growth of the Early Church

by Eric Lyons, M.Min.

To say that the first-century church was a growing church would be a major understatement. The early church did not merely grow; she exploded onto the scene and continued multiplying in number for many years. About 3,000 souls obeyed the Gospel the very day the church was born in Jerusalem almost 2,000 years ago (Acts 2:41). To that number, “the Lord added…daily those who were being saved” (2:47). Despite attempts to stifle the preaching of Jesus and the growth of His church, “many of those who heard the word believed; and the number of the men1 came to be about five thousand” (Acts 4:4). “Believers were increasingly added to the Lord, multitudes of both men and women” (5:14). In Jerusalem, “the disciples multiplied greatly;” even “a great many” of the Jewish priests were “obedient to the faith” (6:7). In Samaria, “the multitudes with one accorded heeded the things spoken by Philip” (8:6); “both men and women were baptized” (8:12). Indeed, “the church throughout all Judea and Galilee and Samaria…continued to increase” (9:31, NASB).
After Paul’s conversion to Christ, He took the Gospel to Cilicia where the young “churches were strengthened in the faith, and increased in number daily” (16:5). Later, “all who dwelt in Asia [Minor] heard the word of the Lord Jesus, both Jews and Greeks” (19:10). Even Paul’s enemies testified to how “throughout almost all Asia, this Paul has persuaded and turned away many people” from idolatry (19:26). Paul and his companions also carried the Gospel to Europe, where “a great multitude of the devout Greeks, and not a few of the leading women” joined them (17:4). And what did Paul learn upon his return to Jerusalem following his third missionary journey? That “many myriads of Jews” had come to believe in Jesus (21:20). That is, within less than 30 years, the Lord’s church had increased to become many tens of thousands of Christians strong.2

CAUSES OF GROWTH IN THE EARLY CHURCH

The early church increased in number so dramatically in a relatively short period of time for a variety of reasons. First, the church of Christ was not established at “just anytime” in history. “Before time began” God purposed to offer salvation to the world through Christ Jesus (2 Timothy 1:9). God planned for Jesus to come to Earth and for His church to be establishedat a special and specific point in time in human history, which God chose and foretold. So, “when the fullness of time had come” (Galatians 4:4), that is, “the time which God in His infinite wisdom counted best,”3 Jesus came to Earth and subsequently established His promised, prophesied, and prepared-for church.4 Thus, a rapidly growing early church should come as no surprise.
Still, human beings have free will. Simply because God foreknew that the early Christians would multiply in number throughout the world does not mean He overrode their ability to reject the Gospel or to reach out to others with it (even if they did initially obey it). The early church grew so rapidly because the apostles, evangelists, and early Christians were courageous in their constant teaching and preaching of the Word of God. The Christians increased in number because they put a priority on souls and eternal salvation rather than upon materialism and temporary, earthly matters. Despite negative peer pressure, poverty, and persecution, the early church grew because so many disciples were committed (individually and collectively) to telling the world that the Savior, the promised Messiah, had died and risen from the dead, and “commands all men everywhere to repent” (Acts 17:30). They were a praying and preaching people who would not be stopped.5 In fact, for so many early Christians, death was the only thing that would keep them from spreading the Good News of Jesus.6 Ironically, it was the death of Stephen and the great persecution that arose against the church in Jerusalem which actually assisted in the spread of the Gospel in Judea, Samaria, Phoenicia, Cyprus, and many other places around the world (Acts 8:1-4; 11:19-20).

A MAJOR (YET OFTEN-OVERLOOKED) CONTRIBUTING FACTOR TO THE EARLY CHURCH’S GROWTH

Indeed, the kingdom of Christ grew so rapidly in the first century for a number of noteworthy reasons (which, incidentally, Christians in every generation desperately need to emulate in their work for the Lord). Yet, one reason for the rapidly expanding early church often gets ignored in today’s shallow, better-felt-than-told religious environment: the first-century Christians’ commitment to apologetics.

What Is Apologetics?

Sometime ago a Christian lady e-mailed our offices at Apologetics Press, saying, “I am leery of your name...apologetics…. I am a servant of the Living God and have no need to apologize for anything. But I am seeking an answer and saw your site. So please if you may, answer me this....” In truth, we were happy to respond to Jennifer and let her know that apologetics is, in fact, all about giving answers (and not “apologizing,” as so many think of it in 21st-century America). The English word apologetics is derived from the Greek apologia, meaning, “defense.”7 God does not want Christians to “apologize” (be sorry for) their allegiance to the Lord. Rather, as Peter declared, “[S]anctify the Lord God in your hearts, and always be ready to give a defense (apologian) to everyone who asks you a reason for the hope that is in you, with meekness and fear” (1 Peter 3:15). The word apologetics can apply to almost any subject matter, but most often it is discussed in the context of Christian apologetics. God expects Christians to give an outward defense of their inward hope. He wants His people, not to take up swords in an attempt to spread Christianity with carnal warfare, but to charge ahead with “knowledge” and “the word of truth” (2 Corinthians 6:6-7). Disciples of Christ look to “destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ” (2 Corinthians 10:5, RSV). God desires for Christians to base their actions upon Truth that is honestly and logically defended rather than false doctrine, which is dishonestly or naively accepted and emotionally driven.
Admittedly, the early Christians were full of emotions. They joyfully recognized that the long-awaited, much-anticipated Messiah had just recently come into the world and established His spiritual kingdom.8 They penitently acknowledged their sins (Acts 2:37; 8:24). They lovingly sacrificed their material possessions in order to help the poor among them (4:32-37). They were concerned for the safety of their brethren who preached openly in the face of their enemies (21:12). They rejoiced “that they were counted worthy to suffer shame” for the name of Jesus (4:41) and courageously continued “preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence” (28:31). But in the end, whatever feelings they had, whatever emotions they felt—these sensations were not the driving force behind their allegiance to Jesus Christ. The early church grew in faith and number, not because they had a better-felt-than-told kind of religion, but because they sincerely believed Truth (cf. John 8:21-36), which they were joyfully committed to spreading and defending.

LUKE’S OPENING OF ACTS

Luke, the physician and inspired writer of Acts, sets the “defense” tone from the very beginning of his brief history of the first 30 years of the Lord’s church. In the first sentence, He reminds his readers of his previous account (the Gospel of Luke), where he recorded those things that Jesus did and taught. In the very next sentence, he concisely, yet reasonably, addressed one critical piece of evidence that would be repeated throughout Acts9 and that lies at the heart of the Good News: Jesus’ resurrection from the dead. How did Luke briefly convey the resurrection of Christ? Was it merely an unverifiable “hope” that he communicated? Did he make an emotionally based appeal using flowery words? Not at all. From the very outset, Luke set an apologetic tone for the book of Acts.
Luke indicated that to the apostles Jesus “presented Himself alive after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (1:3, ESV). Notice that Luke affirms that Jesus “presented” (parestasen) Himself alive. Jesus’ dead body was not stolen and buried elsewhere. He did not just escape the tomb to leave everyone in doubt about a possible resurrection. He “presented” or “showed” (NIV) Himself. Luke used this term 13 times in Acts, including in Acts 9:41 where, after God raised Dorcas from the dead, Luke noted that Peter “called the saints and widows” and “presented her alive” to them. He proved to them that she was no longer dead. Likewise, the once-lifeless body of the Lord rose from the dead, and then, over the next 40 days, Jesus repeatedlypresented Himself alive to the apostles—offering “many proofs.”
Jesus did not offer vague, subliminal messages to His apostles in order to convince them of His resurrection. He did not offer mere whispers in the wind. Luke reminds his readers that Jesus offered “many proofs” (pollois tekmanriois). According to Danker, Arndt, and Gingrich,tekmanriois is “that which causes something to be known in a convincing and decisive manner.”10 No wonder several reputable translations include the word “infallible” or “convincing” alongside “proofs” in Acts 1:3.11 Jesus did not just offer a little support of His resurrection; He gave many “surely and plainly known,”12 convincing proofs that He had risen from the dead.
So, to what exactly is Luke referring? No doubt to some of the very proofs that he discussed in his “former account” (and that the other gospel writers gave in their treatises). During the 40 days that Jesus was on Earth after His resurrection and prior to His ascension, He appeared to several individuals at different times, including on one occasion to more than 500 disciples (1 Corinthians 15:5-8). When He appeared to the apostles, He showed them His pierced hands and feet and challenged them to “handle” Him in order to “see” that He was not a mere spirit, “for a spirit does not have flesh and bones” as Jesus had (Luke 24:39). As further physical proof of His “flesh and bones” bodily resurrection, Jesus actually ate with the apostles (Luke 24:41-43). (If you want to prove to someone that you are a real, physical being, eating actual food in their presence would certainly be appropriate confirmation.) Lastly, the Master Teacher taught them the Scriptures (Luke 24:44-49). Indeed, as Luke testified, Jesus gave an apologia—He “presented Himself alive after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:3, emp. added).

PETER’S DEFENSE ON PENTECOST

On the first Pentecost after the death, burial, and resurrection of Jesus, Peter stood before thousands of Jews and reasoned with them about becoming followers of the recently crucified descendant of David. Consider that his sermon was not an emotionally based appeal for his hearers to “repent…and be baptized” (Acts 2:38). No, in contrast to incoherent, drunken babblers (2:15), Peter testified that what the assembly was hearing and witnessing—the apostles miraculously speaking in languages which they had never studied (2:6,8,11)—was a fulfillment of Joel’s 800-year-old prophecy. Furthermore, Peter reminded his hearers that God “attested” (apodedeigmenon) to the miracles that Jesus worked while He was alive and in their midst. That is, God “demonstrated”13 proof of the divine origin, message, and mission of Christ in such a way that people could actually see the evidence and make an informed, rational decision about Him.
The assembly on Pentecost knew that Jesus had been “put to death” only days earlier (2:23), but unlike the tomb of King David, Jesus’ tomb was empty only three days later. Unlike the body of David, which saw corruption, the dead body of Christ had been raised and would never see corruption. Notice that Peter directed the assembly to evaluate the evidence for Jesus’ resurrection, including the implied empty tomb (2:24,29-32), the fulfillment of Psalm 16:8-11 (2:25-31), and the witnesses who stood before them testifying that they had actually seen the risen Savior (2:32).
The some 3,000 individuals who obeyed the Gospel on Pentecost were not swayed by flowery words, phony miracles, or mere emotional appeals. They were “cut to the heart” by reason-and-revelation-based preaching. They reacted to a sermon filled with sensible argumentation and properly applied Scriptures. They responded to the apologia of Christ—to Christian apologetics.

APOLOGETICS AND THE PREACHING OF PAUL

How did the second greatest missionary the world has ever known (the first being Jesus, of course; Luke 19:10) go about publicly and privately proclaiming the Word of God? What did he say to people? How did he lay out the Gospel before his hearers? Was he like so many modern-day preachers and televangelists who appear infatuated with entertaining audiences with emotionally based productions? Did he ramble on about needing a mere “self-help,” feel-good religion to get through the trials of life and onward to heaven? What did God do through Paul that resulted in so many people in the first century hearing the Gospel and becoming dedicated servants in the Kingdom of God?
Christians do not have to wonder or speculate what Paul did. The inspired book of Acts details more about Paul’s work and teachings than anyone else’s in the early church. Justread Acts and you will find that from the time Paul became a Christian until the close of the book (28:30-31), he preached rational, well-argued, truth-based, thought-provoking sermons, “proving (sumbibazon) that…Jesus is the Christ” (9:22). The Greek word sumbibazonmeans “to present a logical conclusion;” to “demonstrate.”14 Paul gave evidence that lead honest-hearted people to the logical conclusion that, indeed, Jesus is the promised, prophesied Messiah: the Savior of mankind.
Though space will not allow for an exhaustive review of all of Paul’s work as an evangelist, consider some of what Luke recorded about Paul’s preaching on just his second and third missionary journeys. Pay close attention to the words that Paul himself used in his preaching and that Luke, one of Paul’s traveling companions (16:10-16), recorded in describing Paul’s work.

Thessalonica

After planting the church in Philippi and being asked to depart the city by the unjust and cowardly magistrates (16:11-40), Paul travelled to Thessalonica and entered a Jewish synagogue (which was his custom—17:2).15 There he “reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, ‘This Jesus whom I preach to you is the Christ’” (17:3-4).
In contrast to his jealous, unbelieving enemies, who used intimidation tactics and mob-like violence to bring about a chaotic scene within the city (17:5-9), the life-changing Gospel of Christ that Paul preached was built upon facts that he explained and demonstrated using the Old Testament Scriptures and the historical life of Christ. To “explain” (dianoigo) is to “open” or to “interpret.”16 Just as Jesus “opened the Scriptures” to the uninformed disciples on the road to Emmaus (Luke 24:32), God used Paul “to open the sense of the Scriptures” to the Thessalonians.17 He demonstrated (paratithami) to them by “pointing out” what they were missing.18 Paul was pointing out or “bringing forward in proof passages of Scripture” and making “plain to the understanding the meaning.”19 As Wayne Jackson so capably observed:
The apostle’s method of argument, impeccably logical, was to: 1) Appeal to the authoritative Old Testament scriptures; 2) Direct attention to the prophecies concerning “the Christ;” 3) Introduce the fact of history relative to Jesus of Nazareth (e.g., His suffering, death, and resurrection); 4) Press the conclusion that Jesus fulfills the declarations regarding the promised Messiah.
This must be the foundation of all gospel preaching. Christianity is grounded in solid, provable history. There are facts to be believed or else man cannot be a Christian. No teacher who neglects this method of instruction can be effective in producing genuine converts.20
Those who were persuaded to become followers of Christ 2,000 years ago in Thessalonica responded to Truth and to the fair and reasonable interpretation of it.

Berea

The Bereans were open-hearted, honest investigators. Rather than immediately shut their ears at the teaching of Paul because of some bias, or rather than naively believing everything they heard without serious investigation, the Bereans “were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so” (17:11). The Bereans had a more noble disposition than the many envious, strife-causing Thessalonian Jews. The Bereans listened enthusiastically (prothumias)21 to the teachings of Paul and Silas and searched or examined (anakrino) the Old Testament Scriptures daily. The Greek word anakrino means to “engage in careful study of a question;” to “question, examine.”22 It is to “sift up and down;” “to make careful and exact research as in a legal process.”23 In fact, Luke used this word elsewhere in the context of “a judicial inquiry or investigation.”24 Indeed, similar to how Pilate “examined” (anakrino) Jesus and found no fault with Him concerning the things of which He was being accused (Luke 23:14), the Bereans examined the Scriptures daily to see whether the things that Paul preached were true.
And how did the Bereans respond to the Word of God? “Many of them believed, and also not a few of the Greeks, prominent women as well as men” (17:12). “Many” people who made a continual, careful examination of the Scriptures came to the conclusion that what Paul preached was true. Consider this important implication: if the Bereans were honest-hearted individuals who seriously investigated the teachings of Paul, and yet came to the reasoned conclusion that Paul’s word was factual, then Paul’s preaching was of such high caliber that it could withstand a daily, judicial-type inquiry. Yes, the early church grew out of the New Testament apostles’ and prophets’ commitment to “testable teaching” and “provable preaching.” Indeed, Christian apologetics played a critical role in the spiritual and numerical growth of the early church in Berea.

Athens

Paul journeyed from Berea down to Athens, where he found a city “full of idols” (17:16). Notice that he became emotionally agitated (“provoked;” paroxuneto) by the thoroughly idolatrous and spiritually ignorant city. “His spirit was aroused within him (by anger, grief, or a desire to convert them)”25—or perhaps all three.  He was not provoked in a sinful manner (cf. 1 Corinthians 13:5), but with righteous exasperation he was moved to preach to a thoroughly pagan people. Interestingly, Paul’s emotional, inward stirring did not lead to an irrational, substanceless, emotional rant. On the contrary, upon given the opportunity to speak in the midst of the Council of the Areopogus,26 Paul delivered a masterful apologiabefore those who questioned his beliefs and teachings.
Paul did not begin with the Old Testament prophecies about the Messiah, which was his normal approach when reasoning with the Jews.27 Paul never even directly quoted from the Scriptures. Why? Because Paul knew that his audience on this occasion consisted of pagan Gentile philosophers who knew little-to-nothing about the Old Testament and certainly did not view it as divinely inspired and authoritative. So, Paul began with something the Greeks recognized—an altar with the inscription “TO THE UNKNOWN GOD” (17:23).
Paul enlightened the Athenians about this Deity (the true God) Whom they publicly acknowledged not knowing (17:18,23). He spoke powerful truths about the foolishness of idolatry, but seemingly as inoffensively as possible. Rather than attack the Athenians as ignorant idolaters, He reasoned with them about the existence of “God, who made the world and everything in it,” Who is “Lord of heaven and earth,” and “does not dwell in temples made with hands. Nor is He worshiped with men’s hands, as though He needed anything, since He gives to all life, breath, and all things” (17:24-25). The God Paul served and preached is the omnipotent Creator of the Universe and, marvelously, all human beings are His offspring.28 The clear conclusion that Paul wanted his hearers to understand is that the true Divine Nature could not possibly be represented by anything made of gold, silver, or stone. “God certainly must be conceived as being infinitely greater than man whom he has made; hence he cannot be like…anything that is far beneath man, namely metal and stone although it be worked up ever so artistically by man’s art and thought.”29
Although some mocked Paul when he later testified to the resurrection of Jesus (17:32), others were convinced by his sound reasoning “and believed,” including Dionysius the Areopagite, “one of the twelve judges of the Athenian Court,”30 the Council of the Areopagus (17:34). Indeed, Paul’s public apologia on the supremacy of the true God of the Universe (over manmade idols) had a positive impact on those who were sincerely interested in truth.

Ephesus

Whereas on Paul’s second missionary journey he only briefly visited the city of Ephesus (Acts 18:19-21), on his next mission trip he remained there for the next three years.31 He began his work by teaching a dozen disciples of John the Baptizer “the way of God more accurately” (cf. 18:26), which logically led to these honest-hearted souls being “baptized in the name of the Lord Jesus” (19:1-7). Paul then spent the next three months in the synagogue “reasoning and persuading concerning the things of the kingdom of God” (19:8). To “reason” (dialegomai) like Paul frequently did is “to engage in speech interchange;” to “converse, discuss, argue;”32 “to say thoroughly;”33 used especially “of instructional discourse.”34 Paul was an instructor of Truth that he could (and did) defend. He rightly divided the Old Testament Scriptures and accurately applied the relevant prophecies to Jesus and His kingdom. However, eventually “some were hardened and did not believe, but spoke evil of the Way before the multitude” (19:9). Thus, Paul chose to take the disciples with him to the school of Tyrannus,35 where he spent the next two years “reasoning (dialegomai) daily” with them, “so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (19:9-10).
Although Paul decimated the illogicality of idolatry in Athens on his second missionary journey (Acts 17), perhaps nowhere in the book of Acts is the contrast between true, Christian apologetics and the irrationality of idolatry made clearer than in Ephesus (Acts 19). Paul had spent months in the local synagogue and years in the school of Tyrannus “reasoning” about Christianity. Furthermore, God worked amazing miracles through Paul as further proof that the apostle’s message was of divine origin and not merely a tall tale repeated in attempts to become rich and famous (19:11; cf. Hebrews 2:3-4). Paul “coveted no one’s silver or gold or apparel” (20:20:33). His message was true; his defense was logical; and his intentions were honorable. The Ephesian idolaters, however, were the exact opposite. In fact, they did not even attempt to hide their religion-for-earthly-gain mindset. “Demetrius, a silversmith, who made silver shrines of Diana, brought no small profit to the craftsmen. He called them together with the workers of similar occupation, and said: ‘Men, you know that we have our prosperity by this trade,’” and, if Paul is not silenced, “this trade of ours” is “in danger of falling into disrepute” and “the temple of the great goddess Diana may be despised and her magnificence destroyed” (19:24-25,27). Whereas Paul reasoned that “they are not gods which are made with hands” (19:26), the pagan Ephesians were more concerned about money and tradition than truth and reason (19:25). They proceeded to be driven by angry emotions as “the whole city was filled with confusion, and rushed into the theater with one accord…. [M]ost of them did not even know why they had come together,” yet for two hours “all with one voice cried out...‘Great is Diana of the Ephesians!’” (19:29,32,34). Imagine that—repeatedly shouting the same exact expression (“Megala a Artemis Ephesion”) for 120 minutes. As Lenski noted, such is “typical mob psychology. There was no leader, no sense, no object and purpose, no consideration even of the foolishness of its own demonstration.”36 Can you imagine repeating the same phrase hundreds of times for 120 minutes? Even the unbelieving city clerk of Ephesus could see that there was no legitimate “reason which we may give to account for this disorderly gathering” (19:40).
Again, do not miss the stark contrast between the true Gospel of Jesus Christ that Paul defended and the repetitive, emotionally charged nonsense that Demetrius and the pagan Gentiles preached. Paul “persuaded and turned away” (from idolatry to the true and living God) “many people” in Ephesus and “throughout almost all Asia” (19:26). He did it without force or the threat of force. He did it without reverting to dishonest, better-felt-than-told, foolish tactics (which were not only characteristic of the Ephesians, but also of many modern-day, phony faith-healers, covetous prosperity preachers, and the like). Paul sought to persuade open-minded, honest-hearted people to follow the Lord Jesus Christ with crystal-clear arguments that could withstand scrutiny, with Scripture that was rightly divided, and with genuine love for the Lord and lost souls.

CONCLUSION

The Acts of the Apostles could be titled Acts of the Apologists, for what the apostles and early disciples did throughout the book of Acts was repeatedly give rational defenses of the Christian faith. Though critics of Christianity often suggest that the Bible advocates a blind faith, the Bible writers themselves expressly noted that they “did not follow cunningly devised fables…but were eyewitnesses of His majesty” (2 Peter 1:16). The apostles bore witness of things that they had actually “looked upon” and “handled” (1 John 1:1-2). They followed the example of the Lord, Who was (and is) the Master logician.37 They continually offered evidence for the case of Christianity as they spoke “words of truth and reason” (Acts 26:25).
And what was the result? What effect did such unadulterated, courageous gospel teaching, preaching, and defending have on the world? Within 30 years of the death, burial, and resurrection of Christ the Gospel had been “proclaimed in all creation under heaven” (Colossians 1:23) and many tens of thousands of souls turned to the Lord (Acts 21:20). May God help His church in the 21st century to have the same passion for lost souls and commitment to rationally defending the Way of Jesus Christ that the early church admirably exemplified.

ENDNOTES

1 Though the Greek aner may sometimes refer to both men and women (cf. Luke 11:31), “this word here appears to be used of men only” (R.J. Knowling [2002], The Expositor’s Greek New Testament, ed. W. Robertson Nicoll [Peabody, MA: Hendrickson], 2:123-124). Cf. Matthew 14:21; Mark 6:44. Thus, only a few weeks after the Lord’s church had been established, it seems that she consisted of 5,000 men, plus all of the female Christians.
2 The word “myriad” is transliterated from the Greek muriades, which may mean strictly “ten thousand” or an indefinite “very large number” (Frederick Danker, et al. [2000], Greek English Lexicon of the New Testament [Chicago, IL: University of Chicago], p. 661). Considering that Luke had just used this word two chapters earlier to communicate “ten thousand” (19:19; where five muriadesis understood to mean 50,000), it seems appropriate to conclude that “many tens of thousands of Jews” had become Christians by the time Paul returned to Jerusalem.
3 Adam Clarke (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).
4 Genesis 12:1-4; Isaiah 2:2-3; Micah 4:1-2; Daniel 2:1-44; Matthew 3:1-3; Matthew 10:7; Mark 9:1; Matthew 16:18.
5 Acts 4:18-31; 5:25-32,40-42.
6 Consider the dedication of Peter and John (Acts 4-5), of Paul (14:19-22), and the many Christians who “went everywhere preaching the word,” even as their lives were in great danger (8:1-4).
7 Frederick Danker, et al. (2000), Greek English Lexicon of the New Testament (Chicago, IL: University of Chicago), p. 117.
8 Cf. John 4:25-42; Acts 2:30-47; 8:12.
9 Acts 2:24-36; 3:15; 4:10,33; 5:30; 10:40; 13:30-37; 17:3,31.
10 Danker, et al., p. 994, emp. added.
11 KJV; NKJV; NASB; etc.
12 J.H. Thayer (1962), Greek-English Lexicon of the New Testament (Grand Rapids, MI: Zondervan), p. 617.
13 Knowling, 2:82.
14 Danker, et al., p. 957, emp. added.
15 Cf. Acts 9:20; 13:5,14; 17:10; 18:4; etc.
16 Danker, et al., p. 234.
17 “Dianoigoo” (2003), Thayer’s Abridged (Electronic Database: Biblesoft).
18 Danker, et al., p. 772.
19 Knowling, 2:358.
20 Wayne Jackson (2005), The Acts of the Apostles: From Jerusalem to Rome (Stockton, CA: Christian Courier Publications), p. 202, emp. added.
21 With “eagerness, rushing forward.” In Berea, they “joyfully welcomed” Paul and Silas (A.T. Robertson [1997], Robertson’s Word Pictures in the New Testament [Electronic Database: Biblesoft]). Christians today should have the same Berean-type eagerness to study and learn the foundational truths of Christianity. Until such serious individual investigation takes place, one’s faith will be weak, and his defense of Christianity even weaker.
22 Danker, et al., p. 66.
23 Robertson.
24 Knowling, 2:362.
25 Danker, et al., p. 780.
26 Areopagus means “the hill of Ares,” the Greek god of war (which corresponds to the Roman “Mars”). According to F.F. Bruce, “The Council of the Areopagus,” was “so called because the hill of Ares was its original meeting place. In NT times, except for investigating cases of homicide, it met in the ‘Royal Porch’ in the Athenian market-place (agora), and it was probably here that Paul was brought before the Areogagus (Acts 17:19) and not, as AV puts it, ‘in the midst of Mars’ hill’ (v. 22). It was the most venerable institution in Athens, going back to legendary times, and, in spite of the curtailment of much of its ancient powers, it retained great prestige, and had special jurisdiction in matters of morals and religion. It was therefore natural that ‘a preacher of foreign divinities’ (Acts 17:18) should be subjected to its adjudication” (“Areogagus” [1996], New Bible Dictionary, ed. J.D. Douglas [Downers Grove, IL: InterVarsity Press, third edition], p. 79).
27 Acts 13:17-41; 17:2-4,11.
28 Paul even quoted from the Athenians’ own poets to prove his point (Acts 17:28).
29 R.C.H. Lenski (2001 reprint), The Interpretation of the Acts of the Apostles (Peabody, MA: Hendrickson), p. 734.
30 Lenski, p. 740.
31 Acts 19:8,10; 20:31.
32 Danker, et al., p. 232.
33 “Dialegomai: 1256” (1999), Enhanced Strong’s Lexicon (Electronic Database: Biblesoft).
34 Danker, et al., p. 232.
35 Tyrannus “is usually supposed to have been the lecturer who taught” in “the lecture hall of Tyrannus,” but it is possible that he was merely the owner of the building (F.F. Bruce [1988], The Book of the Acts [Grand Rapids, MI: Eerdmans], p. 366).
36 Lenski, p. 812.
37 For more information on the logic and sound argumentation Jesus used throughout His ministry, see Dr. Dave Miller’s excellent two-part Reason & Revelation article titled “Is Christianity Logical?” (2011, 31[6-7]:50-52,56-59,62-64,68-71, http://www.apologeticspress.org/APContent.aspx?category=11&article=3869&topic=92).