March 20, 2017

Appreciation by Gary Rose


OH, PLEASE- bathroom humor??? Well, it got my attention, how about you? The thing is, we are all different. Many of us may have had many different jobs over the decades. Today, you may even find yourself doing a variety of tasks, some of which may be very unpleasant!  Remember changing diapers, taking out the trash or that business end of a dog walk?
In light of these things, perhaps gaining an understanding of ourselves in a changing world is a priority- and understanding others is its equal...
1 Corinthians, Chapter 12 (World English Bible)
 4 Now there are various kinds of gifts, but the same Spirit.  5 There are various kinds of service, and the same Lord. 6 There are various kinds of workings, but the same God, who works all things in all.  7 But to each one is given the manifestation of the Spirit for the profit of all.  8 For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit;  9 to another faith, by the same Spirit; and to another gifts of healings, by the same Spirit;  10 and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages.  11 But the one and the same Spirit produces all of these, distributing to each one separately as he desires. 

  12 For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.  13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.  14 For the body is not one member, but many.  15 If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body.  16 If the ear would say, “Because I’m not the eye, I’m not part of the body,” it’s not therefore not part of the body.  17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?  18 But now God has set the members, each one of them, in the body, just as he desired.  19 If they were all one member, where would the body be?  20 But now they are many members, but one body. (Emp. added vss. 15-20, GDR) 21 The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.”  22 No, much rather, those members of the body which seem to be weaker are necessary.  23 Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety;  24 whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part,  25 that there should be no division in the body, but that the members should have the same care for one another.  26 When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it.

We each have our function in life and that task may change over time, so learn to appreciate the value of others (and your own as well). God will use us as he sees fit, so rejoice in whatever you are doing. Things could always be worse- remember the picture!!!

Bible Reading March 20 by Gary Rose

Bible Reading March 20 (World English Bible)


Mar. 20
Exodus 34, 35
Exo 34:1 Yahweh said to Moses, "Chisel two stone tablets like the first: and I will write on the tablets the words that were on the first tablets, which you broke.
Exo 34:2 Be ready by the morning, and come up in the morning to Mount Sinai, and present yourself there to me on the top of the mountain.
Exo 34:3 No one shall come up with you; neither let anyone be seen throughout all the mountain; neither let the flocks nor herds feed before that mountain."
Exo 34:4 He chiseled two tablets of stone like the first; and Moses rose up early in the morning, and went up to Mount Sinai, as Yahweh had commanded him, and took in his hand two stone tablets.
Exo 34:5 Yahweh descended in the cloud, and stood with him there, and proclaimed the name of Yahweh.
Exo 34:6 Yahweh passed by before him, and proclaimed, "Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth,
Exo 34:7 keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children's children, on the third and on the fourth generation."
Exo 34:8 Moses hurried and bowed his head toward the earth, and worshiped.
Exo 34:9 He said, "If now I have found favor in your sight, Lord, please let the Lord go in the midst of us; although this is a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance."
Exo 34:10 He said, "Behold, I make a covenant: before all your people I will do marvels, such as have not been worked in all the earth, nor in any nation; and all the people among which you are shall see the work of Yahweh; for it is an awesome thing that I do with you.
Exo 34:11 Observe that which I command you this day. Behold, I drive out before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.
Exo 34:12 Be careful, lest you make a covenant with the inhabitants of the land where you are going, lest it be for a snare in the midst of you:
Exo 34:13 but you shall break down their altars, and dash in pieces their pillars, and you shall cut down their Asherim;
Exo 34:14 for you shall worship no other god: for Yahweh, whose name is Jealous, is a jealous God.
Exo 34:15 Don't make a covenant with the inhabitants of the land, lest they play the prostitute after their gods, and sacrifice to their gods, and one call you and you eat of his sacrifice;
Exo 34:16 and you take of their daughters to your sons, and their daughters play the prostitute after their gods, and make your sons play the prostitute after their gods.
Exo 34:17 You shall make no cast idols for yourselves.
Exo 34:18 "You shall keep the feast of unleavened bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib; for in the month Abib you came out from Egypt.
Exo 34:19 All that opens the womb is mine; and all your livestock that is male, the firstborn of cow and sheep.
Exo 34:20 The firstborn of a donkey you shall redeem with a lamb: and if you will not redeem it, then you shall break its neck. All the firstborn of your sons you shall redeem. No one shall appear before me empty.
Exo 34:21 "Six days you shall work, but on the seventh day you shall rest: in plowing time and in harvest you shall rest.
Exo 34:22 You shall observe the feast of weeks with the first fruits of wheat harvest, and the feast of harvest at the year's end.
Exo 34:23 Three times in the year all your males shall appear before the Lord Yahweh, the God of Israel.
Exo 34:24 For I will drive out nations before you and enlarge your borders; neither shall any man desire your land when you go up to appear before Yahweh, your God, three times in the year.
Exo 34:25 "You shall not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the Passover be left to the morning.
Exo 34:26 You shall bring the first of the first fruits of your ground to the house of Yahweh your God. You shall not boil a young goat in its mother's milk."
Exo 34:27 Yahweh said to Moses, "Write you these words: for in accordance with these words I have made a covenant with you and with Israel."
Exo 34:28 He was there with Yahweh forty days and forty nights; he neither ate bread, nor drank water. He wrote on the tablets the words of the covenant, the ten commandments.
Exo 34:29 It happened, when Moses came down from Mount Sinai with the two tablets of the testimony in Moses' hand, when he came down from the mountain, that Moses didn't know that the skin of his face shone by reason of his speaking with him.
Exo 34:30 When Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come near him.
Exo 34:31 Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses spoke to them.
Exo 34:32 Afterward all the children of Israel came near, and he gave them all of the commandments that Yahweh had spoken with him on Mount Sinai.
Exo 34:33 When Moses was done speaking with them, he put a veil on his face.
Exo 34:34 But when Moses went in before Yahweh to speak with him, he took the veil off, until he came out; and he came out, and spoke to the children of Israel that which he was commanded.
Exo 34:35 The children of Israel saw Moses' face, that the skin of Moses' face shone: and Moses put the veil on his face again, until he went in to speak with him.
Exo 35:1 Moses assembled all the congregation of the children of Israel, and said to them, "These are the words which Yahweh has commanded, that you should do them.
Exo 35:2 'Six days shall work be done, but on the seventh day there shall be a holy day for you, a Sabbath of solemn rest to Yahweh: whoever does any work in it shall be put to death.
Exo 35:3 You shall kindle no fire throughout your habitations on the Sabbath day.' "
Exo 35:4 Moses spoke to all the congregation of the children of Israel, saying, "This is the thing which Yahweh commanded, saying,
Exo 35:5 'Take from among you an offering to Yahweh. Whoever is of a willing heart, let him bring it, Yahweh's offering: gold, silver, brass,
Exo 35:6 blue, purple, scarlet, fine linen, goats' hair,
Exo 35:7 rams' skins dyed red, sea cow hides, acacia wood,
Exo 35:8 oil for the light, spices for the anointing oil and for the sweet incense,
Exo 35:9 onyx stones, and stones to be set for the ephod and for the breastplate.
Exo 35:10 " 'Let every wise-hearted man among you come, and make all that Yahweh has commanded:
Exo 35:11 the tabernacle, its outer covering, its roof, its clasps, its boards, its bars, its pillars, and its sockets;
Exo 35:12 the ark, and its poles, the mercy seat, the veil of the screen;
Exo 35:13 the table with its poles and all its vessels, and the show bread;
Exo 35:14 the lampstand also for the light, with its vessels, its lamps, and the oil for the light;
Exo 35:15 and the altar of incense with its poles, the anointing oil, the sweet incense, the screen for the door, at the door of the tabernacle;
Exo 35:16 the altar of burnt offering, with its grating of brass, it poles, and all its vessels, the basin and its base;
Exo 35:17 the hangings of the court, its pillars, their sockets, and the screen for the gate of the court;
Exo 35:18 the pins of the tabernacle, the pins of the court, and their cords;
Exo 35:19 the finely worked garments, for ministering in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.' "
Exo 35:20 All the congregation of the children of Israel departed from the presence of Moses.
Exo 35:21 They came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and brought Yahweh's offering, for the work of the Tent of Meeting, and for all of its service, and for the holy garments.
Exo 35:22 They came, both men and women, as many as were willing-hearted, and brought brooches, earrings, signet rings, and armlets, all jewels of gold; even every man who offered an offering of gold to Yahweh.
Exo 35:23 Everyone, with whom was found blue, purple, scarlet, fine linen, goats' hair, rams' skins dyed red, and sea cow hides, brought them.
Exo 35:24 Everyone who did offer an offering of silver and brass brought Yahweh's offering; and everyone, with whom was found acacia wood for any work of the service, brought it.
Exo 35:25 All the women who were wise-hearted spun with their hands, and brought that which they had spun, the blue, the purple, the scarlet, and the fine linen.
Exo 35:26 All the women whose heart stirred them up in wisdom spun the goats' hair.
Exo 35:27 The rulers brought the onyx stones, and the stones to be set, for the ephod and for the breastplate;
Exo 35:28 and the spice, and the oil for the light, for the anointing oil, and for the sweet incense.
Exo 35:29 The children of Israel brought a freewill offering to Yahweh; every man and woman, whose heart made them willing to bring for all the work, which Yahweh had commanded to be made by Moses.
Exo 35:30 Moses said to the children of Israel, "Behold, Yahweh has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah.
Exo 35:31 He has filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship;
Exo 35:32 and to make skillful works, to work in gold, in silver, in brass,
Exo 35:33 in cutting of stones for setting, and in carving of wood, to work in all kinds of skillful workmanship.
Exo 35:34 He has put in his heart that he may teach, both he, and Oholiab, the son of Ahisamach, of the tribe of Dan.
Exo 35:35 He has filled them with wisdom of heart, to work all manner of workmanship, of the engraver, of the skillful workman, and of the embroiderer, in blue, in purple, in scarlet, and in fine linen, and of the weaver, even of those who do any workmanship, and of those who make skillful works.

Mar. 19, 20
Mark 12
Mar 12:1 He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country.
Mar 12:2 When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard.
Mar 12:3 They took him, beat him, and sent him away empty.
Mar 12:4 Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated.
Mar 12:5 Again he sent another; and they killed him; and many others, beating some, and killing some.
Mar 12:6 Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.'
Mar 12:7 But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.'
Mar 12:8 They took him, killed him, and cast him out of the vineyard.
Mar 12:9 What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others.
Mar 12:10 Haven't you even read this Scripture: 'The stone which the builders rejected, the same was made the head of the corner.
Mar 12:11 This was from the Lord, it is marvelous in our eyes'?"
Mar 12:12 They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away.
Mar 12:13 They sent some of the Pharisees and of the Herodians to him, that they might trap him with words.
Mar 12:14 When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not?
Mar 12:15 Shall we give, or shall we not give?" But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it."
Mar 12:16 They brought it. He said to them, "Whose is this image and inscription?" They said to him, "Caesar's."
Mar 12:17 Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." They marveled greatly at him.
Mar 12:18 There came to him Sadducees, who say that there is no resurrection. They asked him, saying,
Mar 12:19 "Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.'
Mar 12:20 There were seven brothers. The first took a wife, and dying left no offspring.
Mar 12:21 The second took her, and died, leaving no children behind him. The third likewise;
Mar 12:22 and the seven took her and left no children. Last of all the woman also died.
Mar 12:23 In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife."
Mar 12:24 Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God?
Mar 12:25 For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven.
Mar 12:26 But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?
Mar 12:27 He is not the God of the dead, but of the living. You are therefore badly mistaken."
Mar 12:28 One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?"
Mar 12:29 Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one:
Mar 12:30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment.
Mar 12:31 The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."
Mar 12:32 The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he,
Mar 12:33 and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices."
Mar 12:34 When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God." No one dared ask him any question after that.
Mar 12:35 Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David?
Mar 12:36 For David himself said in the Holy Spirit, 'The Lord said to my Lord, "Sit at my right hand, until I make your enemies the footstool of your feet." '
Mar 12:37 Therefore David himself calls him Lord, so how can he be his son?" The common people heard him gladly.
Mar 12:38 In his teaching he said to them, "Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces,
Mar 12:39 and the best seats in the synagogues, and the best places at feasts:
Mar 12:40 those who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation."
Mar 12:41 Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much.
Mar 12:42 A poor widow came, and she cast in two small brass coins, which equal a quadrans coin.
Mar 12:43 He called his disciples to himself, and said to them, "Most certainly I tell you, this poor widow gave more than all those who are giving into the treasury,
Mar 12:44 for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on."

The Importance of the Written Word by J.C. Bailey


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

The Importance of the Written Word

The written word is a very important part of God's plan. When God gave the ten commandments to Israel He wrote them on stones. The ministry of Christ was based on the written word: "And he said unto them. These are my words which I spake unto you, while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and the prophets, and the Psalms concerning me" (Luke 24:44). To this we add: "And he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead, the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem" (Luke 24:46,47).

Again, we appeal to scripture for the place of the written word in the plan of God. We are believers because of the written word. "Many other signs therefore did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the son of God; and believing ye may have life in his name" (John 20:30,31). So we have the message of Jesus and we are to teach it to every creature (Matthew 28:18-20; Mark 16:15,16). God taught by oral teaching and by writing. If we follow the divine example we shall do likewise.

Paul wrote to Timothy, and hence to us: "Till I come give heed to reading, to exhortation, to teaching" (I Timothy 4:16). Then Paul advises: "Take heed to thyself, and to thy teaching, continue in these things; for in doing this thou shalt save both thyself and them that hear thee" (I Timothy 4:16).

In connection with our printed teaching program we could well heed the admonition: "And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men who shall be able to teach others also" (I Timothy 2:2). Let me give you an example of what we do in India with the printed word. I have recently written two tracts, one is written on the Holy Spirit and one is called The Kingdom That Cannot Be Shaken. These will go out to thousands of people in four languages. They are in exact conformity with the reading and hearing of God's word that I have done for more than 70 years. I am doing by means of the printed page what I was told to do in II Timothy 2:2.

How true it is, what Jesus says in Luke 16:8: "...for the sons of this world are wiser in their own generation than the sons of light." Look at what the Jehovah Witnesses have done, to say nothing of the Communists, the Adventists, the Liberals, etc. We cannot name a sect or a political philosophy that has not thrived on the printed page. I know the devil is happy when we do not read good literature. When we do not put out millions of tracts and Bible Correspondence courses. When we do not print good books to answer the errors of this world. Truth is stronger than error, but if we do not use it, it is not strong.

The greatest preacher of all time, except the divine Son of God, was a great reader. Paul was awaiting death. He was in a cold dark cell, but listen to his instructions to Timothy: "...bring when thou comest the books, especially the parchments" (II Timothy 4:13). Did not Paul say that we were to be imitators of him?

J.C. Bailey, 1985, Bengough, Saskatchewan


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

The “Window” of the Ark by Eric Lyons, M.Min.


http://apologeticspress.org/AllegedDiscrepancies.aspx?article=1466&b=Genesis

The “Window” of the Ark

by Eric Lyons, M.Min.

After informing Noah about an upcoming worldwide flood, and commanding him to build a massive boat of gopher wood (approximately 450 feet long, 75 feet wide, and 45 feet high), God instructed His faithful servant, saying, “You shall make a window for the ark, and you shall finish it to a cubit from above” (Genesis 6:16, emp. added; NOTE: A cubit is roughly 18 inches). Upon reading about this window in the ark, many people have contemplated its usefulness (or lack thereof). Since, historically, windows have served two basic purposes (that of lighting and ventilation), inquiring minds want to know what good one window 18 inches square would be on an ark with a capacity of about 1,400,000 cubic feet full of animals. Dennis McKinsey, the one-time editor of the journal Biblical Errancy (touted as “the only national periodical focusing on biblical errors”), once asked: “How could so many creatures breathe with only one small opening which was closed for at least 190 days? [sic]” (1983, p. 1). Other skeptics also have ridiculed the idea that sufficient ventilation for the whole ark could have come through this one window (see Wells, 2001). In fact, anyone even slightly familiar with animal-house ventilation needs would be somewhat taken back by the apparent lack of airflow allowed by the ark’s design. Unless God miraculously ventilated the ark, one little window on a three-story-tall boat (which was a football-field-and-a-half long) simply would not do.
Questions regarding the “window” on Noah’s ark and the problem of ventilation have persisted largely because the Hebrew word translated window (tsohar) in Genesis 6:16 appears only here in the Old Testament, and linguistic scholars are unsure as to its exact meaning (see Hamilton, 1990, p. 282). Translators of the KJV and NKJV employ the word “window” to translate tsohar; however, according to Old Testament commentator Victor Hamilton, they “do so on the basis of the word’s possible connection with sahorayim, ‘noon, midday,’ thus an opening to let in the light of day” (p. 282). Hebrew scholar William Gesenius defined tsohar in his Hebrew lexicon as simply “light,” and translated Genesis 6:16 as “thou shalt make light for the ark” (1847, p. 704). He then surmised that this “light” represented, not a window, but windows (plural). The ASV translators also preferred “light” as the best translation for tsohar. Still more recent translations, including the RSV, NIV, and ESV, have translated Genesis 6:16 as “make a roof” for the ark, instead of make a “window” or “light.”
Image courtesy of Vance Nelson, CreationTruthMinistries.org
Such disagreement among translations is, admittedly, somewhat discouraging to the person who wants a definite answer as to how tsohar should be translated. What is clear, however, is that the word translated “window” two chapters later, which Noah is said to have “opened” (8:6), is translated from a different Hebrew word (challôwn) than what is used in Genesis 6:16. The word challôwn (8:6) is the standard Hebrew word for “window” (cf. Genesis 26:8; Joshua 2:18). Yet, interestingly, this is not the word used in 6:16. One wonders if these were two different entities, or if in 8:6, Noah opened one of a plurality of aligned windows that God instructed him to make in 6:16?
Another assumption often brought into a discussion regarding the “window” (tsohar) of 6:16 is that it was one square cubit. Although many people have imagined Noah’s ark as having one small window 18 inches high by 18 inches wide, the phrase “you shall finish it to a cubit from above” (6:16, NKJV; cf. RSV) does not give the Bible reader any clear dimensions of the opening. The text just says that Noah was to “finish it to a cubit from the top” (NASB; “upward,” ASV). The truth is, the size of the lighting apparatus mentioned in this verse is unspecified. The text seems to indicate only the distance the opening was from the top of the ark, rather than the actual size of the window. Thus we cannot form a definitive picture of it. But we do know that nothing in the text warrants an interpretation that the “window” was just a “small opening” (as skeptic Dennis McKinsey alleged). A more probable theory, which aligns itself appropriately with the text, is that the opening described in Genesis 6:16 extended around the ark’s circumference 18 inches from the top of the ark with an undeterminable height. According to John Woodmorappe, such an opening would have provided sufficient light and ventilation for the ark (1996, pp. 37-44).
When reading the Bible, it always is important to remember that many details about the events it records often are not revealed to the reader. So it is with the plans recorded in the Bible regarding Noah’s ark. As Henry Morris commented, “It was obviously not the intention of the writer to record the complete specifications for the ark’s construction, but only enough to assure later readers that it was quite adequate for its intended purpose...‘to preserve life on the earth’ ” (1976, p. 182). Truly, absolute certainty regarding the openings on the ark cannot be determined. We know of an opening mentioned in Genesis 6:16 (tsohar), as well as one (challôwn) mentioned in 8:6. And, since Noah, his family, as well as the animals on the ark, survived the Flood, it is only logical to conclude that God made proper ways to ventilate the ark in which they lived during the Flood. Although nothing in Scripture demands that those of us living millennia after the Flood need to know how it was ventilated, lighted, etc., it is very likely that God used the opening mentioned in Genesis 6:16.
REFERENCES
Gesenius, William (1847), Hebrew and Chaldee Lexicon (Grand Rapids, MI: Baker, 1979 reprint).
Hamilton, Victor P. (1990), The Book of Genesis: Chapters 1-17 (Grand Rapids, MI: Eerdmans).
McKinsey, Dennis (1983), “Commentary,” Biblical Errancy, pp. 1-2, November.
Morris, Henry M. (1976), The Genesis Record (Grand Rapids, MI: Baker).
Wells, Steve (2001), Skeptic’s Annotated Bible, [On-line], URL: http://www.Skepticsannotatedbible.com.
Woodmorappe, John (1996), Noah’s Ark: A Feasibility Study (Santee, CA: Institute for Creation Research).

Questions and Answers: Leviticus 18:22 and Homosexuality by Eric Lyons, M.Min.


http://apologeticspress.org/APContent.aspx?category=7&article=1419

Questions and Answers: Leviticus 18:22 and Homosexuality

by  Eric Lyons, M.Min.

Q.

Does Leviticus 18:22 condemn all homosexual activity, or certain acts?

A.

It has been argued by certain homosexuals, and those sympathetic to their cause, that Leviticus 18:22 does not teach that all homosexual acts are wrong. Supposedly, this verse (“You shall not lie with a male as with a woman. It is an abomination.”) “refers to the male’s assuming the passive role in anal intercourse, which was held as an abomination because of taking on the inferior status of women. Apparently it does not view the ‘active’ role in anal intercourse as an abomination, nor other homosexual acts” (as stated on one particular pro-homosexual web site). As sickening as it is to respond to such a grotesque interpretation of Scripture, we are compelled to answer the homosexuals’ ever-growing perversions of God’s Word, including this one.
First, nowhere in Scripture is a particular posture commanded or forbidden for a husband and wife while they are engaged in sexual intercourse. The Bible’s only emphasis on legitimate sexual relations is that it always take place between a scripturally married husband and wife (1 Corinthians 7:2; cf. Matthew 19:1-9). God never stipulated specific postures in order for sexual relations between a husband and wife to be appropriate. For the homosexually tolerant interpretation of Leviticus 18:22 to begin to have any validity whatsoever, it must be proved that God placed emphasis on postures during intercourse. Such cannot be done.
Second, the homosexual’s explanation of this verse also is flawed in that it suggests that while the “active” person involved in anal intercourse is not sinning, the one “assuming the passive role” is doing something detestable. Thus, allegedly while two men are engaged in sexual intercourse, one may be doing something perfectly honorable, while the other is doing something despicable. What kind of nonsense is this? According to God, intercourse is either legitimate for both people (1 Corinthians 7:2; Hebrews 13:4), or illegitimate for both people (Matthew 19:9). Scripture never indicates that sexual relations between two men might be moral for one of the participants, but immoral for the other one.
Those who interpret the Bible in such a way are doing just the opposite of what Paul stated that he did (and that God wants from us all): They have not “renounced the hidden things of shame,” but are “walking in craftiness” and are “handling the word of God deceitfully” (2 Corinthians 4:2). They are unstable people who twist the Scriptures “to their own destruction” (2 Peter 3:16)

Fool Me Twice, Shame on Me by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=9&article=2242

Fool Me Twice, Shame on Me

by  Dave Miller, Ph.D.

Evolutionists are notorious for speaking authoritatively, decisively, and vehemently on the alleged “proof” of evolution. Yet, time and time again, through the years, evidence has forced evolutionists to recant their assertions, correct their premature conclusions, and alter the very claims that they formerly insisted proved their case and disproved God and the Bible account of creation. The arguments for evolution advanced during the infamous Scopes trial have been repudiated by evolutionists themselves. Indeed, from Darwin forward, evolutionary theory has manifested a precarious, century-plus-long history of modification, alteration, abandonment, correction, and endless speculation. From so-called “vestigial organs,” peppered moths, and Haeckel’s alleged embryonic recapitulation to Neanderthal, Java, Nebraska, and Piltdown man—all debunked decades ago. About the time their half-baked conjuring filters down to the school textbooks where their ideas are implanted into young minds as fact, the evolutionists already have changed their minds and are advocating alternate conclusions with the same certainty and fervor with which they advanced their now discredited views. And this process has been repeating itself for over a century!
There’s an old saying: “Fool me once, shame on you; fool me twice, shame on me.” An honest person with reasonable intelligence cannot be fooled forever. Sooner or later he will shake his head and conclude that what is touted as “science” is, in fact, superstition. What is asserted as “certain” is, in reality, merely speculation. And what is promoted as “fact” is actually simple bias and personal opinion. If, after 150 years of ongoing efforts by the scientific intelligentsia to validate the theory of evolution, the proof continues to go wanting, hasn’t the time come to abandon the notion as hopelessly, inherently, and irrevocably flawed? Hasn’t the time come to return to the only sane, plausible, scientifically harmonious explanation for the existence of the Universe and everything within it? “The fool has said in his heart, ‘There is no God’” (Psalm 53:1). The fact remains that “[t]he heavens are telling of the glory of God; and their expanse is declaring the work of His hands” (Psalm 19:1, NASB). “For He commanded and they were created” (Psalm 148:5). “Know that the Lord, He is God; It is He who has made us, and not we ourselves” (Psalm 100:3). “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Romans 1:20).

Did Jesus Dodge His Enemies' Challenge Regarding His Deity? by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=10&article=838

Did Jesus Dodge His Enemies' Challenge Regarding His Deity?

by  Dave Miller, Ph.D.

During the Feast of Dedication in Jerusalem, the Jews surrounded Jesus and challenged Him to come right out and state whether He is the Messiah/Christ (John 10). Of course, both His previous verbal affirmations as well as His demonstrations of miraculous power had already established the factuality of the point. “The works that I do in My Father’s name, they bear witness of Me” (John 10:25; cf. 5:36; “work” is a synonym for the key word of the book, “sign”). Jesus insisted that His miraculous acts verified and authenticated His messianic identity. Their failure to accept the solid evidence of that fact was due to their deliberate unbelief—their unmitigated refusal to accept the truth due to ulterior motives and alternate interests.
So Jesus pressed the point again very forthrightly by stating emphatically, “I and My Father are one.” Observe that Jesus was never evasive. He never showed fear or hesitation in the face of threats or danger. Instead, He gave them yet another explicit declaration of His divine identity, thereby rekindling their desire to execute Him for blasphemy (as per Leviticus 24:14-16; cf. 1 Kings 21:10). But Jesus short-circuited their intention to stone Him by posing a penetrating question: “Many good works I have shown you from My Father. For which of those works do you stone Me?” Since the Son and the Father are one, and the miraculous actions that Jesus performed were every bit as much from the Father as the Son who performed them, which sign evoked this violent intention to execute Him? Of course, Jesus knew that they did not desire to execute Him for His miraculous signs. But by calling attention to His ability to perform miracles, He was again “gigging” them with their failure to accept the evidence of His divine identity. Dismissing the obvious conclusion that would be drawn by any unbiased, honest person, they insisted that He was deserving of execution for the very fact that He claimed to be God: “For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God” (John 10:33, emp. added).
Such occasions illustrate vividly that Jesus unhesitatingly claimed to be God in the flesh. If not, here was the perfect time for Him to correct the Jews’ misconception by declaring to them that they had misunderstood Him. He could have explained that He was not, in any way, claiming to be God. On the contrary, consistent with His entire time on Earth, He proceeded to prove the point to them.
As was so often the case with His handling of His contemporaries, He drew their attention back to the Bible, back to the Word of God (which He, Himself, authored, cf. John 12:48; Miller, 2007; Miller, 2009). The Word of God is the only authority for deciding what to believe and how to act (Colossians 3:17). Jesus reminded them of Psalm 82:6—
Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”’? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:34-37).
Why did Jesus allude to Psalm 82? Some suggest that His point was that since God could refer to mere humans as “gods,” Jesus’ accusers had no grounds to condemn Him for applying such language to Himself. But this line of reasoning would make it appear as if Jesus was being evasive to avoid being stoned, and that He likened His claim to godhood with other mere humans. A more convincing, alternative interpretation is apparent.
The context of Psalm 82 is a scathing indictment of the unjust judges who had been assigned the responsibility of executing God’s justice among the people (cf. Deuteronomy 1:16; 19:17-18; 2 Chronicles 19:6). Such a magistrate was “God’s minister” (diakonos—Romans 13:4) who acted in the place of God, wielding His authority, and who was responsible for mediating God’s help and justice (cf. Exodus 7:1). God had “given them a position that was analogous to His in that He had made them administrators of justice, His justice” (Leupold, 1969, p. 595). In this sense, they were “gods” (elohim)—acting as God to men (Barclay, 1956, 2:89). Hebrew parallelism clarifies this sense: “I said, ‘You are gods, and all of you are children of the Most High’” (Psalm 82:6, emp. added). They did not share divinity with God—but merely delegated jurisdiction. They still were mere humans—although invested with divine authority, and permitted to act in God’s behalf.
This point is apparent throughout the Pentateuch, where the term translated “judges” or “ruler” is sometimes elohim (e.g., Exodus 21:6; 22:9,28). Moses is one example. Moses was not a “god.” Yet God told Moses that when he went to Egypt to orchestrate the release of the Israelites, he would be “God” to his brother Aaron and to Pharaoh (Exodus 4:16; 7:1). He meant that Moses would supply both his brother and Pharaoh with the words that came from God. Though admittedly a rather rare use of elohim, nevertheless “it shows that the word translated ‘god’ in that place might be applied to man” (Barnes, 1949, p. 294, italics in orig.). Clarke summarized this point: “Ye are my representatives, and are clothed with my power and authority to dispense judgment and justice, therefore all of them are said to be children of the Most High” (n.d., 3:479, italics in orig.). But because they had shirked their awesome responsibility to represent God’s will fairly and accurately, and because they had betrayed the sacred trust bestowed upon them by God Himself, He decreed that they would die (vs. 7). Obviously, they were not “gods,” since God could and would execute them!
A somewhat analogous mode of expression is seen in Nathan’s denunciation of David: “You have killed Uriah the Hittite” (2 Samuel 12:9)—though it was an enemy archer who had done so (2 Samuel 11:24; 12:9). No one would accuse the archer of being David, or David of being the archer. Paul said Jesus preached to the Gentiles (Ephesians 2:17)—though Jesus did so through human agency (Acts 10). Peter said Jesus preached to spirits in prison (1 Peter 3:19), when, in fact, He did so through Noah (Genesis 6; 2 Peter 2:5). Noah was not Jesus and Jesus was not Noah. If Paul and Noah could be described as functioning in the capacity of Jesus, judges in Israel could be described as functioning as God.

JESUS’ POINT

Jesus marshaled this Old Testament psalm (referring to it as “law” to accentuate its legal authority) to thwart His opponents’ attack, while simultaneously reaffirming His deity (which is the central feature of the book of John—20:30-31). He made shrewd use of syllogistic argumentation by reasoning a minori ad majus (see Lenski, 1943, pp. 765-770; cf. Fishbane, 1985, p. 420). “Jesus is here arguing like a rabbi from a lesser position to a greater position, a ‘how much more’ argument very popular among the rabbis” (Pack, 1975, 1:178). In fact, “it is an argument which to a Jewish Rabbi would have been entirely convincing. It was just the kind of argument, an argument founded on a word of scripture, which the Rabbis loved to use and found most unanswerable” (Barclay, 1956, 2:90).
Using argumentum ad hominem (Robertson, 1916, p. 89), Jesus identified the unjust judges of Israel as persons “to whom the word of God came” (John 10:35). That is, they had been “appointed judges by Divine commission” (Butler, 1961, p. 127)—by “the command of God; his commission to them to do justice” (Barnes, 1949, p. 294, italics in orig.; cf. Jeremiah 1:2; Ezekiel 1:3; Luke 3:2). McGarvey summarized the ensuing argument of Jesus: “If it was not blasphemy to call those gods who so remotely represented the Deity, how much less did Christ blaspheme in taking unto himself a title to which he had a better right than they, even in the subordinate sense of being a mere messenger” (n.d., p. 487). Charles Erdman observed:
By his defense Jesus does not renounce his claim to deity; but he argues that if the judges, who represented Jehovah in their appointed office, could be called “gods,” in the Hebrew scriptures, it could not be blasphemy for him, who was the final and complete revelation of God, to call himself “the Son of God” (1922, pp. 95-96, emp. added).
Morris agrees: “If in any sense the Psalm may apply this term to men, then much more may it be applied to Him whom the Father sanctified and sent into the world” (1971, pp. 527-528, emp. added). Indeed, “if the divine name had been applied by God to mere men, there could be neither blasphemy nor folly in its application to the incarnate Son of God himself” (Alexander, 1873, p. 351, emp. added).
This verse brings into stark contrast the deity—the Godhood—of Christ (and His Father Who “sanctified and sent” Him—vs. 36) with the absence of deity for all others. Jesus verified this very conclusion by directing the attention of His accusers to the “works” that He performed (vss. 37-38). These “works” (i.e., miraculous signs) proved the divine identity of Jesus to the exclusion of all other alleged deities. Archer concluded: “By no means, then, does our Lord imply here that we are sons of God just as He is—except for a lower level of holiness and virtue. No misunderstanding could be more wrongheaded than that” (1982, p. 374).
So Jesus was not attempting to dodge His critics or deny their charge. The entire context has Jesus asserting His deity, and He immediately reaffirms it by referring to Himself as the One “whom the Father sanctified and sent into the world” (vs. 36). Jesus spotlighted yet another manifestation of the Jews’ hypocrisy, bias, and ulterior agenda—their failure to recognize and accept the Messiah. Even if they were sincere, they were wrong in their thinking; but in truth they were doubly wrong in that they were not even sincere—a fact that Jesus repeatedly spotlighted (cf. Matthew 12:7; 15:3-6).

CONCLUSION

The central doctrine of the New Testament is the deity of Christ. Indeed, with very little exaggeration, one could say that the doctrine appears on nearly every page. This foundational, life-saving doctrine is denied by the majority of the world’s population (e.g., one billion Hindus, one billion skeptics, one billion Muslims, etc.). Since sufficient evidence exists to know that the Bible is of divine origin (e.g., Butt, 2007; “The Inspiration…,” 2001; et al.), one can also know with certainty that Jesus Christ
being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:6-11, emp. added).
 Having completed His task to atone for humanity, He has returned to heaven and is seated at the Father’s “right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come” (Ephesians 1:20-21; cf. Hebrews 8:1). No other avenue exists by which human beings can be acceptable to deity (Acts 4:12). Indeed, Jesus is the way, the truth, and the life, and no one comes to the Father except through Him (John 14:6). May all people humbly bow before Him.

REFERENCES

Alexander, Joseph A. (1873), The Psalms Translated and Explained (Grand Rapids: Baker, 1975 reprint).
Archer, Gleason L. (1982), An Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan).
Barclay, William (1956), The Gospel of John (Philadelphia, PA: The Westminster Press), second edition.
Barnes, Albert (1949), Notes on the New Testament: Luke and John (Grand Rapids: Baker).
Butler, Paul (1961), The Gospel of John (Joplin, MO: College Press).
Butt, Kyle (2007), Behold! The Word of God (Montgomery, AL: Apologetics Press).
Clarke, Adam (no date), Clarke’s Commentary: Genesis-Deuteronomy (New York: Abingdon-Cokesbury).
Erdman, Charles (1922), The Gospel of John (Philadelphia, PA: Westminster).
Fishbane, Michael (1985), Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press).
“The Inspiration of the Bible” (2001), Apologetics Press Introductory Christian Evidences Correspondence Course Lesson 8, http://www.apologeticspress.org/pdfs/courses_pdf/hsc0108.pdf.
Lenski, R.C.H. (1943), The Interpretation of St. John’s Gospel (Minneapolis: Augsburg).
Leupold, H.C. (1969), Exposition of the Psalms (Grand Rapids: Baker).
McGarvey, J.W. (no date), The Fourfold Gospel (Cincinnati, OH: Standard).
Miller, Dave (2007), “Jesus’ Hermeneutical Principles,” Apologetics Press, http://apologeticspress.org/APContent.aspx?category=11&article=2307&topic=75.
Miller, Dave (2009), “Christianity is Rational,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=11&article=684.
Morris, Leon (1971), The Gospel According to John (Grand Rapids: Eerdmans).
Pack, Frank (1975), The Gospel According to John (Austin, TX: Sweet).
Robertson, A.T. (1916), The Divinity of Christ (New York: Fleming H. Revell).