September 25, 2017

Lunch box evangelism by Gary Rose


Violence may seem to be the right way to resolve religious disputes, but it isn't. If you force your will on another, they may submit, but not not necessarily agree with you. Worse, they may never be willing to listen to you again.

The apostle Paul said to Timothy...


2 Timothy, Chapter 2 (WEB)
 22 Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart.  23 But refuse foolish and ignorant questionings, knowing that they generate strife.  24 The Lord’s servant must not quarrel, but be gentle toward all, able to teach, patient,  25 in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 26 and they may recover themselves out of the devil’s snare, having been taken captive by him to his will. 

People will either listen or they won't; that is a fact of life. The outcome of a Bible Study or any religious discussion is ultimately between the hearer and God, not you.  Keep a good attitude towards others, even in the face of opposition and be sure not to bring your lunch box with you.

Bible Reading September 25 by Gary Rose

Bible Reading September 25 
(World English Bible)


Sept. 25
Psalms 101-104

Psa 101:1 I will sing of loving kindness and justice. To you, Yahweh, I will sing praises.
Psa 101:2 I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart.
Psa 101:3 I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me.
Psa 101:4 A perverse heart will be far from me. I will have nothing to do with evil.
Psa 101:5 I will silence whoever secretly slanders his neighbor. I won't tolerate one who is haughty and conceited.
Psa 101:6 My eyes will be on the faithful of the land, that they may dwell with me. He who walks in a perfect way, he will serve me.
Psa 101:7 He who practices deceit won't dwell within my house. He who speaks falsehood won't be established before my eyes.
Psa 101:8 Morning by morning, I will destroy all the wicked of the land; to cut off all the workers of iniquity from Yahweh's city.

Psa 102:1 Hear my prayer, Yahweh! Let my cry come to you.
Psa 102:2 Don't hide your face from me in the day of my distress. Turn your ear to me. Answer me quickly in the day when I call.
Psa 102:3 For my days consume away like smoke. My bones are burned as a firebrand.
Psa 102:4 My heart is blighted like grass, and withered, for I forget to eat my bread.
Psa 102:5 By reason of the voice of my groaning, my bones stick to my skin.
Psa 102:6 I am like a pelican of the wilderness. I have become as an owl of the waste places.
Psa 102:7 I watch, and have become like a sparrow that is alone on the housetop.
Psa 102:8 My enemies reproach me all day. Those who are mad at me use my name as a curse.
Psa 102:9 For I have eaten ashes like bread, and mixed my drink with tears,
Psa 102:10 Because of your indignation and your wrath, for you have taken me up, and thrown me away.
Psa 102:11 My days are like a long shadow. I have withered like grass.
Psa 102:12 But you, Yahweh, will abide forever; your renown endures to all generations.
Psa 102:13 You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
Psa 102:14 For your servants take pleasure in her stones, and have pity on her dust.
Psa 102:15 So the nations will fear the name of Yahweh; all the kings of the earth your glory.
Psa 102:16 For Yahweh has built up Zion. He has appeared in his glory.
Psa 102:17 He has responded to the prayer of the destitute, and has not despised their prayer.
Psa 102:18 This will be written for the generation to come. A people which will be created will praise Yah.
Psa 102:19 For he has looked down from the height of his sanctuary. From heaven, Yahweh saw the earth;
Psa 102:20 to hear the groans of the prisoner; to free those who are condemned to death;
Psa 102:21 that men may declare the name of Yahweh in Zion, and his praise in Jerusalem;
Psa 102:22 when the peoples are gathered together, the kingdoms, to serve Yahweh.
Psa 102:23 He weakened my strength along the course. He shortened my days.
Psa 102:24 I said, "My God, don't take me away in the midst of my days. Your years are throughout all generations.
Psa 102:25 Of old, you laid the foundation of the earth. The heavens are the work of your hands.
Psa 102:26 They will perish, but you will endure. Yes, all of them will wear out like a garment. You will change them like a cloak, and they will be changed.
Psa 102:27 But you are the same. Your years will have no end.
Psa 102:28 The children of your servants will continue. Their seed will be established before you."

Psa 103:1 Praise Yahweh, my soul! All that is within me, praise his holy name!
Psa 103:2 Praise Yahweh, my soul, and don't forget all his benefits;
Psa 103:3 who forgives all your sins; who heals all your diseases;
Psa 103:4 who redeems your life from destruction; who crowns you with loving kindness and tender mercies;
Psa 103:5 who satisfies your desire with good things, so that your youth is renewed like the eagle's.
Psa 103:6 Yahweh executes righteous acts, and justice for all who are oppressed.
Psa 103:7 He made known his ways to Moses, his deeds to the children of Israel.
Psa 103:8 Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness.
Psa 103:9 He will not always accuse; neither will he stay angry forever.
Psa 103:10 He has not dealt with us according to our sins, nor repaid us for our iniquities.
Psa 103:11 For as the heavens are high above the earth, so great is his loving kindness toward those who fear him.
Psa 103:12 As far as the east is from the west, so far has he removed our transgressions from us.
Psa 103:13 Like a father has compassion on his children, so Yahweh has compassion on those who fear him.
Psa 103:14 For he knows how we are made. He remembers that we are dust.
Psa 103:15 As for man, his days are like grass. As a flower of the field, so he flourishes.
Psa 103:16 For the wind passes over it, and it is gone. Its place remembers it no more.
Psa 103:17 But Yahweh's loving kindness is from everlasting to everlasting with those who fear him, his righteousness to children's children;
Psa 103:18 to those who keep his covenant, to those who remember to obey his precepts.
Psa 103:19 Yahweh has established his throne in the heavens. His kingdom rules over all.
Psa 103:20 Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word.
Psa 103:21 Praise Yahweh, all you armies of his, you servants of his, who do his pleasure.
Psa 103:22 Praise Yahweh, all you works of his, in all places of his dominion. Praise Yahweh, my soul!

Psa 104:1 Bless Yahweh, my soul. Yahweh, my God, you are very great. You are clothed with honor and majesty.
Psa 104:2 He covers himself with light as with a garment. He stretches out the heavens like a curtain.
Psa 104:3 He lays the beams of his chambers in the waters. He makes the clouds his chariot. He walks on the wings of the wind.
Psa 104:4 He makes his messengers winds; his servants flames of fire.
Psa 104:5 He laid the foundations of the earth, that it should not be moved forever.
Psa 104:6 You covered it with the deep as with a cloak. The waters stood above the mountains.
Psa 104:7 At your rebuke they fled. At the voice of your thunder they hurried away.
Psa 104:8 The mountains rose, the valleys sank down, to the place which you had assigned to them.
Psa 104:9 You have set a boundary that they may not pass over; that they don't turn again to cover the earth.
Psa 104:10 He sends forth springs into the valleys. They run among the mountains.
Psa 104:11 They give drink to every animal of the field. The wild donkeys quench their thirst.
Psa 104:12 The birds of the sky nest by them. They sing among the branches.
Psa 104:13 He waters the mountains from his chambers. The earth is filled with the fruit of your works.
Psa 104:14 He causes the grass to grow for the livestock, and plants for man to cultivate, that he may bring forth food out of the earth:
Psa 104:15 wine that makes glad the heart of man, oil to make his face to shine, and bread that strengthens man's heart.
Psa 104:16 Yahweh's trees are well watered, the cedars of Lebanon, which he has planted;
Psa 104:17 where the birds make their nests. The stork makes its home in the fir trees.
Psa 104:18 The high mountains are for the wild goats. The rocks are a refuge for the rock badgers.
Psa 104:19 He appointed the moon for seasons. The sun knows when to set.
Psa 104:20 You make darkness, and it is night, in which all the animals of the forest prowl.
Psa 104:21 The young lions roar after their prey, and seek their food from God.
Psa 104:22 The sun rises, and they steal away, and lay down in their dens.
Psa 104:23 Man goes forth to his work, to his labor until the evening.
Psa 104:24 Yahweh, how many are your works! In wisdom have you made them all. The earth is full of your riches.
Psa 104:25 There is the sea, great and wide, in which are innumerable living things, both small and large animals.
Psa 104:26 There the ships go, and leviathan, whom you formed to play there.
Psa 104:27 These all wait for you, that you may give them their food in due season.
Psa 104:28 You give to them; they gather. You open your hand; they are satisfied with good.
Psa 104:29 You hide your face: they are troubled; you take away their breath: they die, and return to the dust.
Psa 104:30 You send forth your Spirit: they are created. You renew the face of the ground.
Psa 104:31 Let the glory of Yahweh endure forever. Let Yahweh rejoice in his works.
Psa 104:32 He looks at the earth, and it trembles. He touches the mountains, and they smoke.
Psa 104:33 I will sing to Yahweh as long as I live. I will sing praise to my God while I have any being.
Psa 104:34 Let your meditation be sweet to him. I will rejoice in Yahweh.
Psa 104:35 Let sinners be consumed out of the earth. Let the wicked be no more. Bless Yahweh, my soul. Praise Yah!


Sept. 25
2 Corinthians 5

2Co 5:1 For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
2Co 5:2 For most certainly in this we groan, longing to be clothed with our habitation which is from heaven;
2Co 5:3 if so be that being clothed we will not be found naked.
2Co 5:4 For indeed we who are in this tent do groan, being burdened; not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life.
2Co 5:5 Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit.
2Co 5:6 Therefore, we are always confident and know that while we are at home in the body, we are absent from the Lord;
2Co 5:7 for we walk by faith, not by sight.
2Co 5:8 We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
2Co 5:9 Therefore also we make it our aim, whether at home or absent, to be well pleasing to him.
2Co 5:10 For we must all be revealed before the judgment seat of Christ; that each one may receive the things in the body, according to what he has done, whether good or bad.
2Co 5:11 Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God; and I hope that we are revealed also in your consciences.
2Co 5:12 For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
2Co 5:13 For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you.
2Co 5:14 For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died.
2Co 5:15 He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
2Co 5:16 Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
2Co 5:17 Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.
2Co 5:18 But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;
2Co 5:19 namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation.
2Co 5:20 We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God.
2Co 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.

May we judge our neighbor? by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/059-maywejudge.html

May we judge our neighbor?
To judge is to decide on someone’s guilt or innocence, either in a court of law, or as personal evaluation of behavior.
Listen carefully to this command of God: “You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. But in righteousness you shall judge your neighbor” (Leviticus 19:15).
Thus, God commands us to judge our neighbor! He also tells us how to judge. Our judgment is to be just, impartial and righteous.

Our competence to judge is limited.
You may be thinking, “Why did Jesus say not to judge?”
There are circumstances in which we may not judge, but there are also circumstances in which we are obligated to judge.
Jesus said: “Do not judge according to appearance, but judge with righteous judgment” (John 7:24).
Thus Jesus also commands us to judge! And He tells us how to judge: with righteous judgment and not according to appearances.
What do the Scriptures teach about judging?

We may not judge according to appearance.
This means that we may not judge on the basis of insufficient, superficial information. Outward appearances are often misleading.
It was night. The street was dimly lit. A man lay on the pavement with blood oozing from a wound on his head. I stood beside him with blood on my sleeve. From appearances, some might have concluded that I caused his injury. Actually, in a drunken stupor the man had collided with a lamppost while riding his bicycle. Having arrived first on the scene, I got blood on my shirt when I helped him off the road so he would not be run over by passing cars. I asked bystanders to phone an ambulance and we were waiting for its arrival.
Righteous judgment must be based on conclusive evidence: “how it is” rather than “how it looks”.
Sometimes we are personally unqualified to judge.
Jesus said, “And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck out of your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck out of your brother’s eye” (Matthew 7:3-5).
What if we condemn someone for something we are doing? Our judgment may be correct, but we are not qualified to judge someone else if we are under the same condemnation.
After listing sins deserving death, Paul explains: “Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God?” (Romans 2:1-3).

We may not judge on the basis of personal opinions.
Later in Romans, Paul discusses a situation where some Christians were vegetarians and others ate meat, a matter of personal preference: “Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand” (Romans 14:3, 4).
In the same context he says: “But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: ‘As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God.’ So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way” (Romans 14:10-13).
Sinful activities are not being discussed in this passage. It is not sinful to eat meat, nor is it sinful to refrain from eating meat. In connection with personal preferences, we may not judge one another.

We may not judge when evidence is lacking.
Since only God knows the hearts of men, we can easily be mistaken.
As Paul wrote, “Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later” (1 Timothy 5:24).
When sins are evident, we must judge. Those committing hidden sins will be judged by God. We should not play God by presuming to judge things that are hidden.
As Paul wrote: “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts” (1 Corinthians 4:5).
Hidden matters must be left to God.

Our judgment must be righteous.
“The LORD our God is righteous” (Daniel 9:14). Righteous judgment is based on the righteousness of God.
If our judgment is contrary to the will of God, we are condemning God! As the Lord asked Job: “Would you indeed annul My judgment? Would you condemn Me that you may be justified?” (Job 40:3).
By judging wrongly we contradict God’s judgment. Therefore we must be extremely careful how we judge.

God requires everyone to judge righteously.
Paul explains that even the heathen - and we live in a heathen society - are responsible for judging rightly because of knowledge of the righteous judgment of God that they have from creation, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them” (Romans 1:18, 19).
After specific condemnation of idolatry, homosexuality and lesbianism (Romans 1:21-27), Paul lists other common sins of then and now: “being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them” (Romans 1:29-32).
Even the heathen ought to know that such things are wrong; yet, they not only do them but “also approve of those who practice them.” A judgment that glosses over such sins is not righteous.
Of course, evil men object when their sins are exposed. When Lot said to the homosexuals of Sodom, “I beg you, my brothers, do not act so wickedly!” they replied, “This fellow came to sojourn, and he has become the judge!” (Genesis 19:7, 9 ESV).
It is a gross misuse of the words of Christ when evil men say ‘Do not judge’ to ward off sanctions for their sins.

Sin in the church must be condemned.
The church at Corinth tolerated a brother who was living with his father’s wife!
Paul wrote, “It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles - that a man has his father’s wife! And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you” (1 Corinthians 5:1, 2).
“I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner not even to eat with such a person. For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore ‘put away from yourselves that wicked person’” (1 Corinthians 5:9-13).
In such cases, the judgment of the church is merely the application of the righteous judgment of God. To neglect to judge is to ignore the judgment of God.

A wise brother should resolve disputes between Christians.
“Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life? If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren?” (1 Corinthians 6:1-5).

God will judge us the way we judge others.
In that list of sins deserving death in Romans chapter one we also find ‘unforgiving’ and ‘unmerciful’. If we are unmerciful, we will not receive the grace of God.
From that perspective Jesus says: “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you” (Matthew 7:1, 2). “Therefore be merciful, just as your Father also is merciful. Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven” (Luke 6:36, 37).

To receive mercy we must bestow mercy.
We want to receive mercy when we are judged. Thus we must be merciful when we judge others. This is why James says, “So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment” (James 2:12, 13).
We may not condemn the guiltless by neglecting mercy: “But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless” (Matthew 12:7).
Does this mean that everyone will be absolved by God? Certainly not. Jesus says that few will be saved and many will be lost (Luke 13:23, 24; Matthew 7:13, 14).
Mercy, too, must comply with the righteous judgment of God. What if we are unmerciful to those to whom God shows mercy, or if we are merciful to those to whom God does not show mercy? Thus, we must study the Scriptures so we can judge our neighbor in righteousness. “He who justifies the wicked, and he who condemns the just, both of them alike are an abomination to the LORD” (Proverbs 17:15).

What have we learned about judging?
God commands us to judge our neighbor! Our judgment must be just and impartial. Our competence to judge is limited. We may not judge according to appearances. Sometimes we are personally unqualified to judge. We may not judge on the basis of personal opinions, and we may not judge when evidence is lacking. Our judgment must be righteous. Sin in the church must be condemned. God will judge us the way we judge others. To receive mercy we must bestow mercy.
“Do not judge according to appearance, but judge with righteous judgment” (John 7:24).
“You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. But in righteousness you shall judge your neighbor” (Leviticus 19:15).
Amen.
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers
unless indicated otherwise. Permission for reference use has been granted.

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

Warmed-Over Prophecy? by Kyle Butt, M.Div.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=298&b=Jeremiah

Warmed-Over Prophecy?

by Kyle Butt, M.Div.

The New Testament writers did not always use Old Testament prophecy in a way that conforms to some people’s idea of how they think it should be used. For this reason, many allege that the New Testament writers take Old Testament Scriptures out of context, or that they “reuse” or “warm over” already fulfilled Old Testament passages in order to make their point. However, in response to this idea, logical solutions can be contemplated that clarify and justify the New Testament writers’ multiple use of Old Testament prophecy.
First, could it not be the case that that Holy Spirit, knowing what would happen in the future, directed the Old Testament writers to pen phrases and statements that had an immediate application and a distant future application as well? Well did Wayne Jackson write:
[I]s it not possible that the omniscient Holy Spirit, who guided both the Old Testament prophets and the New Testament inspired writers, could have directed certain prophecies to ancient Israel, but also could have known that a future event would ultimately fulfill the meaning of his words? What is wrong with such a view? Absolutely nothing. It surely is possible and preserves the integrity of the New Testament writers. Let me suggest an example to illustrate this point.
David declared: “Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me” (Psalm 41:9). During the last supper, Christ quoted from this passage as follows: “He that eateth my bread lifted up his heel against me” (John 13:18), applying it to the treachery of Judas, and declaring that such fulfilled the statement in David’s psalm. The Lord, however, altered the quotation. He omitted, “whom I trusted,” from the original source, the reason being, He never trusted Judas! Jesus knew from the beginning who would betray Him (John 6:64). It is clear, therefore, that Psalm 41:9 had an immediate application to one of David’s enemies, but the remote and complete “fulfillment” came in Judas’ betrayal of the Son of God. I personally do not believe that it is acceptable to suggest that prophecies have a “double fulfillment.” That is a meaningless expression. If a prophecy is filled full once, it can hardly be filled “fuller” later! It would be far better to speak of some texts which have an “immediate application” or “partial fulfillment,” and then a more “remote fulfillment” (1988, 8:29)
Indeed, many New Testament quotations of Old Testament prophecies could conceivably fall into the category of “remote fulfillment.” Consider the situation of Matthew’s use of Jeremiah 31:15. In Jeremiah, the Old Testament prophet obviously was dealing with a fairly immediate point in the not-too-distant future when the mothers of Israel would weep because of the captivity and punishment that the enemies of Israel would inflict upon them. However, Matthew employed Jeremiah’s prophecy—“A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not”—to refer to the mothers who wept over King Herod’s vicious slaughter of the innocent male children of Bethlehem. Taking Jackson’s comments into consideration, it is not a difficult stretch to maintain that the Holy Spirit certainly could have foreseen the dastardly deeds of King Herod and supplied Jeremiah with a prophetic utterance that could sufficiently describe the captivity and punishment in the Old Testament as well as depict the gruesome scene related in Matthew. Richards added to this explanation by saying:
The Jeremiah passage quoted is linked to this event. Jeremiah 31:15 portrays Rachel, the symbolic mother of the Jews, weeping as her descendants are torn from the Promised Land. Yet that prophecy is found in a context of the hope that despite the tears God promises the exiles will return. Now, despite the tears shed for the innocent victims of Herod’s slaughter, their deaths underline the escape of the child Jesus, whose survival ultimately means restoration of humankind to a personal relationship with God. As tears intermingled with joy in Jeremiah’s time, so tears and joy intermingle in Bethlehem (1993, p. 228)
It also is interesting to note that many times, Old Testament prophecies have not only immediate and remote applications, but also multiple, diverse uses. Jackson commented:
Still again, we may note that, consistent with His own purposes, the Holy Spirit may give a prophecy multiple applications. Consider the case of Psalm 2:7, where Jehovah said: “Thou art my son; this day have I begotten thee.” In the New Testament, this statement is applied to Christ in several different senses. First, it is employed to demonstrate that Christ is superior to the angels, for the Father never addressed any angelic being, saying, “You are my son, this day have I begotten thee” (cf. Hebrews 1:5). [This is a truth which the “ Jehovah’s Witnesses” (who claim that Christ was a created angel) would do well to learn.] Second, Psalm 2:7 is applied by Paul to Christ’s resurrection from the dead. The apostle argues that “God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my son...” (Acts 13:33). It was, of course, by His resurrection that Jesus was declared to be the Son of God with power (Romans 1:4). Thus, it was appropriate that the psalm be applied to the Lord’s resurrection. Third, the writer of Hebrews uses the psalm to prove that Christ glorified not Himself to be made our high priest; rather, such a role was due to His relationship as the Son of God (Hebrews 5:5). Again, we absolutely must stress that the Holy Spirit, who inspired the original psalm, surely had all of these various thoughts in mind as is evidenced by His guidance of the New Testament writers as they employed His language (8:29-30, bracketed statement in orig.).
After looking closely at the different ways in which the New Testament writers used the Old Testament Scriptures, it cannot be argued effectively that there was error or discrepancy on their part. Although they might not have used certain passages in a way that some people might prefer, they did use the prophecies without contradiction or discrepancy in a manner consistent with the plan and purpose of the Holy Spirit.
REFERENCES
Richards, Larry (1993), 735 Baffling Bible Questions Answered, (Grand Rapids, MI: Revell).
Jackson, Wayne (1988), “Principles of Bible Prophecy,” Reason & Revelation, 8:27-30, July.

As Goes the Home... by Brad Bromling, D.Min.

http://apologeticspress.org/APContent.aspx?category=7&article=292


As Goes the Home...

by Brad Bromling, D.Min.


“As goes the home, so goes the nation.” The truth of this maxim can be recognized by Christians and non-Christians alike. After decades of decline, the home is beginning to receive an immense amount of attention. Working without the objective standard of God’s Word, however, many people have been trying to rebuild the home according to novel and aberrant paradigms. But “the way of man is not in himself; it is not in man who walks to direct his own steps” (Jeremiah 10:23). God has not left humanity without direction. From the very beginning, while our parents were still in the paradise of Eden, God established the home as He wanted it.
Homes that please God begin with the joining together of one man and one woman (Matthew 19:4; Genesis 2:22). This plan excludes polygyny (a man with a plurality of wives), and polyandry (a woman with a plurality of husbands). God underscored this fact when He presented the woman to Adam and said: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24). Also excluded is the concept of homosexual marriage. The Creator did not present Adam with a choice between Eve and another male companion—He made only woman. Adam was not incomplete simply because he lacked human companionship; he lacked female human companionship. Further, the Word of God categorically condemns homosexual behavior (Leviticus 18:22; Romans 1:26ff.; 1 Corinthians 6:9, etc.).
Jesus based His teaching about the home upon the original pattern established by God. He said: “He who made them at the beginning made them male and female, and said, for this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate” (Matthew 19:4-6). Thus, sexual relations are authorized only within marriage (see Proverbs 5:15-21).
All deviations from this “one flesh” pattern are condemned: “Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge” (Hebrews 13:4). The Bible affirms that God “hates divorce” (Malachi 2:16). Yet, if the sacredness of marital love is violated in any act of fornication (all forms of sexual immorality), the innocent spouse is allowed (though, not required) to obtain a divorce and may marry another person (Matthew 19:9). There is noother reason for divorce approved by God.
The home that follows the divine pattern is one that will strive to be in fellowship with God. Genesis 3:8 portrays the Creator as “walking in the garden in the cool of the day.” Precisely what this entailed we can only conjecture (see John 1:18), but it seems that Adam was not unaccustomed to this kind of communion (how else can we account for his impulse to hide?). When Eve was tempted by the serpent, she repeated God’s injunction regarding the forbidden fruit (Genesis 3:3). When Cain was born, Eve credited God (Genesis 4:1). When Cain and Abel were of age, they approached God with offerings (Genesis 4:3). These facts imply that Adam and Eve had built into their home a reverence for—and fellowship with—God.
The home is humanity’s primary center for religious and moral instruction, hence the inspired dictate: “Fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord” (Ephesians 6:4). It is a tragedy of mammoth proportions that modern families have abdicated this role to the school and church. Both these institutions have their functions to perform, but God never assigned to them the work of the home.
Moses set forth a wonderful example of the home’s spiritual environment when he said: “And these words which I command you today shall be in your heart; you shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates” (Deuteronomy 6:6-9). Logically, parents who practice this are more likely to see their children convert to Christ than are those who expect the church to be the sole source of spiritual training.
The state of the nation is a reflection of the state of its homes. The homes that are built according to the divine pattern will serve as the backbone of our nation. Because of weak and dysfunctional homes, the church is hindered in her task. But, from solidly built Christian homes, the church can draw a mighty army to overcome the forces of darkness and proclaim the Gospel of the triumphant Christ to the world. Therein lies hope for our nation.

A Sponge with Fiber Optics by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=9&article=961


A Sponge with Fiber Optics

by Kyle Butt, M.Div.


The last time you picked up a phone to call your business partner about a work project, you might have been using fiber optics. The last time you logged onto the World Wide Web from your home computer, you might have been using fiber optics. We hear much about fiber optics these days, but what, exactly, is meant by the term “fiber optics”? In simple terms, a fiber-optic cable has a core (center) made of very thin glass. Light can travel through the glass and relay light signals that can reproduce sound and other information. Fiber-optic cables stretch thousands of miles all across the world, and can send information quickly and efficiently.
But there are some problems with these cables. First, since they are glass, they can be brittle, which means they can crack and break. Digging up the cables and replacing them is very expensive. Second, in order to produce the cables, factories must use very high heat, which also is very expensive. Fiber optics are amazing, but they could use some improvement.
Interestingly, scientists have found an amazing sponge that has wonderful fiber-optic “cables.” The sponge, called the Venus Flower Basket, lives in the deep waters of the ocean. This sponge produces several fiber-optic cables that grow out of its base. These tiny cables are about as wide as a single human hair, and grow to be anywhere from 2 to 7 inches long.
The fibers produced by the Venus Flower Basket have several advantages over the manmade ones. First, they are produced in cool temperatures. If we humans could learn to copy this, we could save millions of dollars. Second, the fibers from the sponge are very strong and flexible, and do not crack and break like the ones humans produce. In fact, the fibers from the sponge are so flexible they can be tied into a knot. If scientists could learn to make such strong, flexible fibers, we would not have to spend as much time and money repairing our current fiber-optic cables.
Dan Vergano, in an article for USA Today, wrote about the Venus Flower Basket. He quoted several researchers who had been working with the fiber-optic cables of the sponge, or some other facet of biomimetics (the science of copying nature). George Matsumoto, a marine researcher of the Monterey Bay Aquarium Research Institute in Moss Landing, California, said: “Nature often provides us with a better way of doing thing [sic].” He went on to comment that sponges have evolved varied traits over more than 400 million years (2003).
It is amazing that many scientists who are working in the field of biomimicry do not acknowledge the implications of their work. It is a self-evident truth that where there is design, there must of necessity, be a designer; where there is a painting, there must be a painter. Those who study biomimicry freely acknowledge design in nature. For example, what seems to be the official Web site on biomimicry offers a course from its home page titled “Biologists at the Design Table.” In the course summary, under the heading of “Workshop Logistics,” the site describes the participants in the course as those who are “biologists and naturalists with a passion for the natural world, an understanding of sustainability and an interest in applying nature’s elegant design strategies to human challenges” (n.d., “Biomimicry,” emp. added).
Supposedly, then, over a period of billions of years, nature developed “elegant design strategies”—the likes of which even our most educated, brilliant minds have yet to plumb the depths. And yet we are to believe that this “design” somehow originated by a process of blind, evolutionary chance. Such a conclusion steps beyond bounds of logic.
Intelligent scientists have been working on fiber-optic cables for many years, just to get them to work as well as they do now. Yet, the Venus Flower Basket has strong, flexible fibers that are produced in cool temperatures. If there is design, which is even more intricate and efficient than that produced by highly intelligent humans, then the designer of such must have an intellect equal to or greater than the humans themselves. The writer of Hebrews accurately noted: “For every house is built by someone, but he who built all things is God” (3:4). God’s design in the sponge’s fiber-optic “cables” proves that animals like the Venus Flower Basket did not evolve. Design demands a Designer.

REFERENCES

“Biomimicry,” (n.d.) [On-line], URL: http://www.biomimicry.org/intro.html.
Vergano, Dan (2003), “Sponge Goes Man-made Fiber Optics One Better,” USA Today, [On-line], URL: http://www.usatoday.com/tech/news/techinnovations/2003-08-20-sponge-fibers_x.htm.

Reasoning About the Resurrection of Christ by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=10&article=3689


Reasoning About the Resurrection of Christ

by Eric Lyons, M.Min.


The resurrection of Christ is central to the faith of every Christian. Without a firm belief that “God has raised Him from the dead” (Romans 10:9), salvation from sin is impossible. Paul wrote: “If Christ is not risen, your faith is futile; you are still in your sins” (1 Corinthians 15:17). Without the good news of Jesus’ defeat of death, the Gospel is void of its power to save mankind (cf. Romans 1:16). If Christ was not “raised from the dead by the glory of the Father,” there would be no “newness of life” (Romans 6:4). Rather, every accountable person would lie “dead in trespasses” (Ephesians 2:1,5) without hope of becoming “a new creation” in Christ (2 Corinthians 5:17). Truly, the resurrection of Christ provides the substance for the Christian’s hope and the solid foundation on which to build his faith.
Is it any surprise, then, that first-century evangelists put so much emphasis on Jesus’ resurrection? Peter specifically mentioned how the apostle chosen to take the place of Judas was to become a witness of Jesus’ resurrection (Acts 1:22). A short while later, Peter preached to thousands of Jews in Jerusalem a sermon that hinged on the empty tomb of Christ (Acts 2:24,31-32). He then spoke in the temple about the Lord’s resurrection (Acts 3:15,26), and afterward witnessed to this fact before the highest court of the Jews (4:10; 5:29-32). The apostle similarly witnessed to the Gentiles, beginning with Cornelius and his household (Acts 10:30). Paul repeatedly spoke of the resurrection of Christ in Antioch of Pisidia (Acts 13:30,33,34,37), reasoned from the Scriptures about it in Thessalonica (Acts 17:3), and then gave testimony of this fact before both Festus and Agrippa (Acts 26:22-25).
First-century Christians frequently discussed the resurrection of Christ and were prepared to defend it using logical arguments comprised of sufficient evidence (cf. 1 Corinthians 15:3-8; Acts 1:3; 26:22-23). Christ’s resurrection was fundamental to their faith and prominent in their preaching. It should be no less today. Hundreds of millions of people on Earth disbelieve in Jesus’ death-defying power. Skeptics scoff at the idea of Jesus coming back to life. Infidels in classrooms and media outlets throughout the world adamantly argue against it, alleging that “the bodily resurrection of Jesus did not happen on good biblical grounds,” and it certainly “did not happen on good historical grounds” (Barker, 1996).
In the past, we have discussed various irrefutable proofs for the resurrection of Christ (see Butt, 2002). In this issue of Reason & Revelation, we respond to four questions that skeptics are fond of asking as they attempt to discredit the Bible’s portrayal of this earth-shaking event (Matthew 28:2).

WHAT’S SO IMPORTANT ABOUT JESUS’ RESURRECTION?

Most anyone who has spent much time reading the Scriptures knows that the Bible writers mentioned several individuals who rose from the dead. After the widow’s son of Zarephath died, Elijah prayed to God, “and the soul of the child came back to him, and he revived” (1 Kings 17:22). A few years later, the prophet Elisha raised the dead son of a Shunammite (2 Kings 4:32-35). Then, after Elisha’s death, a dead man, in the process of being buried in the tomb of Elisha, was restored to life after touching Elisha’s bones (2 Kings 13:20-21). While on Earth Jesus raised the daughter of Jairus from the dead (Mark 5:21-24,35-43), as well as the widow of Nain’s son (Luke 7:11-16), and Lazarus—who had been buried for four days (John 11:1-45). Matthew recorded how after Jesus’ death and resurrection “the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many” (27:52-53, emp. added). Then later, during the early years of the church, Peter raised Tabitha from the dead (Acts 9:36-43), while Paul raised the young man Eutychus, who had died after falling from a third-story window (Acts 20:7-12).
All of these people died and later rose to live again. Although some of the individuals arose very shortly after death, Lazarus and (most likely) the saints who were raised after the resurrection of Jesus were entombed longer than was Jesus. In view of all of these resurrections, some have asked, “What is so important about Jesus’ resurrection?” If others in the past have died to live again, what makes His resurrection so special? The former editor of Biblical Errancy, Dennis McKinsey, once mockingly asked:
Why would it [Jesus’ resurrection—EL] be of any consequence since...many others rose before Jesus? By the time he rose this was a rather common occurrence. I would think it would have been met by a resounding yawn rather than surprise followed by: So what else can you do? Adam’s act of coming into the world as a full grown adult is more spectacular (n.d.).
Given the fact that Jesus is not the only person ever to come back to life, what is it that makes His resurrection unique? Why is the resurrection of Jesus more significant than any other?
First, the resurrection of Jesus is more significant than any other resurrection simply because the inspired apostles and prophets said that it was. Critics may sneer at this response, but it is a valid point. Jesus did certain things that others did, including being raised from the dead, but His actions were more significant because of the statements attached to them. Consider the miracles Jesus performed in order to set Himself apart as the Son of God and promised Messiah. Many people throughout the Bible worked miracles in order to confirm their divine message (cf. Mark 16:20; Hebrews 2:1-4), but only Jesus did them as proof of His divine nature. Once, during the Feast of Dedication in Jerusalem, a group of Jews surrounded Jesus and asked, “How long do you keep us in doubt? If You are the Christ, tell us plainly” (John 10:24)? Jesus responded to them saying, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me.... I and My Father are one” (John 10:25,30). These Jews understood that Jesus claimed to be the Son of God in the flesh (cf. 10:33,36), and Jesus wanted them to understand that this truth could be confirmed by the miracles that He worked.
The miracles testified to His deity (John 20:30-31). Why? Because He said they did (10:25,35-38; cf. John 5:36). The miracles that Jesus performed bore witness to the fact that He was from the Father (John 5:36), because He said He was from the Father. A miracle in and of itself did not mean the person who worked it was deity. Moses, Elijah, Elisha, Peter, Paul, and a host of others worked miracles, with some even raising people from the dead. But none did so for the purpose of proving they were God in the flesh. The apostles and prophets of the New Testament worked miracles to confirm their message that Jesus was the Son of God, not to prove that theywere God (cf. Acts 14:8-18). Jesus, on the other hand, performed miracles to bear witness that He was the Son of God, just as He claimed to be (cf. John 9:35-38).
Similarly, one fundamental reason that Jesus’ miraculous resurrection is more important to a Christian than the resurrections of Lazarus, Tabitha, Eutychus, or anyone else who was raised from the dead, is simply because the Bible writers explained that it was more important. There is no record of anyone alleging that Lazarus was God’s Son based on his resurrection, nor did the early church claim divinity for Eutychus or Tabitha because they died and came back to life. None of the aforementioned individuals who was resurrected ever claimed that the resurrection was proof of deity, nor did any inspired prophet or apostle. On the other hand, Jesus was “declared to be the Son of God with power...by the resurrection from the dead” (Romans 1:4). His resurrection was different because of Who He was—the Son of God. Thus, just as the miracles He worked during His earthly ministry testified of His divine message, and hence His divine nature, so did His resurrection.
A second reason why Jesus’ resurrection stands out above all others is because it alone was specifically foretold in the Old Testament. In his sermon on the day of Pentecost, Peter affirmed that God had raised Jesus from the dead because it was not possible for the grave to hold Him. As proof, he quoted Psalm 16:8‑11 in the following words:
I foresaw the Lord always before my face, for He is at my right hand, that I may not be shaken. Therefore my heart rejoiced, and my tongue was glad; moreover my flesh also will rest in hope. For You will not leave my soul in Hades, nor will You allow Your Holy One to see corruption. You have made known to me the ways of life; You will make me full of joy in Your presence (Acts 2:25-28).
Peter then explained this quote from the book of Psalms by saying:
Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses (Acts 2:29-32).
The apostle Paul also believed that the psalmist bore witness to Christ, and spoke of His resurrection. In his address at Antioch of Pisidia, he said:
And we declare to you glad tidings—that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: “You are My Son, today I have begotten You.” And that He raised Him from the dead, no more to return to corruption, He has spoken thus: “I will give you the sure mercies of David.” Therefore He also says in another Psalm: “You will not allow Your Holy One to see corruption.” For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption. Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses (Acts 13:32‑39).
Where is the prophecy for the resurrection of Jairus’ daughter? When did the prophets ever foretell of Eutychus or Tabitha’s resurrection? They did not. No resurrected person other than Jesus had his or her resurrection foretold by an Old Testament prophet, nor did any inspired apostle or prophet in the first century apply Old Testament prophecies to them. This certainly makes Jesus’ resurrection unique.
Third, Jesus’ resurrection is more significant than any other because He prophesied numerous times that He would rise from the dead, even foretelling the exact day on which it would occur. Jesus told some scribes and Pharisees on one occasion, “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40, emp. added). Matthew, Mark, and Luke all recorded how Jesus “began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day (Matthew 16:21, emp. added; cf. Mark 8:31-32; Luke 9:22). While Jesus and His disciples were in Galilee, Jesus reminded them, saying, “The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up” (Matthew 17:22-23, emp. added).
cave
Christians do not serve a lifeless lord, but a Risen Redeemer Whose tomb was found empty nearly 2,000 years ago.
Just before His triumphal entry into Jerusalem, Jesus again reminded His disciples, saying, “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again” (Matthew 20:18-19, emp. added). Jesus’ prophecies concerning His resurrection and the specific day on which it would occur were so widely known that, after Jesus’ death, His enemies requested that Pilate place a guard at the tomb, saying, “Sir, we remember, while He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore command that the tomb be made secure until the third day...” (Matthew 27:63-64, emp. added). They knew exactly what Jesus had said He would do, and they did everything in their power to stop it.
Where are the prophecies from the widow’s son of Zarephath? Did he prophesy of his resurrection prior to his death? Or what about the son of the Shunammite woman that Elisha raised from the dead? Where are his personal prophecies? Truly, no one who rose from the dead except Jesus prophesied about his or her own resurrection. And certainly no one ever prophesied about the exact day on which he or she would rise from the dead, save Jesus. This prior knowledge and prophecy makes His resurrection a significant event. He overcame death, just as He predicted. He did exactly what he said He was going to do, on the exact day He said He would do it.
Fourth, the uniqueness of Jesus’ resurrection is seen in the fact that He is the only resurrected person ever to have lived and died without having committed one sin during His lifetime. He was “pure” and “righteous” (1 John 3:3; 2:1), “Who committed no sin, nor was deceit found in His mouth” (1 Peter 2:22). He was “a lamb without blemish and without spot” (1 Peter 1:19), “Who knew no sin” (2 Corinthians 5:21). No one else who has risen from the dead ever lived a perfect life, and then died prior to his or her resurrection for the purpose of taking away the sins of the world (cf. John 1:29). Because Jesus lived a sinless life, died, and then overcame death in His resurrection, He alone has the honor of being called “the Lamb of God” and the “great High Priest” (Hebrews 4:14). “Christ was offered once to bear the sins of many,” and because of His resurrection, “those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Hebrews 9:28).
Finally, and perhaps most important, the significance of Jesus’ resurrection is seen in the fact that He was the first to rise from the dead never to die again. Since no one who has risen from the dead is still living on Earth, and since there is no evidence in the Bible that God ever took someone who had risen from the dead into heaven without his dying again, it is reasonable to conclude that all who ever rose from the dead, died in later years. Jesus, however, never died again. He rose from the grave to live forevermore. All others who previously were raised from the dead, died again, and are among those who “sleep” and continue to wait for the bodily resurrection. Only Jesus truly has conquered death. Only His bodily resurrection was followed by eternal life, rather than another physical death.
Skeptics have argued that “it’s the Resurrection, per se, that matters, not the fact that Jesus never died again” (see McKinsey, 1983, p. 1, emp. added). However, the inspired apostles said otherwise. Paul actually linked the two together while preaching in Antioch of Pisidia, saying, God “raised Him from the dead, no more to return to corruption.... He whom God raised saw no corruption” (Acts 13:34,37, emp. added). Paul also impressed upon the minds of the Christians in Rome how Jesus, “having been raised from the dead, dies no more. Death no longer has dominion over Him” (Romans 6:9, emp. added). [Is it any wonder Paul testified before Agrippa and Festus how Jesus was “the first to rise from the dead” (Acts 26:23)? “[H]e was the first who rose again from the dead to return no more into the empire of death” (Clarke, 1996).] Jesus said of Himself: “I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore” (Revelation 1:17-18, emp. added). Furthermore, the writer of Hebrews argued for a better life through Jesus on the basis of His termination of death. One reason for the inadequacy of the old priesthood was because “they were prevented by death.” Jesus, however, because He rose never to die again, “continues forever” in “an unchangeable priesthood,” and lives to make intercession for His people (Hebrews 7:23-25). As so often is the case, skeptics comment on the Bible without really knowing what the Bible says. To say, that “it’s the Resurrection, per se, that matters, not the fact that Jesus never died again” (McKinsey, 1983, p. 1), is to deny (or ignore) what the apostles and prophets actually stated.
Whether or not Eutychus, Tabitha, Lazarus, etc., rose from the grave, our relationship with God is not affected. Without Jesus’ resurrection, however, there would be no “Prince and Savior, to give repentance to Israel and forgiveness of sins” (Acts 5:31). Without Jesus’ resurrection, no suitable High Priest would be able to make intercession for us (Hebrews 7:25). Without Jesus’ resurrection, we would have no assurance of His coming and subsequent judgment (Acts 17:31). Without Jesus’ resurrection, “we are of all men the most pitiable” (1 Corinthians 15:19).
Jesus’ resurrection is significant—more so than any other resurrection. Only Jesus’ resurrection was verbalized by inspired men as proof of His deity. Only Jesus’ resurrection was prophesied in the Old Testament. Only Jesus foretold of the precise day on which He would rise from the grave—and then fulfilled that prediction. Only Jesus’ resurrection was preceded by a perfect life—a life lived, given up, and restored in the resurrection for the purpose of becoming man’s Prince, Savior, and Mediator. And, only Jesus rose never to die again.

WHY IS CHRIST CALLED THE “FIRST FRUITS”?

In 1 Corinthians 15, Paul wrote at length concerning the resurrection of the dead because some of the Christians in Corinth taught “that there is no resurrection of the dead” (vs. 12). As one of his proofs for the Christian’s eventual resurrection, Paul pointed to the fact that Christ rose, and showed that the general resurrection stands or falls with Christ’s resurretion, saying, “if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile” (vss. 16-17)! After hypothetically arguing from the absurd in an attempt to help the Corinthian Christians to see that their stance on the final resurrection completely undermined Christianity, Paul proceeded to demonstrate that Christ had risen, making the resurrection of the dead inevitable. It is in this section of Scripture that some find a difficulty. Beginning with verse 20, Paul wrote:
But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming (1 Corinthians 15:20-23, emp. added).
In view of the fact that Jesus was not the first person ever to rise from the dead (as previously discussed), some have questioned why Paul twice described Jesus as “the firstfruits” from the dead. Did Paul err? Was he ignorant of all of the previous resurrections? In what sense did Paul speak of Christ as “the firstfruits of those who have fallen asleep”?
One could respond reasonably to these questions by pointing out the aforementioned fact that Jesus was the first to rise from the dead—never to die again. In this sense, Christ is “the firstborn from the dead” (Colossians 1:18; Revelation 1:5). Another (and perhaps better) explanation to the question surrounding 1 Corinthians 15:20,23 and Paul’s use of the word “firstfruits” (Greek aparche) is to recognize the metaphor Paul employed. Under the old law, the firstfruits were the earliest gathered grains, fruits, and vegetables that the people dedicated to God in recognition of His faithfulness for providing the necessities of life. The Israelites were to offer to God a sheaf of the first grain that was harvested on the day after the Sabbath following the Passover feast (Leviticus 23:9-14). Paul used the term “firstfruits” in this letter to the Corinthian church to reinforce the certainty of the resurrection. Just as the term “firstfruits” indicates that “the first sheaf of the forthcoming grain harvest will be followed by the rest of the sheaves, Christ, the firstfruits raised from the dead, is the guarantee for all those who belong to him that they also will share in his resurrection” (Kistemaker, 1993, p. 548). Jesus is God’s “firstfruits” of the resurrection. And, like the Israelites, God will gather the rest of the harvest at the final resurrection. Paul seemingly wanted the Corinthians to understand (by way of metaphor) that Christ’s resurrection is a pledge of our resurrection. It is inevitable—a full harvest guaranteed by God Himself.

ON WHAT DAY DID JESUS RISE FROM THE DEAD?

The most frequent reference to Jesus’ resurrection reveals that He rose from the grave on the third day of His entombment. Matthew and Luke both record Jesus as prophesying that He would rise from the grave on this day (Matthew 17:23; Luke 9:22). The apostle Paul wrote in his first epistle to the Corinthians that Jesus arose from the grave “the third day according to the Scriptures” (1 Corinthians 15:4, emp. added). And while preaching to Cornelius and his household, Peter taught that God raised Jesus up “on the third day” (Acts 10:40, emp. added). Skeptics are quick to contend, however, that these scriptures contradict various other passages. For example, Jesus predicted that He would “be killed, and after three days rise again” (Mark 8:31, emp. added). On another occasion, Jesus told His apostles how His enemies would “mock Him and spit upon Him, and scourge Him, and kill Him, and three days later He will rise again” (Mark 10:34, emp. added, NASB). In addition, He informed the Pharisees that He would be in the heart of the Earth for as long as Jonah was in the belly of the great fish—for “three days and three nights” (Matthew 12:40). How can a person be expected to believe that Jesus rose from the grave if Jesus and the Bible writers could not even decide whether He rose from the grave on the third day or the fourth day?
In an attempt to solve this difficulty, some seemingly well-meaning individuals have espoused the idea that Jesus must have been crucified on Wednesday or Thursday, rather than on Friday (eg., Scroggie, 1948, pp. 569-577; Rusk, 1974, pp. 4-6). Because Jesus could not possibly have been in the grave for three nights if He died on Friday and rose on Sunday, some believe He must have died a day or two earlier. However, this is highly improbable. First, Mark 15:42 states that the evening of Christ’s crucifixion “was the Preparation Day, that is, the day before the Sabbath,” and “[b]oth the Scriptures (Matt 27:62; Mark 15:42; Luke 23:54; John 19:14,31,42) and Josephus indicate the day of preparation is the day before the weekly Sabbaths, namely, Friday” (Hoehner, 1974, 131:245; cf. Josephus, 16:6:2). Second, if Jesus died on Wednesday and rose on Sunday then He must have risen from the grave on the fourth day rather than “the third day.” What’s more, all attempts to place Jesus’ crucifixion and burial on Wednesday or Thursday instead of Friday are based more on a misunderstanding of a Hebrew idiom concerning time than actual evidence.
While statements such as “on the third day,” “after three days,” and “three days and three nights” may appear contradictory at first glance, in reality they harmonize perfectly if one understands the more liberal methods ancients used to reckon time. In the first century, any part of a day could be computed for the whole day and the night following it (cf. Lightfoot, 1979, pp. 210-211). The Jerusalem Talmud quotes rabbi Eleazar ben Azariah, who lived around A.D. 100, as saying: “A day and night are an Onah [‘a portion of time’] and the portion of an Onah is as the whole of it” (Shabbath ix. 3, as quoted in Hoehner, 1974, 131:248-249, bracketed comment in orig.). Azariah indicated that a portion of a twenty-four hour period could be considered the same “as the whole of it.” Thus, in Jesus’ time one would have been correct in teaching that Jesus’ burial would last “three days and three nights,” even though it was not three complete 24-hour days.
Scripture is peppered with references which demonstrate that a part of a day was oftentimes equivalent to a whole day.
  • According to Genesis 7:12, the rain of the Noahic Flood was upon the Earth “forty days and forty nights.” Verse seventeen of that same chapter says it was on the Earth for just “forty days.” Obviously, “forty days” and “forty days and forty nights” refer to the same time period in this context.
  • During the reign of King Ahab, Israel and Syria “encamped opposite each other for seven days” (1 Kings 20:29, emp. added). Yet, “on the seventh day the battle was joined” and Israel killed 100,000 Syrian foot soldiers (20:29). Clearly, the two armies did not occupy their camps for a full seven days, but for six days and a part of the seventh. The remainder of day seven was spent in battle.
  • When Joseph’s brothers came to visit him for the first time since selling him into Egyptian bondage more than a decade earlier (Genesis 37:12-36), Joseph incarcerated them for “three days” (Genesis 42:17). The text then reveals that he spoke to them “the third day,” and 42:18-24 represents them as being released that day—i.e., the third day. If Joseph’s brothers (with the exception of Simeon, 42:24) were released on day three of their imprisonment, then the “three days” they spent in the prison (42:17) are not equivalent to three 24-hour periods, but rather parts of three days.
  • When the Israelites visited King Rehoboam and asked him to lighten their burdens (2 Chronicles 10:3-4), he wanted time to contemplate their request, so he instructed Jeroboam and the people of Israel to return “after three days” (10:5, emp. added). Verse twelve of that chapter indicates that Jeroboam and the people of Israel came to Rehoboam “on the third day, as the king had directed, saying, ‘Come back to me the third day’” (emp. added). Fascinating, is it not, that even though Rehoboam instructed his people to return “after three days,” they understood him to mean “on the third day” (cf. 1 Kings 12:5,12).
  • When Queen Esther was about to risk her life by going before King Ahasuerus uninvited, she instructed her fellow Jews to follow her example by not eating or drinking “for three days, night or day” (Esther 4:16, emp. added). Yet, the text then tells us that Esther went in to the king “on the third day” (5:1, emp. added).
By studying these and other passages, one can see clearly that the Bible uses expressions like “three days,” “the third day,” “on the third day,” “after three days,” and “three days and three nights” to signify the same period of time. Again, “[a]ccording to the Oriental mode of reckoning, three consecutive parts of days were counted three days” (Jamieson, et. al., 1997, emp. added).
From Acts 10, we can glean further insight into the ancient practice of counting consecutive days (in part or in whole) as complete days. Luke recorded how an angel appeared to Cornelius at “about the ninth hour of the day” (approximately 3:00 p.m.; 10:3). “The next day” (10:9) Peter received a vision from God and welcomed visitors sent by Cornelius. “On the next day” (10:23) Peter and the servants of Cornelius departed for Caesarea. “And the following day they entered Caesarea” where Peter taught Cornelius and his household the Gospel (10:24). At one point during Peter’s visit, Cornelius spoke about his encounter with the angel of God. Notice carefully how he began the rehearsal of the event. He stated: “Four days ago to this hour, I was praying in my house during the ninth hour...” (10:30, NASB, emp. added). Although the event really had occurred only 72 hours (or three literal days) earlier, Cornelius spoke of it as taking place “four days ago to this hour.” Why four days instead of three? Because according to the first-century method of reckoning time, a part of the first day and a part of the fourth day were counted as whole days. Surely one can see how this information aligns itself perfectly with Jesus’ burial taking place on Friday and His resurrection occurring on Sunday. A part of Friday, all day Saturday, and a part of Sunday would be considered three days in ancient times, not one or two.
Even though in 21st-century America some may find this reasoning somewhat confusing, similar idiomatic expressions are used frequently today. For example, we consider a baseball game that ends after only completing 8½ innings a “9-inning game.” And even though the losing pitcher on the visiting team only pitched 8 innings (and not 9 innings like the winning pitcher from the home team), he is said to have pitched a complete game. Think about the college student who explains to his professor that he worked on a research project “day and night for four weeks.” He obviously does not mean that he worked for a solid 672 hours (24 hours x 7 days x 4 weeks) without sleeping. It may be that he worked from 6:00 a.m. to 12:00 a.m. for four weeks on the project, but not 672 sleepless hours. If he only slept five or six hours a night, and worked on the project nearly every hour he was awake, we would consider this person as one who truly did work “day and night for four weeks.” Finally, consider the guest at a hotel who checks in at 5:00 p.m. on Wednesday, and checks out at 3:30 p.m. Thursday—less than 24 hours later. Did the man stay one day or two days at the hotel? Technically, the guest was there for less than one full day (24-hour period), yet the hotel legally can charge him for two days since he did not leave before the mandatory 11:00 a.m. checkout time. Considering how flexible we are in measuring time, perhaps we should not be surprised at how liberal the ancients were in calculating time.
Further evidence proving that Jesus’ statements regarding His burial were not contradictory center around the fact that even His enemies did not accuse Him of contradicting Himself. No doubt this was due to their familiarity with and use of the flexible, customary method of stating time. In fact, the chief priests and Pharisees even said to Pilate the day after Jesus was crucified: “Sir, we remember, while He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore command that the tomb be made secure until the third day” (Matthew 27:63-64, emp. added). The phrase “after three days” must have been equivalent to “the third day,” else surely the Pharisees would have asked for a guard of soldiers until the fourth day. Interesting, is it not, that modern skeptics charge Jesus with contradicting Himself, but not the hypercritical Pharisees of His own day.
The idiomatic expressions that Jesus and the Bible writers employed to denote how long Jesus would remain in the grave does not mean that He literally was buried for 72 hours. If we interpret the account of Jesus’ crucifixion, burial, and resurrection in light of the cultural setting of the first century, and not according to the present-day (mis)understanding of skeptics, we find no errors in any of the expressions that Jesus and the gospel writers used.

DID JESUS HAVE THE SAME PHYSICAL BODY
AFTER HIS RESURRECTION AS BEFORE?

A gentleman once e-mailed our offices at Apologetics Press, questioning whether Jesus had the same body after His resurrection as He did before being raised from the grave. According to this man, Jesus “appeared to people He knew but nobody recognized Him.... It’s as though He had a different body”—and possibly one that was not physical.
At the outset, it is incorrect to assert that “nobody recognized Him,” because Matthew 28:9,17 clearly implies that at least some of Jesus’ disciples knew Who He was and worshiped Him. Moreover, that Jesus had essentially the same body after His resurrection that He had when He died on the cross is evident from at least three different passages. In Luke 24:39, Jesus stated: “Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.” Jesus expected His disciples to observe His physical body. Later in the same chapter, we read that Jesus ate a meal with His disciples (24:42-43; cf. Acts 10:41). And then in John 20:25-29, which is the most frequently cited passage in defense of Christ having a physical body, Jesus asked Thomas to touch His nail-scared hands and reach into His side that had been pierced with the Roman spear.
But what about those occasions when some of His disciples did not recognize Him? Do such verses as Luke 24:31,37 and John 20:10-16 represent a contradictory element in the resurrection story? First, just because the text says that the disciples thought they had seen a spirit when they actually saw Jesus (Luke 24:37), does not indicate that He looked different. Since they knew He had been killed, seeing His resurrected body caused them to think that He was in spirit form rather than physical. On one occasion, before Jesus’ crucifixion and resurrection, His disciples were startled at His appearance, supposing He was a ghost (Mark 6:49). A similar thing happened to Peter when some thought his unexpected presence must have been an indication that it was “his angel” (Acts 12:15).
Second, the reason the two disciples who were traveling on the road to Emmaus failed to recognize Jesus initially was not because Jesus had a different body, but because God miraculously prevented them from recognizing Him. Luke 24:16 indicates that at the beginning of their conversation with Jesus “their eyes were restrained,” but then just before Jesus vanished from their sight, “their eyes were opened and they knew Him” (24:31). Thus, the disciples’ recognition ability failed, not because Jesus possessed a different body, but because their eyes were miraculously restrained.
A final person often mentioned as not having recognized the Savior (allegedly because Jesus had a different body) is Mary Magdalene. John 20:11-18 certainly testifies of her initial inability to identify Jesus. The question is: Was Mary’s failure to recognize Jesus her fault, or the result of Jesus having a different body? As with the above cases, there is no indication in John 20:11-18 that Jesus had anything other than His risen crucified body (cf. 20:25-29). There are at least four possibilities, however, as to why Mary failed to recognize Jesus right at first.
  1. The Sun may not have risen all the way yet, thus making it difficult to see (cf. 20:1).
  2. Mary was engaged in deep weeping that likely obscured her vision (20:11,13). In fact, the first words Jesus said to Mary were, “Woman, why are you weeping?” (vs. 15).
  3. Considering Jesus’ clothes were taken from Him when He was crucified (John 19:23-24), and that the linen cloths which were used in His burial were lying in the tomb (John 20:6-7), Jesus likely was wearing clothes that made His exact identity less conspicuous at first glance. Perhaps His post-resurrection attire was similar to what a gardener or watchman would wear (cf. John 20:15).
  4. It also is possible that Mary’s eyes were restrained miraculously, as were the eyes of the disciples with whom Jesus conversed on the road to Emmaus.
Once all of the Scriptures are taken into account, one can see that Jesus physically rose from the grave in essentially the same body that was crucified on the cross. The fact that some of Jesus’ disciples did not immediately recognize Him in no way contradicts His physical resurrection.

CONCLUSION

The inspired accounts of the risen Redeemer have been the focus of much criticism through the years (cf. Barker, 1992, pp. 178-184; McKinsey, 2000, pp. 447-454). However, when the honest, open-hearted student of the Bible looks carefully at the evidence, he will come to realize that these criticisms are actually the result either of insufficient knowledge or hardened hearts. Truly, the more one studies the passages of Scripture in which Jesus’ resurrection is discussed, as well as the historical context in which this momentous event occurred, the more he will see how incredibly accurate and trustworthy the Bible writers were.

REFERENCES

Barker, Dan (1992), Losing Faith in Faith (Madison, WI: Freedom from Religion Foundation).
Barker, Dan (1996), “Did Jesus Really Rise from the Dead?,” Debate with Michael Horner at the University of Northern Iowa, April 2, [On-line], URL: http://www.infidels.org/library/modern/dan_barker/barker_horner.html.
Butt, Kyle (2002), “Jesus Christ—Dead or Alive?,” Reason & Revelation, 22[2]:9-15, February.
Clarke, Adam (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).
Hoehner, Harold W. (1974), “Chronological Aspects of the Life of Christ—Part IV: The Day of Christ’s Crucifixion,” Bibliotheca Sacra, 131:241-264, July.
Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).
Josephus, Flavius (1987 edition), “Antiquities of the Jews,” The Works of Josephus, trans. William Whiston (Peabody, MA: Hendrickson).
Kistemaker, Simon J. (1993), Exposition of the First Epistle to the Corinthians (Grand Rapids, MI: Baker).
Lightfoot, John (1979 reprint), A Commentary on the New Testament from the Talmud and Hebraica (Grand Rapids, MI: Baker).
McKinsey, C. Dennis (no date), “The Bible is God’s Word?,” [On-line], URL: http://members.aol.com/ckbloomfld/pamphlets.html.
McKinsey, C. Dennis (1983), “Commentary,” Biblical Errancy, February.
McKinsey, C. Dennis (2000), Biblical Errancy (Amherst, NY: Prometheus).
Rusk, Roger (1974), “The Day He Died,” Christianity Today, March 29.
Scroggie, W. Graham (1948), A Guide to the Gospels (London: Pinkering & Inglis).