December 16, 2015

From Gary... The One outcome that really matters


Like millions of other Americans, I watched the debate(s) last night.  I took away the feeling that there is quite a diversity in the Republican Party in regards to what is best for this country in the matters of immigration, defense and foreign policy.  

This morning, as I returned home from my dog walking, I encountered a neighbor who said that he didn't watch the debate because "they are all full of cra...".  And as I sat down for today's post, I wondered if there was any truth to his aggressive stance. I concluded that every one of them could be criticized, if you just looked at them from different points of view.

The one outcome of all this is sure; no matter who eventually wins the Republican nomination and the office of President of the United States, God is working to bring about the best for both our nation and the entire world for that matter.

Consider:

Hebrews, Chapter 1 (WEB)
1 God, having in the past spoken to the fathers through the prophets at many times and in various ways,  2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.  3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high;  4 having become so much better than the angels, as he has inherited a more excellent name than they have.

God works in ways that are beyond my comprehension and ultimately HIS goals will be achieved. God bless America!!! And to America I say: seek God!!!!

ps. I think Chris Christie had the best showing last night, but The Trump will be the nominee. I find myself in the unusual position of probably voting for Trump, even though I can't stand his personality. But, hey, -- that's just me!!!

From Gary... Bible Reading December 16



Bible Reading  

December 16

The World English Bible

Dec. 16
Joel 1-3

Joe 1:1 The Word of Yahweh that came to Joel, the son of Pethuel.
Joe 1:2 Hear this, you elders, And listen, all you inhabitants of the land. Has this ever happened in your days, or in the days of your fathers?
Joe 1:3 Tell your children about it, and have your children tell their children, and their children, another generation.
Joe 1:4 What the swarming locust has left, the great locust has eaten. What the great locust has left, the grasshopper has eaten. What the grasshopper has left, the caterpillar has eaten.
Joe 1:5 Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because of the sweet wine; for it is cut off from your mouth.
Joe 1:6 For a nation has come up on my land, strong, and without number. His teeth are the teeth of a lion, and he has the fangs of a lioness.
Joe 1:7 He has laid my vine waste, and stripped my fig tree. He has stripped its bark, and thrown it away. Its branches are made white.
Joe 1:8 Mourn like a virgin dressed in sackcloth for the husband of her youth!
Joe 1:9 The meal offering and the drink offering are cut off from Yahweh's house. The priests, Yahweh's ministers, mourn.
Joe 1:10 The field is laid waste. The land mourns, for the grain is destroyed, The new wine has dried up, and the oil languishes.
Joe 1:11 Be confounded, you farmers! Wail, you vineyard keepers; for the wheat and for the barley; for the harvest of the field has perished.
Joe 1:12 The vine has dried up, and the fig tree withered; the pomegranate tree, the palm tree also, and the apple tree, even all of the trees of the field are withered; for joy has withered away from the sons of men.
Joe 1:13 Put on sackcloth and mourn, you priests! Wail, you ministers of the altar. Come, lie all night in sackcloth, you ministers of my God, for the meal offering and the drink offering are withheld from your God's house.
Joe 1:14 Sanctify a fast. Call a solemn assembly. Gather the elders, and all the inhabitants of the land, to the house of Yahweh, your God, and cry to Yahweh.
Joe 1:15 Alas for the day! For the day of Yahweh is at hand, and it will come as destruction from the Almighty.
Joe 1:16 Isn't the food cut off before our eyes; joy and gladness from the house of our God?
Joe 1:17 The seeds rot under their clods. The granaries are laid desolate. The barns are broken down, for the grain has withered.
Joe 1:18 How the animals groan! The herds of livestock are perplexed, because they have no pasture. Yes, the flocks of sheep are made desolate.
Joe 1:19 Yahweh, I cry to you, For the fire has devoured the pastures of the wilderness, and the flame has burned all the trees of the field.
Joe 1:20 Yes, the animals of the field pant to you, for the water brooks have dried up, And the fire has devoured the pastures of the wilderness.
Joe 2:1 Blow the trumpet in Zion, and sound an alarm in my holy mountain! Let all the inhabitants of the land tremble, for the day of Yahweh comes, for it is close at hand:
Joe 2:2 A day of darkness and gloominess, a day of clouds and thick darkness. As the dawn spreading on the mountains, a great and strong people; there has never been the like, neither will there be any more after them, even to the years of many generations.
Joe 2:3 A fire devours before them, and behind them, a flame burns. The land is as the garden of Eden before them, and behind them, a desolate wilderness. Yes, and no one has escaped them.
Joe 2:4 The appearance of them is as the appearance of horses, and as horsemen, so do they run.
Joe 2:5 Like the noise of chariots on the tops of the mountains do they leap, like the noise of a flame of fire that devours the stubble, as a strong people set in battle array.
Joe 2:6 At their presence the peoples are in anguish. All faces have grown pale.
Joe 2:7 They run like mighty men. They climb the wall like warriors. They each march in his line, and they don't swerve off course.
Joe 2:8 Neither does one jostle another; they march everyone in his path, and they burst through the defenses, and don't break ranks.
Joe 2:9 They rush on the city. They run on the wall. They climb up into the houses. They enter in at the windows like thieves.
Joe 2:10 The earth quakes before them. The heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining.
Joe 2:11 Yahweh thunders his voice before his army; for his forces are very great; for he is strong who obeys his command; for the day of Yahweh is great and very awesome, and who can endure it?
Joe 2:12 "Yet even now," says Yahweh, "turn to me with all your heart, and with fasting, and with weeping, and with mourning."
Joe 2:13 Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.
Joe 2:14 Who knows? He may turn and relent, and leave a blessing behind him, even a meal offering and a drink offering to Yahweh, your God.
Joe 2:15 Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly.
Joe 2:16 Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who suck the breasts. Let the bridegroom go forth from his room, and the bride out of her chamber.
Joe 2:17 Let the priests, the ministers of Yahweh, weep between the porch and the altar, and let them say, "Spare your people, Yahweh, and don't give your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, 'Where is their God?' "
Joe 2:18 Then Yahweh was jealous for his land, And had pity on his people.
Joe 2:19 Yahweh answered his people, "Behold, I will send you grain, new wine, and oil, and you will be satisfied with them; and I will no more make you a reproach among the nations.
Joe 2:20 But I will remove the northern army far away from you, and will drive it into a barren and desolate land, its front into the eastern sea, and its back into the western sea; and its stench will come up, and its bad smell will rise." Surely he has done great things.
Joe 2:21 Land, don't be afraid. Be glad and rejoice, for Yahweh has done great things.
Joe 2:22 Don't be afraid, you animals of the field; for the pastures of the wilderness spring up, for the tree bears its fruit. The fig tree and the vine yield their strength.
Joe 2:23 "Be glad then, you children of Zion, and rejoice in Yahweh, your God; for he gives you the former rain in just measure, and he causes the rain to come down for you, the former rain and the latter rain, as before.
Joe 2:24 The threshing floors will be full of wheat, and the vats will overflow with new wine and oil.
Joe 2:25 I will restore to you the years that the swarming locust has eaten, the great locust, the grasshopper, and the caterpillar, my great army, which I sent among you.
Joe 2:26 You will have plenty to eat, and be satisfied, and will praise the name of Yahweh, your God, who has dealt wondrously with you; and my people will never again be disappointed.
Joe 2:27 You will know that I am in the midst of Israel, and that I am Yahweh, your God, and there is no one else; and my people will never again be disappointed.
Joe 2:28 "It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions.
Joe 2:29 And also on the servants and on the handmaids in those days, I will pour out my Spirit.
Joe 2:30 I will show wonders in the heavens and in the earth: blood, fire, and pillars of smoke.
Joe 2:31 The sun will be turned into darkness, and the moon into blood, before the great and terrible day of Yahweh comes.
Joe 2:32 It will happen that whoever will call on the name of Yahweh shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as Yahweh has said, and among the remnant, those whom Yahweh calls.
Joe 3:1 "For, behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem,
Joe 3:2 I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment on them there for my people, and for my heritage, Israel, whom they have scattered among the nations. They have divided my land,
Joe 3:3 and have cast lots for my people, and have given a boy for a prostitute, and sold a girl for wine, that they may drink.
Joe 3:4 "Yes, and what are you to me, Tyre, and Sidon, and all the regions of Philistia? Will you repay me? And if you repay me, I will swiftly and speedily return your repayment on your own head.
Joe 3:5 Because you have taken my silver and my gold, and have carried my finest treasures into your temples,
Joe 3:6 and have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, that you may remove them far from their border.
Joe 3:7 Behold, I will stir them up out of the place where you have sold them, and will return your repayment on your own head;
Joe 3:8 and I will sell your sons and your daughters into the hands of the children of Judah, and they will sell them to the men of Sheba, to a faraway nation, for Yahweh has spoken it."
Joe 3:9 Proclaim this among the nations: "Prepare for war! Stir up the mighty men. Let all the warriors draw near. Let them come up.
Joe 3:10 Beat your plowshares into swords, and your pruning hooks into spears. Let the weak say, 'I am strong.'
Joe 3:11 Hurry and come, all you surrounding nations, and gather yourselves together." Cause your mighty ones to come down there, Yahweh.
Joe 3:12 "Let the nations arouse themselves, and come up to the valley of Jehoshaphat; for there will I sit to judge all the surrounding nations.
Joe 3:13 Put in the sickle; for the harvest is ripe. Come, tread, for the winepress is full, the vats overflow, for their wickedness is great."
Joe 3:14 Multitudes, multitudes in the valley of decision! For the day of Yahweh is near, in the valley of decision.
Joe 3:15 The sun and the moon are darkened, and the stars withdraw their shining.
Joe 3:16 Yahweh will roar from Zion, and thunder from Jerusalem; and the heavens and the earth will shake; but Yahweh will be a refuge to his people, and a stronghold to the children of Israel.
Joe 3:17 "So you will know that I am Yahweh, your God, dwelling in Zion, my holy mountain. Then Jerusalem will be holy, and no strangers will pass through her any more.
Joe 3:18 It will happen in that day, that the mountains will drop down sweet wine, the hills will flow with milk, all the brooks of Judah will flow with waters, and a fountain will come forth from the house of Yahweh, and will water the valley of Shittim.
Joe 3:19 Egypt will be a desolation, and Edom will be a desolate wilderness, for the violence done to the children of Judah, because they have shed innocent blood in their land.
Joe 3:20 But Judah will be inhabited forever, and Jerusalem from generation to generation.
Joe 3:21 I will cleanse their blood, that I have not cleansed: for Yahweh dwells in Zion."


Dec. 16
2 John

2Jn 1:1 The elder, to the chosen lady and her children, whom I love in truth; and not I only, but also all those who know the truth;
2Jn 1:2 for the truth's sake, which remains in us, and it will be with us forever:
2Jn 1:3 Grace, mercy, and peace will be with us, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
2Jn 1:4 I rejoice greatly that I have found some of your children walking in truth, even as we have been commanded by the Father.
2Jn 1:5 Now I beg you, dear lady, not as though I wrote to you a new commandment, but that which we had from the beginning, that we love one another.
2Jn 1:6 This is love, that we should walk according to his commandments. This is the commandment, even as you heard from the beginning, that you should walk in it.
2Jn 1:7 For many deceivers have gone out into the world, those who don't confess that Jesus Christ came in the flesh. This is the deceiver and the Antichrist.
2Jn 1:8 Watch yourselves, that we don't lose the things which we have accomplished, but that we receive a full reward.
2Jn 1:9 Whoever transgresses and doesn't remain in the teaching of Christ, doesn't have God. He who remains in the teaching, the same has both the Father and the Son.
2Jn 1:10 If anyone comes to you, and doesn't bring this teaching, don't receive him into your house, and don't welcome him,
2Jn 1:11 for he who welcomes him participates in his evil works.
2Jn 1:12 Having many things to write to you, I don't want to do so with paper and ink, but I hope to come to you, and to speak face to face, that our joy may be made full.
2Jn 1:13 The children of your chosen sister greet you. Amen. 

From Wayne Jackson... The Biblical Doctrine of the Godhead


http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/godhead.html

The Biblical Doctrine of the Godhead
Since the late second century A.D., controversy has existed concerning the nature of the Godhead. Is God a solitary person—simply manifested in three forms? Or do three separatepersonalities exist, each of whom possesses the nature of deity? Is the popular doctrine of the Trinity true or false?
Though the word “Trinity” is not explicitly found in the Bible, the teaching that there are three individual personalities of divine nature (known in the New Testament as the Father, Son, and Holy Spirit) is thoroughly scriptural, and has been generally acknowledged by the writers of “Christendom” since the apostolic age.
Around A.D. 190, Theodotus of Byzantium advocated the absolute personality of God. Asserting that the Father, Son, and Holy Spirit were one person, he sought to propagate his views in the church at Rome. He is said to be “the first representative of Dynamistic Monarchianism whose views have been recorded” (Newman 1931, 198).
Later, however, the “oneness” heresy found its fullest expression in Sabellius of Libya, who commenced the publication of his errors about A.D. 260. Sabellius denied the doctrine of the Trinity, maintaining that God is uni-personal, and that the names Father, Son, and Holy Ghost merely designate the same person in different capacities. As the Father, God created the world; as the Son, he redeemed it; as the Holy Ghost, he sanctifies the elect. These three, he said, are no more different persons than the body, soul, and spirit of man are three persons (Sanford 1910, 827).
In modern times, this doctrine has been taught by the United Pentecostal Church and other religious groups. It is, however, false. This survey will show: (a) The Scriptures do teach the concept of monotheism, i.e., there is one God—one unified divine nature. (b) However, the divine nature, i.e., the nature or quality which identifies one as deity (as opposed, for example, to the angelic or human natures) is shared by three distinct personalities, and that these personalities are characterized in the New Testament as the Father, the Son, and the Holy Spirit. Each of the three personalities of the Godhead is eternal and equal in essence, though they may assume individual roles in their respective work (which may involve subordination).

Biblical Monotheism

Monotheism is the belief in one God, in contrast to polytheism, the notion that numerous gods exist. Unquestionably, the Bible affirms the concept of monotheism. In the first commandment of the Decalogue, Jehovah charges, “You shall have no other gods before me” (Exodus 20:3). Again, “Hear, O Israel: Jehovah our God is one Jehovah” (Deuteronomy 6:4). Or, “Jehovah, he is God; there is none else besides him” (Deuteronomy 4:35, 39; 1 Kings 8:60; 1 Chronicles 17:20; Isaiah 43:11; Zechariah 14:9).
In the New Testament, Paul says that “God is one” (Galatians 3:20), while James notes: “You believe that God is one; you do well: the demons also believe, and shudder” (James 2:19). Clearly, therefore, the oneness of God, in some sense, is a biblical truth. The question is: what does Scripture mean by one God?
In the Old Testament, the words eleloah, and elohim, from related roots, are generic designations of God. The New Testament term is theos. These appellations, when used of the true God, simply suggest the nature or quality of being divine — deity. The word “God” is not the name of a personality; it is the name of a nature, a quality of being. When it is said, therefore, that there is but one God, the meaning is: there is but one divine nature. There is a unified set of traits or characteristics that distinguish a personality as God.

The Divine Three

It is also clear that the Scriptures teach that there is a personal distinction between those individuals identified in the New Testament as the Father, the Son, and the Holy Spirit, and these persons are in some sense three. Study very carefully the following passages in which the persons of the divine Godhead are distinguished: Matthew 3:16-17; 28:19; Luke 1:35; John 14:26; 15:26; 2 Corinthians 13:14; Ephesians 2:18; 4:4-6; 1 Peter 1:2; Jude 20-21; Revelation 1:4-5.
It is obvious that these inspired verses reveal three separate persons. Furthermore, additional biblical data reveal that each of these three persons is God — i.e., each possesses the quality or nature of deity. The Father is deity (Ephesians 1:3), as is the Son (Hebrews 1:8), and so also the Holy Spirit (Acts 5:3-4). Any elementary student of logic knows perfectly well that the Godhead cannot be both one and three without a logical contradiction being involved — if the adjectives “one” and “three” are employed in the identical sense. But the fact of the matter is, they are not used in the same sense. There is but one divine nature, but there are three distinct personalities possessing that unified set of infinite qualities. Thus, there is no contradiction at all.
Without a recognition of the above principle, some Bible passages would be difficult to harmonize. For example, in Isaiah 44:24 Jehovah affirms that he “stretches forth the heavensalone; that spreads abroad the earth (who is with me?).” So, God was alone. Yet in John 8:29 Christ said, “And he [the Father] that sent me is with me; he has not left me alone.” And so, Jesus was not alone, for the Father was with him; correspondingly, the Father was not alone. The question is: how can God be both alone and not alone?
In Isaiah’s passage, God (the one divine nature) was being contrasted with the false gods of paganism; the personalities of the Godhead were not a consideration there. In John 8:29, the relationship of two divine personalities (Father and Son) was in view. Different subjects, but no discrepancy. Similarly, when a certain scribe affirmed that “he [God] is one; and there is none other but he” (Mark 12:32), he was correct. He was declaring monotheism, as suggested above. In another setting though, Christ, revealing a distinction between himself and the Father, said: “It is another that bears witness of me; and I know that the witness which he witnesses of me is true” (John 5:32).

Old Testament Evidence of Divine Plurality

The biblical doctrine of the Godhead is progressive. By that we mean that the concept unfolds, being gradually illuminated from the Old Testament to the New Testament. Nevertheless, the multiple personalities of the holy Godhead clearly are distinguished in the Old Testament.
(1) “In the beginning God [elohim — plural] created [bara — singular]” (Genesis 1:1). In the plural form elohim, many scholars see a “foreshadowing of the plurality of persons in the Divine Trinity” (Smith 1959, 11). Adam Clarke declared that the term “has long been supposed, by the most eminently learned and pious men, to imply a plurality of Persons in the Divine nature” (n.d., 28). Richard Watson wrote that elohim “seems to be the general appellation by which the Triune Godhead is collectively distinguished in Scripture” (1881, 1024).
Though some scholars call this plural form a “plural of majesty” (i.e., a suggestion of multiple majestic traits), Nathan Stone observed that the plural of majesty “was not known then” (1944, 12). Professor Harold Stigers noted: “A multiplicity of personalities in the Godhead, implied in the creative process in the use of the titles ‘God’ (1:1) and ‘Spirit of God’ (1:2), is involved in the creative and redemptive work of God” (1976, 47).
(2) Multiple divine personalities are alluded to in such passages as follows:
  • “And God said, Let us make man in our image, after our likeness” (Genesis 1:26). (Note: this cannot refer to angels, as is often claimed, for angels are themselves created (Nehemiah 9:6; Psalm 148:2, 5), not creators; and the context limits the creating to God [v. 27].)
  • “The man is become as one of us, to know good and evil” (Genesis 3:22).
  • “Come, let us go down, and there confound their language” (Genesis 11:7). (Incidentally, “come” in the Hebrew text is plural, so that the divine spokesman must be addressing and acting in union with at least two others [Thiessen 1949, 126].)
  • “And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us?” (Isaiah 6:8).
  • “Remember also thy Creator [Hebrew plural] in the days of thy youth” (Ecclesiastes 12:1).
(3) Numerous other passages reveal a distinction of personalities within the Godhead:
  • In Genesis 18:21, Jehovah, temporarily assuming the form of a man, visits Sodom. Surveying the evil of that area, this “Jehovah” then “rained upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven” (19:24). Two persons are clearly denominated “Jehovah.”
  • “Thus says Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the first, and I am the last; and besides me there is no God” (Isaiah 44:6). (Note: the language of this verse is applied to Christ in Revelation 1:17.)
  • In Zechariah 11:12, 13, Christ prophetically says: “And I said unto them, if ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty pieces of silver. AndJehovah said unto me ...”
  • “Jehovah [the first person] said unto my Lord [the second person], Sit thou at my right hand” (Psalm 110:1).
  • “Jehovah [the Father] laid on him [Christ] the iniquity of us all” (Isaiah 53:6).
  • “The kings of the earth set themselves, And the rulers take counsel together, Against Jehovah, [the Father] and against his anointed [the Son] saying, Let us break their bonds asunder, And cast away their cords from us” (Psalm 2:2, 3).
This is but a fractional sampling of a vast amount of Old Testament evidence for the plural personalities of deity.

New Testament Evidence of Divine Plurality

There are many obvious indications of distinction between the Father, the Son, and the Spirit in the New Testament. For instance, there is the clear case of the baptismal scene of Christ, where Jesus is in the water, the Father is speaking from heaven, and the Spirit is descending as a dove (Matthew 3:16-17).
Then there is Matthew’s record of the “great commission” where baptism is “into the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). The term “name” (Greekonoma) stands for becoming the possession of, and under the protection of, the one into whose name an individual is immersed (Arndt and Gingrich 1967, 575), and its singular form here likely stresses the unity of the holy Three. The multiple use of the article “the” before the words Father, Son, and Holy Spirit, however, according to a well-known rule of Greek grammar (Dana and Mantey 1955, 147), plainly demonstrates that the Father, the Son, and the Holy Spirit are separate persons, and not merely three manifestations of one person (Warfield 1952, 42).
There are other New Testament evidences revealing a distinction between the divine persons of the holy Godhead:
(1) Christ is said to be a “mediator” between God and man (1 Timothy 2:5). The word “mediator” translates the Greek mesites (from mesos, “middle,” and eimi, “to go”), and so literally, a go-between. Arndt and Gingrich note that the term is used of “one who mediates between two parties to remove a disagreement or reach a common goal. Of Christ with the genitive of persons between whom he mediates ...” (508). Clearly, Christ cannot be a mediator between God and man if he is the totality of the holy Godhead.
(2) In John 8:16-17, the Lord cited the Old Testament principle of multiple witnesses for legal documentation. He is countering the Pharisaic allegation that his witness is not true (v. 13). He reasons, therefore, that just as the law requires at least two witnesses to establish credibility, so the Lord is “not alone”; he bears witness of himself, and the Father bears witness of him. If Jesus is the same person as the Father, his argument makes no sense!
(3) Christ once taught: “I am the vine, and my Father is the husbandman” (John 15:1). In the same allegory he identified the disciples as “branches.” The narrative thus has three principal features: husbandman (the Father), vine (the Son), and branches (disciples). It is not difficult to see that there is as much distinction between the husbandman and the vine as there is between the vine and the branches.
(4) “But of that day nor that hour knows no one, not even the angels in heaven, neither the Son, but the Father” (Mark 13:32). While Jesus was upon the earth, he knew not the time of the judgment day. The Father, however, did know! Thus, clearly the Father and the Son were not the same person. Similarly, “And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him” (Matthew 12:32). The contrast here between the Son and the Holy Spirit plainly shows that they are not identical in personality. These two arguments make it certain that Christ was neither the Father nor the Spirit.
(5) In speaking of Christ’s subordination to God, Paul says: “[T]he head of Christ is God” (1 Corinthians 11:3). Edward Robinson noted the use of “head” (Greek kephale): “Trop. of persons, i.e., the head, the chief, one to whom others are subordinate” (1855, 398). Would it make any sense to speak of one being head of himself?
(6) Jesus is said to be “the very image” of the Father’s substance (Hebrews 1:3). Of the word “image” (Greek charakter), W. E. Vine observed:
In the New Testament it is used metaphorically in Heb. 1:3, of the Son of God as ‘the very image (marg. – the impress) of His substance,’ RV. The phrase expresses the fact that the Son is both personally distinct from, and yet literally equal to Him of whose essence He is the adequate imprint (1940, 247).
(7) The following passages contain contrasts which reveal a distinction between the Father and the Son:
  • Christ did not seek his own will, but the will of his Father (John 5:30).
  • His teaching was not his, but the Father’s (John 7:16).
  • He came not of himself, but was sent of the Father (John 7:28; 8:42).
  • He glorified him (John 8:54).
  • The Father does not judge, but has given judgment unto the Son (John 5:22).
(8) The Jews had neither heard the Father’s voice, nor seen his form at any time (John 5:37; cf. 1:18). But they had both seen and heard Christ. Hence, he was not the same person as the Father.
(9) There are many grammatical forms which show the distinction between the persons of the Godhead. In addition to plural pronouns (e.g., “our,” “we,” “us” [John 14:23; 17:11, 21]), prepositions frequently function in this capacity. The Spirit is sent from the Father (John 15:26). In the beginning Christ was with (Greek pros) God (John 1:1). He spoke the things which he had seen with (Greek para) him (John 8:38), and he came forth from the Father (John 16:27). All created things are of the Father, and through Christ (1 Corinthians 8:6).Through Christ we have access in the Spirit unto the Father (Ephesians 2:18).
Conjunctions can also indicate a distinction. He that abides in the teaching of Christ has both the Father and the Son (2 John 9). Jesus rebuked the Jews: “Ye know neither me, normy Father: if ye knew me, ye would know my Father also [Greek kai—as an adverb]” (John 8:19). Comparative terms reveal distinction. Though Christ did not hold onto his equalitywith God (Philippians 2:6)—in terms of the independent exercise of divine privileges—nonetheless, in essence he was equal with God (John 5:18). In Christ’s subordinate position, though, the Father was greater than he (John 14:28).
(10) Many verbal forms indicate that the Father, Son, and Holy Spirit are separate in personality. The Father sent the Son (John 7:29), and the Son sent the Spirit (John 15:26). The Father loves the Son (John 3:35) and abides in him (John 14:10). The Father gave the Son (John 3:16), exalted him (Philippians 2:9), and delivered all things unto him (Matthew 11:27). Jesus commended his spirit into the Father’s hands (Luke 23:46) and ascended unto him (John 20:17). The Bible contains many such expressions which are meaningless if the Father, Son, and Spirit are the same person.
If we were so disposed, not only could we introduce a number of additional biblical arguments, but we could also show that the writers of the first several centuries of the post-apostolic age were virtually one in affirming that the Godhead consists of three separate, divine persons. Concerning the matter of their being three persons in the Trinity, A. C. Cox wrote: “Evidences, therefore, are abundant and archaic indeed, to prove that the Ante-Nicean Fathers, with those of the Nicean and the Post-Nicean periods, were of one mind, and virtually of one voice” (1855, 49).

Baptism in the Name of Jesus Only

Before concluding, we need to address the Oneness Pentecostal idea that only certain words may be spoken during a baptismal ceremony (e.g., “I baptize you in the name of Jesus Christ”). Oneness clergymen contend that should the statement be made, “I baptize you into the name of the Father, and the Son, and the Holy Spirit,” it would be a violation of Scripture, and thus negate the validity of the immersion. This exhibits a lack of biblical information on this theme.
First, let us note the illogical consequences of such a doctrine. If a specific set of words is to be pronounced at the time of a baptism, exactly what are those words? A brief look at the New Testament will reveal that a variety of expressions are employed when the terms “baptize” and “name” are connected. Observe the following:
  • “... baptizing them into (eis) the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).
  • “... be baptized ... in (epi) the name of Jesus Christ” (Acts 2:38).
  • “... baptized into (eis) the name of the Lord Jesus” (Acts 8:16).
  • “... baptized in (en) the name of Jesus Christ” (Acts 10:48).
  • “... baptized into (eis) the name of the Lord Jesus” (Acts 19:5).
These passages contain five variant phraseologies. Which one is to be pronounced at the time of the baptism, to the exclusion of the others? The truth of the matter is none of them has reference to any set of words to be pronounced at the time of baptism.
Second, the language is designed to express certain truths, not prescribe a ritualistic set of words. If the phrase “in the name of Christ” implies the saying of those words in connection with the act to which they are enjoined, what would Colossians 3:17 require?—“And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus.” Accordingly, one would have to preface every word and act with the phrase “in the name of the Lord Jesus.” Such highlights the absurdity of the Oneness position.
Wayne Jackson
Sources/Footnotes
  • Arndt, W. F. and F. W. Gingrich. 1967. Greek English Lexicon of the New Testament. Chicago, IL: University of Chicago Press.
  • Clarke, Adam. n.d. Clarke’s Commentary. Vol. 1. Nashville, TN: Abingdon.
  • Cox, A. Cleveland, ed. 1885. Ante-Nicene Fathers. Vol. 6. Buffalo, NY: Christian Literature Publishing Co.
  • Dana, H. E. and J. R. Mantey. 1955. A Manual Grammar of the Greek New Testament. New York, NY: Macmillan.
  • Newman, A. H. 1931. Manual of Church History. Vol. 1. Chicago, IL: American Baptist Publication Society.
  • Robinson, Edward. 1855. A Greek-English Lexicon of the New Testament. New York, NY: Harper and Brothers.
  • Sanford, E. B., ed. 1910. A Concise Cyclopedia of Religious Knowledge. Hartford, CT: S. S. Scranton.
  • Smith, R. Payne. 1959. Genesis. Ellicott’s Commentary on the Whole Bible. Vol. 1. Grand Rapids, MI: Zondervan.
  • Stigers, Harold. 1976. A Commentary on Genesis. Grand Rapids, MI: Zondervan.
  • Stone, Nathan. 1944. Names of God. Chicago, IL: Moody.
  • Thiessen, H. C. 1949. Lectures in Systematic Theology. Grand Rapids, MI: Eerdmans.
  • Vine, W.E. (1940), Expository Dictionary of the New Testament (Old Tappan, NJ: Revell).
  • Warfield, Benjamin. 1952. Biblical and Theological Studies. Philadelphia, PA: Presbyterian and Reformed.
  • Watson, Richard. 1881. A Biblical and Theological Dictionary. Nashville, TN: Southern Methodist Publishing House.
Copyright © 2013 Christian Courier. All rights reserved. Used by permission.

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

From Jim McGuiggan... A MIDSUMMER KNIGHT


A MIDSUMMER KNIGHT

It makes perfect sense for those who’ve been given a wondrous gift to be grateful for it and, all things being equal, for them to think highly of the one who gave it to them. It’s no surprise that they will praise the generosity of the giver and the costliness of the gift. But it would distasteful if the giver went on and on and on about how much it cost him and how good it was of him to make the gesture.
Can you imagine being invited to a sumptuous meal of the tastiest and most nutritious things in the nicest of company and having to listen to the host explain it minute detail—not once but over and over again—how much trouble and how much expense she had to go to to produce the grand spread? (Could you enjoy a meal, however fine it is, under such circumstances?) Everyone knows that such matters should be left to the guests to winkle out of the reluctant host who is all the while saying things like, “Really, it was nothing!” “Honestly, it was no trouble.” Such a host isn’t lying; she’s simply expressing her pleasure at having the opportunity to go out of her way to please and it is precisely because she will not make a big thing of it that the guests think so much of her and her efforts.
There is something Christ-like in that spirit. We have no record of Jesus setting his disciples down and telling them how good it is of him to do for them and others what he is doing and going to do. “If only you could know how much this is all costing me, but, alas, no one can appreciate the depths to which I have descended. If I could only make you understand…” None of that. That others do some of that is no surprise, but even they are sparing in how they deal with that aspect of the Lord’s sacrifice and we aren’t left to feel so overwhelmed by his trouble that we can’t enjoy the gift of life he gives us to enjoy and express. Now that we’ve come to know him it’s the kind of thing we expect from him.
O’Henry tells of Gaines, “the man who said he thought New York was the finest summer resort in the country.” While others moaned and melted in the heat, dived for the shade or an electric fan, and wished for the mountains, he mocked the notion of going to the woods to eat canned goods from the city, being wakened in the morning by a million flies, getting soaked to the skin catching the tiniest fish and struggling up perpendicular cliffs. No sir, he preferred to stay at home. If he wanted fish, he’d go to a cool restaurant—home comforts, that’s what he chose, while the fools spent half their summer driving to and from their spartan locations with all the modern inconveniences.
A friend urged him to come with him for two weeks to Beaverkill, where the fish were jumping at anything that even looked like a fly. He said a mutual friend, Harding, had caught a three-pound brown trout—but Gaines was having none of it. “Nonsense!” he’d snort and then off to his office to plunge himself into a mountain of work until late in the afternoon when, with feet up on his desk, he mused to himself: “I wonder what kind of bait Harding used.”
The man who said he thought that New York was the finest summer resort in the country dozed off in the stifling heat, was wakened by his mail-bringing clerk, and decided to take a quick look before he left for the day. A few lines of one of them said:
       My Dear Dear Husband:
Just received your letter ordering us to stay another month...Rita’s cough is almost gone...Johnny has gone wild like a little Indian...it will be the making of both children...work so hard, and I know that your business can hardly afford to keep us here so long...best man that ever...you always pretend that you like the city in summer...trout fishing that you used to be so fond of...and all to keep us well and happy...come to you if it were not doing the babies so much good...I stood last evening on Chimney Rock in exactly the same spot...when you put the wreath of roses on my head...said you would be my true knight...have always been that to me...ever and ever.
The man who said he thought New York was the finest summer resort in the country, on his way home in the sweltering summer heat, dropped into a cafe and had a glass of warm beer under an electric fan. “Wonder what kind of a fly old Harding used,” he murmured to himself.
I love it when those in love sometimes “tell lies” gallantly. They say things no one believes—least of all themselves. They’re forever making sacrifices—some large, some little—to make life easier, finer, lovelier, for those they love. They’re in love and they do what lovers have done in every age down the centuries—they give themselves in whatever ways their love and situation calls for. And they do it without trumpets blowing or affected sweetness and they don’t wear pained expressions. They’d almost convince you that they really did believe that New York City was the finest summer resort in America.
[Quoted from my little book called Let Me Count The Ways with permission from Howard Publishing Company, West Monroe, Louisiana, 2001]

Only One Language before Babel? by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=760&b=Genesis

Only One Language before Babel?

by Eric Lyons, M.Min.

According to some skeptics, Genesis 10 verses 5, 20, and 31 contradict what is stated in Genesis 11:1. Supposedly, since Moses recorded that the descendents of Shem, Ham, and Japheth spoke different languages in Genesis 10, and yet he indicated that “the whole earth had one language and one speech” in Genesis 11:1, then a discrepancy exists. Obviously, before the dispersion of man at Babel, the whole Earth could not have both many languages and only one language at the same time.
The explanation to this “problem” is that the events recorded in Genesis 10-11 were not written chronologically. Genesis 10 is more of an overview, while Genesis 11 speaks of one event within Genesis 10. Some of the things recorded in chapter 10 occurred before the tower of Babel, while others occurred sometime later. The simple fact is, Bible writers did not always record information in a strictly chronological sequence (and they never claimed to do such). Genesis 2:5-25 does not pick up where chapter 1 left off; rather it provides more detailed information about some of the events mentioned in chapter one. Several of the events in Genesis 38 involving Judah and Tamar occurred while the things recorded in chapter 39 and following took place. Similar to a teacher who is telling her class a story and inserts information into it about something the main character did in the past or will do in the future, Moses “jumps” ahead of himself at times by inserting parenthetical material like that found in Genesis 10.
Aside from the languages mentioned in Genesis 10, there is another “clue” in the text that reveals the events recorded in chapter 11 occurred before the descendents of Noah began speaking different languages and spreading throughout the Earth. In 10:25, it mentions a man named Peleg (meaning “division”) who received such a name because “in his days the earth was divided.” This is a clear reference to the confusion of languages at the tower of Babel described in chapter 11. The “Earth” (i.e., people; cf. 11:1) divided when God confused the languages (11:7-8). Thus, the division in Peleg’s day is linked contextually to the linguistic segregation at Babel (Genesis 11:1-9).
When Genesis 10 and 11 are read with the understanding that not all events are recorded chronologically, one clearly sees how the events revealed in these chapters are entwined tightly with one another—so tightly in fact that those who seek contradictions are doomed to fail. Linguistically speaking, there was no pre-Babel confusion; only one language was in existence (Genesis 11:1).

Our Christian Schools by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=7&article=1236

Our Christian Schools

by Dave Miller, Ph.D.

There was a time in American history when the moral character of a schoolteacher was part of the qualification process. Society felt that schoolteachers should be superior models of moral and spiritual behavior for their pupils. As hard as it may be to believe, the average American community would never have countenanced the idea of hiring a schoolteacher who consumed alcoholic beverages, or who used foul language, or who was divorced, or who was divorced and remarried unscripturally—thereby living in an adulterous relationship. The moral and spiritual decay of American civilization is so pervasive that, for all practical purposes, previous perspectives have been reversed. It is now virtuallyillegal to take into account a teacher’s moral behavior.
Take, for example, the recent arrest of a 37-year-old Berkeley, California high school teacher for moonlighting as a prostitute. Comparing herself to Martin Luther King Jr. in her fight to decriminalize the illicit activity, she insisted that her feminist ideals encourage a woman’s right to “self-determination”: “I feel that prostitution laws are dinosaurs. That they’re similar to sodomy laws, and they will eventually be repealed” (see “Feminist Teacher…,” 2003). One of her fellow teachers called her a “tremendous teacher,” and condemned the notion that “teachers can’t do what they want to in their personal lives” (see Hill, 2003). The gradual erosion of basic standards of decency, virtue, and ethical right and wrong has taken the nation into moral chaos, sexual depravity, and social confusion. The sexual anarchy that is being flaunted and allowed to flourish unimpeded is literally bringing American civilization to the brink of a complete moral and spiritual breakdown.
The central justification for the creation of private Christian schools is to provide a haven from the worldliness that has inundated the public school system. When a Christian school—which claims to be an antidote to the secular, worldly school—permits the gradual encroachment of worldliness into its own ranks, it has forfeited its right to exist—or at least to bill itself as a “Christian” school. Such a school either needs to stop existing—or stop claiming to be “Christian.” The compromise of even one moral principle places it in the same class with secular schools. It differs from them only in degree—not in kind.
In addition to allowing ourselves to tolerate and become comfortable with the worldliness that engulfs the nation, somewhere along the line the original intention of the Christian school was subtly altered. Attention was originally directed toward insulating children from worldliness, while educating them to live life in view of God, i.e., to prepare them to be upstanding, decent adults. Now, however, the focus of the private Christian school is to achieve academic credibility according to the world’s standards. The Christian school now seeks secular credibility and worldly authenticity for the student. With that goal in view, the personal moral conduct of teachers has taken a back seat to the need to provide academic “quality.”
To call attention to this insidious occurrence is taboo. It is considered by some as tantamount to challenging the Lord Himself. An irrational attitude exists among many that a school—one’s alma mater (or employer)—is sacred and must be defended, protected, and excused at all cost. This misplaced zeal puts loyalty to men and manmade institutions above loyalty to Christ and His church. It places personalities and politics above principle, and sentimentality above spirituality. It is a classic case of the tail wagging the dog.
Should/would the church permit a lesbian couple to serve as house parents at a church-affiliated children’s home? Should/would the church allow a practicing homosexual to serve as a professor at a Christian college? Should the church allow a Muslim, Buddhist, or Hindu to hold a teaching position at a Christian school? Should a Christian who drinks alcohol and participates in dancing at nightclubs be allowed to teach in a Christian institution? Should moral behavior and religious beliefs have any bearing on the matter of who should be allowed to occupy faculty positions in our Christian schools, colleges, and universities?
If a person is unhindered by personal prejudice or politics, the answers to these questions are biblically clear and indisputable. The only conclusion to draw that is in harmony with Bible principles and Christian spirituality is that Christian school employees—especially the administrators and teachers—ought to be above reproach in their moral standing. If a teacher engages in immoral social behavior (e.g., use of alcohol, dancing, etc.), he or she ought to be removed from employment. If a teacher unscripturally divorces his or her mate and remarries in violation of Bible teaching (i.e., Matthew 19:9), he or she should be removed from employment. (If the partner of a lesbian “marriage” is unsuitable for employment in a Christian school, then the partner of an adulterous marriage is equally unsuitable.) Does one honestly think on the Day of Judgment that God is going to endorse, sanction, or ignore the imaginary line that some Christians have drawn between homosexuality and adultery? Both fall into precisely the same biblical category, and both are equally condemned as “fornication” (1 Corinthians 6:9).
“But we will be sued if we practice such rigid standards.” Maybe so. Probably so. It’s time for Christians to consider how much they really love Jesus Christ. Did Paul consider the possibility of a lawsuit when he instructed to take immediate public disciplinary procedures against the Christian who was a fornicator (1 Corinthians 5:1-5)? After all, lawsuits were actually occurring among the Christians (1 Corinthians 6:1-8). “The fear of man brings a snare, but whoever trusts in the Lord shall be safe” (Proverbs 29:25; cf. 1 Samuel 15:24; John 12:42-43). To fear a lawsuit is to fear men more than God. Jesus warned: “My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:4-5).
No project, institution, or good work must be allowed to obscure the greater reality of obeying God in every sphere and every aspect of life. We dare not allow ourselves to be blinded by loyalties that result in our making void the clear teaching of Jesus Christ (Matthew 15:3; Mark 7:9,13).

REFERENCES

Hill, Angela (2003), “Teacher in Sex Case Delays Plea,” Alameda Times-Star, [On-line], URL: http://www.timesstar.com/cda/article/print/0,1674,125%257E1486% 257E1596495,00.html.
“Feminist Teacher Defends Her Prostitution,” (2003), WorldNetDaily, [On-line], URL: http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=34309.

Tampering with the Chief Engineer's Design by Jeff Miller, Ph.D.



http://apologeticspress.org/APContent.aspx?category=12&article=3725

Tampering with the Chief Engineer's Design

by Jeff Miller, Ph.D.

The Great Designer designed designers. An exploding mass cannot design anything, much less design a designer. Genesis 1:28 confirms concerning mankind: “Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the Earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the Earth.’” Thus began the field of engineering. Using our ingenuity, humans have since engineered many ways to fulfill the commands to “subdue” and have “dominion over” the Earth, from harnesses for oxen to automobiles to space shuttles and beyond. God created the Universe with potential for infinite growth in human knowledge that can lead to many improvements in living conditions when we learn to harness and utilize the phenomena God designed and implemented on Earth for us to discover. Consider the effect that harnessing the power of electricity, magnetic fields, nuclear reactions, and chemical reactions has had on life as we know it. Unfortunately, as the poison of atheism becomes more prevalent in society, encroaching into the field of engineering, we can be guaranteed that progress will be slowed, and eventually, stopped or even reversed.
An image of an artificial heart exhibited at the London science museum.
A few years ago, I attended a Bio-engineering seminar concerning design improvements on artificial hearts for use in transplants. After the presentation, during the question and answer period, a professor stood up and asked the presenter a question that went something like this: “Has nature optimized the heart yet after all of these millions of years of its evolution, or is it still necessary for us to help it along with our designs?” At that moment, it struck me how dangerous the Theory of Evolution can be if allowed to run rampant in the field of engineering. Those who follow out the implications of the Theory of Evolution could cause not only a hindrance to scientific and technological progress, but could actually place us in mortal danger. How so?
If engineering design is approached from an evolutionary perspective, the above question is appropriate. Has nature optimized the ______, or do we need to fix it? If the Theory of Evolution is true, there should be a multitude of examples in the physical world of creatures and plants, and the components that comprise them, that are sub-optimal—since they are all in the process of evolving to better states. [NOTE: Such is not the case, which is further proof that the Theory of Evolution cannot effectively account for the state of the world.] After all, an explosion, plus a series of random accidents, no matter how many, do not produce optimized systems. Vast improvements would be necessary. Thus, the intelligence, experience, and wisdom of mankind could improve the condition of the system that “Mother Nature” dealt us. [Also note: the fact that we have the ability even to consider improving nature, implies that we as humans are too advanced to be the result of a series of random accidents. Nature could not create and then improve us to the point that we can take over and improve it. Mother Nature could not produce an entity greater than herself. The effect cannot be greater than the cause.]
However, if the Theory of Evolution is false, and the God of the Bible is the Chief Engineer of the Universe, an evolutionary approach could be very dangerous. To tamper with the design of the Almighty Engineer of the Universe would be tantamount to placing oneself above Him in knowledge and declaring oneself to be omniscient. Consider also that science is constantly evolving as research is conducted. Views once held as fact have been radically revised or even abandoned. Though some people for centuries held that the Earth was flat, modern science has proven that the Earth is spherical. The medical practice of “bleeding” a sick patient to eliminate ailments in the blood was common only 200 years ago. However, through further research and scientific investigation, and following many deaths, such a practice now seems barbaric.
Now consider an example that could be directly relevant today. If humans become arrogant enough to think that we have the knowledge necessary to improve the design of the heart, act on those feelings, and then find out through further research that the design of the heart was actually already optimal, what damage could have been done in the process? Those whose hearts had been “improved” by the wisdom of mankind, could have shorter life spans or suffer major physical complications due to the arrogance of atheistic engineers. Thus, humans could potentially be harmed due to atheist engineers making design decisions without adequate understanding of the intricacies of God’s design! No wonder Almighty God, by the hand of Paul, warned: “Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, ‘He catches the wise in their own craftiness’; and again, ‘The Lord knows the thoughts of the wise, that they are futile’” (1 Corinthians 3:18-21).
Many other examples illustrate the dangers of atheistic engineering. Since sin entered the world in Genesis three and mankind was evicted from the Garden of Eden, the pristine conditions of life on Earth have severely deteriorated. The Earth, as well as the general condition of the human body, is running down as the Second Law of Thermodynamics implies. Disease and genetic mutation, for example, attest to this. Isaiah declared: “Lift up your eyes to the heavens, and look on the Earth beneath. For the heavens will vanish away like smoke. The Earth will grow old like a garment, and those who dwell in it will die in like manner....” (51:6). We have used God-given engineering abilities to combat some of this decline through designs of our own, including, for example, medicine to combat disease, and sophisticated structures to withstand the forces of natural calamity. However, with a warped perspective about Who the Author and Designer of the Universe is, mankind could attempt to fix things that do not need fixing, and thereby bring calamity, suffering, and unhappiness.
Now consider: If engineers would respect the Chief Engineer Who has surrounded us with amazing prototypes—an engineering school into which we have all been admitted—they could make quicker and better advancements in technology. Engineers of the past understood this. The Wright brothers, for example, analyzed birds to determine how to get an airplane to stay in the air (Fausz, 2008; Root, 1905), thereby achieving their objective. However, evolutionists will tend not to use God’s optimized designs since, to them, there is no ultimate Engineer to mimic. Rather, they are the results of a multitude of random accidents. Evolutionists would, therefore, have to recognize that optimized designs could not possibly come from an explosion. [NOTE: Ironically, many evolutionists openly gape at the amazing complexity and seeming design of the world, and yet fail to recognize the implications of their awe (Block, 1980, p. 52; Jastrow, 1981, pp. 96-97; Lipson, 1980, 31:138; Wylie, 1962, p. 25).] Thus, technological advancement is slowed and designs often will fail to reach their potential.
If scientists fail to ask the right question, we will begin to see notable deleterious effects in the field of engineering. If engineers ask the right question, they, and indirectly we, will continue to have major advancements in technology as blessings from the Chief Engineer. What is the right question? The correct question to ask is, “Why did the Chief Engineer do it that way?” Studying that question will help us to have better “dominion” over the Earth. He designed the Earth, and we can be assured that His design, and the rationale behind His design, will be very useful. After all, who could possibly out-design the Chief Engineer of the Universe?

REFERENCES

Block, Irvin (1980), “The Worlds Within You,” Science Digest, special edition:49-53,118, September/October.
Fausz, Jerry (2008), “Designed to Fly,” Reason & Revelation, 28[2]:9-15, February, [On-line], URL:http://www.apologeticspress.org/articles/3599.
Jastrow, Robert (1981), The Enchanted Loom: Mind in the Universe (New York: Simon and Schuster).
Lipson, H. S. (1980), “A Physicist Looks at Evolution,” Physics Bulletin, 31:138, May.
Root, Amos Ives (1905), “First Published Account of the Wright Brothers Flight,” Gleanings in Bee Culture (Medina, OH: A.I. Root Company), [On-line], URL:http://www.rootcandles.com/about/wrightbrothers.cfm.
Wylie, Evan M. (1962), Today’s Health, July.