July 18, 2016

Turn, Turn, Turn, before its too late to TURN by Gary Rose


My heart goes out to the victims of evil in Baton Rouge!!!  Isn't it coincidental that so much violence has happened since the rise of Islam? Further, does anyone else out there see a correlation between the attitudes of our current president and the rise of violent behavior? I have listened to him as respectfully as I can, but his words reflect his heart- he hates both this country and those who protect it, whether they be the military or the police.

Unfortunately, things will not change until we as a nation return to God. This was true in ancient Israel and applies to us today!!!

The prophet Isaiah has said:

Isaiah, Chapter 59 (WEB)

  1 Behold, Yahweh’s hand is not shortened, that it can’t save; neither his ear heavy, that it can’t hear:  2 but your iniquities have separated between you and your God, and your sins have hidden his face from you, so that he will not hear.  3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue mutters wickedness.  4 No one sues in righteousness, and no one pleads in truth: they trust in vanity, and speak lies; they conceive mischief, and give birth to iniquity.  5 They hatch adders’ eggs, and weave the spider’s web: he who eats of their eggs dies; and that which is crushed breaks out into a viper.  6 Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.  7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; desolation and destruction are in their paths.  8 The way of peace they don’t know; and there is no justice in their goings: they have made them crooked paths; whoever goes therein does not know peace.  9 Therefore is justice far from us, neither does righteousness overtake us: we look for light, but, behold, darkness; for brightness, but we walk in obscurity.  10 We grope for the wall like the blind; yes, we grope as those who have no eyes: we stumble at noonday as in the twilight; among those who are lusty we are as dead men.  11 We roar all like bears, and moan bitterly like doves: we look for justice, but there is none; for salvation, but it is far off from us. 
  12 For our transgressions are multiplied before you, and our sins testify against us; for our transgressions are with us, and as for our iniquities, we know them:

  13 transgressing and denying Yahweh, and turning away from following our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.  14 Justice is turned away backward, and righteousness stands afar off; for truth is fallen in the street, and uprightness can’t enter.  15 Yes, truth is lacking; and he who departs from evil makes himself a prey.  (emp added GDR) Yahweh saw it, and it displeased him that there was no justice.  16 He saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation to him; and his righteousness, it upheld him.  17 He put on righteousness as a breastplate, and a helmet of salvation on his head; and he put on garments of vengeance for clothing, and was clad with zeal as a mantle.  18 According to their deeds, accordingly he will repay, wrath to his adversaries, recompense to his enemies; to the islands he will repay recompense.  19 So shall they fear Yahweh’s name from the west, and his glory from the rising of the sun; for he will come as a rushing stream, which the breath of Yahweh drives. 
  20 “A Redeemer will come to Zion,
and to those who turn from disobedience in Jacob,” says Yahweh. (emp added GDR)


Israel needed a redeemer, so does America- get it?  

Remember the words above...

1 Behold, Yahweh’s hand is not shortened, that it can’t save; neither his ear heavy, that it can’t hear:  2 but your iniquities have separated between you and your God, and your sins have hidden his face from you, so that he will not hear.

Turn to God before this nation is destroyed!!!

Bible Reading July 18 by Gary Rose


Bible Reading July 18 (WEB)

July 18
1 Chronicles 16-18

1Ch 16:1 They brought in the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt offerings and peace offerings before God.
1Ch 16:2 When David had made an end of offering the burnt offering and the peace offerings, he blessed the people in the name of Yahweh.
1Ch 16:3 He dealt to everyone of Israel, both man and woman, to every one a loaf of bread, and a portion of flesh, and a cake of raisins.
1Ch 16:4 He appointed certain of the Levites to minister before the ark of Yahweh, and to celebrate and to thank and praise Yahweh, the God of Israel:
1Ch 16:5 Asaph the chief, and second to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-Edom, and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud;
1Ch 16:6 and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
1Ch 16:7 Then on that day David first ordained to give thanks to Yahweh, by the hand of Asaph and his brothers.
1Ch 16:8 Oh give thanks to Yahweh. Call on his name. Make his doings known among the peoples.
1Ch 16:9 Sing to him. Sing praises to him. Tell of all his marvelous works.
1Ch 16:10 Glory in his holy name. Let the heart of those who seek Yahweh rejoice.
1Ch 16:11 Seek Yahweh and his strength. Seek his face forever more.
1Ch 16:12 Remember his marvelous works that he has done, his wonders, and the judgments of his mouth,
1Ch 16:13 you seed of Israel his servant, you children of Jacob, his chosen ones.
1Ch 16:14 He is Yahweh our God. His judgments are in all the earth.
1Ch 16:15 Remember his covenant forever, the word which he commanded to a thousand generations,
1Ch 16:16 the covenant which he made with Abraham, his oath to Isaac.
1Ch 16:17 He confirmed the same to Jacob for a statute, and to Israel for an everlasting covenant,
1Ch 16:18 saying, I will give you the land of Canaan, The lot of your inheritance,
1Ch 16:19 when you were but a few men in number, yes, very few, and foreigners were in it.
1Ch 16:20 They went about from nation to nation, from one kingdom to another people.
1Ch 16:21 He allowed no man to do them wrong. Yes, he reproved kings for their sakes,
1Ch 16:22 saying, Don't touch my anointed ones! Do my prophets no harm.
1Ch 16:23 Sing to Yahweh, all the earth! Display his salvation from day to day.
1Ch 16:24 Declare his glory among the nations, and his marvelous works among all the peoples.
1Ch 16:25 For great is Yahweh, and greatly to be praised. He also is to be feared above all gods.
1Ch 16:26 For all the gods of the peoples are idols, but Yahweh made the heavens.
1Ch 16:27 Honor and majesty are before him. Strength and gladness are in his place.
1Ch 16:28 Ascribe to Yahweh, you relatives of the peoples, ascribe to Yahweh glory and strength!
1Ch 16:29 Ascribe to Yahweh the glory due to his name. Bring an offering, and come before him. Worship Yahweh in holy array.
1Ch 16:30 Tremble before him, all the earth. The world also is established that it can't be moved.
1Ch 16:31 Let the heavens be glad, and let the earth rejoice! Let them say among the nations, Yahweh reigns.
1Ch 16:32 Let the sea roar, and its fullness! Let the field exult, and all that is therein!
1Ch 16:33 Then the trees of the forest will sing for joy before Yahweh, for he comes to judge the earth.
1Ch 16:34 Oh give thanks to Yahweh, for he is good, for his loving kindness endures forever.
1Ch 16:35 Say, Save us, God of our salvation! Gather us together and deliver us from the nations, to give thanks to your holy name, to triumph in your praise.
1Ch 16:36 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting. All the people said, Amen, and praised Yahweh.
1Ch 16:37 So he left there, before the ark of the covenant of Yahweh, Asaph and his brothers, to minister before the ark continually, as every day's work required;
1Ch 16:38 and Obed-Edom with their brothers, sixty-eight; Obed-Edom also the son of Jeduthun and Hosah to be doorkeepers;
1Ch 16:39 and Zadok the priest, and his brothers the priests, before the tabernacle of Yahweh in the high place that was at Gibeon,
1Ch 16:40 to offer burnt offerings to Yahweh on the altar of burnt offering continually morning and evening, even according to all that is written in the law of Yahweh, which he commanded to Israel;
1Ch 16:41 and with them Heman and Jeduthun, and the rest who were chosen, who were mentioned by name, to give thanks to Yahweh, because his loving kindness endures forever;
1Ch 16:42 and with them Heman and Jeduthun with trumpets and cymbals for those that should sound aloud, and withinstruments for the songs of God; and the sons of Jeduthun to be at the gate.
1Ch 16:43 All the people departed every man to his house: and David returned to bless his house.

1Ch 17:1 It happened, when David lived in his house, that David said to Nathan the prophet, Behold, I dwell in a house of cedar, but the ark of the covenant of Yahweh dwells under curtains.
1Ch 17:2 Nathan said to David, Do all that is in your heart; for God is with you.
1Ch 17:3 It happened the same night, that the word of God came to Nathan, saying,
1Ch 17:4 Go and tell David my servant, Thus says Yahweh, You shall not build me a house to dwell in:
1Ch 17:5 for I have not lived in a house since the day that I brought up Israel, to this day, but have gone from tent to tent, and from one tent to another.
1Ch 17:6 In all places in which I have walked with all Israel, spoke I a word with any of the judges of Israel, whom I commanded to be shepherd of my people, saying, Why have you not built me a house of cedar?
1Ch 17:7 Now therefore thus you shall tell my servant David, Thus says Yahweh of Armies, I took you from the sheep pen, from following the sheep, that you should be prince over my people Israel:
1Ch 17:8 and I have been with you wherever you have gone, and have cut off all your enemies from before you; and I will make you a name, like the name of the great ones who are in the earth.
1Ch 17:9 I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more; neither shall the children of wickedness waste them any more, as at the first,
1Ch 17:10 and as from the day that I commanded judges to be over my people Israel; and I will subdue all your enemies. Moreover I tell you that Yahweh will build you a house.
1Ch 17:11 It shall happen, when your days are fulfilled that you must go to be with your fathers, that I will set up your seed after you, who shall be of your sons; and I will establish his kingdom.
1Ch 17:12 He shall build me a house, and I will establish his throne forever.
1Ch 17:13 I will be his father, and he shall be my son: and I will not take my loving kindness away from him, as I took it from him that was before you;
1Ch 17:14 but I will settle him in my house and in my kingdom forever; and his throne shall be established forever.
1Ch 17:15 According to all these words, and according to all this vision, so did Nathan speak to David.
1Ch 17:16 Then David the king went in, and sat before Yahweh; and he said, Who am I, Yahweh God, and what is my house, that you have brought me thus far?
1Ch 17:17 This was a small thing in your eyes, God; but you have spoken of your servant's house for a great while to come, and have regarded me according to the estate of a man of high degree, Yahweh God.
1Ch 17:18 What can David say yet more to you concerning the honor which is done to your servant? for you know your servant.
1Ch 17:19 Yahweh, for your servant's sake, and according to your own heart, have you worked all this greatness, to make known all these great things.
1Ch 17:20 Yahweh, there is none like you, neither is there any God besides you, according to all that we have heard with our ears.
1Ch 17:21 What one nation in the earth is like your people Israel, whom God went to redeem to himself for a people, to make you a name by great and awesome things, in driving out nations from before your people, whom you redeem out of Egypt?
1Ch 17:22 For your people Israel you made your own people forever; and you, Yahweh, became their God.
1Ch 17:23 Now, Yahweh, let the word that you have spoken concerning your servant, and concerning his house, be established forever, and do as you have spoken.
1Ch 17:24 Let your name be established and magnified forever, saying, Yahweh of Armies is the God of Israel, even a God to Israel: and the house of David your servant is established before you.
1Ch 17:25 For you, my God, have revealed to your servant that you will build him a house: therefore has your servant found in his heart to pray before you.
1Ch 17:26 Now, Yahweh, you are God, and have promised this good thing to your servant:
1Ch 17:27 and now it has pleased you to bless the house of your servant, that it may continue forever before you: for you, Yahweh, have blessed, and it is blessed forever.

1Ch 18:1 After this it happened, that David struck the Philistines, and subdued them, and took Gath and its towns out of the hand of the Philistines.
1Ch 18:2 He struck Moab; and the Moabites became servants to David, and brought tribute.
1Ch 18:3 David struck Hadadezer king of Zobah to Hamath, as he went to establish his dominion by the river Euphrates.
1Ch 18:4 David took from him one thousand chariots, and seven thousand horsemen, and twenty thousand footmen; and David hamstrung all the chariot horses, but reserved of them for one hundred chariots.
1Ch 18:5 When the Syrians of Damascus came to help Hadadezer king of Zobah, David struck of the Syrians twenty-two thousand men.
1Ch 18:6 Then David put garrisons in Syria of Damascus; and the Syrians became servants to David, and brought tribute. Yahweh gave victory to David wherever he went.
1Ch 18:7 David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.
1Ch 18:8 From Tibhath and from Cun, cities of Hadadezer, David took very much brass, with which Solomon made the bronze sea, and the pillars, and the vessels of brass.
1Ch 18:9 When Tou king of Hamath heard that David had struck all the army of Hadadezer king of Zobah,
1Ch 18:10 he sent Hadoram his son to king David, to Greet him, and to bless him, because he had fought against Hadadezer and struck him; (for Hadadezer had wars with Tou;) and he had with him all manner of vessels of gold and silver and brass.
1Ch 18:11 These also did king David dedicate to Yahweh, with the silver and the gold that he carried away from all the nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek.
1Ch 18:12 Moreover Abishai the son of Zeruiah struck of the Edomites in the Valley of Salt eighteen thousand.
1Ch 18:13 He put garrisons in Edom; and all the Edomites became servants to David. Yahweh gave victory to David wherever he went.
1Ch 18:14 David reigned over all Israel; and he executed justice and righteousness to all his people.
1Ch 18:15 Joab the son of Zeruiah was over the army; and Jehoshaphat the son of Ahilud was recorder;
1Ch 18:16 and Zadok the son of Ahitub, and Abimelech the son of Abiathar, were priests; and Shavsha was scribe;

1Ch 18:17 and Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and the sons of David were chief about the king.

Jul. 18, 19
Acts 12

Act 12:1 Now about that time, Herod the king stretched out his hands to oppress some of the assembly.
Act 12:2 He killed James, the brother of John, with the sword.
Act 12:3 When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread.
Act 12:4 When he had arrested him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.
Act 12:5 Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.
Act 12:6 The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison.
Act 12:7 And behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands.
Act 12:8 The angel said to him, "Get dressed and put on your sandals." He did so. He said to him, "Put on your cloak, and follow me."
Act 12:9 And he went out and followed him. He didn't know that what was being done by the angel was real, but thought he saw a vision.
Act 12:10 When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and went down one street, and immediately the angel departed from him.
Act 12:11 When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting."
Act 12:12 Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying.
Act 12:13 When Peter knocked at the door of the gate, a maid named Rhoda came to answer.
Act 12:14 When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter was standing in front of the gate.
Act 12:15 They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel."
Act 12:16 But Peter continued knocking. When they had opened, they saw him, and were amazed.
Act 12:17 But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James, and to the brothers." Then he departed, and went to another place.
Act 12:18 Now as soon as it was day, there was no small stir among the soldiers about what had become of Peter.
Act 12:19 When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there.
Act 12:20 Now Herod was very angry with the people of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's personal aide, their friend, they asked for peace, because their country depended on the king's country for food.
Act 12:21 On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them.
Act 12:22 The people shouted, "The voice of a god, and not of a man!"
Act 12:23 Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms and died.
Act 12:24 But the word of God grew and multiplied.
Act 12:25 Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark. 

Think on These Things by J. C. Bailey


http://www.oldpaths.com/Archive/Bailey/John/Carlos/1903/Articles/thinkon.html

Think on These Things

The apostle Paul, by the power of the Holy Spirit, said “if there be any virtue, and if there be any praise, think on these things” (Philippians 4:8). Two people within the same congregation may tell about the same event, and leave very different impressions of what happened.
One is a pessimist. One is an optimist. The one man paints a gloomy picture. The optimist paints a rosy picture. This text that we have used, suggests that a Christian should be an optimist. We need to be careful that we do not carry our optimism too far, but we do need to be optimists.
If we obey the command given here, we shall be optimists. We must have faith that truth shall eventually triumph. Christ reigns until He has put all his enemies under his feet (I Corinthians 15:25). If we are to succeed we must do as Paul did. He forgot the things that were behind and he pressed forward to the things that are ahead. We press on to the mark of the high calling which is in Christ Jesus (Philippians 3:13,14). Let us be assured that He who rides the white horse is King of kings and Lord of lords (Revelation 19:11-16).
True, we may fall by the wayside. We may fail, but He will not fail. His cause will prevail. We may refuse to endure hardship as a good soldier of Christ Jesus (II Timothy 2:3). There are many preachers today who make me wonder if this command has any part in their thinking. However, my concern along this line will not make me a pessimist. I shall rather think about those who are enduring hardship as good soldiers of Christ Jesus.
God is no respecter of persons. To some people it is no marvel when a preacher in this country refuses to endure hardship as a good soldier of Christ Jesus, but they are the first to criticize the citizen of another country who does not endure the same hardship. We need to learn the validity of what Peter said by the power of the Holy Spirit, “Of a truth I perceive that God is no respecter of persons” (Acts 10:34). If it is wrong for a man overseas to make Christianity a way of gain, then it is wrong here. Why do we expect a different standard from a preacher in a foreign land than we do from preachers here? We sometimes demand more of them, at least in some respects. 
Let me give you a concrete example. I was talking to a young man who had been overseas and he mentioned a certain native preacher whom we both knew.
He told me how this native preacher had interpreted for him and another young preacher. Any one would know that it is a harder job to interpret than it is to preach. (Many times I have used two interpreters during a series of meetings.) Yet, this very young man took part in the dismissing of this native preacher for failure to work. Another native preacher was let go who was one of the most diligent men I have ever met. It seems that he had paid too much for one bundle of paper that he bought. We would be enraged in this country if a man of the world dismissed someone for a thing like that. Why do we not protest when a brother in Christ is used that way: Why? Think on these things.
A man who had never been overseas at that time said at a workshop where I was one of the speakers, that things looked different overseas than they do here. I think I have been overseas long enough to assess the value of that statement. I do not believe that is the difference. I think there are restraints here that we do not have overseas. When McHenry was asked why he turned to the Seventh Day Adventists after he went to India, it is reported that his was, “I never did believe in eternal punishment.” In all probability, if he had stayed in the U.S.A. he would have died in the church; that is, to all outside appearances he would have continued as a member of the church. The Lord knoweth them that are His.
Let me assure you that there is no doctrine that looks different to me in India than it looks here. I oppose instrumental music the same there as I do here. I oppose pre-millennialism the same there as I do here. Let me state further that I oppose denominationalism the same there as I do here. A preacher may go overseas and fraternize with the sects in a way that the church would not permit here. Why is this permitted? Is it true that God is no respecter of persons? I do not believe that God has one law in a foreign country, but another law here. Think on these things.
At one time there were many people in this country who believed that a preacher should not receive any regular support. In fact, when I was editor of the Gospel Herald, I had more than one article submitted along this line. This idea has pretty well died down as far as supporting preachers in this country is concerned. It is now considered right to support a preacher if he is a Canadian or an American any place in the world. Let us suppose that a man goes from Canada or the United States to some foreign country to labor. He has a native helper who can do more work in that country than he can. (This is not to disparage the work that is done by the Canadian or the United States citizen.) This helper makes his work possible. The man from America can be paid. He can be paid every month. According to some, that native cannot be paid with funds from overseas. I ask: Where is the golden rule? If this teaching be true then God is a respecter of persons. Think on these things.
A young Indian got acquainted with a church in this country. The church sent him to a Christian school. Then they sent him back to India. He told the congregation that you could not convert the Indian just by preaching. You had to have a project of some kind. The favorite project of the Indian is an orphan home. What has been the result? This Indian obtained seven acres of good agricultural land. There is no orphan home and no one was ever converted to Christ. The young Indian has gone back to his denomination. Tens of thousands of dollars of the Lord's money have been squandered. Should we not expect such a result when neither the preacher nor the congregation believed that the gospel was God's power to save? Think on these things.
Would you accuse me of a pessimistic attitude? I admit that some of what I have said would seem to point that way, but I have not finished. Despite our failures, think of what has happened in the world in this generation. Think of the hundreds of thousands who have obeyed the gospel in the various countries of the world. Think of the host of native preachers who now carry the gospel to their own people. At the end of World War II we probably had no more than 5,000 members of the church who were not in the United States. Today that number would be nearly half a million souls. It is growing daily.
So while we look at our mistakes, we shall not let them overshadow the great work that is being done. We shall accentuate the positive. Yes, I believe with all my heart that He who rides the white horse is the Lord of lords and the King of kings. I believe that He who is with us is greater than he who is against us. The church is growing. It has foes within and without, but it is growing. The gospel is the power of God unto salvation for all true believers (Romans 1:16).
J. C. Bailey, 1979

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

A Donkey and Her Colt by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=773&b=Mark

A Donkey and Her Colt

by Eric Lyons, M.Min.

Although most Christians would rather not concern themselves with some of the more minute details of Jesus’ life reported in the New Testament, when challenged to defend the inerrancy of The Book that reports the beautiful story of Jesus, there are times when such details require our attention. Such is the case with Jesus’ triumphal entry into Jerusalem during the final week of His life. People who wear the name of Christ enjoy reading of the crowd’s cries of “Hosanna!,” and meditating upon the fact that Jesus went to Jerusalem to bring salvation to the world. Skeptics, on the other hand, read of this event and cry, “Contradiction!” Allegedly, Matthew misunderstood Zechariah’s prophecy, and thus contradicted what Mark, Luke, and John wrote regarding Jesus’ final entry into Jerusalem (see van den Heuvel, 2003). Matthew recorded the following:
Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” All this was done that it might be fulfilled which was spoken by the prophet, saying: “Tell the daughter of Zion, ‘Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.’ ” So the disciples went and did as Jesus commanded them. They brought the donkey and the colt, laid their clothes on them, and set Him on them. And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Then the multitudes who went before and those who followed cried out, saying: “Hosanna to the Son of David! ‘Blessed is He who comes in the name of the Lord!’ Hosanna in the highest!” (Matthew 21:1-9, emp. added).
Skeptics are quick to point out that the other gospel writers mention only “one colt,” which the disciples acquired, and upon which Jesus rode. Mark recorded that Jesus told the two disciples that they would find “a colt tied, on which no one has sat” (11:2). The disciples then “went their way, and found the colt tied by the door outside on the street, and they loosed it…. Then they brought the colt to Jesus and threw their clothes on it, and He sat on it” (Mark 11:4,7, emp. added; cf. Luke 19:29-38; John 12:12-16). Purportedly, “[t]he author of Matthew contradicts the author of Mark on the number of animals Jesus is riding into Jerusalem” (“Bible Contradictions,” 2003). Can these accounts be reconciled, or is this a legitimate contradiction?
First, notice that Mark, Luke, and John did not say that only one donkey was obtained for Jesus, or that only one donkey traveled up to Jerusalem with Jesus. The writers simply mentioned one donkey (the colt). They never denied that another donkey (the mother of the colt) was present. The fact that Mark, Luke, and John mention one young donkey does not mean there were not two. If you had two friends named Joe and Bob who came to your house on Thursday night, but the next day while at work you mention to a fellow employee that Joe was at your house Thursday night (and you excluded Bob from the conversation for whatever reason), would you be lying? Of course not. You simply stated the fact that Joe was at your house. Similarly, when Mark, Luke, and John stated that a donkey was present, Matthew merely supplemented what the other writers recorded.
Consider the other parts of the story that have been supplemented by one or more of the synoptic writers.
  • Whereas Matthew mentioned how Jesus and His disciples went to Bethphage, Mark and Luke mentioned both Bethphage and Bethany.
  • Mark and Luke indicated that the colt they acquired for Christ never had been ridden. Matthew omitted this piece of information.
  • Matthew was the only gospel writer to include Zechariah’s prophecy.
  • Mark and Luke included the question that the owners of the colt asked the disciples when they went to get the donkey for Jesus. Matthew excluded this information in his account.
As one can see, throughout this story (and the rest of the gospel accounts for that matter), the writers consistently supplemented each other’s accounts. Such supplementation should be expected only from independent sources—some of whom were eyewitnesses. It is very possible that Matthew was specific in his numbering of the donkeys, due to the likelihood that he was an eyewitness of Jesus’ final entrance into Jerusalem. (Bear in mind, Matthew was one of the twelve apostles; Mark and Luke were not.)
Second, regarding the accusation that Matthew wrote of two donkeys, instead of just one, because he allegedly misunderstood Zechariah’s prophecy, it first must be noted that Zechariah’s prophecy actually mentions two donkeys (even though only one is stated as transporting the King to Jerusalem). The prophet wrote: “Behold, your King is coming to you…lowly and riding on a donkey [male], a colt, the foal of a donkey [female]” (Zechariah 9:9). In this verse, Zechariah used Hebrew poetic parallelism (the balancing of thought in successive lines of poetry). The terms male donkeycolt, and foal all designate the same animal—the young donkey upon which the King (Jesus) would ride into Jerusalem (Mark 11:7). Interestingly, even though the colt was the animal of primary importance, Zechariah also mentioned that this donkey was the foal of a female donkey. One might assume that Zechariah merely was stating the obvious when mentioning the mother’s existence. However, when Matthew’s gospel is taken into account, the elusive female donkey of Zechariah 9:9 is brought to light. Both the foal and the female donkey were brought to Christ at Mount Olivet, and both made the trip to Jerusalem. Since the colt never had been ridden, or even sat upon (as stated by Mark and Luke), its dependence upon its mother is very understandable (as implied by Matthew). The journey to Jerusalem, with multitudes of people in front of and behind Jesus and the donkeys (Matthew 21:8-9), obviously would have been much easier for the colt if the mother donkey were led nearby down the same road.
The focal point of the skeptic’s proposed problem to Jesus’ entry into Jerusalem is how He could have ridden on two donkeys at once. Since Matthew 21:7 states, “They brought the donkey and the colt, laid their clothes on them, and set Him on them” (NKJV), some have concluded that Matthew intended for his reader to understand Jesus as being some kind of stunt rider—proceeding to Jerusalem as more of a clown than a king. Such reasoning is preposterous. Matthew could have meant that Jesus rode the colt while the other donkey walked along with them. Instead of saying, “He rode one donkey and brought the other with Him,” the writer simply wrote that He rode “them” into Jerusalem. If a horse-owner came home to his wife and informed her that he had just ridden the horses home a few minutes ago from a nearby town, no one would accuse him of literally riding both horses at once. He merely was indicating to his wife that he literally rode one horse home, while the other one trotted alongside or behind him.
A second possible solution to this “problem” is that Jesus did ride both donkeys, but He did so at different times. However unlikely this possibility might seem to some, nothing in Zechariah’s prophecy or the gospel accounts forbids such. Perhaps the colt found the triumphant procession that began on the southeastern slope of the Mount of Olives near the towns of Bethphage and Bethany (about 1¾ miles from Jerusalem—Pfeiffer, 1979, p. 197) too strenuous. Zechariah prophesied that Jesus would ride upon a colt (9:9), which Jesus did. He also easily could have ridden on the colt’s mother part of the way.
Perhaps a more likely answer to the question, “How could Jesus sit ‘on them’ (donkeys) during His march to Jerusalem?,” is that the second “them” of Matthew 21:7 may not be referring to the donkeys at all. Greek scholar A.T. Robertson believed that the second “them” (Greek αυτων) refers to the garments that the disciples laid on the donkeys, and not to the donkeys themselves. In commenting on Matthew 21:7 he stated: “The garments thrown on the animals were the outer garments (himatia), Jesus ‘took his seat’ (epekathisen) upon the garments” (1930, 1:167). Skeptics do not want to allow for such an interpretation. When they read of “them” at the end of Matthew 21:7 (in the New King James Version), skeptics feel that the antecedent of this “them” must be the previous “them” (the donkeys). Critics like John Kesler (2003) also appeal to the other synoptic accounts (where Jesus is said to have sat upon “it”—the colt), and conclude that Matthew, like Mark and Luke, surely meant that Jesus sat upon the donkeys, and not just the disciples’ clothes (which were on the donkeys). What critics like Kesler fail to acknowledge, however, is that in the Greek, Matthew’s word order is different than that of Mark and Luke. Whereas Mark and Luke indicated that the disciples put their clothes on the donkey, Matthew’s word order reads: “they put on the donkeys clothes.” The American Standard Version, among others (KJV, RSV, and NASB) is more literal in its translation of this verse than is the NKJV. It indicates that the disciples “brought the ass, and the colt, and put on them their garments; and he sat thereon” (Matthew 21:7, ASV; cf. RSV, KJV, NASB). When Matthew wrote that Jesus sat “onthem,” he easily could have intended for his readers to understand this “them” to refer to the clothes, and not to the donkeys. If the disciples’ clothes were placed on both donkeys (as Matthew indicated), and then Jesus mounted the colt, one logically could conclude that Jesus sat on the clothes (which were placed upon the colt).
One of the fundamental principles of nearly any study or investigation is that of being “innocent until proven guilty.” Any person or historical document is to be presumed internally consistent until it can be shown conclusively that it is contradictory. This approach has been accepted throughout literary history, and still is accepted today in most venues. The accepted way to critique any ancient writing is to assume innocence, not guilt. If we believe the Bible is innocent until proven guilty, then any possible answer should be good enough to nullify the charge of error. (This principle does not allow for justany answer, but any possible answer.) When a person studies the Bible and comes across passages that may seem contradictory at first glance (like the verses explained in this article—Matthew 21:1-9, Mark 11:1-11, Luke 19:29-38), he does not necessarily have to pin down the exact solution in order to show their truthfulness. The Bible student need only show the possibility of a harmonization among passages that appear to conflict, in order to negate the force of the charge that a Bible contradiction really exists. We act by this principle in the courtroom, in our treatment of various historical books, as well as in everyday-life situations. It is only fair, then, that we show the Bible the same courtesy by exhausting the search for possible harmony among passages before pronouncing one or more accounts false.
Finally, in an attempt to leave no allegation unanswered regarding the passages discussed in this article, one more point must be made. Although Jesus and His disciples have been accused of stealing the donkeys used in the procession to Jerusalem (see Barker, 1992, pp. 165-166), the text never indicates such thievery. Jesus may well have prearranged for the use of the animals. However, since the donkeys’ owners did not know who the disciples were, there was a need to tell the owners what Jesus said to them. It was after the disciples stated, “The Lord has need of them,” that the owners let the disciples take the donkeys (Luke 19:32-35). It was voluntary. Jesus certainly did not advocate stealing on this occasion, or any other (Matthew 19:18; 1 Peter 2:22; cf. Exodus 20:15). Remember, we are not told all of the facts in the story—the Bible is not obligated to fill in every detail of every event. If it did, “I suppose that even the world itself could not contain the books that would be written” (John 21:25).

REFERENCES

Barker, Dan (1992), Losing Faith In Faith—From Preacher to Atheist (Madison, WI: Freedom from Religion Foundation).
“Bible Contradictions,” Capella’s Guide to Atheism, [On-line], URL: http://web2.iadfw.net/capella/aguide/contrad.htm#num%20animals%20Jesus%20rode.
Kesler, John (2003), “Jesus Had Two Asses,” [On-line], URL: http://exposed.faithweb.com/kesler2.html.
Pfeiffer, Charles (1979), Baker’s Bible Atlas (Grand Rapids, MI: Baker Book House), revised edition.
Robertson, A.T. (1930), Word Pictures in the New Testament (Grand Rapids, MI: Baker).
van den Heuvel, Curt (2003), “Matthew Misunderstood an Old Testament Prophecy,” New Testament Problems, [On-line], URL: http://www.2think.org/hundredsheep/bible/ntprob.shtml.

The Founders Wanted the Gospel Preached? by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=7&article=4

The Founders Wanted the Gospel 

Preached?

by Dave Miller, Ph.D.

If one were to make a listing of what America stands in dire need of, the listing would differ dramatically from person to person—and politician to politician. Nowadays, the list would most certainly include concerns over the economy, illegal immigration, the price of oil, taxes, and a host of other issues. Would anyone today place on such a list the need for the Gospel of Christ to be preached and promoted throughout the nation and the world? Incredibly, the Founders of America did just that.
On October 20, 1779, the Continental Congress issued a proclamation to the entire nation:
Whereas it becomes us humbly to approach the throne of Almighty God, with gratitude and praise for the wonders which his goodness has wrought...above all, that he hath diffused the glorious light of the gospel,whereby, through the merits of our gracious Redeemer, we may become the heirs of his eternal glory: therefore, Resolved, That it be recommended to the several states, to appoint Thursday, the 9th of December next, to be a day of public and solemn thanksgiving to Almighty God for his mercies, and of prayer for the continuance of his favor and protection to these United States (Journals of..., 15:1191-1193, emp. added).
“The glorious light of the gospel” is an allusion to 2 Corinthians 4:4, and “heirs of his eternal glory” is a reference to 2 Timothy 2:10. Diffusing the Gospel of Christ was of paramount importance to the Founders. However imperfectly they conceptualized the pure, nondenominational, New Testament Gospel, they thanked God that the Gospel had been thoroughly diffused throughout America.
One year later in October of 1780, they issued another proclamation to the country’s population in which they thanked God for “continuing to us the enjoyment of the gospel of peace” (Journals of…, 18:950-951)—an expression taken from the New Testament books of Romans (10:15) and Ephesians (6:15). And then on October 18, 1783, with the Revolutionary War drawing to a close, they again proclaimed to all Americans their gratitude for numerous blessings bestowed by God, “and above all, that he hath been pleased to continue to us the light of the blessed gospel [an allusion to 2 Corinthians 4:4—DM], and secured to us in the fullest extent the rights of conscience in faith and worship” (Journals of…, 25:699-701, emp. added).
America has drifted so far from her moorings that the average citizen no longer sees the critical need for the Gospel of Jesus Christ to be disseminated throughout the population. Indeed, Americans have, in fact, become so enamored with the innocuous and inane notions of political correctness and celebrating diversity that many are openly hostile to Christianity and its vital historical role in the founding and perpetuation of our nation. (Ironically and hypocritically, allother religions are encouraged and affirmed by the same citizens. Cf. the U.S. House resolution commending Islam, H. Res. 635, 2007). Elias Boudinot, president of the Continental Congress (1782-1783), expressed his “anxious desire” that “our country should be preserved from the dreadful evil of becoming enemies to the religion of the Gospel, which I have no doubt, but would be introductive of the dissolution of government and the bonds of civil society” (1801, p. xxii, emp. added). The Founders would be heartsick that American society has gone from vibrant respect for Gospel precepts, to indifference, to being ashamed, and now to outright rejection. The apostle Paul’s declaration ought to be deeply imprinted on every true American’s heart and soul: “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation” (Romans 1:16). Indeed, only the Gospel can save our souls—and only the precepts of that same Gospel of Jesus Christ can rescue our nation.

REFERENCES

Boudinot, Elias (1801), The Age of Revelation (Philadelphia, PA: Asbury Dickins), http://www.google.com/books?id=XpcPAAAAIAAJ.
Journals of the Continental Congress, 1774-1789 (1904-1937), ed. Worthington C. Ford, et al. (Washington, D.C.: Government Printing Office), Library of Congress, http://memory.loc.gov/ammem/amlaw/lwjc.html.
U.S. House (2007), “Recognizing the Commencement of Ramadan, the Islamic Holy Month of Fasting and Spiritual Renewal, and Expressing Respect to Muslims in the United States and Throughout the World on This Occasion, and For Other Purposes,” H. Res. 635, October 2, Sponsor Eddie Johnson [D-TX].

Uniformitarianism, Microevolution, and Speciation by Trevor Major, M.Sc., M.A.


http://apologeticspress.org/APContent.aspx?category=9&article=261

Uniformitarianism, Microevolution, and Speciation

by Trevor Major, M.Sc., M.A.

Q.

We know that certain variations within a species that prove more able to survive the various natural stresses will, over time, cause certain genetic characteristics to proliferate through simple reproductive numbers. Is this modern version of evolution attempting to replace Darwin’s original ideas about cross-species evolution with something that is actually observable (yet not at all proof of the general theory)?

A.

Charles Darwin’s research proved conclusively that species can change. He knew this contradicted the prevailing view that God had created every individual species. One of the problems with this doctrine of the fixity of species, apart from being easily disproved by experiment and observation, was that it compelled its adherents to make the secondary claim that God had placed each species in its allotted place. In other words, it was inconceivable that the big-eared elephant in Africa and the little-eared elephant in India descended from a common ancestor. This would have involved change, and change violates the doctrine of species fixity. The simple expedient was to have God put the little-eared elephants in India and the big-eared elephants in Africa.
Darwin’s response was one of incredulity: How could anyone possibly believe that two very similar species were individually created and placed in different parts of the world? It made a lot more sense, Darwin thought, to say that they had a common ancestor, and that one or both of the descendants had migrated to their current locations. Through data collected on the Beaglevoyage, in his own breeding experiments, and information culled from experts all around the world, Darwin was able to show that appeals to fixity of species and independent creations simply were unnecessary. In their stead he was able to offer a mechanism—natural selection—whereby changes could arise within species leading, ultimately, to the origin of new species.
However, Darwin went considerably further in arguing that all life was descended from one or a few ancestral forms. He assumed that if puny man could bring about dramatic changes in domesticated species then nature, with all the power at its disposal, could bring about massive transformations. The only way he could prove this was to look at the fossil record—only in the rocks, he thought, could we find evidence for long-term, large-scale change. He recognized, of course, that innumerable transitional forms would have to be found, although he admitted that such was not the case in his day. For this reason, a great part of the origins debate today centers on the interpretation of the fossil record.
As a mechanism, natural selection does appear to work on a small scale (i.e., at the level of microevolution or special evolution). What Darwin desperately needed was a way to prove that such a mechanism could work on a large scale (i.e., at the level of macroevolution or general evolution). Despite modern refinements, this fundamental problem persists because it strikes most people as being profoundly contrary to common sense. Our experience suggests that cows have baby cows, cats have baby cats, dogs have baby dogs, etc. Selective breeding of such domesticated species shows a capacity for deriving dramatic new varieties within a few generations. Careful observations of wild populations occasionally reveal hybrid species. A wider cast of the net may catch a new species in the process of becoming reproductively isolated from its known relatives. But it is quite a different matter to say that we, along with cows, cats, and dogs, all are descended from slime.
So, the answer to this question is that modern evolutionists continue to assert that observed small-scale changes may be translated into supposed large-scale changes over long periods of time.

Q.

The person I am debating has indicated that evolutionists no longer are fixated on uniformitarianism. But, isn’t the modern allowance for catastrophic change (as advocated by Gould and Eldredge) just a convenient waffle on the part of the evolutionists? How can I counter someone who has no problem allowing for catastrophism in evolutionary theory?

A.

Uniformitarianism came to dominate geology, thanks in large part to Charles Lyell. This naturalist-cum-lawyer extended and popularized the work of James Hutton, who is considered the “father” of uniformitarianism. Charles Darwin absorbed Lyell’s two-volume set during his trip on the H.M.S. Beagle. Taking his cue from uniformitarianism, Darwin concluded that species not only had unlimited capacity for change, but that this change occurred uniformly through time (he used the Latin phrase, natura non facit saltum, or “nature never makes leaps”).
However, Hutton and Lyell were reacting in part to catastrophism gone wild. Naturalists at the turn of the nineteenth century were willing to see many catastrophes in the geological record, with Noah’s flood simply being the last of them. Just as the pendulum soon would swing from absolute species fixity to infinite species transformation under Darwin, so the pendulum swung from ultra-catastrophism to extreme uniformitarianism under Lyell. Only in the last two decades has the pendulum swung away from that extreme, with geologists now recognizing that processes can happen at different rates. For the most part, however, when geologists go out into the field with geological hammer in hand, gathering samples and measuring slip/strike angles, they practice uniformitarianism. They are not likely, for instance, to entertain the idea that a five-thousand-foot sequence of sandstone rock is the product of a single, relatively brief event.
But this debate over geological rates is nowhere near as heated as the present debate overevolutionary rates. Over twenty years ago, Stephen J. Gould and Niles Eldredge initiated a controversy by suggesting, contrary to Darwin, that nature does make leaps. Their theory, known as punctuated equilibrium, suggests that species often remain fairly constant in form, only to be followed by daughter species that appear to emerge within a relatively short period of time. One motivation for proposing such an idea seems to have been the remarkable absence of transitional forms from one fossil species to the next. Such a proposal admits that stability, not change, is the dominant feature of the fossil record. Rather than being a “convenient waffle,” punctuated equilibrium represents a substantial alternative to the concept of gradualism.
The main problem with allowing rapid, large-scale change in biological evolution is that it is only an interpretation of the fossil record. Orthodox Darwinists believe they have a mechanism—natural selection acting on mutations—but when they go looking for gradual, steady change in the fossil record, they find gaps between species and species stability. The punctuationists see these same contrary data and conclude that evolution over the long term has proceeded in leaps and bounds separated by long periods of very little change at all. Hence, one version has a partial mechanism and little evidence, while the other has observational support but no particular mechanism. The sum total of the argument for macroevolution is very nearly zero.