May 15, 2017

A matter for reflection by Gary Rose

This past weekend we went to my sister-in-laws' wake and funeral. Dorothy Campbell was a bit older than Linda and I but we were friends during high school and went on dates with her future husband Dick during that time. For those of you who never knew her, Dorothy is the one in the middle of this picture who is wearing the white blouse.
Memorial services tend to be times of reflection and Saturday was no exception. For some reason, I kept looking at the funeral card and after awhile, I realized that I liked the poem a great deal. Here it is...
For those of us who are Christians, we focus our thoughts on Jesus and what will happen in the next life. To me, there is no more appropriate passage to think of than the following...
John, Chapter 11 (WEB)
 17 So when Jesus came, he found that he had been in the tomb four days already.  18 Now Bethany was near Jerusalem, about fifteen stadia away.  19 Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother.  20 Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house.  21 Therefore Martha said to Jesus, “Lord, if you would have been here, my brother wouldn’t have died.  22 Even now I know that whatever you ask of God, God will give you.”  23 Jesus said to her,“Your brother will rise again.” 

  24 Martha said to him, “I know that he will rise again in the resurrection at the last day.” 

  25 Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies.   26 Whoever lives and believes in me will never die. Do you believe this?” 

  27 She said to him, “Yes, Lord. I have come to believe that you are the Christ, God’s Son, he who comes into the world.” 


Life beyond this life will be because of what Jesus did- rose from the dead. He is our hope of heaven and the only true source of peace. 

I knew Dorothy for 53 years and can honestly say that she was my friend. I have always wished the best for her- and still do!!!

Bible Reading May 15 by Gary Rose

Bible Reading May 15 (World English Bible)

May 15
Joshua 11, 12

Jos 11:1 It happened, when Jabin king of Hazor heard of it, that he sent to Jobab king of Madon, to the king of Shimron, to the king of Achshaph,
Jos 11:2 and to the kings who were on the north, in the hill country, in the Arabah south of Chinneroth, in the lowland, and in the heights of Dor on the west,
Jos 11:3 to the Canaanite on the east and on the west, and the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the hill country, and the Hivite under Hermon in the land of Mizpah.
Jos 11:4 They went out, they and all their armies with them, many people, even as the sand that is on the seashore in multitude, with very many horses and chariots.
Jos 11:5 All these kings met together; and they came and encamped together at the waters of Merom, to fight with Israel.
Jos 11:6 Yahweh said to Joshua, "Don't be afraid because of them; for tomorrow at this time, I will deliver them up all slain before Israel. You shall hamstring their horses and burn their chariots with fire."
Jos 11:7 So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly, and fell on them.
Jos 11:8 Yahweh delivered them into the hand of Israel, and they struck them, and chased them to great Sidon, and to Misrephoth Maim, and to the valley of Mizpeh eastward. They struck them until they left them none remaining.
Jos 11:9 Joshua did to them as Yahweh told him. He hamstrung their horses and burnt their chariots with fire.
Jos 11:10 Joshua turned back at that time, and took Hazor, and struck its king with the sword: for Hazor used to be the head of all those kingdoms.
Jos 11:11 They struck all the souls who were in it with the edge of the sword, utterly destroying them. There was no one left who breathed. He burnt Hazor with fire.
Jos 11:12 Joshua captured all the cities of those kings, with their kings, and he struck them with the edge of the sword, and utterly destroyed them; as Moses the servant of Yahweh commanded.
Jos 11:13 But as for the cities that stood on their mounds, Israel burned none of them, except Hazor only. Joshua burned that.
Jos 11:14 The children of Israel took all the spoil of these cities, with the livestock, as spoils for themselves; but every man they struck with the edge of the sword, until they had destroyed them. They didn't leave any who breathed.
Jos 11:15 As Yahweh commanded Moses his servant, so Moses commanded Joshua. Joshua did so. He left nothing undone of all that Yahweh commanded Moses.
Jos 11:16 So Joshua captured all that land, the hill country, all the South, all the land of Goshen, the lowland, the Arabah, the hill country of Israel, and the lowland of the same;
Jos 11:17 from Mount Halak, that goes up to Seir, even to Baal Gad in the valley of Lebanon under Mount Hermon. He took all their kings, struck them, and put them to death.
Jos 11:18 Joshua made war a long time with all those kings.
Jos 11:19 There was not a city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon. They took all in battle.
Jos 11:20 For it was of Yahweh to harden their hearts, to come against Israel in battle, that he might utterly destroy them, that they might have no favor, but that he might destroy them, as Yahweh commanded Moses.
Jos 11:21 Joshua came at that time, and cut off the Anakim from the hill country, from Hebron, from Debir, from Anab, and from all the hill country of Judah, and from all the hill country of Israel: Joshua utterly destroyed them with their cities.
Jos 11:22 There were none of the Anakim left in the land of the children of Israel. Only in Gaza, in Gath, and in Ashdod, did some remain.
Jos 11:23 So Joshua took the whole land, according to all that Yahweh spoke to Moses; and Joshua gave it for an inheritance to Israel according to their divisions by their tribes. The land had rest from war.

Jos 12:1 Now these are the kings of the land, whom the children of Israel struck, and possessed their land beyond the Jordan toward the sunrise, from the valley of the Arnon to Mount Hermon, and all the Arabah eastward:
Jos 12:2 Sihon king of the Amorites, who lived in Heshbon, and ruled from Aroer, which is on the edge of the valley of the Arnon, and the middle of the valley, and half Gilead, even to the river Jabbok, the border of the children of Ammon;
Jos 12:3 and the Arabah to the sea of Chinneroth, eastward, and to the sea of the Arabah, even the Salt Sea, eastward, the way to Beth Jeshimoth; and on the south, under the slopes of Pisgah:
Jos 12:4 and the border of Og king of Bashan, of the remnant of the Rephaim, who lived at Ashtaroth and at Edrei,
Jos 12:5 and ruled in Mount Hermon, and in Salecah, and in all Bashan, to the border of the Geshurites and the Maacathites, and half Gilead, the border of Sihon king of Heshbon.
Jos 12:6 Moses the servant of Yahweh and the children of Israel struck them. Moses the servant of Yahweh gave it for a possession to the Reubenites, and the Gadites, and the half-tribe of Manasseh.
Jos 12:7 These are the kings of the land whom Joshua and the children of Israel struck beyond the Jordan westward, from Baal Gad in the valley of Lebanon even to Mount Halak, that goes up to Seir. Joshua gave it to the tribes of Israel for a possession according to their divisions;
Jos 12:8 in the hill country, and in the lowland, and in the Arabah, and in the slopes, and in the wilderness, and in the South; the Hittite, the Amorite, and the Canaanite, the Perizzite, the Hivite, and the Jebusite:
Jos 12:9 the king of Jericho, one; the king of Ai, which is beside Bethel, one;
Jos 12:10 the king of Jerusalem, one; the king of Hebron, one;
Jos 12:11 the king of Jarmuth, one; the king of Lachish, one;
Jos 12:12 the king of Eglon, one; the king of Gezer, one;
Jos 12:13 the king of Debir, one; the king of Geder, one;
Jos 12:14 the king of Hormah, one; the king of Arad, one;
Jos 12:15 the king of Libnah, one; the king of Adullam, one;
Jos 12:16 the king of Makkedah, one; the king of Bethel, one;
Jos 12:17 the king of Tappuah, one; the king of Hepher, one;
Jos 12:18 the king of Aphek, one; the king of Lassharon, one;
Jos 12:19 the king of Madon, one; the king of Hazor, one;
Jos 12:20 the king of Shimron Meron, one; the king of Achshaph, one;
Jos 12:21 the king of Taanach, one; the king of Megiddo, one;
Jos 12:22 the king of Kedesh, one; the king of Jokneam in Carmel, one;
Jos 12:23 the king of Dor in the height of Dor, one; the king of Goiim in Gilgal, one;
Jos 12:24 the king of Tirzah, one: all the kings thirty-one. 
May 14, 15
Luke 24

Luk 24:1 But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.
Luk 24:2 They found the stone rolled away from the tomb.
Luk 24:3 They entered in, and didn't find the Lord Jesus' body.
Luk 24:4 It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.
Luk 24:5 Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead?
Luk 24:6 He isn't here, but is risen. Remember what he told you when he was still in Galilee,
Luk 24:7 saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again?"
Luk 24:8 They remembered his words,
Luk 24:9 returned from the tomb, and told all these things to the eleven, and to all the rest.
Luk 24:10 Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.
Luk 24:11 These words seemed to them to be nonsense, and they didn't believe them.
Luk 24:12 But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.
Luk 24:13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.
Luk 24:14 They talked with each other about all of these things which had happened.
Luk 24:15 It happened, while they talked and questioned together, that Jesus himself came near, and went with them.
Luk 24:16 But their eyes were kept from recognizing him.
Luk 24:17 He said to them, "What are you talking about as you walk, and are sad?"
Luk 24:18 One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?"
Luk 24:19 He said to them, "What things?" They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people;
Luk 24:20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.
Luk 24:21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
Luk 24:22 Also, certain women of our company amazed us, having arrived early at the tomb;
Luk 24:23 and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive.
Luk 24:24 Some of us went to the tomb, and found it just like the women had said, but they didn't see him."
Luk 24:25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken!
Luk 24:26 Didn't the Christ have to suffer these things and to enter into his glory?"
Luk 24:27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
Luk 24:28 They drew near to the village, where they were going, and he acted like he would go further.
Luk 24:29 They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over." He went in to stay with them.
Luk 24:30 It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them.
Luk 24:31 Their eyes were opened, and they recognized him, and he vanished out of their sight.
Luk 24:32 They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?"
Luk 24:33 They rose up that very hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them,
Luk 24:34 saying, "The Lord is risen indeed, and has appeared to Simon!"
Luk 24:35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
Luk 24:36 As they said these things, Jesus himself stood among them, and said to them, "Peace be to you."
Luk 24:37 But they were terrified and filled with fear, and supposed that they had seen a spirit.
Luk 24:38 He said to them, "Why are you troubled? Why do doubts arise in your hearts?
Luk 24:39 See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have."
Luk 24:40 When he had said this, he showed them his hands and his feet.
Luk 24:41 While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat?"
Luk 24:42 They gave him a piece of a broiled fish and some honeycomb.
Luk 24:43 He took them, and ate in front of them.
Luk 24:44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."
Luk 24:45 Then he opened their minds, that they might understand the Scriptures.
Luk 24:46 He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,
Luk 24:47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
Luk 24:48 You are witnesses of these things.
Luk 24:49 Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high."
Luk 24:50 He led them out as far as Bethany, and he lifted up his hands, and blessed them.
Luk 24:51 It happened, while he blessed them, that he withdrew from them, and was carried up into heaven.
Luk 24:52 They worshiped him, and returned to Jerusalem with great joy,
Luk 24:53 and were continually in the temple, praising and blessing God. Amen.

Are you building a tower of Babel? by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/babel.html

Are you building a tower of Babel?
"Now the whole earth had one language and one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there. Then they said to one another, 'Come, let us make bricks and bake them thoroughly.' They had brick for stone, and they had asphalt for mortar. And they said, 'Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth" (Genesis 11:1-4).
But the Lord confused their language and scattered them over all the earth, and they stopped building the city (Genesis 11:7-9). Babel means confusion. In the rest of the Bible, Babel (also called Babylon) symbolizes rebellion against God.
Notice how arrogant and self-centered the people of Babel were: "Come, let US build OURSELVES a city," ... "let US make a name for OURSELVES." They were building for their own glory, rather than for the glory of God.
What about us? Are we building for our own glory, or for the glory of God? Are we building a tower of Babel or the temple of God?
"Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman stays awake in vain" (Psalm 127:1).
The people of Babel had big plans, but God was not included. We must avoid such arrogance: "Come now, you who say, 'Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit'; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, 'If the Lord wills, we shall live and do this or that.' But now you boast in your arrogance. All such boasting is evil" (James 4:13-16).
Rather than building a tower in Babel, the temporal city of confusion, we ought to build the eternal temple of God. Rather than being arrogant and self-centered, we ought to be humble and God-centered.
Jesus said: "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, and whoever loses his life for My sake will find it. For what is a man profited if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?" (Matthew 16:24-26).
Followers of Jesus do not strive to "make a name" for themselves. They do not build a monument to their own glory. They build a temple for the glory of God.
What is this temple?
A temple is a place where some deity is presumed to dwell. The one true God does not dwell in a building of stone. When Solomon built the temple at Jerusalem, he understood this: "But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!" (1 Kings 8:27). "For thus says the high and lofty One who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, and also with him who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite'" (Isaiah 57:15 RSV).
God dwells in His people. "Do you not know that you are the temple of God and that the Spirit of God dwells in you?" (1 Corinthians 3:16). We are God's temple, individually and collectively as the church of Christ.
To the church at Corinth, Paul wrote: "For we are God's fellow workers; you are God's field, you are God's building. According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ" (1 Corinthians 3:9-11).
Christ is the foundation, the cornerstone of God's temple. On the basis of His teaching, recorded in Scripture by the apostles and prophets, we are built into a dwelling-place for God: "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a habituation of God in the Spirit" (Ephesians 2:19-22).
Our first task in building the temple of God is to build ourselves up spiritually. "As you have therefore received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving" (Colossians 2:6,7). "But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 1:20,21).
The temple of God consists of living stones built on Christ: "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Therefore it is also contained in the Scripture, 'Behold, I lay in Zion A chief cornerstone, elect, precious, And he who believes on Him will by no means be put to shame.' Therefore, to you who believe, He is precious; but to those who are disobedient, 'The stone which the builders rejected Has become the chief cornerstone,' and 'A stone of stumbling And a rock of offense.' They stumble, being disobedient to the word, to which they also were appointed. But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy. Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation" (1 Peter 2:4-12).
Rather than building a tower of Babel to our own glory, let us be living stones in the temple of God.
Roy Davison


Unless indicated otherwise, the Scripture quotations in this article are from The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.

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

How Could Samuel Have Inhabited the Temple? by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=3735&b=1%20Samuel

How Could Samuel Have Inhabited the Temple?

by Eric Lyons, M.Min.

Although King David had desired to build a “house to the name of the LORD” (1 Chronicles 22:7; 2 Samuel 7:1-17), God chose David’s son, Solomon, to construct His holy temple. Around the year 950 B.C., after seven years of labor, King Solomon’s workers completed the magnificent temple of God in Jerusalem (1 Kings 6:38).

It might surprise some to learn, however, that more than a century before Solomon built the temple in Jerusalem, the inspired writer of 1 Samuel recorded that young Samuel slept “in the temple (heykal) of the Lord” in Shiloh (3:3, KJV, emp. added). Heykal is the same Hebrew word used dozens of times in the Old Testament to refer to the temple of God that Solomon built (1 Kings 6:5; 2 Chronicles 3:17). How could Solomon have built the first temple if one previously existed elsewhere?

Although the question of the “first temple” might be troublesome to some at first glance, the answer is really quite simple: the term for temple (heykal, which literally means “a large public building, such as a palace or temple”—“Heykal,” 2006; cf. “Heykal,” 1993) was used in Scripture prior to the days of Solomon to refer to the tabernacle. Though many may have erroneously concluded that the term “temple” was never used prior to the time of Solomon, several scriptures reveal otherwise.

Aside from learning in 1 Samuel 3:3 that Samuel slept “in the temple,” 1 Samuel 1:9 reveals that “Eli the priest sat upon a seat by a post of the temple of the Lord” (KJV, emp. added). What’s more, David used this term multiple times in the Psalms prior to the building of Solomon’s temple. In Psalm 5:7, for example, he wrote: “But as for me, I will come into Your house in the multitude of Your mercy; in fear of You I will worship toward Your holy temple” (emp. added). In his song of praise designated Psalm 65, he stated: “We shall be satisfied with the goodness of Your house, of Your holy temple” (vs. 4, emp. added).

Though the temporary tabernacle (“tent curtains,” 2 Samuel 7:2) was a totally different building than the more permanent temple that Solomon constructed in Jerusalem, the fact is, God used some of the same names for both structures. Both were called “the house of God” (Judges 18:31; 2 Chronicles 4:11) and “the house of the Lord” (Exodus 23:19; 1 Samuel 1:7; 1 Kings 6:1,37). Likewise, both were referred to as the “temple” of God. Similar to how a woman might wear the name Johnson both before and after she is married (because Johnson is both her maiden name and her newly acquired family name), the dwelling place of the Ark of the Covenant was occasionally referred to as God’s “temple,” even during the time of Samuel, long before Solomon’s temple was constructed in Jerusalem.

REFERENCES

Heykal” (1993), Brown, Driver, and Briggs Hebrew Lexicon (Electronic Database: Biblesoft).

Heykal” (2006), New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary (Electronic Database: Biblesoft).

Man Has Been on Earth Since... by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=9&article=538

Man Has Been on Earth Since...

by  Eric Lyons, M.Min.

According to evolution, man is a “Johnny-come-lately.” He is a newcomer to planet Earth, far removed from the origin of the Universe. If the Universe was born 14 billion years ago, as many evolutionists, theistic evolutionists, and progressive creationists believe, man did not “come along” until about 13.996 billion years later. If such time were represented by one 24-hour day, and the alleged Big Bang occurred at 12:00 a.m., then man did not arrive on the scene until 11:59:58 p.m. Man’s allotted time during one 24-hour day would represent a measly two seconds.
If the Bible ever taught, either explicitly or implicitly, that man was so far removed from the origin of the Universe, a faithful, Bible-believing Christian would have no reservations accepting the above-mentioned timeline. Just as a Christian is expected to believe that God parted the Red Sea (Exodus 14), made an iron ax head float on water (2 Kings 6:5), and raised Jesus from the dead (Matthew 28:1-8), he would need to accept that humans appeared on Earth billions of years after the beginning of creation—if that was what the Bible taught. The problem for theistic evolutionists and progressive creationists is, God’s Word never hints at such a timeline. In fact, it does the very opposite.
The Bible makes a clear distinction between things that took place before “the foundation of the world” and events that occurred after the “foundation of the world.” Jesus prayed to the Father the night of His arrest and betrayal, saying, “You loved Me before the foundation of the world” (John 17:24, emp. added). Peter revealed in his first epistle how Jesus “was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Peter 1:20, emp. added). Paul informed the Christians in Ephesus how God “chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (Ephesians 1:4, emp. added). Before “God created the heavens and the earth” (Genesis 1:1), He was alive and well.
If theistic evolutionists and progressive creationists are correct, then man arrived on the scene, not before the foundation of the world (obviously), nor soon after the foundation of the world, but eons later—13.996 billion years later to be “precise.” This theory, however, blatantly contradicts Scripture.
Jesus taught that “the blood of all the prophets...was shed from (“since”—NASB) the foundation of the world..., from the blood of Abel to the blood of Zechariah who perished between the altar and the temple” (Luke 11:50-51, emp. added; cf. Luke 1:70). Not only did Jesus’ first-century enemies murder the prophets, but their forefathers had slain them as well, ever since the days of Abel. Observe that Jesus connected the time of one of the sons of Adam and Eve (the first couple on Earth, created on day six of Creation—Genesis 1:26-31) to the “foundation of the world.” This time is contrasted with the time of a prophet named Zechariah, whom, Jesus told His enemies, “you murdered between the temple and the altar” (Matthew 23:35, emp. added). Zechariah was separated from the days of Abel by thousands of years. His blood was not shed near the foundation of the world; Abel’s was. Certain early martyrs, including Abel, lived close enough to Creation for Jesus to say that their blood had been shed “from the foundation of the world.” If man arrived on the scene billions of years after the Earth was formed, and hundreds of millions years after various living organisms like fish, amphibians, and reptiles came into existence (as the evolutionary timeline affirms), how could Jesus’ statement make any sense? Truly, man was not created eons after the foundation of the world. Rather, he has been here “from the foundation” of it.
On another occasion when Jesus’ antagonists approached Him, they questioned Him about the lawfulness of divorce. Jesus responded by saying, “But from the beginning of the creation, God made them male and female” (Mark 10:6, emp. added). According to Genesis 1 and 2, God made Adam and Eve on the sixth day of Creation (1:26-31; 2:7,21-25). Jesus referred to this same occasion and indicated that God made them “from the beginning of the creation.” Similar to how Abel’s day could be associated with “the foundation of the world,” so the forming of Adam and Eve on day six of the Creation could be considered “from the beginning of the creation.”
In the epistle to the Christians in Rome, the apostle Paul also alluded to how long man has been on the Earth. He wrote: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead...” (Romans 1:20, emp. added). Who on Earth understands the eternal power and divine nature of God? Man (NOTE: Although some might suggest that angels can understand God’s invisible attributes, the context of Romans 1:18-32 clearly is referring to humans, not angels.) How long has man been aware of God and His invisible attributes? “Since the creation of the world.” How, then, could man logically have been “perceiving” or “understanding” God “since the creation of the world” (emp. added), if he is separated from the creation of “the heavens and the earth, the sea,” and so many of the animals (like trilobites, dinosaurs, and “early mammals”) by millions or billions of years (as evolutionary theory advocates)? Such a scenario completely contradicts Scripture.
Gap theorists and day-age theorists who propose that billions of years of time preceded the creation of Adam and Eve need to give serious thought to the many Bible passages that teach otherwise. The Bible is not silent regarding our origins. God Almighty created the Universe (and everything in it) simply by speaking it into existence. He said, “‘Let there be light’; and there was light’” (Genesis 1:3).
By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth... Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him. For He spoke, and it was done; He commanded, and it stood fast (Psalm 33:6,8-9, emp. added).
The same God Who turned water into wine in only a moment of time (without dependence on time laden naturalistic processes like photosynthesis; John 2:1-11), “the God Who does wonders” (Psalm 77:14), spoke the Universe into existence in six days.
Had God chosen to do so, He could have spent 6 billion years, 6 million years, or 6 thousand years creating the world. Had He given any indication in His Word that lengthy amounts of time—millions or billions of years—were used in order for naturalistic processes to take over during Creation, we could understand why Christians would believe such. However, God has done the very opposite. First, He revealed that the heavens and the Earth are the effects of supernatural causes (thus contradicting the General Theory of Evolution). Second, He gave us the sequence of events that took place, which further contradicts evolutionary theory (e.g., the Sun and stars were created after the Earth, not before—Genesis 1:14-19; birds were created before dinosaurs, not after—Genesis 1:20-23). What’s more, He told us exactly how long He spent creating. Genesis one reveals that from the creation of the heavens and the Earth to the creation of man He spent six days. On two occasions in the very next book of the Bible, He reminds us that the Creation took place, not over 6 eons of time, but over a period of six days: “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day” (Exodus 20:11; cf. 31:17). He then further impressed on Bible readers that man is not 14 billion years younger than the origin of the Universe, by referring to him as being on the Earth (1) “from the beginning of the creation” (Mark 10:6), (2) “since the creation of the world” (Romans 1:20), and (3) “from the foundation of the world” (Luke 11:50).
If God did create everything in six literal days, and expected us to believe such, what else would He have needed to say than what He said? How much clearer would He have needed to make it? And, if it does not matter what we think about the subject, why did He reveal to us the sequence of events to begin with?
Truly, just as God has spoken clearly on a number of subjects that various “believers” have distorted (e.g., the worldwide Noahic Flood, the return of Christ, etc.), the Bible plainly teaches that God, by the word of His mouth, spoke the Universe and everything in it into existence in six days.

The Non-Crucified Non-Saviors of the World by Dewayne Bryant, M.A.


http://apologeticspress.org/APContent.aspx?category=10&article=973

The Non-Crucified Non-Saviors of the World

by  Dewayne Bryant, M.A.

Today the church finds itself bombarded with all kinds of criticism. One of these is the notion that Christianity owes its origins to pagan religions. One particularly troubling issue for some Christians is the massive amount of misinformation circulating on the Internet concerning the various “crucified saviors” of the world. Jesus is claimed to be no different than dozens of other saviors who were crucified for the sins of mankind, and later resurrected. If this were true, then Jesus would be merely a Johnny-come-lately to the religious scene, no different and no more authoritative than Zeus, Odin, or Thor.
The nineteenth century was the seedbed of comparative religion, which sought to analyze and discover the connections between various world religions. Critics in the nineteenth and early twentieth centuries were guilty of glossing over important differences for the sake of making connections between different religious traditions, including Christianity. Usually these connections were highly dubious in nature, and no real scholar uses this approach today. While it can be shown that some ancient pagan religions migrated, developed, and influenced others over time, Christianity is a different matter altogether.
Critics today—who almost universally have no training in ancient religion, philosophy, or languages—can be quite adamant that Christianity plagiarized ancient mythology when constructing the Bible and its supposed mythological traditions about Jesus. This idea is found in documentaries such as Bill Maher’s Religulous, Brian Flemming’s The God Who Wasn’t There, Peter Joseph’s Zeitgeist, the Movie, as well as in publications such as those by Dorothy M. Murdock’s The Sons of God, The Christ Conspiracy, and Christ in Egypt: The Horus-Jesus Connection. All of these promote the idea of the “mythic Christ.”
Where did the idea of the mythic Christ originate? Much of it began in the writings of two amateur Egyptologists named Godfrey Higgins (1772-1833) and Gerald Massey (1829-1907). Both wrote extensively on the idea of the mythic Christ. They claimed one parallel after another between the Bible and pagan mythology, making it appear as if the biblical writers borrowed stories wholesale from ancient tales. Almost all scholars today recognize that this approach is fundamentally flawed. For nearly all of the supposed parallels these two men discovered, scholars today say without hesitation that no genetic connection exists between the Bible and the myths these two men examined.
Neither Higgins nor Massey was a scholar or academician, and both were self-taught religious enthusiasts (this generally holds true for all proponents of the Christ myth theory). More importantly, neither is remembered in the history of scholarship today. Writers such as Dorothy Murdock—a vocal proponent of the Christ myth theory—laments that these supposed intellectual titans have been forgotten. She heaps effusive praise upon Massey in particular (2009, pp. 13-26), calling him a “pioneer.” In truth, neither one of them had any ideas worth remembering. They are virtually unknown in modern Egyptology.
The work of Higgins and Massey was picked up and continued most famously by Kersey Graves, who authored the book The World’s Sixteen Crucified Saviors (1919). This woefully outdated book is still standard reading for militant atheists. Unfortunately, Graves’ fans do not appear to realize that his book was based on the work of our two error-prone amateurs. To make matters worse, Graves did not appear to consult the original myths himself. It appears that he may have even falsified some of his work. In all of the cases of his “crucified saviors,” unlike Jesus, none were actually crucified, and none of them died salvific deaths, that is in behalf of the salvation of others. Indeed, some of them never died.
The chart below gives the names of the gods that Graves and others traditionally claim were crucified saviors. The problems become apparent rather quickly:
Adonis
Adonis dies when he is gored by a bull on a hunting trip.
Attis
In a moment of madness, Attis commits suicide by emasculating himself.
Baal
The text is unclear, but it appears Baal is slain in personal battle with Mot, the Canaanite god of death.
Bacchus
Bacchus is the Roman equivalent of Dionysus, whose body is almost completely devoured by the Titans, who leave only his heart.
Balder
In the Norse myths, Balder is invincible to all known objects, except for mistletoe. One of the gods’ pastimes is throwing objects at Balder, who cannot be harmed. Loki crafts a magical spear from this plant and tricks the god Hodur into throwing it at Balder, killing him.
Beddru
Supposedly a Japanese figure. Either Graves had a bad source, or he simply invented the name, as no figure with this name exists in Far Eastern literature. It may be that he meant to say “Beddou,” who is a Japanese figure some have equated with the Buddha. Regardless, there is no record of the crucifixion of this individual, if he even existed in any of the literature.
Devatat
This is uncertain, but appears to be the name of the Buddha in some places in the Far East. The literature states that the Buddha died at 80 of a natural illness, though some say he was poisoned. Either way, he never died on a cross, and Buddhism has no need of a personal savior, anyway.
Dionysus
The Greek god of wine and the grapevine had a tough childhood. When an infant, the Titans devour his body, leaving only his heart behind. He is later reborn.
Hercules
Hercules dies when he is burned alive on a funeral pyre.
Hermes
Hermes never dies in the Greek myths.
Horus
Horus never dies in the Egyptian myths.
Krishna
Krishna is mortally wounded when a hunter accidentally shoots him in the heel with an arrow.
Mithras
Mithras does not die in the Persian myths.
Orpheus
In one account, Orpheus is torn apart by Maenads, the female followers of Dionysus, for failing to honor their master. In other accounts he either commits suicide or is struck by one of Zeus’ lightning bolts.
Osiris
Osiris is killed when his brother Seth drowns him in the Nile. Seth later recovers the body and dismembers it.
Tammuz
Originally called Dumuzi by the Sumerians, Tammuz is taken to the underworld when his lover, Inanna, is given a deal where she can be released if she finds a substitute. She is enraged that Tammuz is not mourning her death, so she chooses him to take her place in the realm of the dead. There is no mention of crucifixion.
Thor
Thor dies in Ragnarok, the final battle that will end the world, when he is bitten by a giant serpent.
Zoroaster
According to one ancient source, Zoroaster was murdered while at an altar.
Upon even a cursory inspection, it becomes clear that none of the so-called “crucified saviors” were actually crucified. Indeed, none of them are saviors, dying for the sins of humanity. Self-sacrifice was not involved. Instead, many did not die at all, or died an accidental death, or were murdered. Worse yet, none of them resurrected from a tomb. A few of the divine figures on the list were revived (or deified), but in a different manner than the Christian concept of resurrection. In short, this list consists purely of non-crucified non-saviors. Why are these connections made if they never truly existed? In short, it is due to careless research and preconceived biases that are immune to evidence.
While the idea of the pagan or mythic Christ draws from a variety of ancient mythologies, it is heavily influenced by Egyptian mythology, perhaps because the early proponents of this theory worked primarily with myths from Egypt. They also made connections based on preposterously thin evidence. Some examples of the typical connections include the following from Gerald Massey’s book Historical Jesus and the Mythical Christ:
  • Jesus’ casting of a group of demons  calling themselves “Legion” into a group of pigs, which is equated with a story in which Horus turns someone into a pig (1996, pp. 62-63).
  • Jesus and Horus are each claimed to have had two mothers—two Marys for Jesus, and the goddesses Isis and Nephthys for Horus (p. 118).
  • Herod the Great, despite being a well-known figure to historians, is equated with Herrut, the Typhonian Serpent (p. 95).
In their book Unmasking the Pagan Christ, Porter and Bedard summarize Massey’s position this way:
[H]is conclusions rely on exaggerations and forced parallels that too often used later interpretations o the Gospels, rather than the primary texts themselves. To make matters worse, Massey cites numerous parallels without any indication of the original references in the Egyptian texts. Massey also begins the practice…of describing Egyptian myths with biblical language in an attempt to find a causal link (Porter and Bedard 2006, p. 30).
If the idea of a “crucified savior” had been as common as the critics allege, then it would not have been included among the criticisms leveled against the early Christians. The apostle Paul stated that the cross was a stumbling block to the Greeks (1 Corinthians 1:23), which would have been quite strange if the Greeks recognized any of the so-called “crucified saviors” mentioned by Graves and others. Justin Martyr admitted that preaching a crucified Christ appeared to be madness: “[The opponents of the church] say that our madness lies in the fact that we put a crucified man in second place to the unchangeable and eternal God, the creator of the world” (Apology I, 13.4). If everyone had crucified gods, then they would not have criticized the Christians for having one, too.
The picture that quickly emerges when looking at the original sources is one of exceedingly poor research on the part of the critics. It is one thing to make an honest mistake, but their litany of errors is academically unacceptable. At times, even other skeptics and atheists chide their fellow unbelievers for their careless work. Writing a review of Zeitgeist, the Movie in the magazine Skeptical Inquirer, leading skeptic Tim Callahan is highly critical of the “sloppy assumptions” in the documentary, concluding, “Zeitgeist is The Da Vinci Code on steroids” (Callahan, 2009, p. 67).
Some of this sloppy work includes failing to cite sources properly. Graves was not the only one guilty of failing to cite his sources or inventing material out of whole cloth. Of the pseudo-scholars in the 19th and early 20th century who promoted the Christy myth theory, apologist J.P. Holding says,
Kersey Graves…assures the reader that he has before him plenty of original documentation for his claims of crucifixion parallels, but…doesn’t have room to include any. And this is the rule, not the exception. Lundy, Higgins, Inman, Graves, Doane, etc., they all claim they have read or heard this or that, but none of them can site [sic]a single source document (Holding, 2008, p. 376, italics in orig.).
Because of its manifold problems, the idea of the mythic Christ is difficult even for many atheists to swallow. On the anti-Christian Web site Infidels.org, historian and atheist Richard Carrier lists ten major problems with Graves’ work, the last of which is that “Graves’ scholarship is obsolete, having been vastly improved upon by new methods, materials, discoveries, and textual criticism in the century since he worked” (Carrier, 2003). Scholars see Graves’ work as worthless. Critics find it absolutely indispensible, perhaps because there are no scholarly treatments that agree with their presuppositions.
The Christ myth theory has not been answered by many scholars, simply because they choose not to waste their time debunking fringe theories. Experts are usually preoccupied with teaching and research, with a few of them engaged in archaeology and other academic pursuits as well. This leaves little time for answering the preposterous claims of the “Christ mythers.” (In personal e-mails to three leading New Testament scholars, each noted that the Christ myth theory holds no place of respect in modern scholarship. Ben Witherington III of Asbury Theological Seminary said, “[T]his whole discussion is considered beyond the pale and beyond belief, even with liberals.” When asked whether the paucity of scholarly material on the pagan Christ was because scholars do not waste their time on “crackpot theories,” Darrell Bock of Dallas Theological Seminary said, “I think you have got the reason you cannot find stuff.” Thomas Schreiner of the Southern Baptist Theological Seminary confessed, “I do not know anything about this issue…. I am tempted to think it is the lunatic fringe.” The issue is so intellectually bankrupt that liberal scholarship does not endorse it, and other scholars may not even be familiar with it).
Critics will always “discover” parallels between Christianity and pagan religions in the attempt to make believers look foolish. Ironically, this quest only demonstrates their own academic shortcomings. Time and time again Christianity demonstrates its uniqueness among the world religions. It is the hallmark of truth for a world in desperate need of history’s one and only crucified Savior.

REFERENCES

Callahan, Tim (2009), “Greatest Story Ever Garbled: A Critique of ‘The Greatest Story Ever Told’—Part I of the Internet Film Zeitgeist,” Skeptic, 15[1]:61-67.
Carrier, Richard (2003), “Kersey Graves and the World’s Sixteen Crucified Saviors,” http://www.infidels.org/library/modern/richard_carrier/graves.html.
Graves, Kersey (1919), The World’s Sixteen Crucified Saviors or Christianity Before Christ (New York: Peter Eckler Publishing), sixth edition.
Holding, James P. (2008), Shattering the Christ Myth: Did Jesus Not Exist? (Maitland, FL: Xulon Press).
Massey, Gerald (1996), Historical Jesus and the Mythical Christ (Whitefish, MT: Kessenger).
Murdock, Dorothy M. (2009), Christ in Egypt: The Horus-Jesus Connection (Seattle, WA: Stellar House).
Porter, Stanley E. and Stephen J. Bedard (2006), Unmasking the Pagan Christ (Toronto, ON: Clements Publishing).