1/29/20

Fabrication Built upon Failure by David Vaughn Elliott


Fabrication Built upon Failure
by David Vaughn Elliott

Countless times in the past two thousand years, false prophets have set dates for the Second Coming. Most often, the dates come and go and are forgotten. However, some prophets and their followers are so blinded, as well as creative, that they fabricate new doctrines around their failed dates. Such is the case with the Seventh Day Adventists regarding 1844. 

William Miller, following his failed prophecy regarding 1843, predicted the Lord's Second Coming would be on October 22, 1844. After this second failure, those who did not abandon the Adventists soon convinced themselves that they were right regarding the date but only wrong regarding the place. 

The main text for the calculation of this date and for the "coming" is Dan. 8:14: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." At least three basic errors are involved as Adventists wrench Dan. 8:14 out of context.

Error One:   Miller taught that the "sanctuary" in Dan. 8:14 is the earth, which Jesus was to cleanse with fire at His coming. When Jesus failed to return and many left the movement, the remaining Adventists latched onto the idea that in 1844 Jesus "came" to the heavenly sanctuary and cleansed it. 

Reply:   Actually, fabrication existed before failure. Failure just changed the nature of the fabrication. Dan. 8:14 gives no hint that the sanctuary is either earth or heaven, nor does it say anything about a coming of Jesus. Rather, Dan. 8 is a prediction of a little horn (8:8-9) arising from a goat. Verse 21 says the goat is Greece. The sanctuary to be cleansed is the sanctuary that had its daily sacrifices taken away by that little horn of Greece (8:11). This sanctuary during the Grecian Empire can be nothing else but the temple of God that existed in Jerusalem. 

Error Two:   Miller assumed that 2,300 days must be interpreted using the day-for-a-year rule. 

Reply:   While it is true some prophecies are unlocked using the day-for-a-year key (Ezek. 4:6), it is not true that this key applies to all time prophecies. For example, Jesus predicted He would rise from the dead in three days (John 2:19-21). Nobody applies the day-for-a-year key to that prophecy. Neither can a day-for-a-year, and thus 2,300 years, be applied to Dan. 8, because the sanctuary it speaks of was totally destroyed in A.D. 70, centuries before 1844. You cannot cleanse what does not exist.

Error Three:   Miller claimed that Dan. 8 gives no clue as to when the 2,300 days were to start, but rather that Dan. 9 gives the clue. He claimed that both time prophecies begin their count from the command of Artaxerxes, in 457 B.C., "to restore and to build Jerusalem" (9:25). Subtracting 457 from 2,300 results in A.D. 1843, which Miller later adjusted to 1844.

Reply:   While it is true that the seventy weeks of Dan. 9 begin in 457 B.C. [see Insight #44], this bears no relationship to the times predicted in Dan. 8. A simple reading of Dan. 8 shows that the 2,300 begin when the little horn takes away the daily sacrifices and casts down the sanctuary (8:11-14). The Grecian Empire, that defiled the sanctuary, did not come into power until 331 B.C., more than a century after the 457 date. The little horn (Antiochus Epiphanes) [Insight #145] did not begin desecrating the sanctuary until about 170 B.C., nearly three centuries after the 457 date. There is no relationship between the times predicted in the two prophecies. 

A lot of disappointment and false doctrine would have been avoided if William Miller and his followers had studied the context of Dan. 8:14, had then studied history for its fulfillment, and had taken seriously the word of the Lord: "Watch therefore, for you know neither the day nor the hour wherein the Son of man comes" (Matt. 25:13).

Making Good Decisions by B. Johnson



Making Good Decisions

The first principle in making good decisions is a desire to please God. Why? He is the owner and He has created everything. Why? He is the judge, the jury and the executioner. One day we will stand before Him to be judged. He is the punisher and the rewarder. We live on this earth for some 70 years: a very short earthly life. Eternity is the “perma-life” (Ecclesiastes 12:5).
If we accept the first principle, we will seek to know the owner’s will. His will is that we live for Him and not for ourselves (2 Corinthians 5:15). His will is that we become like Christ in heart and mind.
Following the second principle, we will try to be the best we can be - using what we have to serve God forever and ever? Some just want to get into heaven. Others want to be at his right hand or his left hand, to be the most useful they can be. James and John were two of these (Mark 10:35-45). Notice that Jesus did not condemn James and John but showed them how to fulfill their desire to serve him.
If we have a little love, a little zeal, a little wisdom, we can fan that flame to gain much love, much zeal, and much wisdom. Paul labored more abundantly than they all (1 Corinthians 15:10). True, it was by the grace of God by which he labored more abundantly than they all. But why did he have more grace (favor) than the others? Paul wanted to serve God more than the others. Job and Elijah had more patience than many others. Moses had more meekness than any others on earth (Numbers 12:3). Paul had more zeal than any of the others on earth (1 Corinthians 15:10). We need to lay up treasure in heaven - not jewels and gold just to adorn ourselves here on the earth. We need power and ability to serve God throughout eternity. We can use all we have for God and his work.
The third principle guides us to want all faith, all love, all discernment, etc. (Colossians 1:9-11). We will want to hate all the evil and love all the good (Hebrews 5:14). This is the pathway of spiritual growth (Ephesians 3:18-19).
Accepting the fourth principle will motivate us to want to use that power for God. Using that power for God is learning to serve each other. Using that power for God is learning to be a light for the world. We need to find our specific role and fulfill it. We should never flag in zeal. We don’t want to be mediocre, lazy or lackadaisical. We want all wisdom in every part of our work that God has given us to do (1 Corinthians 12:18-25). Each of us has special abilities. Each of us has a special place and responsibility that is peculiar to each. If we don’t do our specific work well, the entire work will not be done (Ephesians 4:15-16). Archippus had a responsibility that God expected him to fulfill (Colossians 4:17). Whether we are a child, unmarried adult, husband, a wife, an employee, an employer, a regular member, a deacon, an elder or whatever we are, we need to do the best possible job for Him. We need to accept our responsibility for our position and fulfill it well.
“Receive my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. I, wisdom, dwell with prudence, and find out knowledge of witty inventions. The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate” (Pro 8:10-13).
Beth Johnson
The Scripture quotations in this article are from
The King James Version.

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

Enjoy yourselves by Gary Rose



Can you smell a butterfly? I never tried to; so I don’t know. Well, perhaps that fox can; again, I don’t know. But, I wonder, is the fox smelling the butterfly or is the butterfly somehow enjoying the fox? Perhaps its a mutual thing or something else. Face it, we will never know, but we can appreciate the beauty of the scene. The world around us is a beautiful place and I know could benefit from a little contemplation about God’s wonderful creation and worry a whole lot less. Jesus said:

Matthew 6 ( English Majority Text Version )
  [26]  Look at the birds of the air, for they neither sow nor reap, nor do they gather into barns; yet your heavenly Father feeds them. Are you not worth more than they? 
  [27]  And which of you by worrying is able to add one cubit to his height? 
  [28]  So why do you worry about clothing? Consider the lilies of the field, how they grow; they neither labor, nor spin; 
  [29]  and yet I say to you, that not even Solomon in all his glory was arrayed like one of these. 

And then there is this verse from the very first book of the Bible:

Genesis 1 ( The Apostles’ Bible )
[31] And God saw all the things that He had made, and behold, they were very good. And there was evening and there was morning, the sixth day.

For the past week or so, we have been inundated with information about the impeachment of Donald Trump and both my wife and I realized that we were sick of watching such nonsense, for it seems incredibly obvious that all this was just political hatred couched in governmental legitimacy. And as I looked at the picture of a fox and a butterfly, I felt good once again, for there really is a lot of good out there- all we have to do is just look.

Today, take a little time to consider the greatness of what God has done; in the physical world around us and in our lives through Jesus.

Enjoy yourselves!

1/27/20

"THE BOOK OF DANIEL" The Vision Of The Time Of The End - I (10:1-11:1) by Mark Copeland 


"THE BOOK OF DANIEL"

The Vision Of The Time Of The End - I (10:1-11:1)

INTRODUCTION

1. As mentioned in previous lessons, the second half of Daniel contains
   four visions...
   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

2. In the tenth chapter, therefore, we find the beginning of the final
   vision recorded by Daniel...
   a. A vision that pertains to what will affect Daniel's people (i.e., Israel) 
       - Dan 10:14
   b. Describing what will occur "in the latter days, for the vision
      refers to many days yet to come" - Dan 10:14
   c. Its words were to be closed and sealed "till the time of the end" Dan 12:9
   -- For such reasons this vision has been called "The Vision Of The
      Time Of The End"

3. But what is meant by the expression "the time of the end"?
   a. Is it the end of time as we think of it, when Christ returns?
   b. Or does it refer to the end of God's dealings with Israel as His
      covenant nation?

[As we seek to address this and other questions raised in this
difficult portion of Scripture, we first notice...]

I. THE APPEARANCE OF A GLORIOUS MAN

   A. THE DATE AND SETTING OF THE VISION...
      1. It occurred in the third year of Cyrus king of Persia, on the
         24th day of the first month (ca. 535 B.C.) - Dan 10:1,4
      2. Daniel had been in mourning (fasting) for three weeks - Dan 10:2,3
      3. He was beside the Tigris river - Dan 10:4

   B. THE DESCRIPTION OF THE GLORIOUS MAN...
      1. Daniel saw a certain man - Dan 10:5-6
         a. Clothed in linen, whose waist was girded with gold of Uphaz
         b. With a body like beryl
         c. His face like lightning, his eyes like torches of fire
         d. His arms and feet like burnished bronze in color
         e. His words like the voice of a multitude
      2. Only Daniel saw the vision - Dan 10:7
         a. The men with him did not
         b. They fled with great terror to hide themselves
      3. The impact on Daniel - Dan 10:8-9
         a. Without strength, his vigor turned to frailty (he was
            probably in his nineties!)
         b. When he heard the sounds of the man's words, Daniel was in
            a deep sleep with his face to the ground

[The similarity between this "certain man" and John's vision of the Son
of Man (cf. Re 1:12-17) have led many to wonder if this was a
Christophany (an appearance of the preincarnate Christ); but he may
have been only an angel.  As we continue, we next read of...]

II. THE CONVERSATION WITH THE GLORIOUS MAN

   A. THE MAN'S INITIAL WORDS TO DANIEL...
      1. A hand touches Daniel, causing him to tremble - Dan 10:10
      2. The man addresses Daniel - Dan 10:11
         a. Calling him "man greatly beloved" - cf. Dan 9:23; 10:19
         b. For Daniel to understand, and to stand up
         c. For the man has been sent to Daniel
         -- Daniel stands up, but trembling
      3. The man comforts Daniel - Dan 10:12
         a. Telling him not to fear
         b. That he has come because of Daniel's humility, and desire
            to understand
      4. The man explains the reason for the delay - Dan 10:13
         a. The prince of the kingdom of Persia withstood him
            twenty-one days (the same time during which Daniel had been
            in mourning - cf. Dan 10:2-3)
            1) Spiritual warfare seems to have been taking place (cf.
               Re 12:7; Ep 6:12)
            2) The "prince" (angel?) of the kingdom of Persia had been
               withstanding him - cf. Dan 11:1
         b. But Michael came to help him who had been left alone with
            the kings of Persia
            1) Michael is described as "one of the chief princes"
            2) Later he is called "your prince" and "the great prince
               who stands watch over the sons of your people" - Dan 10:21; 12:1
            3) Jude calls him "the archangel", who contended with the
               devil over the body of Moses - Jude 9
            -- Michael appears to have served as the guardian of the nation of Israel
      5. But now the man has come make Daniel understand - Dan 10:14
         a. What will happen to his people (Israel)
         b. What will occur "in the latter days", "many days yet to come"
         -- From what follows, the expression "latter days" appears to
            refer to the time leading up to the coming of the Messiah
            and into the Messianic period (Harkrider) - cf. Dan 2:28; Ac 2:16-17

   B. DANIEL IS STRENGTHENED...
      1. Daniel is initially speechless - Dan 10:15-17
         a. With his face turned to the ground
         b. But one with "the likeness of the sons of men" touched his
            lips (some think this may have been Gabriel, who had helped
            Daniel before - Dan 8:16)
         c. Daniel can now speak, but is overwhelmed with sorrow and
            without strength
      2. Daniel is strengthened - Dan 10:18-19
         a. By the touch of the one having the likeness of a man
         b. By the words bestowing love, peace and courage
         c. Ready now to hear what he has to say

   C. THE MAN RESUMES HIS WORDS WITH DANIEL...
      1. Though he must soon return - Dan 10:20
         a. To fight with the prince (angel?) of Persia
         b. To deal with the prince (angel?) of Greece yet to come
      2. Yet he will tell Daniel what is noted in the Scripture of Truth
           - Dan 10:21-11:1
         a. Adding that only Michael helps him against them (the
            angelic princes of Persia and Greece) - cf. Dan 10:13
         b. Adding that he had confirmed and strengthened him
            (Michael?) in the first year of Darius the Mede

CONCLUSION

1. At this point (Dan 11:2), "The Vision Of The Time Of The End" begins
   in earnest...
   a. Describing what will happen "in the latter days"
   b. Referring to what will occur "many days yet to come"
   -- Which we shall examine when we resume our study in the next lesson

2. In these introductory remarks of the vision, we find a glimpse of
   the spiritual warfare that was going on "behind the scenes"...
   a. With angelic forces withstanding each other - Dan 10:13a,20
   b. With angelic forces helping each other - Dan 10:13b,21; 11:1
   c. With Michael introduced to Daniel as:
      1) "one of the chief princes" - Dan 10:13
      2) "your prince" - Dan 10:21
      3) "the great prince who stands watch over the sons of your people"
           - Dan 12:1

While there is little we truly know about this "spiritual warfare", and
to what extent it may be going on today, perhaps our study will
encourage us to take more seriously Paul's words:

   "For we do not wrestle against flesh and blood, but against
   principalities, against powers, against the rulers of the
   darkness of this age, against spiritual hosts of wickedness in
   the heavenly places."

   "Therefore take up the whole armor of God, that you may be able
   to withstand in the evil day, and having done all, to stand."

                                                   - Ep 6:12-13

What are we doing to take up the armor of God, that we might be strong
in the Lord and in the power of His might (cf. Ep 6:10-18)?


Executable Outlines, Copyright © Mark A. Copeland, 2016

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"This Is the Law and the Prophets" by Eric Lyons, M.Min.


"This Is the Law and the Prophets"

by Eric Lyons, M.Min.
Most people who are familiar with the Bible would agree that Matthew chapters 5-7, often referred to as the Sermon on the Mount, contain some of the most memorable sayings in the world. Jesus’ list of beatitudes (5:3-12), His instruction to “do to others what you would have them do to you” (7:12, NIV), and His parable of the wise man and the foolish man (7:24-27) often are recalled even by those who rarely (if ever) read the Bible. When people implement these principles and rules that Jesus taught nearly 2,000 years ago, individuals grow stronger, families become more united, and society becomes a better place in which to live.
Sadly, however, the most famous “sermon” in the world also has become one of the most misunderstood and most abused sermons ever delivered. “Judge not, that you be not judged” (7:1) is quoted to “prove” that we never can judge anyone at anytime (cf. John 7:24). The narrow and difficult way to heaven that few will find often is discounted by the idea that nearly everyone will have eternal life (7:13-14). And millions of people have changed Jesus’ statement, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven” (7:21), to “Just accept Jesus into your heart and you will be saved.”
Another misconception of the Sermon on the Mount revolves around some of the contrasts Jesus made. Six times in Matthew 5 it is recorded that Jesus contrasted what “was said” to what “I say.” Many believe that Jesus was contrasting the old law of Moses (what “was said”) with the new law of Christ (what “I say”). Whereas Jesus taught that it was wrong to be angry with a brother without a cause (5:22-26), many contend that the old law taught only murder as being wrong and not the emotions (such as anger) that lead to murder (5:21). Supposedly the law of Christ went a step further than the Law of Moses. According to this line of thinking, the old law taught individuals to take personal retribution on those who wronged them (5:38) and to hate their enemies (5:43), while the new law taught to resist retaliation (5:39-42) and to love your enemies (5:44). In contrasting the Law of Moses and the righteousness of the kingdom that Jesus would require, the point frequently is made that the old law was concerned only with the actions of man, whereas the new law is concerned about the heart of man.
The first problem with this line of thinking is that Jesus never said He was contrasting His teachings with the old law. Instead, Jesus made statements such as: (1) “you have heard that it was said to those of old” (5:21,27); (2) “furthermore it has been said” (5:31); (3) “again you have heard that it was said to those of old” (5:33); and (4) “you have heard that it was said” (5:38,43). If Jesus were referring to what Moses had commanded in the old law itself, likely a different wording would have been used. For example, at other times, when Jesus definitely was referring to what the law actually said, He made such statements as “it is written” (Matthew 4:4,7,10) and “Moses commanded” (Matthew 8:4). [Notice that these phrases occur in the chapters immediately before and after the Sermon on the Mount.] Instead of using phrases like these to show that He was referring to the Law of Moses, Jesus repeatedly spoke about what “was said.” He never mentioned who said it, only that it had been said.
Another dilemma that arises when one teaches that Jesus merely was contrasting the old law with the new law is that Jesus referred to some statements that simply are not to be found in the Old Testament. For instance, in Matthew 5:21 He said, “You have heard that it was said to those of old, ‘You shall not murder,’ and whoever murders will be in danger of the judgment.” The phrase “and whoever murders will be in danger of the judgment” is found nowhere in the Old Testament. Likewise, when Jesus stated, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy,’ ” He could not have been quoting from the old law because the old law never said to “hate your enemy.”
So what was Jesus doing if He was not contrasting the old law with the new law? The answer to this question is found in the immediate context of this passage where Jesus stated: “Do not think that I came to destroy the Law or the Prophets, I did not come to destroy but to fulfill…. I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven” (Matthew 5:17,20). The comparisons Jesus made throughout the rest of the chapter were between the traditional/oral interpretation and application of the Law of Moses (not the revealed written Law of Moses) and the righteousness of the kingdom that Jesus would require of His disciples (under the new law). In the Sermon on the Mount, Jesus expounded the real meaning of the original law as it was intended. He applied it correctly, and “the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes” (Matthew 7:28-29). The scribes and Pharisees had failed in their attempts to explain the law correctly, whereas Jesus explained and applied its real meaning and exposed the error of the “learned.” This point is illustrated perfectly by one of Jesus’ statements recorded in chapter 7: “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the prophets” (v.12, emp. added). Jesus was not instituting a new commandment; rather He was explaining that doing “to others what you would have them do to you” is a summary expression of all that the Old Testament required (Barnes).
Although many people in the religious world teach that in His oft’-quoted sermon Jesus simply was contrasting the old law with the new law, the context indicates that Jesus actually was reacting, not to the law itself, but to the way the law had been misinterpreted and abused. The Old Testament did not encourage or allow a person to be angry with his brother without a cause or to covet another’s wife (cf. Proverbs 6:18; Exodus 20:17), but, sadly, many of the Jews had interpreted the law in such a way. In His masterful explanation of the law, Jesus exposed the error of the scribes and Pharisees and preached the righteousness demanded of those who wish to enter the kingdom of heaven. Even though we no longer are under the old law today (Hebrews 8:7-13; Colossians 2:14; etc.), what a blessing it is read it (cf. Romans 15:4) and to learn from the Master’s perfect interpretation of it. Like Ezra and others from long ago, Jesus “gave the sense [of the law], and helped them to understand the reading” (cf. Nehemiah 8:8).

REFERENCE

Barnes, Albert (1997), Barnes’ Notes (Electronic Database: Biblesoft).

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





"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].
Suggested Resources

"Technicalities" by Dave Miller, Ph.D.



"Technicalities"
by Dave Miller, Ph.D.
“Are you telling me that just because I don’t belong to your church, or just because I haven’t been baptized into the remission of sins, or just because I use the instrument when I worship God, or just because I don’t attend every worship service, or just because I don’t partake of the Lord’s Supper every Sunday—that I can’t make it to heaven? I can’t believe that God would condemn me on a technicality! Besides, that’s legalistic!”
Many, many religious people are characterized by this attitude. Their perceptions of God and His grace serve to minimize the necessity of being overly concerned about strict obedience to every command of God. This attitude is manifested in the idea that arriving at correct doctrine is irrelevant to establishing a right relationship with God. But this is precisely what the Bible teaches. Doctrinal purity does not necessarily guarantee a right relationship with God, but a right relationship with God is impossible without doctrinal purity. Both “spirit and truth” (i.e., proper attitude and proper adherence to truth—John 4:24) are essential to a right relationship with God. Even if some religious individuals give the impression that they have gone “overboard” on truth, yet with insufficient attention to proper attitude, no solution is achieved by abandoning, compromising, or softening adherence to truth in an effort to accept those who are determined to remain unconformed to truth.
The very nature of God and truth is at stake in this discussion. Truth, by its very definition, is narrow, specific, fixed, and technical. God is a God of truth Who operates within the parameters of truth. Since He is God, He does not, and cannot, vary from truth and right. Man’s definition of what constitutes a “technicality” rarely matches God’s definition. More often than not, the very items that humans brush aside as unimportant and trivial, are those things upon which God lays great importance. Herein lies the crux of man’s problem. We decide what we think is important, and then proceed to structure our religion around those self-stylized premises, assuming divine sanction and “grace.” Never mind the fact that “it is not in man who walks to direct his own steps” (Jeremiah 10:23). Never mind the fact that “the wisdom of this world” is foolish to God (1 Corinthians 1:20). And never mind the fact that such an attitude and approach betrays great arrogance.
In everyday living, we understand very well the principle that those things that appear to be trivial or mere technicalities can be crucial to survival. The incorrect dosage of medicine in a medical emergency—even milligrams—can mean the difference between life and death. One or two miles over the speed limit can secure the offender a ticket. Accidentally putting gasoline into a diesel engine can ruin an automobile. I suppose one could label each of these examples as “technicalities,” but doing so does not alter the magnitude of their importance or the extent to which they impact reality.
In biblical history, the same principle holds true. Adam and Eve were expelled from the Garden of Eden for eating from one piece of fruit from one tree (Genesis 3). Nadab and Abihu—the right boys, at the right place, at the right time, with the right censers and the right incense—nevertheless were destroyed for incorporating foreign fire into their incense offering (Leviticus 10:1-2). Moses was excluded from entrance into the Promised Land because of his one mistake at Kadesh—striking a rock instead of speaking to it (Numbers 20:7-12). Saul was deposed as king for sparing the best sheep and cattle, and the life of one individual out of an entire nation (1 Samuel 15). Uzzah was struck dead for merely reaching out and steadying the Ark of the Covenant (2 Samuel 6:6-7). God rejected Uzziah because he entered the temple, merely to burn incense (2 Chronicles 26).
Many more examples could be considered. These are no more “technical” or “trivial” than New Testament regulations pertaining to vocal (as opposed to instrumental) music in worship (Ephesians 5:19), unleavened bread and fruit of the vine at the Lord’s Table (Matthew 26:26-29), and the qualifications of elders and deacons (1 Timothy 3:1-13). We must refrain from attempting to second-guess God, or deciding for ourselves what we think is important to Him—“that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15). We need to be attentive to “all the counsel of God” (Acts 20:27)—even those portions that humans deem unimportant or peripheral. When people are clamoring, “Those matters are not salvation issues,” we need to reaffirm the words of Jesus, “These you ought to have done, without leaving the others undone” (Matthew 23:23).
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