November 16, 2016

Bible Reading November 16 by Gary Rose

Bible Reading November 16 (World English Bible)
Nov. 16
Jeremiah 14-17

Jer 14:1 The word of Yahweh that came to Jeremiah concerning the drought.
Jer 14:2 Judah mourns, and its gates languish, they sit in black on the ground; and the cry of Jerusalem is gone up.
Jer 14:3 Their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty; they are disappointed and confounded, and cover their heads.
Jer 14:4 Because of the ground which is cracked, because no rain has been in the land, the plowmen are disappointed, they cover their heads.
Jer 14:5 Yes, the hind also in the field calves, and forsakes her young, because there is no grass.
Jer 14:6 The wild donkeys stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage.
Jer 14:7 Though our iniquities testify against us, work you for your name's sake, Yahweh; for our backslidings are many; we have sinned against you.
Jer 14:8 You hope of Israel, its Savior in the time of trouble, why should you be as a foreigner in the land, and as a wayfaring man who turns aside to stay for a night?
Jer 14:9 Why should you be like a scared man, as a mighty man who can't save? yet you, Yahweh, are in the midst of us, and we are called by your name; don't leave us.
Jer 14:10 Thus says Yahweh to this people, Even so have they loved to wander; they have not refrained their feet: therefore Yahweh does not accept them; now he will remember their iniquity, and visit their sins.
Jer 14:11 Yahweh said to me, Don't pray for this people for their good.
Jer 14:12 When they fast, I will not hear their cry; and when they offer burnt offering and meal offering, I will not accept them; but I will consume them by the sword, and by the famine, and by the pestilence.
Jer 14:13 Then said I, Ah, Lord Yahweh! behold, the prophets tell them, You shall not see the sword, neither shall you have famine; but I will give you assured peace in this place.
Jer 14:14 Then Yahweh said to me, The prophets prophesy lies in my name; I didn't send them, neither have I commanded them, neither spoke I to them: they prophesy to you a lying vision, and divination, and a thing of nothing, and the deceit of their own heart.
Jer 14:15 Therefore thus says Yahweh concerning the prophets who prophesy in my name, and I didn't send them, yet they say, Sword and famine shall not be in this land: By sword and famine shall those prophets be consumed.
Jer 14:16 The people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them--them, their wives, nor their sons, nor their daughters: for I will pour their wickedness on them.
Jer 14:17 You shall say this word to them, Let my eyes run down with tears night and day, and let them not cease; for the virgin daughter of my people is broken with a great breach, with a very grievous wound.
Jer 14:18 If I go forth into the field, then, behold, the slain with the sword! and if I enter into the city, then, behold, those who are sick with famine! for both the prophet and the priest go about in the land, and have no knowledge.
Jer 14:19 Have you utterly rejected Judah? has your soul loathed Zion? why have you struck us, and there is no healing for us? We looked for peace, but no good came; and for a time of healing, and behold, dismay!
Jer 14:20 We acknowledge, Yahweh, our wickedness, and the iniquity of our fathers; for we have sinned against you.
Jer 14:21 Do not abhor us, for your name's sake; do not disgrace the throne of your glory: remember, don't break your covenant with us.
Jer 14:22 Are there any among the vanities of the nations that can cause rain? or can the sky give showers? Aren't you he, Yahweh our God? therefore we will wait for you; for you have made all these things.

Jer 15:1 Then said Yahweh to me, Though Moses and Samuel stood before me, yet my mind would not be toward this people: cast them out of my sight, and let them go forth.
Jer 15:2 It shall happen, when they tell you, Where shall we go forth? then you shall tell them, Thus says Yahweh: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity.
Jer 15:3 I will appoint over them four kinds, says Yahweh: the sword to kill, and the dogs to tear, and the birds of the sky, and the animals of the earth, to devour and to destroy.
Jer 15:4 I will cause them to be tossed back and forth among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
Jer 15:5 For who will have pity on you, Jerusalem? or who will bemoan you? or who will turn aside to ask of your welfare?
Jer 15:6 You have rejected me, says Yahweh, you are gone backward: therefore have I stretched out my hand against you, and destroyed you; I am weary with repenting.
Jer 15:7 I have winnowed them with a fan in the gates of the land; I have bereaved them of children, I have destroyed my people; they didn't return from their ways.
Jer 15:8 Their widows are increased to me above the sand of the seas; I have brought on them against the mother of the young men a destroyer at noonday: I have caused anguish and terrors to fall on her suddenly.
Jer 15:9 She who has borne seven languishes; she has given up the spirit; her sun is gone down while it was yet day; she has been disappointed and confounded: and the residue of them will I deliver to the sword before their enemies, says Yahweh.
Jer 15:10 Woe is me, my mother, that you have borne me a man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet everyone of them does curse me.
Jer 15:11 Yahweh said, Most certainly I will strengthen you for good; most certainly I will cause the enemy to make supplication to you in the time of evil and in the time of affliction.
Jer 15:12 Can one break iron, even iron from the north, and brass?
Jer 15:13 Your substance and your treasures will I give for a spoil without price, and that for all your sins, even in all your borders.
Jer 15:14 I will make them to pass with your enemies into a land which you don't know; for a fire is kindled in my anger, which shall burn on you.
Jer 15:15 Yahweh, you know; remember me, and visit me, and avenge me of my persecutors; don't take me away in your longsuffering: know that for your sake I have suffered reproach.
Jer 15:16 Your words were found, and I ate them; and your words were to me a joy and the rejoicing of my heart: for I am called by your name, Yahweh, God of Armies.
Jer 15:17 I didn't sit in the assembly of those who make merry, nor rejoiced; I sat alone because of your hand; for you have filled me with indignation.
Jer 15:18 Why is my pain perpetual, and my wound incurable, which refuses to be healed? will you indeed be to me as a deceitful brook, as waters that fail?
Jer 15:19 Therefore thus says Yahweh, If you return, then will I bring you again, that you may stand before me; and if you take forth the precious from the vile, you shall be as my mouth: they shall return to you, but you shall not return to them.
Jer 15:20 I will make you to this people a fortified bronze wall; and they shall fight against you, but they shall not prevail against you; for I am with you to save you and to deliver you, says Yahweh.
Jer 15:21 I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.

Jer 16:1 The word of Yahweh came also to me, saying,
Jer 16:2 You shall not take a wife, neither shall you have sons or daughters, in this place.
Jer 16:3 For thus says Yahweh concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who bore them, and concerning their fathers who became the father of them in this land:
Jer 16:4 They shall die grievous deaths: they shall not be lamented, neither shall they be buried; they shall be as dung on the surface of the ground; and they shall be consumed by the sword, and by famine; and their dead bodies shall be food for the birds of the sky, and for the animals of the earth.
Jer 16:5 For thus says Yahweh, Don't enter into the house of mourning, neither go to lament, neither bemoan them; for I have taken away my peace from this people, says Yahweh, even loving kindness and tender mercies.
Jer 16:6 Both great and small shall die in this land; they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them;
Jer 16:7 neither shall men break bread for them in mourning, to comfort them for the dead; neither shall men give them the cup of consolation to drink for their father or for their mother.
Jer 16:8 You shall not go into the house of feasting to sit with them, to eat and to drink.
Jer 16:9 For thus says Yahweh of Armies, the God of Israel: Behold, I will cause to cease out of this place, before your eyes and in your days, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride.
Jer 16:10 It shall happen, when you shall show this people all these words, and they shall tell you, Why has Yahweh pronounced all this great evil against us? or what is our iniquity? or what is our sin that we have committed against Yahweh our God?
Jer 16:11 Then you shall tell them, Because your fathers have forsaken me, says Yahweh, and have walked after other gods, and have served them, and have worshiped them, and have forsaken me, and have not kept my law;
Jer 16:12 and you have done evil more than your fathers; for, behold, you walk every one after the stubbornness of his evil heart, so that you don't listen to me:
Jer 16:13 therefore will I cast you forth out of this land into the land that you have not known, neither you nor your fathers; and there you shall serve other gods day and night; for I will show you no favor.
Jer 16:14 Therefore, behold, the days come, says Yahweh, that it shall no more be said, As Yahweh lives, who brought up the children of Israel out of the land of Egypt;
Jer 16:15 but, As Yahweh lives, who brought up the children of Israel from the land of the north, and from all the countries where he had driven them. I will bring them again into their land that I gave to their fathers.
Jer 16:16 Behold, I will send for many fishermen, says Yahweh, and they shall fish them up; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks.
Jer 16:17 For my eyes are on all their ways; they are not hidden from my face, neither is their iniquity concealed from my eyes.
Jer 16:18 First I will recompense their iniquity and their sin double, because they have polluted my land with the carcasses of their detestable things, and have filled my inheritance with their abominations.
Jer 16:19 Yahweh, my strength, and my stronghold, and my refuge in the day of affliction, to you shall the nations come from the ends of the earth, and shall say, Our fathers have inherited nothing but lies, even vanity and things in which there is no profit.
Jer 16:20 Shall a man make to himself gods, which yet are no gods?
Jer 16:21 Therefore, behold, I will cause them to know, this once will I cause them to know my hand and my might; and they shall know that my name is Yahweh.

Jer 17:1 The sin of Judah is written with a pen of iron, and with the point of a diamond: it is engraved on the tablet of their heart, and on the horns of your altars;
Jer 17:2 while their children remember their altars and their Asherim by the green trees on the high hills.
Jer 17:3 My mountain in the field, I will give your substance and all your treasures for a spoil, and your high places, because of sin, throughout all your borders.
Jer 17:4 You, even of yourself, shall discontinue from your heritage that I gave you; and I will cause you to serve your enemies in the land which you don't know: for you have kindled a fire in my anger which shall burn forever.
Jer 17:5 Thus says Yahweh: Cursed is the man who trusts in man, and makes flesh his arm, and whose heart departs from Yahweh.
Jer 17:6 For he shall be like the heath in the desert, and shall not see when good comes, but shall inhabit the parched places in the wilderness, a salt land and not inhabited.
Jer 17:7 Blessed is the man who trusts in Yahweh, and whose trust Yahweh is.
Jer 17:8 For he shall be as a tree planted by the waters, who spreads out its roots by the river, and shall not fear when heat comes, but its leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.
Jer 17:9 The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?
Jer 17:10 I, Yahweh, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings.
Jer 17:11 As the partridge that sits on eggs which she has not laid, so is he who gets riches, and not by right; in the midst of his days they shall leave him, and at his end he shall be a fool.
Jer 17:12 A glorious throne, set on high from the beginning, is the place of our sanctuary.
Jer 17:13 Yahweh, the hope of Israel, all who forsake you shall be disappointed. Those who depart from me shall be written in the earth, because they have forsaken Yahweh, the spring of living waters.
Jer 17:14 Heal me, O Yahweh, and I shall be healed; save me, and I shall be saved: for you are my praise.
Jer 17:15 Behold, they tell me, Where is the word of Yahweh? let it come now.
Jer 17:16 As for me, I have not hurried from being a shepherd after you; neither have I desired the woeful day; you know: that which came out of my lips was before your face.
Jer 17:17 Don't be a terror to me: you are my refuge in the day of evil.
Jer 17:18 Let them be disappointed who persecute me, but let not me be disappointed; let them be dismayed, but don't let me be dismayed; bring on them the day of evil, and destroy them with double destruction.
Jer 17:19 Thus said Yahweh to me: Go, and stand in the gate of the children of the people, through which the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;
Jer 17:20 and tell them, Hear you the word of Yahweh, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
Jer 17:21 Thus says Yahweh, Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem;
Jer 17:22 neither carry forth a burden out of your houses on the Sabbath day holy, neither do any work: but make the Sabbath day, as I commanded your fathers.
Jer 17:23 But they didn't listen, neither turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction.
Jer 17:24 It shall happen, if you diligently listen to me, says Yahweh, to bring in no burden through the gates of this city on the Sabbath day, but to make the Sabbath day holy, to do no work therein;
Jer 17:25 then shall there enter in by the gates of this city kings and princes sitting on the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall remain forever.
Jer 17:26 They shall come from the cities of Judah, and from the places around Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill country, and from the South, bringing burnt offerings, and sacrifices, and meal offerings, and frankincense, and bringing sacrifices of thanksgiving, to the house of Yahweh.
Jer 17:27 But if you will not listen to me to make the Sabbath day holy, and not to bear a burden and enter in at the gates of Jerusalem on the Sabbath day; then will I kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

Nov. 16
Hebrews 2

Heb 2:1 Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
Heb 2:2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense;
Heb 2:3 how will we escape if we neglect so great a salvation--which at the first having been spoken through the Lord, was confirmed to us by those who heard;
Heb 2:4 God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?
Heb 2:5 For he didn't subject the world to come, of which we speak, to angels.
Heb 2:6 But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him?
Heb 2:7 You made him a little lower than the angels. You crowned him with glory and honor.
Heb 2:8 You have put all things in subjection under his feet." For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet.
Heb 2:9 But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
Heb 2:10 For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings.
Heb 2:11 For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
Heb 2:12 saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise."
Heb 2:13 Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me."
Heb 2:14 Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
Heb 2:15 and might deliver all of them who through fear of death were all their lifetime subject to bondage.
Heb 2:16 For most certainly, he doesn't give help to angels, but he gives help to the seed of Abraham.
Heb 2:17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
Heb 2:18 For in that he himself has suffered being tempted, he is able to help those who are tempted.

Can one be saved by faith only? by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/037-faithonly.html
Can one be saved by faith only?
Justification by faith alone is a basic doctrine of many denominations. People are taught that they are saved the moment they believe in Jesus.

Thousands base their hope of eternal salvation on this doctrine. Often they are extremely dogmatic in condemning anyone who teaches that certain acts of obedience are required for one to be saved.

Does the idea of justification by faith only originate from the Word of God or from a young monk named Martin Luther who wrote 'sola fide' in the margin of his Bible?

First it must be stated emphatically that the question is not whether we are justified by faith, but whether we are justified by faith alone. What if Luther had written, 'by faith' rather than 'faith only'?

The Scriptures clearly teach that salvation is a gift of grace, accepted by faith. We can only be saved by faith, but 'only by faith' is not at all the same as 'by faith only'!

Through a study of relevant passages we will learn that faith must be expressed by specific acts of obedience before one is saved. Justification is by faith, but not by faith only.


We are justified by faith.

“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God” (Romans 5:1, 2).


Salvation cannot be earned by works.

In the early church certain Jewish false teachers claimed that Gentiles had to keep the law of Moses to be saved. Paul's statements about grace and works must be understood in the context of this controversy.

Combating this false idea, he states that even Jewish Christians are saved by grace and not by keeping the law of Moses: “We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified” (Galatians 2:15, 16).

In Romans, chapters 1 through 3, Paul establishes that both Jews and Gentiles are sinners, and can be saved only by the grace of God. Jews cannot depend on the law of Moses for salvation because it is never kept perfectly: “Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Romans 3:20).

Paul continues: “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe” (Romans 3:21, 22a).

The Law and the Prophets foretold the coming of the Messiah who would bring righteousness to God's people. The law made it clear that Israel needed salvation from sin just as surely as did the Gentiles.

“For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus” (Romans 3:22b-26).

Because they were God's chosen people, many Jews were self-righteous and thought they were better than the Gentiles. Paul shows that this is not true. They need God's grace just as much as the Gentiles do, and they have no reason to boast.

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8, 9).

“Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith apart from the deeds of the law” (Romans 3:27, 28).

What is the difference between the 'law of works' and the 'law of faith'? In the first case one strives to earn salvation by his own works. This man bases his salvation on the principle of works. In the second case, one understands that his only hope of salvation is the grace of God. He gratefully accepts God's gift of salvation by faith. This man bases his salvation on the principle of faith.

They who falsely suppose that they can earn salvation by works, might be tempted to boast if they think they are keeping the law better than someone else.

The parable Jesus told “to some who trusted in themselves that they were righteous, and despised others” illustrates this principle: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, 'God, I thank You that I am not like other men - extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.' And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted" (Luke 18:9-14).

The first man depended on his own deeds for salvation. The second man understood that as a sinner he could only be saved by the grace of God.

The various passages where Paul says we are saved by grace and not by works relate to these two approaches to salvation.

“For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? 'Abraham believed God, and it was accounted to him for righteousness.' Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: 'Blessed are those whose lawless deeds are forgiven, And whose sins are covered; Blessed is the man to whom the LORD shall not impute sin'” (Romans 4:2-8).

That this refers to works that are thought to earn salvation is clear from the reference to wages. That Abraham was justified by faith does not mean, however, that he was justified by faith only!


Faith is not complete without obedience.

In the examples of faith in Hebrews 11 we see faith in action: “By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance” (Hebrews 11:8); “By faith Abraham, when he was tested, offered up Isaac” (Hebrews 11:17). After he passed this test, God said to Abraham: “Now I know that you fear God, since you have not withheld your son, your only son, from Me” (Genesis 22:12).

This relates to a completely different kind of works, works of obedience through faith. These works are essential for salvation because faith without appropriate obedience is incomplete.

James speaks about this kind of works when he says: “But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, 'Abraham believed God, and it was accounted to him for righteousness.' And he was called the friend of God. You see then that a man is justified by works, and not by faith only” (James 2:20-24).

We see that the faith of Abraham was made complete by works. Abraham was justified by faith, but not by faith only! Faith alone without appropriate obedience saves no one.


What works of obedience are required to be saved?

In the letter to the Romans, in which Paul places great emphasis on faith and grace, he also mentions other things that are required.

Salvation is not possible without repentance.

“Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 1:4).

During his missionary journeys Paul preached that repentance is required, “testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ” (Acts 20:21). He told the idol-worshipers at Athens: “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent” (Acts 17:30). Paul told King Agrippa that he “declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance” (Acts 26:20). Paul preached that everyone must repent!

When Paul taught that one is justified by faith, he certainly did not mean by faith alone, because he preached everywhere that repentance and the associated works are required.


Salvation is not possible without confession.

“If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation” (Romans 10:9, 10).

Can one be saved by faith alone, without confession? “Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God” (John 12:42, 43).

Jesus said that we must be willing to confess Him before men (Matthew 10:32, 33). Could these men-pleasers, who believed in Jesus but were afraid to confess it, be saved by faith alone? Certainly not. Salvation is not by faith alone.

When Paul said that one is justified by faith, he did not mean by faith alone because he taught that confession is also essential.


Salvation is not possible without baptism.

Anyone who thinks salvation is by faith only, without baptism, does not believe Jesus because He said: “He who believes and is baptized will be saved” (Mark 16:16).

Paul taught justification by faith, but not without baptism. After emphasizing grace in Romans, chapters 1 through 5, he tells the saints at Rome that they “had obeyed from the heart” when they were set free from sin (Romans 6:17, 18).

Earlier in the chapter, Paul had said: “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3, 4).

“As many of us as” is conditional. There are no unbaptized Christians because it is through baptism that a believer enters Christ. He is baptized into Christ. He is baptized into His death. From baptism he rises to walk in newness of life! In baptism the believer is united with the death, burial and resurrection of Christ!

A believer must call on the name of the Lord to be saved: “For whoever calls on the name of the Lord will be saved” (Romans 10:13).

How did Paul himself call on the name of the Lord? When was he saved?

He believed on the way to Damascus when Jesus appeared to him: “So I said, 'What shall I do, Lord?' And the Lord said to me, 'Arise and go into Damascus, and there you will be told all things which are appointed for you to do'” (Acts 22:10).

In Damascus he fasted for three days. That he already believed is evident from his question, “What shall I do, Lord?” He was not yet saved, however, because Ananias told him: “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).

Paul had already believed for three days. Yet he had to call on the name of the Lord at baptism, being baptized in the name of the Father, Son and Holy Spirit, before his sins were washed away. He was justified by faith when his faith was made complete by the obedience of baptism.


Faith alone does not save.

As James explains: “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, 'Depart in peace, be warmed and filled,' but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead. But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe - and tremble!” (James 2:14-19). Can demons be saved by faith only? If not, why do some people think they can be saved by faith only?

After explaining that Abraham's faith was made complete by his works of faith, James concludes: “You see then that a man is justified by works, and not by faith only. ... For as the body without the spirit is dead, so faith without works is dead also” (James 2:24, 26).


What have we learned from the Scriptures?

Can one be saved by faith only? We are justified by faith. Salvation cannot be earned by works. But faith must be made complete by obedience. Various deeds of obedience are required to be saved. A believer must be sorry for his sins and repent. He must confess his faith in Jesus and call on the name of the Lord by being baptized to wash away his sins by the blood of Christ. Without appropriate obedience, he does not yet have a living faith. Through obedience he accepts God's grace by faith and rises from baptism to walk in newness of life. Amen.

Roy Davison
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)

Addition Does Not a Contradiction Make by Kyle Butt, M.Div.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=541&b=John

Addition Does Not a Contradiction Make

by Kyle Butt, M.Div.

Suppose a man is telling a story about the time he and his wife went shopping at the mall. The man mentions all the great places in the mall to buy hunting supplies and cinnamon rolls. The wife tells about the same shopping trip, yet mentions only the places to buy clothes. Is there a contradiction between the stories just because the wife mentions clothing stores but the husband mentions only cinnamon rolls and hunting supplies? No. They are simple adding to (or supplementing) each other’s story to make it more complete. That happens quite often in the resurrection accounts in the Gospels.
For example, the Gospel of Matthew names “Mary Magdalene and the other Mary” as women who visited the tomb early on the first day of the week (Matthew 28:1). Mark cites Mary Magdalene, Mary the mother of James, and Salome as the callers (Mark 16:1). Luke mentions Mary Magdalene, Joanna, Mary the mother of James, and “the other women” (Luke 24:10). Yet John talks only about Mary Magdalene visiting the tomb early on Sunday (John 20:1). Do these different lists contradict one another? No, not in any way. They are supplementary, adding names to make the list more complete. But they are not contradictory. If John had said “only Mary Magdalene visited the tomb,” or if Matthew stated, “Mary Magdalene and the other Mary were the only women to visit the tomb,” then there would be a contradiction. As it stands, no contradiction occurs. To further illustrate this point, suppose that you have 10 one-dollar bills in your pocket. Suppose further that someone comes up to you and asks, “Do you have a dollar bill in your pocket?” Naturally, you respond in the affirmative. Suppose another person asks, “Do you have five dollars in your pocket?,” and again you say yes. Finally, another person asks, “Do you have ten dollars in your pocket?” and you say yes for the third time. Did you tell the truth every time? Yes. Were any of your answers contradictory? No. Were all three statements about the contents of your pockets different? Yes—supplementation not contradiction.
Under this heading falls many an alleged discrepancy. Take, for instance, the situation between 1 Corinthians 10:8 and Numbers 25:9.
“Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand” (1 Corinthians 10:8).
“And those that died by the plague were twenty and four thousand” (Numbers 25:9).
We must remember that we are not asking whether these two verses say different things. We are asking whether the different things that they say can be reconciled without violating any logical boundaries. The answer is a resounding “yes.” If 24,000 died, is it not the case that 23,000 died as well? Once again, applying the principle of supplementation dissolves the problem immediately.
The supposed contradiction between these two verses is further repudiated when it is realized that 1 Corinthians 10:8 mentions a specific time—“one day”—while in Numbers 25:9 the time is not limited to a single day. The fact is, 23,000 could have died in one day and 1,000 could have died the day after. Once again, after looking closely at the verses under discussion, it becomes evident that no discrepancy exists.

Did Jesus Break the Sabbath? by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=5155

Did Jesus Break the Sabbath?

by  Dave Miller, Ph.D.

One common misconception regarding the behavior of Jesus is that, on occasion, in healing the sick and performing other benevolent actions, He broke the Sabbath in order to accommodate the higher law of love. This viewpoint leaves the impression that law is sometimes, if not frequently, antithetical to being loving. It implies that sometimes breaking God’s laws is necessary in order to be loving. This notion, of course, is flawed and contrary to Bible teaching. As Paul explained to the Romans: “he who loves another has fulfilled the law. For the commandments…are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does no harm to a neighbor; therefore love is the fulfillment of the law” (Romans 13:8-10). Paul meant that when you obey the law’s directives concerning how to conduct yourself toward your neighbor, you will be engaging in loving behavior. To love, one must enact God’s laws.
The fact is the perfect Son of God obeyed all of God’s laws, never violating even one Divine precept (Hebrews 4:15). Sin is defined as violation of God’s law (1 John 3:4). Since Jesus was sinless, He never broke God’s laws. Hence, He could not have broken the Sabbath. Those who leveled such an accusation against Him were, in fact, mistaken.

the pool

Take, for example, the incident in John 5, when Jesus caused a man, who suffered from a 38-year-old ailment, to rise from his bed of confinement and walk. The fact that Jesus’ action took place on the Sabbath drew the criticism of the Jews who promptly informed the man, “It is the Sabbath; it is not lawful for you to carry your bed” (vs. 10). Many would suppose that Jesus would not be concerned with careful conformity to the Law. They would assume that He would chide the Jews for their “nit-picky, legalistic” approach to religion, and that He would be quite willing to dismiss the requirements of the Law in order to give priority to human need in the name of compassion. But this viewpoint is fraught with error, not the least of which is its demeaning assessment of law—law which God, Himself, authored. Law, according to God, is given for human well-being (Deuteronomy 6:24; 10:13; Proverbs 29:18). God’s law is “holy and just and good” (Romans 7:12), and serves divinely intended, positive purposes (e.g., Romans 3:20). Indeed, Jesus’ handling of His critics illustrates the high regard He had for law, the necessity of carefully conforming to that law, and the critical importance of applying it accurately.
In John 7, calling attention to the miracle He performed in chapter 5, Jesus offered a logical rebuttal to the allegation that He violated the Sabbath. Here is that argument placed in syllogistic form:
Premise 1: If the Law of Moses requires the circumcision of a male infant on the 8th day after birth—even when the 8th day falls on the Sabbath—then healing a man on the Sabbath is equally legal.
Premise 2: The Law of Moses requires the circumcision of a male infant on the 8th day after birth—even when the 8th day fell on the Sabbath.
Conclusion: Therefore, healing a man on the Sabbath is equally legal.
Jesus then offered a concluding admonition that cinched the validity of His argument: “Do not judge according to appearance, but judge with righteous judgment” (vs. 24). Making application of God’s laws based on “appearance” refers to doing so based on how things seem or look to the person making the judgment, i.e., forming an opinion based on inadequate evidence. To the contrary, to “judge with righteous judgment” means to make accurate assessments by drawing only warranted conclusions from the evidence, i.e., thinking and acting rationally. One must be very careful that he is “accurately handling the word of truth” (2 Timothy 2:15, NASB) and not “handling the word of God deceitfully” (2 Corinthians 4:2).

The Synagogue

Another instance in which Jesus was falsely accused of breaking the Sabbath is seen on the occasion when Jesus entered the synagogue and encountered a man who had a deformed hand (Matthew 12:9-13). This circumstance prompted His enemies to ask Him a question in hopes of being able to accuse Him of breaking the Law. They asked: “Is it lawful to heal on the Sabbath?” Of course, they had pre-decided that the answer to the question was “no,” and that, in fact, the Law would naturally forbid such an action.
Unfortunately, the prevailing interpretation of the Law of Moses at the time, at least among the Jewish leaders, was that the Sabbath law enjoined total inactivity—as if everyone was to sit down for 24 hours and do absolutely nothing. This view was a distortion of God’s Law on the matter. The Law gave the right, even the obligation, to engage in several activities (that could rightly be designated “work”) that did not constitute violation of the Sabbath regulation. On this occasion, Jesus pinpointed one such instance: “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out?” (vs. 11). Jesus was recalling a directive from the Law of Moses:
You shall not see your brother’s ox or his sheep going astray, and hide yourself from them; you shall certainly bring them back to your brother. And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall remain with you until your brother seeks it; then you shall restore it to him. You shall do the same with his donkey, and so shall you do with his garment; with any lost thing of your brother’s, which he has lost and you have found, you shall do likewise; you must not hide yourself. You shall not see your brother’s donkey or his ox fall down along the road, and hide yourself from them; you shall surely help him lift them up again (Deuteronomy 22:1-4; cf. Exodus 23:4-5).
Such passages give insight into the nature of God and provide tremendous assistance in making proper application of God’s laws to everyday circumstances.
Observe that God’s laws never contradict or countermand each other. Unlike manmade laws which often manifest inconsistency and contradiction, God’s laws function in perfect harmony with each other. The Mosaic passage to which Jesus alluded demonstrates that the general principle of the cessation of usual work on the Sabbath did not conflict with any number of specific circumstances in which benevolence and compassion were to be expressed. In an agriculturally based society, a family’s survival depends on its farm animals. If a sheep, ox, or donkey were to break out of its stall, flee the premises, and then fall into a pit from which it would be unable to extricate itself, the animal would most likely die or become seriously ill if left in its predicament for 24 hours. To expend the necessary effort (i.e., “work”) to retrieve the animal from danger was not considered by God to be included in the Sabbath prohibition. Hence, Jesus stated the logical conclusion: “Of how much more value then is a man than a sheep?” (vs. 12). If action could be exerted to see to the well-being of a dumb animal, then obviously, God would approve of action taken to see to the physical care of a human being! Here, once again, is Jesus’ argument placed in syllogistic form:
Premise 1: If the Law of Moses requires a person to manifest care, concern, and physical effort to recover a neighbor’s escaped, endangered farm animal—even when the incident occurs on the Sabbath—then healing a man on the Sabbath is equally legal.
Premise 2: The Law of Moses requires a person to manifest care, concern, and physical effort to recover a neighbor’s escaped, endangered farm animal—even when the incident occurs on the Sabbath.
Conclusion: Therefore, healing a man on the Sabbath is equally legal.
The logic is penetrating and decisive. Indeed, “they could not answer Him regarding these things” (Luke 14:6; see also Luke 6:6-11). Far from suggesting that law is unimportant and may be ignored under the guise of “human need,” or implying that humans can break the “letter of the law” in order to keep the “spirit of the law” (see Miller, 2003), Jesus demonstrated that inherently built into God’s laws are all concerns deemed by Deity to be necessary. The benevolent, loving thing to do will always harmonize with God’s laws, since “love is the fulfillment of the law” (Romans 13:10), i.e., every truly loving action has already been defined by God in His legal admonitions.

The Grain Field

A final instance in which Jesus was accused of breaking the Sabbath is seen in the grain field incident (Matthew 12:1-8). Many commentators automatically assume that the charge leveled against Jesus’ disciples by the Pharisees was a scripturally valid charge. However, when the disciples picked and consumed a few heads of grain from a neighbor’s field, they were doing that which was perfectly lawful (Deuteronomy 23:25). Working would have been a violation of the Sabbath law. If they had pulled out a sickle and begun harvesting the grain, they would have been violating the Sabbath law. However, they were picking strictly for the purpose of eating immediately—an action that was in complete harmony with Mosaic legislation (“but that which everyone must eat”—Exodus 12:16). A modern equivalent might be reaching for a box of cereal on the pantry shelf, pouring it in a bowl, retrieving the milk from the refrigerator, pouring it on the cereal, and eating it. The Pharisees’ charge that the disciples were doing something “not lawful” on the Sabbath was simply an erroneous charge (cf. Matthew 15:2).
Jesus commenced to counter their accusation with masterful, penetrating logic, advancing successive rebuttals. Before He presented specific scriptural refutation of their charge, He first employed a rational device designated by logicians as argumentum ad hominem (literally “argument to the man”). He used the “circumstantial” form of this argument, which enabled Him to “point out a contrast between the opponent’s lifestyle and his expressed opinions, thereby suggesting that the opponent and his statements can be dismissed as hypocritical” (Baum, 1975, p. 470, emp. added). This variety of argumentation spotlights the opponent’s inconsistency, and “charges the adversary with being so prejudiced that his alleged reasons are mere rationalizations of conclusions dictated by self-interest” (Copi, 1972, p. 76).
Observe carefully the technical sophistication inherent in Jesus’ strategy. He called attention to the case of David (vss. 3-4). When David was in exile, literally running for his life to escape the jealous, irrational rage of Saul, he and his companions arrived in Nob, tired and hungry (1 Samuel 21). He lied to the priest and conned him into giving to his traveling companions the showbread, or “bread of the Presence” (12 flat cakes arranged in two rows on the table within the Tabernacle [Exodus 25:23-30; Leviticus 24:5-6])—bread that legally was reserved only for the priests (Leviticus 24:8-9; cf. Exodus 29:31-34; Leviticus 8:31; 22:10ff.). David clearly violated the law. Did the Pharisees condemn him? Absolutely not! They revered David. They held him in high regard. In fact, nearly a thousand years after his passing, his tomb was still being tended (Acts 2:29; cf. 1 Kings 2:10; Nehemiah 3:16; Josephus, 1974a, 13.8.4; 16.7.1; Josephus, 1974b, 1.2.5). On the one hand, they condemned the disciples of Jesus, who were innocent, but on the other hand, they upheld and revered David, who was guilty. Their inconsistency betrayed both their insincerity as well as their ineligibility to bring a charge against the disciples.
After exposing their hypocrisy and inconsistency, Jesus next turned to answer the charge pertaining to violating the Sabbath. He called their attention to the priests who worked in the Temple on the Sabbath (12:5; e.g., Numbers 28:9-10). The priests were “blameless”—not guilty—of violating the Sabbath law because their work was authorized to be performed on that day. As previously noted, the Sabbath law did not imply that everyone was to sit down and do nothing. The Law gave the right, even the obligation, to engage in several activities that did not constitute violation of the Sabbath regulation. Again, examples of such authorization included eating, Temple service, circumcision (John 7:22), tending to the basic care of animals (Exodus 23:4-5; Deuteronomy 22:1-4; Matthew 12:11; Luke 13:15), and extending kindness or assistance to the needy (Matthew 12:12; Luke 13:16; 14:1-6; John 5:5-9; 7:23). The divinely authorized Sabbath activity of the priests proved that the accusation of the Pharisees brought against Jesus’ disciples was false. [The term “profane” (vs. 5) is an example of the figure of speech known as metonymy of the adjunct in which “things are spoken of according to appearance, opinions formed respecting them, or the claims made for them” (Dungan, 1888, p. 295, emp. added). By this figure, Leah was said to be the “mother” of Joseph (Genesis 37:10), Joseph was said to be the “father” of Jesus (Luke 2:48; John 6:42), God’s preached message was said to be “foolishness” (1 Corinthians 1:21), and angels were said to be “men” (e.g., Genesis 18:16; 19:10). Priestly activity on the Sabbath gave the appearance of violation when, in fact, it was not. Coincidentally, Bullinger classified the allusion to “profane” in this verse as an instance of catachresis, or incongruity, stating that “it expresses what was true according to the mistaken notion of the Pharisees as to manual works performed on the Sabbath” (1898, p. 676, emp. added).]
After pointing out the obvious legality of priestly effort expended on the Sabbath, Jesus stated: “But I say to you that in this place there is One greater than the temple” (12:6). The underlying Greek text actually has “something” instead of “One.” If priests could carry on Tabernacle/Temple service on the Sabbath, surely Jesus’ own disciples were authorized to engage in service in the presence of the Son of God! After all, service directed to the person of Jesus certainly is greater than the pre-Christianity Temple service conducted by Old Testament priests.
For all practical purposes, the discussion was over. Jesus had disproved the claim of the Pharisees. But He did not stop there. He took His methodical confrontation to yet another level. He penetrated beneath the surface argument that the Pharisees had posited and focused on their hearts: “But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless” (12:7). In this verse, Jesus quoted from an Old Testament context (Hosea 6:6) in which the prophet of old struck a blow against the mere external, superficial, ritualistic observance of some laws, to the neglect of heartfelt, sincere, humble attention to other laws while treating people properly. The comparison is evident. The Pharisees who confronted Jesus’ disciples were not truly interested in obeying God’s law. They were masquerading under that pretense (cf. Matthew 15:1-9; 23:3). But their problem did not lie in an attitude of desiring careful compliance with God’s law. Rather, their zest for law keeping was hypocritical and unaccompanied by their own obedience and concern for others. They possessed critical hearts and were more concerned with scrutinizing and blasting people than with honest, genuine applications of God’s directives for the good of mankind.
They had neutralized the true intent of divine regulations, making void the Word of God (Matthew 15:6). They had ignored and skipped over the significant laws that enjoined justice, mercy, and faith (Matthew 23:23). Consequently, though their attention to legal detail was laudable, their misapplication of it, as well as their own neglect and rejection of some aspects of it, made them inappropriate and unqualified promulgators of God’s laws. Indeed, they simply did not fathom the teaching of Hosea 6:6 (cf. Micah 6:6-8). “I will have mercy, and not sacrifice” is a Hebraism (cf. Matthew 9:13) [McGarvey, 1875, pp. 82-83]. God was not saying that He did not want sacrifices offered under the Old Testament economy (notice the use of “more” in Hosea 6:6). Rather, He was saying that He did not want sacrifice alone. He wanted mercy with sacrifice. Internal motive and attitude are just as important to God as the external compliance with specifics.
Samuel addressed this same attitude shown by Saul: “Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to heed than the fat of rams” (1 Samuel 15:22). Samuel was not minimizing the essentiality of sacrifice as required by God. Rather, he was convicting Saul of the pretense of using one aspect of God’s requirements, i.e., alleged “sacrifice” of the best animals (1 Samuel 15:15), as a smoke screen for violating God’s instructions, i.e., failing to destroy all the animals (1 Samuel 15:3). If the Pharisees had understood these things, they would not have accused the disciples of breaking the law when the disciples, in fact, had not done so. They “would not have condemned the guiltless” (Matthew 12:7, emp. added).
While the disciples were guilty of violating an injunction that the Pharisees had concocted (supposing the injunction to be a genuine implication of the Sabbath regulation), the disciples were not guilty of a violation of Sabbath law. The Pharisees’ propensity for enjoining their uninspired and erroneous interpretations of Sabbath law upon others was the direct result of cold, unmerciful hearts that found a kind of sadistic glee in binding burdens upon people for burdens’ sake rather than in encouraging people to obey God genuinely.
Jesus placed closure on His exchange with the Pharisees on this occasion by asserting the accuracy of His handling of this entire affair: “For the Son of Man is Lord even of the Sabbath” (vs. 8). In other words, Jesus affirmed His deity and, therefore, His credentials and authoritative credibility for making accurate application of the Law of Moses to the issue at hand. One can trust Jesus’ exegesis and application of Sabbath law; after all, He wrote it!
Matthew 12 does not teach that Jesus broke the Sabbath or sanctions occasional violation of His laws under extenuating circumstances. His laws are never optional, relative, or situational—even though people often find God’s will inconvenient and difficult (e.g., John 6:60; Matthew 11:6; 15:12; 19:22; Mark 6:3; 1 Corinthians 1:23). The truth of the matter is that if the heart is receptive to God’s will, His will is “easy” (Matthew 11:30), “not too hard” (Deuteronomy 30:11), nor “burdensome” (1 John 5:3). If, on the other hand, the heart resists His will and does not desire to conform to it, then God’s words are “offensive” (Matthew 15:12), “hard,” (John 6:60), “narrow” (Matthew 7:14), and like a hammer that breaks in pieces and grinds the resister into powder (Jeremiah 23:29; Matthew 21:44).

Conclusion

The religion of Christ surpasses all human religion. It is rooted in the very essence of Deity. When Jesus took on human form on Earth, He showed Himself to be the Master logician and exegete Who always conducted Himself in a rational manner and conformed His actions to divine law. May we do likewise.
[NOTE: For more on Jesus’ handling of the Sabbath, see Miller, 2004.]

REFERENCES

Baum, Robert (1975), Logic (New York: Holt, Rinehart & Winston).
Bullinger, E.W. (1898), Figures of Speech Used in the Bible (Grand Rapids, MI: Baker, 1968 reprint).
Copi, Irving (1972), Introduction To Logic (New York: Macmillan).
Dungan, D.R. (1888), Hermeneutics (Delight, AR: Gospel Light).
Josephus, Flavius (1974a reprint), Antiquities of the Jews (Grand Rapids, MI: Baker).
Josephus, Flavius (1974b reprint), Wars of the Jews (Grand Rapids, MI: Baker).
McGarvey, J.W. (1875), Commentary on Matthew and Mark (Delight, AR: Gospel Light).
Miller, Dave (2003), “The Spirit and Letter of the Law,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=11&article=1225.
Miller, Dave (2004), “Situation Ethics—Extended Version,” Apologetics Press, https://apologeticspress.org/APContent.aspx?category=7&article=645&topic=38.

Big Bang False. Eternal Universe True? by Jeff Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=9&article=5198

Big Bang False. Eternal Universe True?

by  Jeff Miller, Ph.D.

If you do not want to accept that God exists, you have to be able to explain the existence of the Universe without Him creating it. If He is not in the equation, then either the Universe created itself or is eternal—there are no other options (Spencer, 1882). The popular theory today, of course, is the Big Bang Theory, which posits that the Universe created itself. Recall that in 2014, science magazines, journals, and media hailed the discovery of gravitational waves that supposedly proved Big Bang inflation (Miller, 2014). Inflation is a fundamental and crucial element of the Big Bang Theory, needed to fix the “horizon” and “flatness” problems in the Universe if there was no God to create it, but which as yet had no direct observational evidence. Further recall Nature publishing in January, 2015 the article “Gravitational Waves Discovery Now Officially Dead” (Cowen, 2015). The supposed evidence for gravitational waves proved to be merely galactic dust (Miller, 2015). So Big Bang cosmologists are, in the words of the cosmologist who proposed inflation in the first place, Alan Guth of M.I.T., “pretty much back to where we were before” (as quoted in McKee, 2015). Where were we before? In the place where there is no evidence of inflation. In the words of theoretical physicist and professor at Princeton Paul Steinhardt, “[T]he inflationary paradigm is so flexible that it is immune to experimental and observational tests…. [T]he paradigm of inflation is unfalsifiable…. [I]t is clear that the inflationary paradigm is fundamentally untestable, and hence scientifically meaningless” (2014, emp. added).
With the announcement that there is, once again, no evidence of inflation, one might predict that a new theory would emerge that solves the problem for naturalists, by perhaps resorting to an eternal Universe instead. Sure enough, a week and two days later, Phys.org announced the results of mathematical calculations completed by Ahmed Farag Ali of Benha University and the Zewail City of Science and Technology in Egypt and Saurya Das of the University of Lethbridge in Canada. Ali and Das acknowledged and highlighted the most fundamental problem with the Big Bang Theory, which creationists have long pointed out: if it’s true, how did it all start? Where did the singularity—the cosmic egg (i.e., the ylem) that “exploded”—come from? It could not create itself, according to the First Law of Thermodynamics, and if one argues that the First Law did not exist before the ylem, how did the First Law write itself into existence along with the appearance of matter and energy? If the First Law did exist, Who made it? All laws have law makers! [See Miller, 2013 for a thorough discussion of these matters.] Ali and Das claim to have resolved the problem by calculations that indicate that there was no Big Bang anyway—no singularity (Zyga, 2015). According to them, the Universe is eternal. What does this mean for creationists?
First, we wish to highlight that Ali and Das are in agreement with us that there is a major scientific problem with the Big Bang in the origin of the ylem. It could not have created itself. Such a suggestion is unscientific and unnatural—there is no scientific evidence from nature that such a thing could happen. Simply put, it would be supernatural—witchcraft without a witch. Second, we should highlight that the work of Ali and Das has not even been verified as legitimate by the scientific community at large. LiveScience, for example, noted with regard to their theory, “If [the] new theory turns out to be true, the universe may not have started with a bang” (Ghose, 2015, emp. added). As of the writing of this article, five months have passed since the announcement of Ali and Das’ work, and neither Science, Nature, Scientific American, New Scientist, or American Scientist have even weighed in on the discussion.
Third, we note that the eternality of the Universe is not a new concept. Before the Big Bang was en vogue, eternal models were popular (e.g., Sir Fred Hoyle’s Steady State model), but in time were rejected based on the observable evidence. For example, Robert Jastrow, evolutionary astronomer and former director of the Goddard Institute for Space Studies at NASA, wrote:
And concurrently there was a great deal of discussion about the fact that the second law of thermodynamics, applied to the Cosmos, indicates the Universe is running down like a clock. If it is running down, there must have been a time when it was fully wound up…. Now three lines of evidence—the motions of the galaxies, the laws of thermodynamics, the life story of the stars—pointed to one conclusion; all indicated that the Universe had a beginning (1978, pp. 48-49, 111).
Simply put, the Universe cannot be eternal, according to the Second Law of Thermodynamics. All available scientific evidence indicates that the matter and energy in the Universe is wearing out or decaying. Everything is moving towards disorder and chaos, and we are depleting usable energy. This trek towards disorder and decay is an irreversible process known as entropy. The unavoidable truth of entropy is why perpetual motion machines are understood to be impossible machines in the Universe. If the Universe is eternal, then it is a perpetual motion machine in defiance of the Second Law—which has no exceptions.
If, however, we base our conclusions on the actual scientific evidence, we are forced to conclude that the Universe could not have existed forever, or it would be completely out of usable energy—i.e., it would be completely worn out (see Miller, 2013 for further discussion on the Laws of Thermodynamics and the origin of the Universe). So the only way the Universe could be eternal is if there was Someone outside of the Universe countering entropy by adding usable energy to it on a Universal scale. But then this discussion would cease to be a discussion of nature and would move into the realm of super-nature, which the naturalist-infested, modern scientific community refuses even to consider.
Ultimately, there is no evidence that energy or matter are coming into the Universe—hence the existence of the First Law of Thermodynamics. So the Universe could not be eternal. If one believes anyway that it is, he is doing so against the scientific evidence. Since he is drawing conclusions not warranted by the evidence, he is being irrational (Ruby, 1960, pp. 130-131). In short, he has a “blind faith.”

REFERENCES

Cowen, Ron (2015), “Gravitational Waves Discovery Now Officially Dead,” Nature.com, January 30, http://www.nature.com/news/gravitational-waves-discovery-now-officially-dead-1.16830.
Ghose, Tia (2015), “Big Bang, Deflated? Universe May Have Had No Beginning,” LiveScience, February 26, http://www.livescience.com/49958-theory-no-big-bang.html.
Jastrow, Robert (1978), God and the Astronomers (New York: W.W. Norton).
McKee, Maggie (2015), “Big Bang Discovery Crumbles to Dust,” New Scientist, 225[3007]:10, February 7.
Miller, Jeff (2013), Science vs. Evolution (Montgomery, AL: Apologetics Press).
Miller, Jeff (2014), “Was the Big Bang Just Proven by Astronomers?” Reason & Revelation, 34[6]:81-83, June, http://apologeticspress.org/apPubPage.aspx?pub=1&issue=1156.
Miller, Jeff (2015), “Big Bang Inflation Evidence Officially Bites the Dust,” Reason & Revelation, 35[6]:62-65.
Ruby, Lionel (1960), Logic: An Introduction (Chicago, IL: J.B. Lippincott).
Spencer, Herbert (1882), First Principles: A System of Synthetic Philosophy (New York: D. Appleton & Company), fourth edition.
Steinhardt, Paul (2014), “Big Bang Blunder Bursts the Multiverse Bubble,” Nature, 510[7503]:9, June 5.
Zyga, Lisa (2015), “No Big Bang? Quantum Equation Predicts Universe Has No Beginning,” Phys.org, February 9, http://phys.org/news/2015-02-big-quantum-equation-universe.html.