From Gary... Extremism

There are those in this country who want to control you.  This can easily be seen just by turning on your television and watching the news- on one of the major channels as compared with Fox news. Generally speaking, they report the same events (unless of course, reporting it would hurt their political agenda) but each puts their own "spin" on it. Both the left and the right have become extremists and in their own way and are part of the problem.

Christians are called to follow Christ, who is the greatest peacemaker of all. Consider...

Matthew, Chapter 5 (WEB)

 9 Blessed are the peacemakers: for they shall be called sons of God.

Having said the above, it is true that some people are NOT good and that is a shame. Perhaps they could change with the influence of a peacemaker. Be one; it is what Christians do.

From Gary... Bible Reading October 19

Bible Reading  

October 19

The World English Bible

Oct. 19

Proverbs 30-31

Pro 30:1 The words of Agur the son of Jakeh, the oracle: the man says to Ithiel, to Ithiel and Ucal:

Pro 30:2 "Surely I am the most ignorant man, and don't have a man's understanding.

Pro 30:3 I have not learned wisdom, neither do I have the knowledge of the Holy One.

Pro 30:4 Who has ascended up into heaven, and descended? Who has gathered the wind in his fists? Who has bound the waters in his garment? Who has established all the ends of the earth? What is his name, and what is his son's name, if you know?

Pro 30:5 "Every word of God is flawless. He is a shield to those who take refuge in him.

Pro 30:6 Don't you add to his words, lest he reprove you, and you be found a liar.

Pro 30:7 "Two things I have asked of you; don't deny me before I die:

Pro 30:8 Remove far from me falsehood and lies. Give me neither poverty nor riches. Feed me with the food that is needful for me;

Pro 30:9 lest I be full, deny you, and say, 'Who is Yahweh?' or lest I be poor, and steal, and so dishonor the name of my God.

Pro 30:10 "Don't slander a servant to his master, lest he curse you, and you be held guilty.

Pro 30:11 There is a generation that curses their father, and doesn't bless their mother.

Pro 30:12 There is a generation that is pure in their own eyes, yet are not washed from their filthiness.

Pro 30:13 There is a generation, oh how lofty are their eyes! Their eyelids are lifted up.

Pro 30:14 There is a generation whose teeth are like swords, and their jaws like knives, to devour the poor from the earth, and the needy from among men.

Pro 30:15 "The leach has two daughters: 'Give, give.' "There are three things that are never satisfied; four that don't say, 'Enough:'

Pro 30:16 Sheol, the barren womb; the earth that is not satisfied with water; and the fire that doesn't say, 'Enough.'

Pro 30:17 "The eye that mocks at his father, and scorns obedience to his mother: the ravens of the valley shall pick it out, the young eagles shall eat it.

Pro 30:18 "There are three things which are too amazing for me, four which I don't understand:

Pro 30:19 The way of an eagle in the air; the way of a serpent on a rock; the way of a ship in the midst of the sea; and the way of a man with a maiden.

Pro 30:20 "So is the way of an adulterous woman: she eats and wipes her mouth, and says, 'I have done nothing wrong.'

Pro 30:21 "For three things the earth tremble, and under four, it can't bear up:

Pro 30:22 For a servant when he is king; a fool when he is filled with food;

Pro 30:23 for an unloved woman when she is married; and a handmaid who is heir to her mistress.

Pro 30:24 "There are four things which are little on the earth, but they are exceedingly wise:

Pro 30:25 the ants are not a strong people, yet they provide their food in the summer.

Pro 30:26 The conies are but a feeble folk, yet make they their houses in the rocks.

Pro 30:27 The locusts have no king, yet they advance in ranks.

Pro 30:28 You can catch a lizard with your hands, yet it is in kings' palaces.

Pro 30:29 "There are three things which are stately in their march, four which are stately in going:

Pro 30:30 The lion, which is mightiest among animals, and doesn't turn away for any;

Pro 30:31 the greyhound, the male goat also; and the king against whom there is no rising up.

Pro 30:32 "If you have done foolishly in lifting up yourself, or if you have thought evil, put your hand over your mouth.

Pro 30:33 For as the churning of milk brings forth butter, and the wringing of the nose brings forth blood; so the forcing of wrath brings forth strife."

Pro 31:1 The words of king Lemuel; the oracle which his mother taught him.

Pro 31:2 "Oh, my son! Oh, son of my womb! Oh, son of my vows!

Pro 31:3 Don't give your strength to women, nor your ways to that which destroys kings.

Pro 31:4 It is not for kings, Lemuel; it is not for kings to drink wine; nor for princes to say, 'Where is strong drink?'

Pro 31:5 lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted.

Pro 31:6 Give strong drink to him who is ready to perish; and wine to the bitter in soul:

Pro 31:7 Let him drink, and forget his poverty, and remember his misery no more.

Pro 31:8 Open your mouth for the mute, in the cause of all who are left desolate.

Pro 31:9 Open your mouth, judge righteously, and serve justice to the poor and needy."

Pro 31:10 Who can find a worthy woman? For her price is far above rubies.

Pro 31:11 The heart of her husband trusts in her. He shall have no lack of gain.

Pro 31:12 She does him good, and not harm, all the days of her life.

Pro 31:13 She seeks wool and flax, and works eagerly with her hands.

Pro 31:14 She is like the merchant ships. She brings her bread from afar.

Pro 31:15 She rises also while it is yet night, gives food to her household, and portions for her servant girls.

Pro 31:16 She considers a field, and buys it. With the fruit of her hands, she plants a vineyard.

Pro 31:17 She girds her waist with strength, and makes her arms strong.

Pro 31:18 She perceives that her merchandise is profitable. Her lamp doesn't go out by night.

Pro 31:19 She lays her hands to the distaff, and her hands hold the spindle.

Pro 31:20 She opens her arms to the poor; yes, she extends her hands to the needy.

Pro 31:21 She is not afraid of the snow for her household; for all her household are clothed with scarlet.

Pro 31:22 She makes for herself carpets of tapestry. Her clothing is fine linen and purple.

Pro 31:23 Her husband is respected in the gates, when he sits among the elders of the land.

Pro 31:24 She makes linen garments and sells them, and delivers sashes to the merchant.

Pro 31:25 Strength and dignity are her clothing. She laughs at the time to come.

Pro 31:26 She opens her mouth with wisdom. Faithful instruction is on her tongue.

Pro 31:27 She looks well to the ways of her household, and doesn't eat the bread of idleness.

Pro 31:28 Her children rise up and call her blessed. Her husband also praises her:

Pro 31:29 "Many women do noble things, but you excel them all."

Pro 31:30 Charm is deceitful, and beauty is vain; but a woman who fears Yahweh, she shall be praised.

Pro 31:31 Give her of the fruit of her hands! Let her works praise her in the gates!

 Oct. 19

Philippians 4

Php 4:1 Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved.

Php 4:2 I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord.

Php 4:3 Yes, I beg you also, true yokefellow, help these women, for they labored with me in the Good News, with Clement also, and the rest of my fellow workers, whose names are in the book of life.

Php 4:4 Rejoice in the Lord always! Again I will say, Rejoice!

Php 4:5 Let your gentleness be known to all men. The Lord is at hand.

Php 4:6 In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.

Php 4:7 And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.

Php 4:8 Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things.

Php 4:9 The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.

Php 4:10 But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.

Php 4:11 Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it.

Php 4:12 I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need.

Php 4:13 I can do all things through Christ, who strengthens me.

Php 4:14 However you did well that you shared in my affliction.

Php 4:15 You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only.

Php 4:16 For even in Thessalonica you sent once and again to my need.

Php 4:17 Not that I seek for the gift, but I seek for the fruit that increases to your account.

Php 4:18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.

Php 4:19 My God will supply every need of yours according to his riches in glory in Christ Jesus.

Php 4:20 Now to our God and Father be the glory forever and ever! Amen.

Php 4:21 Greet every saint in Christ Jesus. The brothers who are with me greet you.

Php 4:22 All the saints greet you, especially those who are of Caesar's household.

Php 4:23 The grace of the Lord Jesus Christ be with you all. Amen. 

Are There Lost Books of the Bible? by A.P. Staff

http://apologeticspress.org/apPubPage.aspx?pub=1&issue=548

Are There Lost Books of the Bible?

by	A.P. Staff

Q.

I have heard that there are certain “lost books” mentioned in the Bible—books to which we no longer have access. Is this true? And if so, what impact does this have on the biblical text itself, or on a Christian’s faith?

A.

In a manner that is somewhat similar to a modern research paper, citations appear in both the Old and New Testaments. The inspired writers sometimes referred to certain works that no longer exist—a fact that has caused some people to question the accuracy and completeness of the Bible. Atheists and skeptics claim that if it was truly God’s Word, then it would not lack any composition cited. Massimo Franceschini, an Italian convert to Mormonism, has suggested that the biblical text is more than sixty-five percent incomplete, due, in part, to the “lost books” cited within the Bible itself (Franceschini, 2002). If the Bible is, at most, thirty-five percent complete, then the Christian faith can be no more complete than that. Duane Christensen, in the October 1998 issue of Bible Review, listed twenty-three referenced books that have been lost in antiquity (14[5]:29), to which we can add seven additional works mentioned in the Bible. Such compositions as the Book of Jashar (Joshua 10:13; 2 Samuel 1:18), the Acts of Gad the Seer (1 Chronicles 29:29), and Paul’s previous Corinthian letter (see 1 Corinthians 5:9) are among the thirty cited works—twenty-eight from the Old Testament era, and two from the New Testament era—that are not included in the canon of Scripture, and that are missing from secular history. The contents of these books are known only by the fact that they are cited or quoted. Upon further examination, however, it appears that some of them actually may exist in another form.

Some scholars argue that a large number of these citations probably refer to the same composition. For example, the references found in 1 and 2 Kings to the Chronicles of the Kings of Judah, the Chronicles of the Kings of Israel, and the Acts of Solomon, possibly denote a single work (Christensen, 14[5]:29). It is a common practice, even in modern society, to refer to one thing by several different names. For example, a person may refer to Josephus’ work, Wars of the Jews, as “Josephus,” “Josephus’ Wars,” “Jewish Wars,” “Wars of the Jews,” “Josephus’ Jewish Wars,” etc.—all of which designate the same composition. In similar fashion, the many works cited throughout Kings and Chronicles very possibly refer to different sections of a single work. If there was a single original (one referred to by several names), it was likely a highly detailed record of the reigns of the kings in Israel and Judah. As a king lived and died, the records of his reign were added to this work by a scribe, prophet, historian, record keeper, or even by the administration of the next king, making it a composite work of many writers. The various names for this single account might have designated certain sections that made up the composite work. The differences between Kings’ and Chronicles’ naming and citing of the sections of the original, can be understood by the differences that exist among modern citation styles. The style of citation, list of works cited, and information provided vary widely, for example, among such modern-day guides as the MLA Handbook for Writers of Research Papers, the Publication Manual of the American Psychological Association, The Chicago Manual of Style, and Kate Turabian’s A Manual for Writers of Term Papers, Theses, and Dissertations. Nevertheless, each one of these provides sufficient information to refer the reader to the original source. Similarly, the writer of Kings’ style of citation, and the writer of Chronicles’ style of citation, both mentioned the original, but did so in a different manner. Nevertheless, both provided the reader with enough information to locate the section referenced in the source.

The idea of a composite source makes sense when applied to Jewish oral tradition. The Talmud—a collection of Hebrew oral law and legal decisions (the Mishna), along with transcribed scholarly discussions and commentary on the Mishna (the Gemara)—holds that Jeremiah wrote Kings, and that Ezra wrote Chronicles (Rodkinson, 1918, V:45). [NOTE: There is no internal evidence for Jeremiah’s authorship of Kings, but 2 Chronicles 36:22-23 and Ezra 1:1-4 are almost identical, which supports Talmudic tradition of Ezra’s authorship of Chronicles.] One theory regarding the citation of lost books is that they were source material for the writers of Kings and Chronicles. Jeremiah possibly edited and/or condensed the original source (by inspiration of the Holy Spirit) into the book of Kings, sometime before or during the Babylonian exile. This new, inspired book of Kings provided a summary of the histories of Israel and Judah for the captives to carry with them—a much smaller, lighter book than the original detailed work. After returning from the Babylonian exile, Ezra composed another history of the Hebrew nation—Chronicles. According to this theory, he used the same original work as Jeremiah for his primary source, but referred to the sections by different names than the ones used by Jeremiah. To this, he added parts of Samuel, Isaiah, possibly Lamentations, and some non-extant works. Like Jeremiah’s compilation, Ezra did this by inspiration. While the original source no longer exists, a condensed form of it survived through the inspired writings.

However, it also is possible that the original work to which Jeremiah and Ezra referred was not a source for their books, but was an uninspired composition of historical significance to which the reader could look for additional information. Under this theory, Jeremiah and Ezra received everything for the composition of their respective works, but also were inspired to include a reference for “extra information.” God did not require every single detail to be preserved in the biblical accounts of the history of the Jewish people, so He revealed what the authors of Kings and Chronicles needed to know, while guiding them to insert a “for more information, please see...” in the text.

Both of these theories allow for verbal inspiration. The first theory suggests that God inspired Jeremiah and Ezra to look at the single historical work as a source, and then He guided them (via the Holy Spirit) to include exactly what He wanted from that source into Scripture. According to the second theory, God revealed to Jeremiah and Ezra the necessary history, and then guided them to place a citation in the biblical text in order to refer the contemporary reader to a then-extant historical book. Some of the “lost books” are references to sections of this source, and others are different names for books that are not lost, but currently reside within the canon of Scripture.

Work Cited	Cited In
The Book of the Wars of Yahweh	Numbers 21:14
The Book of Jashar	Joshua 10:12-13; 2 Samuel 1:19-27
The Chronicles of the Kings of Judah	1 Kings 14:29; et al.
The Chronicles of the Kings of Israel	1 Kings 14:19; et al.
The Acts of Solomon	1 Kings 11:41
Book of the Kings of Israel	1 Chronicles 9:1-2; 2 Chronicles 20:34
Book of the Kings of Judah and Israel	2 Chronicles 16:11; et al.
Book of the Kings of Israel and Judah	2 Chronicles 27:7; et al.
Acts of the Kings of Israel	2 Chronicles 33:18
Acts of Samuel the Seer	1 Chronicles 29:29
Acts of Gad the Seer	1 Chronicles 29:29
Acts of Nathan the Prophet	1 Chronicles 29:29
History of Nathan the Prophet	2 Chronicles 9:29
Prophesy of Ahijah the Shilonite	2 Chronicles 9:29
Visions of Iddo the Seer	2 Chronicles 9:29
Acts of Shemaiah the Prophet and Iddo the Seer	2 Chronicles 12:15
Acts of Jehu Son of Hanani	2 Chronicles 20:34
Acts of the Seers	2 Chronicles 33:19
Midrash of the Prophet Iddo	2 Chronicles 13:22
Midrash on the Book of Kings	2 Chronicles 24:27
Book by the prophet Isaiah	2 Chronicles 26:22
Vision of Isaiah the prophet	2 Chronicles 32:32
Book of the Chronicles	Nehemiah 12:23
Some additional writings, referenced in the Old Testament and New Testament, can be added to Christensen’s list:
Book of the Covenant	Exodus 24:7; et al.
The Chronicles of the Kings of Media and Persia	Esther 10:2
Book by Samuel	1 Samuel 10:25
Laments for Josiah	2 Chronicles 35:25
Chronicles of King David	1 Chronicles 27:24
Paul’s letter to the Laodiceans	Colossians 4:16
Paul’s previous Corinthian letter	1 Corinthians 5:9
List of the “lost books”/“lost writings” of the Bible (per Christensen, 1998, with additions)

Chronicles of the Kings of Judah, Chronicles of the Kings of Israel, and Acts of Solomon (non-extant)

These names probably refer to sections of the original, detailed source either used by Jeremiah (through the inspiration of the Holy Spirit) to compose Kings, or mentioned by Jeremiah as a source for additional information. The Chronicles of the Kings of Judah is cited in 1 Kings 14:29; 15:7; 15:23; 22:45; 2 Kings 8:23; 12:19; 14:18; 15:6; 15:36; 16:19; 20:20; 21:17; 21:25; 23:28; and 24:5. The Chronicles of the Kings of Israel is mentioned in 1 Kings 14:19; 15:31; 16:5; 16:14; 16:20; 16:27; 22:39; 2 Kings 1:18; 10:34; 13:8; 13:12; 14:15; 14:28; 15:11; 15:15; 15:21; 15:26; and 15:31. However, the Acts of Solomon is referred to only in 1 Kings 11:41. This compilation probably contained the records of each king’s reign, official decrees, judgments of the court, census reports, taxation records, etc.

Book of the Kings of Israel, Book of the Kings of Judah and Israel, Book of the Kings of Israel and Judah, Acts of the Kings of Israel, and Chronicles of King David (non-extant)

These five titles possibly were Ezra’s references to sections of the same source from which Jeremiah wrote Kings. According to the two theories, either he used this single historical work (again, through inspiration of the Holy Spirit) to compose Chronicles, or he referenced it as additional, uninspired information. The Book of the Kings of Israel is mentioned in 1 Chronicles 9:1-2 and 2 Chronicles 20:34. The Book of the Kings of Judah and Israel is cited in 2 Chronicles 16:11; 25:26; 28:26; and 32:32. The Book of the Kings of Israel and Judah is referred to in 2 Chronicles 27:2; 35:27; and 36:8. Finally, the Acts of the Kings of Israel, and the Chronicles of King David, are alluded to in 2 Chronicles 33:18 and 1 Chronicles 27:24, respectively.

Acts of Samuel the Seer, Acts of Gad the Seer, and Acts of Nathan the Prophet (1 & 2 Samuel)

The only citation to these works is found in 1 Chronicles 29:29. This probably refers to 1 and 2 Samuel, which Talmudic tradition says was written by Samuel until his death (see 1 Samuel 25:1), and was finished by Gad the seer and Nathan the prophet (Rodkinson, 1918, V:45-46). With this explanation, it stands to reason that Ezra was referring to one work (Samuel) by its composite authors—Samuel, Gad, and Nathan. So these three “lost books” probably cite a single, currently existing work, known to us as 1 and 2 Samuel. [NOTE: In the Hebrew Bible, 1 and 2 Samuel were one book (Samuel), as were 1 and 2 Kings (Kings) and 1 and 2 Chronicles (Chronicles). Also, Nehemiah was added to the end of Ezra in the Hebrew text, and Hosea through Malachi were one book—which resulted in the Hebrew Bible being twenty-four books (Josephus combined two of those, making a total of twenty-two), instead of the thirty-nine in our present-day Old Testament.]

Book by the Prophet Isaiah and Vision of Isaiah the Prophet (Isaiah)

The two “lost books,” cited in 2 Chronicles 26:22 and 2 Chronicles 32:32, respectively, are said to have contained the records of King Uzziah and King Hezekiah. Isaiah lived during the reigns of these men (Isaiah 1:1; 6:1; 7:1; 36:1-39:8), so these citations likely refer to the book of Isaiah that exists in our current canon.

Lament for Josiah (Lamentations 3)

In 2 Chronicles 35:25, it is recorded that Jeremiah composed a lament at the death of Josiah, who was the last unconquered king of Judah, and wrote it “in the Laments.” The book of Lamentations was the work of Jeremiah that mourned the destruction of Jerusalem, which occurred not long after the death of Josiah. It is highly likely that the lament mentioned in 2 Chronicles 35:25 is included in Lamentations. It is perhaps in chapter 3, where the tone of the lament changes. There seems to be continuity between 2:22 and 4:1. Chapter 2 talks of God’s anger toward Jerusalem and the result of it, a thought that is continued in chapter 4. Chapter 3 takes on a more personal tone, which could be indicative of the personal grief experienced by Jeremiah at the death of Josiah. It is very possible that, in lamenting the destruction of Jerusalem (Lamentations 1-2), Jeremiah’s grief at the death of Josiah came freshly to his mind, and he digressed in his lament over Jerusalem to include the sorrow of Josiah’s passing (Lamentations 3). Following this digression, his thoughts returned to Jerusalem (Lamentations 4-5).

Book of the Chronicles (1 & 2 Chronicles)

Nehemiah mentioned a record of the Levites, which was kept in the Book of the Chronicles (Nehemiah 12:23). Since Nehemiah and Ezra were contemporaries, it is probable that Nehemiah was referring to the Chronicles written by Ezra—our 1 and 2 Chronicles. It appears that Nehemiah may have been citing 1 Chronicles 9:10-22 specifically, which contains a record like the one mentioned by Nehemiah.

Book of the Covenant (The Pentateuch)

Four places in the Old Testament refer to the Book of the Covenant: Exodus 24:7; 2 Kings 23:2; 23:21; and 2 Chronicles 34:30. This is another name for the Pentateuch, which is sometimes called the Law (see Deuteronomy 30:10; 31:26; 2 Kings 17:13; et al.) or the Law of Moses (see Joshua 8:31; 23:6; 1 Kings 2:3; et al.).

The Book of Jashar (Non-extant)

Recently, certain scholars have written about the Book of Jashar, especially in light of its “rediscovery.” There are only two quotations from the Book of Jashar: Joshua 10:12-13 and 2 Samuel 1:18-27. From these references, it appears that the Book of Jashar was either a book of songs or poems compiled throughout the ages by the Israelite nation, or a record of upright individuals among the Israelites (see McClintock and Strong, 1968, 4:785). The word “Jashar” is commonly translated “just” or “upright,” but some scholars contend that it may be a corruption of the Hebrew word for “song” (Christensen, 1998, 14[5]:27).

Currently, five works claim to be the Book of Jashar, but all are spurious or recent compositions. The most popular of these is a manuscript forged by the Rosicrucians, a secret society dating back to the seventeenth century. The original supposedly was “found” by Alcuin—an Anglo-Saxon from Northumbria—in Gazna, Persia, and translated at some point during the eighth century A.D. The translation, which is the manuscript that is extant today, was “rediscovered” in 1721 and printed in London in 1751. This writing—which continues to be published despite the lack of evidence for its authenticity—is viewed to be a forgery produced no earlier than the eighteenth century (see Christensen, 14[5]:30; McClintock, 4:768-788).

The Book of Jashar was used as source material by Joshua, as well as by Gad and Nathan. It no longer exists in its original form, and the five different recent works are almost universally rejected as forgeries.

The Book of the Wars of Yahweh (Non-extant)

Also called the Book of the Wars of the Lord, this composition is quoted in Numbers 21:14. The quotation is in lyrical form, so it is possibly a book of poetry or a hymnal. Some have suggested that the Book of Jashar and the Book of the Wars of Yahweh are the same work (Christensen, 14[5]:30). Moses quoted it, so the date of its composition must have been prior to the completion of the Pentateuch, perhaps during the wanderings in the wilderness. Nothing else is known about it, and it survives only in Moses’ quotation.

Other Old Testament Works (Non-extant)

Many of the “lost books” actually exist either in a condensed form or under another name. However, some compositions now exist as mere citations in the Old Testament. The History of Nathan the Prophet, Prophecy of Ahijah the Shilonite, and Visions of Iddo the Seer are all cited together (2 Chronicles 9:29). If this is a form similar to the 1 Chronicles 29:29 reference to Samuel (using the composite authors for the citation), then it is possible that this was a single compilation cited by mentioning its authors. The same can be said of the Acts of Shemaiah the Prophet and Iddo the Seer (2 Chronicles 12:15). Another possibility is that these, along with the Acts of Jehu Son of Hanani (2 Chronicles 20:34), are all sections in a single work titled Acts of the Seers, which is mentioned in 2 Chronicles 33:19. Since the authors were prophets or seers, their works could have been gathered into a single book of prophetic revelation, similar to the manner in which the works of the twelve minor prophets were gathered into a single book (the Twelve Prophets). It is possible that Ezra used the composite work (if they were placed together), or the individual works, as additional source material in composing Chronicles, or that he cited them in the same manner as the single historical work. So far as we know, these books no longer exist, except in name.

Two other non-extant, but cited, works are commentaries on certain books. The Midrash of the Prophet Iddo (2 Chronicles 13:22) was a commentary on a specific writing that contained the record of King Abijah of Judah. [NOTE: A midrash is a Jewish commentary, sometimes translated as “annals” or “commentary.”] Perhaps the work on which Iddo wrote his commentary was the original source used by Jeremiah and Ezra to compose Kings and Chronicles, respectively. Another possibility is that it was Kings itself. The Midrash on the Book of Kings (2 Chronicles 24:27) was possibly a commentary on either Jeremiah’s Kings or the original source for Kings and Chronicles. These midrashim could have been a single work, with the two citations referring to different parts of it. Ezra used these midrashim either as sources for his inspired composition of Chronicles, or as places to look if the reader wanted more information—but the originals have been lost.

Two remaining Old Testament-era books no longer exist except through citations: the Chronicles of the Kings of Media and Persia, and a book by Samuel. The Chronicles of the Kings of Media and Persia is mentioned in Esther 10:2. This is not considered a “lost book” of the Bible, because it was the official record of the Persian Empire, not an inspired source. It seems to be referenced in Esther 2:23 and 6:1, where the King of Persia is shown placing records in the book and reading from it. The Book of Esther mentions this contemporary Gentile source in order to point the early reader to further details about the Persian Empire, similar to Paul’s quotations from the Cretan poet Epimenides and the Cilician poet Aratus to make his point in Acts 17:28 (Bruce, 1977, p. 44). The Chronicles of the Kings of Media and Persia is a lost secular historical record. It is not a lost biblical record.

Recorded in 1 Samuel 10:25 is Samuel’s writing of a book concerning the “behavior of royalty.” The biblical record said that he had “laid it up before the Lord,” but nowhere do we find anything that bears the markings of this book. The citation possibly could be a reference to the part of Samuel composed by the prophet Samuel (1 Samuel 1-24).

To summarize, eight of the “missing” Old Testament books probably are referring to Samuel, Isaiah, Chronicles, the Pentateuch, and Lamentations. Eight others appear to refer to sections of a single source used by the inspired Old Testament writers, making it only one “lost” historical record. Six others were written by prophets and seers, and might have been sections in a non-extant prophetic work known as the Book of the Seers. Two more were commentaries, which also could have been a single work, and two more were books of hymns or poetry. Therefore, the original number of Old Testament-era “lost books,” twenty-eight, actually numbers only a half-dozen. However, along with the “missing” books of the Old Testament era, there are two epistles referred to in the New Testament that some consider “lost books.”

Paul’s Letter to the Laodiceans

Paul, in Colossians 4:16, mentioned an epistle that he sent to the church at Laodicea. Since an epistle by this name is not found in our New Testament, some have claimed that it is non-extant. While this is one option, there are other possibilities. Some scholars say that it may actually exist in the canon of the Bible, but under a different name. According to this theory, Paul’s epistle to the Ephesians was written as an encyclical letter, meaning that it did not have one single destination. There is internal and external evidence to support this theory. Certain characteristics of the letter (like the omission of the phrase “in Ephesus” from Ephesians 1:1 in certain reliable manuscripts), the fact that some early Christians were not aware of the “in Ephesus” for verse 1, and a heretical reference to Ephesians as Paul’s epistle to the Laodiceans, appear to support this theory (Metzger, 2000, p. 532). Yet, the possibility remains that Paul’s letter to Laodicea was lost somewhere, perhaps in Asia Minor, before it could be copied (or the copies were destroyed or lost as well). [Passing mention should be made of a spurious epistle from the fourth century that claimed to be Paul’s letter to Laodicea (Bruce, 1988, pp. 237-240). ]

However, there is another possibility. The text never stated that the epistle was from Paul to Laodicea. It simply says that the Colossian church was to procure a certain letter in the possession of the Laodicean church. This would mean that the church at Laodicea probably had some canonical writing that Paul wanted the Colossian church to read, which would mean that there is no missing Laodicean letter. Of the three explanations (lost Laodicean letter, encyclical Ephesians, or canonical epistle in the possession of the Laodiceans), the latter appears to make the most sense. Most likely, the “missing” epistle to the Laodiceans was just a canonical epistle in the possession of the church in that city. Apparently, there was a section of it that Paul desired the Colossian brethren to read, and so he gave them directions for its procurement.

Paul’s First Corinthian Letter

Unfortunately, there is no easy answer to Paul’s missing previous Corinthian letter. Technically, the epistles of 1 and 2 Corinthians could be called more properly 2 and 3 Corinthians, because Paul actually did write an earlier letter to the church in Corinth. In 1 Corinthians 5:9, Paul said: “I wrote to you in my epistle not to keep company with sexually immoral people.” While some would argue that Paul is referring to a previous section of 1 Corinthians (perhaps 5:1-8) rather than referring to a previous epistle, he then continued (in verse 10) to explain exactly what he meant by that statement, which is not what is said in 5:1-8. After explaining what the statement from the previous letter meant, Paul continued in 5:11 by showing the contrasting point, “But now I have written to you...”—explaining the difference between the statement from the previous epistle and the one from our 1 Corinthians.

What are we to say? This truly is a lost writing of the apostle Paul, and nothing is known about it except that it existed, it was sent to the Corinthian church, and it dealt with sexual immorality. With this book, and with the other “lost books,” we now must ask the question...

Do We Really Need These Books?

When mentioning the “lost books” of the Bible, many people wonder, “Why do we no longer have these books?,” and “Do we really need them?” First, some of the so-called “lost books” probably are references to inspired books that still exist, but by another name. Others were historical references used as sources for inspired books, such as Kings and Chronicles, and so the Jews saw no need to treat them with special reverence, nor to strive to preserve them. Some were books of poetry or song that were uninspired, but served as a record of Hebrew culture. Others were non-Hebrew sources, making them non-biblical compositions and therefore not canonical writings. Many of these “lost books” probably are references to sections of the same work, making the actual number of non-extant books cited in the Bible less than a dozen. However, we must face the fact that some compositions cited by the Old and New Testament writers no longer exist.

While under subjugation to the Babylonian, Persian, Greek, and Roman empires, the Jews ultimately were able to preserve only those books that were holy and inspired—everything else was destroyed or lost. While this is unfortunate, it should not affect our faith adversely. The books we have are inspired, and came from inspired men who sometimes mentioned non-inspired sources for recording historical fact, giving places to find additional information, or simply to make a point. These men, like modern researchers, felt compelled to cite their sources, but did not intend these sources to become writings on a par with Scripture. The missing books that are cited in the Old Testament apparently did not bother the Jews, who recorded in the first century A.D. that their writings consisted of only twenty-two to twenty-four works that correspond exactly to our thirty-nine, except for a difference in order and division (Josephus, 1987, Against Apion, 1:38-40; Bruce, 1988, pp. 28-34; Rodkinson, 1918, V:44-45). Obviously, the “lost books” did not present a problem to Jesus and the apostles, who accepted the Hebrew Bible (our Old Testament) as all they needed. They quoted from none of these books, and the only things they quoted as Scripture were the books of the Old Testament. To accept that God allowed the inspired writers to employ sources in composing historical books of the Bible does not negate inspiration by the Holy Spirit. If these men used sources, God still guided them by the Holy Spirit to correct, compile, and add to the uninspired source material. One of the gospel writers (Luke) apparently consulted various sources in compiling his letter (Luke 1:1-4). As was previously mentioned, Paul quoted Epimenides and Aratus in Acts 17, and quoted Epimenides again in Titus 1:12. It was not uncommon for the authors of the Bible to use or quote, by inspiration, either uninspired works or inspired works that no longer exist.

God obviously did not intend certain works to be preserved, because His hand would have guided their perpetuation, just as He guided the continuation of the canonical books. Like the lost Corinthian letter, it is likely that other inspired books were written that God intended for a particular historical setting, but did not intend to be preserved in the canon of the Bible. God has given us “all things that pertain to life and godliness, through the knowledge of Him” (2 Peter 1:3), and our knowledge of Him is complete through the revealed Word. None of the books God intended to be in the Bible is lost, and the phrase “lost books” refers only to those books of which no record exists. Whatever these “lost books” contained is irrelevant, because we have the Word of God exactly as He wanted us to have it—nothing more, and certainly nothing less.

REFERENCES

Bruce, F.F. (1977), The Defense of the Gospel in the New Testament (Grand Rapids, MI: Eerdmans).

Bruce, F.F. (1988), The Canon of Scripture (Downers Grove, IL: InterVarsity Press).

Christensen, Duane (1998), “Lost Books of the Bible,” Bible Review, 14[5]:24-31, October.

Franceschini, Massimo (2002), “Lost Books,” [On-line], URL: http://www.bibleman.net/Lost_Books.htm.

Josephus, Flavius (1987), The Works of Josephus, trans. William Whiston (Peabody, MA: Hendrickson).

McClintock, John and James Strong (1968 reprint), Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker).

Metzger, Bruce M. (2000), A Textual Commentary on the Greek New Testament (Stuttgart, Germany: Deutsche Bibelgesellschaft), second edition.

Rodkinson, Michael L. (1918), New Edition of the Babylonian Talmud (Boston, MA: The Talmud Society), [On-line Version], URL: http://www.sacred-texts.com/jud/talmud.htm, ed. J.B. Hare.

Legends of the Flood by Eric Lyons, M.Min. Kyle Butt, M.A.

http://apologeticspress.org/apPubPage.aspx?pub=1&issue=547

Legends of the Flood

by	Eric Lyons, M.Min. Kyle Butt, M.A.

Anthropologists who study legends and folktales from different geographical locations and cultures consistently have reported one particular group of legends that is common to practically every civilization. Legends have surfaced in hundreds of cultures throughout the world that tell of a huge, catastrophic flood that destroyed most of mankind, and that was survived by only a few individuals and animals. Although most historians who have studied this matter estimate that these legends number into the 200s, according to evolutionary geologist Robert Schoch, “Noah is but one tale in a worldwide collection of at least 500 flood myths, which are the most widespread of all ancient myths and therefore can be considered among the oldest” (2003, p. 249, emp. added). Schoch went on to observe:

Narratives of a massive inundation are found all over the world.... Stories of a great deluge are found on every inhabited continent and among a great many different language and culture groups (pp. 103,249).

Over a century ago, the famous Canadian geologist, Sir William Dawson, wrote about how the record of the Flood

is preserved in some of the oldest historical documents of several distinct races of men, and is indirectly corroborated by the whole tenor of the early history of most of the civilized races (1895, pp. 4ff.).

Legends have been reported from nations such as China, Babylon, Mexico, Egypt, Sudan, Syria, Persia, India, Norway, Wales, Ireland, Indonesia, Romania, etc.—composing a list that could go on for many pages (see Perloff, 1999, p. 167). Although the vast number of such legends is surprising, the similarity between much of their content is equally amazing. James Perloff noted:

In 95 percent of the more than two hundred flood legends, the flood was worldwide; in 88 percent, a certain family was favored; in 70 percent, survival was by means of a boat; in 67 percent, animals were also saved; in 66 percent, the flood was due to the wickedness of man; in 66 percent, the survivors had been forewarned; in 57 percent, they ended up on a mountain; in 35 percent, birds were sent out from the boat; and in 9 percent, exactly eight people were spared (p. 168).

AMERICAN INDIAN LEGENDS

The Aztecs tell of a worldwide global flood in a story with striking parallels to the biblical deluge. “Only two people, the hero Coxcox and his wife, survived the flood by floating in a boat that came to rest on a mountain” (Schoch, p. 103). Then, soon after the flood, giants constructed a great pyramid in an endeavor to reach the clouds. Such ambition is said to have angered the gods, who scattered the giants with fire sent from the heavens (cf. Genesis 11:1-9).

In the ancient land we now refer to as Mexico, one tribe of Indians, known as the Toltecs, told of a great flood. In their legend, a deluge destroyed the “first world” 1,716 years after it was created. Only a few people escaped this worldwide flood, and did so in a “toptlipetlocali” (a word that means “closed chest”). After these few people exited the closed chest, they wandered about the Earth, and found a place where they built a “zacuali” (a high tower) in case another flood came upon the Earth. At the time of the “zacuali,” the Toltecs’ languages were confused and they separated to different parts of the Earth.

Another ancient tribe of Mexico told the story of a man named Tezpi who escaped the deluge in a boat that was filled with animals. Similar to Noah, who sent out a raven (a scavenger bird) that never returned, and a dove that came back with an olive leaf, “Tezpi released a vulture, which stayed away, gorging on cadavers. Then he let a hummingbird go, and it returned to him bearing a twig” (Schoch, p. 104).

ANCIENT GREEK MYTHOLOGY

According to the Greek legend of the deluge, humans became very wicked. Zeus, the leader of the many gods in Greek mythology, wanted to destroy humans by a flood, and then raise up another group. However, before he could do this, a man by the name of Deucalion, and his wife Pyrrha, were warned of the impending disaster. This fortunate couple was placed in a large wooden chest by one of the immortals named Prometheus. For nine days and nights, the floodwaters covered almost all of the Earth. Only a few mountain peaks remained. The wooden chest came to rest on the peak of Mount Parnassus. Later, after leaving the wooden chest, Deucalion sacrificed to Zeus.

CHINESE AND ASIAN LEGENDS

In the land of China, there are many legends about a great flood. One of those comes from a group of people known as the Nosu. According to their legend, God sent a personal messenger to Earth to warn three sons that a flood was coming. Only the youngest son, Dum, heeded the messenger. He constructed a wooden boat to prepare for the coming flood. When the waters arrived, Dum entered his boat, and was saved. After the waters began to recede, the boat landed on the mountains of Tibet, where Dum had three sons who repopulated the Earth. Interestingly, even the Chinese character for “boat” possibly reveals the story of Noah and the other seven people on the ark. The three elements used to symbolize a boat are:

The Iban people of Sarawak tell of a hero named Trow, who floated around in an ark with his wife and numerous domestic animals (Schoch, p. 252). Natives from India tell a story about a man named Manu who built an ark after being warned of a flood. Later, the waters receded, and he landed on a mountain (Schoch, p. 250).

ANCIENT BABYLONIAN MYTHOLOGY

Possibly the most famous flood account (aside from the biblical record of Noah and the Flood) comes from the ancient Babylonian empire. The Gilgamesh Epic, written on twelve clay tablets that date back to the seventh century B.C., tells of a hero named Gilgamesh. In his search for eternal life, Gilgamesh sought out Utnapishtim, a person who was granted eternal life because he saved a boatload of animals and humans during a great flood. On the eleventh tablet of this epic, a flood account is recorded that parallels the Genesis account in many areas. According to the story, the gods instructed Utnapishtim to build a boat because a terrible flood was coming. Utnapishtim built the boat, covered it with pitch, and put animals of all kinds on it, as well as certain provisions. After Utnapishtim entered the boat with his family, it rained for six days and nights. When the flood ended, the boat rested on Mount Niser. After seven days, Utnapishtim sent out a dove to see if the waters had receded. The dove came back, so he sent a swallow, which also returned. Finally, he sent out a raven—which never returned. Utnapishtim and his family finally exited the boat and sacrificed to their gods (see Roth, 1988, pp. 303-304).

What is the significance of the various flood legends? The answer seems obvious: (a) we have well over 200 flood legends that tell of a great flood (and possibly more than 500—Schoch, p. 249); (b) many of the legends come from different ages and civilizations that could not possibly have copied any of the similar legends; (c) the legends were recorded long before any missionaries arrived to relate to them the Genesis account of Noah; and (d) almost all civilizations have some sort of flood legend. The conclusion to be drawn from such facts is that in the distant past, there was a colossal flood that forever affected the history of all civilizations.

Those living soon after the Flood did not have the book of Genesis to read to their descendants. (Genesis was not written until several hundred years after the Flood.) The account of the Flood was passed from one generation to the next. Many parents and grandparents told their children and grandchildren about the huge ark, the wonderful animals, and the devastating Flood, long before the Genesis record ever existed. Over the years, the details of the story were altered, but many of the actual details remained the same. Alfred Rehwinkel wrote:

Traditions similar to this record are found among nearly all the nations and tribes of the human race. And this is as one would expect it to be. If that awful world catastrophe, as described in the Bible, actually happened, the existence of the Flood traditions among the widely separated and primitive people is just what is to be expected. It is only natural that the memory of such an event was rehearsed in the ears of the children of the survivors again and again, and possibly made the basis of some religious observances (1951, pp. 127-128).

Harold W. Clark, in his volume, Fossils, Flood and Fire, commented:

Preserved in the myths and legends of almost every people on the face of the globe is the memory of the great catastrophe. While myths may not have any scientific value, yet they are significant in indicating the fact that an impression was left in the minds of the races of mankind that could not be erased (1968, p. 45).

After the “trappings” are stripped away from the kernel of truth in the various stories, there is almost complete agreement among practically all flood accounts: (a) a universal destruction by water of the human race and all other living things occurred; (b) an ark, or boat, was provided as the means of escape for some; and (c) a seed of mankind was provided to perpetuate humanity. As Furman Kearley once observed: “These traditions agree in too many vital points not to have originated from the same factual event” (1979, p. 11). In volume three of his multi-volume set, The Native Races of the Pacific Slope—Mythology, H.H. Bancroft wrote: “There never was a myth without a meaning; ...there is not one of these stories, no matter how silly or absurd, which was not founded on fact” (1883).

Among the noted scholars of days gone by who have studied these matters in detail are such men as James G. Frazer (Folklore in the Old Testament) and William Wundt (Elements of Folk Psychology). Wundt, who did his utmost to find some kind of reasonable case for independent origins of the various flood sagas (and who had no great love for the biblical evidence), was forced to admit:

Of the combination of all these elements into a whole (the destruction of the earth by water, the rescue of a single man and seed of animals by means of a boat, etc.), however, we may say without hesitation, it could not have arisen twice independently (1916, p. 392, parenthetical comment in orig.).

Or, as Dawson concluded more than a century ago:

[W]e know now that the Deluge of Noah is not mere myth or fancy of primitive man or solely a doctrine of the Hebrew Scriptures. ...[N]o historical event, ancient or modern, can be more firmly established as matter of fact than this (1895, pp. 4ff.).

REFERENCES

Bancroft, H.H. (1883), Works: The Native Races of the Pacific Slope—Mythology (San Francisco, CA: A.L. Bancroft).

Clark, Harold W. (1968), Fossils, Flood and Fire (Escondido, CA: Outdoor Pictures).

Dawson, John William (1895), The Historical Deluge in Relation to Scientific Discovery (Chicago, IL: Revell).

Kearley, F. Furman (1979), “The Significance of the Genesis Flood,” Sound Doctrine, March/April.

Perloff, James (1999), Tornado in a Junkyard: The Relentless Myth of Darwinism (Arlington, MA: Refuge Books).

Rehwinkel, Alfred M. (1951), The Flood (St. Louis, MO: Concordia).

Roth, Ariel (1988), Origins: Linking Science and Scripture (Hagerstown, MD: Review and Herald Publishing).

Schoch, Robert M. (2003), Voyages of the Pyramid Builders (New York: Jeremy P. Parcher/Putnam).

Wundt, William (1916), Elements of Folk Psychology, trans. Edward L. Schaub (New York: Macmillan).