Love not the World: Part 3

1 John 2:16, “For all that is in the world –the desires of the flesh and the desires of the eyes and pride in possessions –is not from the Father but is from the world.” (ESV). It is interesting to note that John’s warning here in this verse, brings us back to the Garden of Eden, where man first fell in sin. (See Gen. 3: 6). This same tactic that Satan was successful in using in the Garden, was also successful in causing Achan to sin (see Joshua 7: 21), and even king David to sin (see 2 Sam. 11: 2-4). However, he was not successful in using his threefold tactic against the Son of God. The Lord Jesus met all three tactics of Satan with the Word of God (see Matt. 4:1-11). Due to Adam’s sin in the Garden of Eden, it is inevitable that “as by one man [Adam] sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” (Rom. 5: 12, KJV). Even though Achan and David were not guilty of Adam’s particular sin in the Garden, yet they were sinners nonetheless (see Rom. 5: 14). An interesting parallel can be outlined from Genesis 3:6, which is the blue print, Joshua 7:21 and 2 Samuel 11: 2-4. They are as follows:

1.      Adam and Eve’s sin. (Gen. 3:6; 1 John 2: 16).

THE LUST OF THE FLESH — "Good for food."

THE LUST OF THE EYES — "Pleasant to the eyes."

THE PRIDE OF LIFE — "Desired to make one wise."

2.      Achan’s sin. (Joshua 7: 21; 1 John 2: 16).

THE LUST OF THE FLESH — "When I saw."

THE LUST OF THE EYES — "I coveted them."

THE PRIDE OF LIFE — "And took them."

3.      King David’s sin with Bathsheba. (2 Sam. 11: 2-4; 1 John 2:16).

THE LUST OF THE FLESH — "He saw a woman."

THE LUST OF THE EYES — "David sent and inquired after the woman."

THE PRIDE OF LIFE — "David...took her."

In each case we see the temptation and failure in response to it. However, we do not see failure on the part of our wonderful Lord and Saviour, Jesus Christ in his response to Satan’s temptations in the wilderness. How wonderful to know that the Second Adam (Christ) was triumphant over the Devil’s threefold tactic. “That in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16: 33, KJV). How encouraging to know that Christ overcame the world, the flesh, and the Devil.

Lord, thank you for this threefold warning by the Apostle John in answer to the Devil’s threefold tactic in tempting me to sin. Grant unto me an awareness as well as a spiritual sensitivity to the temptations that the enemy would use against me in causing me to stumble into sin. Amen.

Lord’s Day June 22, 2008; Entry: 4. Taken from "Living Between the Transient and the Real."

Love not the World: Part 2

1 John 2:15 “..If anyone loves the world, the love of the Father is not in him.” (ESV). What did the Apostle John mean by this? Does he mean the world in the context of creation itself? No, not at all. Except if we idolize God’s creation as the pagan’s do. (We must keep in mind that the earth was cursed because of man’s sin [See Gen. 3: 17-19] ). So what is John getting at here? What the Apostle John is saying here is this present world’s system. That means its philosophies, ideologies, religions, political views, etc. These are the things that are in opposition against Him. James warns us, “ know ye not that the friendship of the world is enmity [literally: to make yourself an enemy of God][1] with God? Whosoever therefore will be a friend of the world is the enemy of God.” (Jam. 4:4, KJV).If we love these things above Him, how can the love of the Father be in us? Yes, we are in the world, though we were once a part of it, but now we are no longer of it. There is a quote the Lord gave me a few years ago that makes for a good reminder: “Never lose your heart in the world, but rather lose the world from your heart.” The Lord Jesus gives this warning, “For what will it profit a man if he gains the whole world and forfeits his soul? What shall a man give in return for his soul?” (Matt. 16:26, ESV).

As believers in Christ, we are to be in lifestyle "different" from non-christians in the world, "be ye separate, saith the Lord,..." (2 Cor. 6: 17). Now that doesn't mean we are to be 'isolationists' in literally separating ourselves from the rest of the world. If that were the case, the Lord would have taken us home to heaven at the moment of our conversion to Christ. God has left us in the world for a reason, and that is to proclaim the gospel to the world (see Matt. 28: 19-20; Mark 16: 15-16). Since Jesus sat and ate with sinners, we are to do likewise. We are to insolate our hearts from the wicked influences of the world, not isolate ourselves from the rest of mankind. Sadly, today there are those in the Church who are legalistic in that they take such Scripture passages as 2 Corinthians 6: 17 and will have no contact with the unsaved other than to just share the gospel with them, which does great violence to the message of the gospel by giving the impression to non-christians that we are holier-than-thou in that we think we are better than them. May God deliver us from such a self-righteous attitude.

Lord, forgive me if I have acquainted myself with the world too intimately, for that’s idolatry. Insolate my heart with the warmth of Thy love from the chilling effects of this present world systems’ influences that ever seeks to deaden me spiritually. Let me be ravished in Thy Love, for Thy Love is more than enough, and let not any other loves sap away my affections for Thee! Amen.

Wed. June 18, 2008; Entry: 3. Taken from "Living Between the Transient and the Real."

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[1]    Or 'are in rebellion against God.'

Love not the World: Part 1

NOTE: The Journal Entry below dated Tuesday June 17, 2008, Entry: 2 is taken from my old Journal, entitled: "Living between the Transient and the Real." May the Lord be pleased to bless it to whoever reads it. This is part one of four parts on "Love not the World."

1 John 2:15 “Do not love the world or the things in the world...”  (ESV).  Been enjoying meditating upon 1 John 2:15-17 of lately. The clear instructions by John here is to simply not love the things of this present world. We are to love our fellow man to Christ, but never to love them above Christ. To love other things, or to allow other things to take the place of our time with Christ is idolatry. We are to die to the world and its corrupt system. The Apostle Paul said “The world has been crucified to me, and I to the world.” (Gal.6:14, ESV). I believe the word “love” in our theme text here, refers to our seat of affections: the heart. This of course refers to the direction of our will and where we find our joy in the most. That is usually where our love most is! “For where your treasure is, there will your heart be also.” (Matt. 6:21, KJV). Therefore we need to more earnestly heed the Apostle Paul’s words, “Set your affection on things above, not on things on the earth.” (Col. 3:2, KJV). The Title of L. E. Maxwell’s book puts the subject in a most sobering perspective. “Born to Die.” From the time we first trusted in Christ as our personal Lord and Saviour, we are born to die. There is a twofold truth to this:

(1.) Being born once, we were born to die under the curse of sin, destined to be judged (Rom. 5:12; Heb. 9:27). The psalmist David describes our first birth as follows, “Behold, I was brought forth in iniquity, and in sin my mother conceived me” (Psalm 51: 5). Since such a person is only born once and under the curse of sin, he is subject to the passing kingdom of man. The remedy, "Except a man be born again, he cannot see the kingdom of God" (John 3: 3, 7).

(2.) To be born again, we are now fellow citizens of the kingdom of God. We are also born to die, only this time we are called to die to ourselves (Gal. 2:20; Phil. 1:21). Our earthly, mortal bodies are still subject to death, but our new man [inner man] is free from the curse of death. The Apostle Paul explains the process like this, "though our outward man perish, yet the inward man is renewed day by day" (2 Cor. 4: 16).

We are to be “living martyrs” for the cause of Christ. We should be alive unto Christ, while at the same time being dead to ourselves. It is far easier to die a martyr’s death, then it is to daily die to ourselves while we still are living! This is what it truly means to be a follower of Christ.

Lord, too often I find myself too distracted by the things of this present world, because of my unwillingness to die to the things of this world. O God, help me to daily die to myself, so I can embrace the power of the resurrection life in Christ. Amen.

Peter Teaches us Three Lessons...

NOTE: Here is an old Journal entry dated, Wednesday February 3, 2010, Entry: 164 in my Journal "Not by Bread Alone" that I thought would be of some encouragement and worth publishing as a post here on my blog page.

           
 Been thinking about my need to be consistent in keeping my focus on Christ in my meditations; yet, how often I find the thoughts of my heart wandering on my personal struggles or other things of lesser importance. This reminds me of Peter in Matthew 14:29 when he got out of the boat where the other disciples were safely perched. He actually began walking on the water with his eyes fixed on Christ, until he allowed the storm around him to lose his focus on Christ. That is when he began to be afraid and started to sink beneath the waves. Peter allowed his fear of the storm around him to rob him of his focus of faith on Christ. Often, we give Peter a hard time for his lack of faith, but are we really any different than he? Here are some positive points about Peter that I observe in this scene: (1.) Peter desired to be with the Lord Jesus, even if it meant facing the boisterous storm to be with Him. That took Great conflict. (2.) While the other disciples stayed in the comfort of the boat, Peter alone left the boat. That took Great courage. (3.) Peter recognized that despite the fierceness of the storm around him, he realized the Lord was with him in the storm. That took Great confidence. Yes, the Lord Jesus had to rescue Peter from the water due to his lack of faith. But let us give him credit for at least being the only one with the faith and courage enough to step out of the boat and face the storm with Jesus.

Lord, that is my problem, my focus is too much on my circumstances that surrounds me, when my focus needs to be on You. I need to learn not to allow such difficult circumstances to distract my focus on Christ. To be distracted from You, is to sink beneath the waves of troubles; however, to keep my focus on You, is to walk on the waves of trials. For it is there amidst the storm—You meet me there.  Lord, thank you for both Peter’s failure and faith. In Christ’s most precious name I humbly pray. Amen.

Some lines from Robert Robinson’s poem are quite fitting here.

Let Thy goodness, like a fetter,

Bind my wandering heart to Thee.

Prone to wander, Lord I feel it,

Prone to leave the God I love;

Take my heart, O take and seal it,

Seal it for Thy courts above.[1]

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[1] John MacArthur,  Daily Readings from the Life of Christ: Vol.2, (Moody Publishers, Chicago, 2009), pg.39.

The Questions People Ask: 12

QUESTION # 12: Does Luke 12:45-48 teach that Christians can lose their salvation if they decide to reject God’s will and start living for themselves?

ANSWER: According to verses 41-48 in this chapter, two groups of servants are mentioned here: “faithful and unfaithful servants.” (See also Matt. 24:45-51).

We see in verses 42-44 “The Faithful Steward Rewarded; however, in verses 45-48 we see “The Unfaithful Steward Removed.” It is important to keep in mind, that this parable is one among a number of parables that speaks of our Lord’s Coming.  Let us take a closer look at who these stewards are in these two groups.

 

1. The Faithful Steward Rewarded (12:42-44): The wise servant is the one who is watchful and does the will of God by faithfully caring for the Lord’s people. For such a one will be called “blessed” (v.43), for when “the master” (v.46) returns and finds him doing His will, He will reward his faithful servant with greater responsibilities by making him “ruler over all that he has.” (v.44).    Now who is this “faithful and wise servant” (v.45) that the Lord Jesus is talking about? According to noted writer Dave Hunt, the word “servant” in this parable carries a double meaning. He writes:

 

“It is apparent that Christ’s words here have a double meaning that can be applied both to Jews and Gentiles. Abraham’s physical descendants are by birth potentially children of the Davidic kingdom and can thus be called “servants” in a way not true for Gentiles. But unless they have the same relationship with God through faith in Christ that Abraham had, they will be lost forever.”[1]

 

So the question may be asked: Can the term “servant” in this parable be applied to Christians? Yes and no, depending on the context in which it is mentioned. Yes, in verses 42-44 reveals the fruit of a true believer in Christ who lives in the blessed hope of his “Lord’s” return. “Wherefore by their fruits ye shall know them.” (Matt. 7:20, 16). No, for we do not read this about the “servant” (Luke 12:45). For in verses 45-47 the “servant” demonstrates by his very attitude and actions that he is not watching for the Lord’s return. We see this truth in our second point.

 

2. The Unfaithful Steward Removed (12:45-47): Though Luke 12:45 does not clearly distinguish between which “servant” it is referring to; it gives the impression that it is still referring to the “faithful and wise servant” mentioned in verse 42; hence, the confusion. However, the confusion is easily removed when the reference for this same parable in Matthew 24:48 clearly identifies that “servant” as an “evil servant.” True born again believers are never mentioned in the Holy Scriptures as being “evil,” only unbelievers are; though true believers still sin from time to time (See 1 John 1:7-10), they are “free” from its diabolical power (See John 8:32, 36) and one day will be removed from the very presence of sin at the rapture (See 1 Thess. 4:13-18).

 

This “end time” parable does not teach us that true Christians can lose their salvation. When the term “servant” refers to the saint in this parable, it is never used in the context of a true believer in Christ losing his or her salvation. What verses 45-47 reveals is that not all who profess to be Christians are genuine. For there will be many false believers among God’s people who will claim to know Christ.

The beloved devotional writer, William MacDonald says it best in these words:
 

“The servant professes to be working for Christ, but actually he is an unbeliever. Instead of feeding the people of God, he abuses them, robs them, and lives in self-indulgence. (This may be a reference to the Pharisees.) The Coming of the Lord will expose his unreality, and he will be punished with all other unbelievers. The expression “cut him in two” may also be translated “severely scourge him” (AV margin).”[2]

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[1] Dave Hunt, In Defense of the Faith: Biblical Answers to Challenging Questions, (Harvest House Publishers, 1996), pg. 329.

[2]William MacDonald, Believer’s Bible Commentary: N.T., (Thomas Nelson Publishers, Ed. 1990), pg. 237.

The Questions People Ask: 11

QUESTION # 11: How does one reconcile the seeming contradiction between Abiathar being the high priest in Mark 2:26 and the Old Testament passage that Jesus is citing (see 1 Sam. 21:1-6) that clearly states that Abiathar’s father Ahimelech was the high priest at this time?

 

ANSWER: The author of the above question is assuming that the Lord Jesus in Mark 2:26 is teaching that Abiathar was the high priest at the time when David and his men ate the showbread given to them by Abiathar’s father Ahimelech. Is this true? Is this what the Lord Jesus was saying in Mark 2:26? It is obvious that Ahimelech was. So was Jesus misquoting 1 Samuel 21:1-6? Is Mark 2:26 contradicting 1 Samuel 21:1-6?

 

            No. Not at all, for the answer is simple. The Lord Jesus did not say that David and his men ate the showbread “when” Abiathar was the high priest. What Jesus said was, “in the days of Abiathar the high priest.” (Mark 2:26). The word “days” suggests that the event occured during the lifetime of Abiathar the high priest and not “when” he was the high priest. So when did Abiathar become the high priest? This question can be answered in two parts.

 

First, Abiathar’s father Ahimelech and all the other priests were murdered by king Saul who accused them of taking sides with David and his men in conspiring against him (see 1 Sam. 22:9-19), which left Abiathar, the son of Ahimelech as one of the only surviving priests who escaped Saul’s execution of his family and fellow priests and fled to David and his men for refuge and protection (see 1 Sam.22:20-23).

 

Secondly, when David became king, he appointed Abiathar with Zadok as one of the high priests (see 2 Sam. 8:17[1] ; 17:15; 20:25; 1 Kings 4:4).

 

So as we have examined and observed in the Scripture passages cited above, what appeared to be a seeming contradiction between Jesus’ words in Mark 2:26 and the Old Testament passage in 1 Samuel 21:1-6 is no contradiction at all when the Scriptures are studied and properly interpreted by comparing Scripture with Scripture, an answer can be found.

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[1] There is a problem with this verse in 2 Samuel 8:17. It says that Abiathar’s father Ahimelech was the high priest during the reign of David. This is not possible since he was killed by king Saul during his reign (see 1 Samuel 22:9-19). Though this verse poses a problem, It is easily cleared up in light of the other passages of Scriptures that clearly identifies Abiathar as the high priest with Zadok (see 2 Sam. 17:15; 20:25; 1 King 4:4). The translators or editors of the KJV Bible no doubt accidentally inserted Ahimelech in place of Abiathar as the high priest.

The Questions People Ask: 10

QUESTION # 10: The Holy Spirit is not a Person, but rather God’s active force or power here on earth. Just like electricity gives power to a computer, even so is God’s Holy Spirit just a source of active power to do God’s will. -- A Jehovah's Witness

 

ANSWER: Is this true? No! For the Holy Spirit is not an active force as taught by some cults. The Holy Scriptures, as we will soon see, makes it abundantly clear that the Holy Spirit is a Person. Let us consider a few.

            The Holy Spirit is active in creation (See Gen.1:2; Job 33:40, etc.); The Holy Spirit can be lied to (See Acts 5:3-4); The Holy Spirit can be grieved (See Eph. 4:30); The Holy Spirit can teach (See Luke 12:12; John 16:13); The Holy Spirit can speak (See Ezek. 3:22-24; Acts 13:2, 4; 21:11; 28:25; Heb.3:7); The Holy Spirit can appoint certain saints to a ministry (See Acts 13:2; 20:28) and so on.

             As we can well see with the Scriptural evidence before us, the Holy Spirit is indeed much more than just mere energy. He is a Person. An “Active force or power” cannot create, speak, teach, nor can it be lied to or be grieved. Such characteristics belong to a person. Above all, the Person of the Holy Spirit is God! (See again Acts 5:3-4).

The Questions People Ask: 9

QUESTION # 9: If the One True God made everything, then who made God?

ANSWER: There is an assumption attached to this Question. It is assumed that since everything, including ourselves, had a beginning, then God also must have had a time when He began to exist. Such reasoning brings God down to our level of existence. It makes Him finite like us, when in reality He is infinite. He is a self-existing, self-sustaining, self-dependant, eternal Being, who owes His existence to no one. Since man is under the curse of sin, it is difficult for him to accept the fact that God is uncreated and has no origin. The very thought of this makes man feel uncomfortable. Concerning man’s view of God having no Origin, A. W. Tozer gives this interesting insight on the topic:

            “To admit that there is One who lies beyond us, who exists outside of

            all our categories, who will not be dismissed with a name, who will not

            appear before the bar of our reason, nor submit to our curious inquiries:

            this requires a great deal of humility, more than most of us possess, so we

            save face by thinking God down to our level, or at least down to where

            we can manage Him. Yet how He eludes us! For He is everywhere while

            He is nowhere, for “where” has to do with matter and space, and God is

            independent of both. He is unaffected by time or motion, is wholly

            self-dependent and owes nothing to the worlds His hands have made.”[1]

            So who made God? No one! This is made quite clear from such passages of Scriptures as Isaiah 43: 10; 45: 5-6 “Before Me there was no God formed, and there will be none after Me…I am the LORD, and there is no other; besides Me there is no God…That men may know from the rising to the setting of the sun that there is no one besides Me. I am the LORD, and there is no other.” 45:21, 22 “there is no God else beside me; a just God and a Saviour; there is none beside me…for I am God, and there is none else.” Finally 46:9 says “I am God, and there is none like me.”  Moses in the spirit said, “From everlasting to everlasting, thou art God.” (Psalm 90:2). These are but only a few Scripture passages among many that speaks of God’s Self-existence.

Now having said that, some might be thinking, “Well, if the Lord Jesus Christ is God in the flesh, how then can one reconcile His beginning? (see Isa. 7: 14; 9: 6; Matt. 1:18-25)” Good question. To begin with, Jesus coming in the flesh was only the beginning of His humanity (see again Matt. 1: 18-25) that he took upon Himself (see Phil. 2:6-8) in order to fulfill His Father’s will in making possible through His death, burial, and resurrection salvation for man. However, remember one of the titles of the Lord Jesus is the “Word” [Greek: logos] as mentioned in John 1: 1 which says, “In the beginning was the Word, and the Word was with God, and the Word was God.” Then we later read in the chapter that “the Word became flesh, and dwelt among us,..” (1: 14). The Apostle Paul wrote that the Lord Jesus Christ is “God manifested in the flesh” (1 Tim. 3: 16). Concerning His pre-existence, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am’” (John 8: 58). The “I am” statement mentioned here by Christ, is the memorial name of God as first mentioned to Moses in Exodus 3: 14-15. Each one of these Scripture passages refers to the Lord Jesus’ pre-existence before all things existed as we know it. So it is safe to also conclude that God the Son also had no beginning, except in the case of His humanity. However, His humanity that He took upon Himself in no way defines His actual existence or beginning.

I remember a number of years ago, attending a small Bible study group that a friend of mine was leading. He gave a real interesting answer to the question of God’s existence that coincides well with the question of God’s existence answered here in this study. His quote is as follows:

“When asked the question, “Does God exist?” I usually surprise people when I answer “No.” To say that God merely exists, puts Him on the same plain as everything and everyone in external existence. It gives Him a beginning, a life span and ending. It confines Him to space and time. In short, it puts God in a box. The One True God cannot be put in a box, because He is the Box. God does not merely exist, “HE” is Existence! Everyone and everything else exists from Him. (Col. 1:16-18; Acts 17:28; Ps. 100:3).”[2]

             It is important to keep in mind that the word “origin” can only apply to what is already created, never to an Uncreated Being such as God. However, we owe our existence to Him. This is made evident by such Scripture as Genesis 1:26-27;  2:7; Psalm 100:3; 139:14; Acts 17:28, etc. The Lord God is the Creator, Sustainer, and Originator of all things (See Gen. 1:1-31; 2:1-22; Col. 1:15-19, etc). Again, God owes His Origin and Existence to no one.

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[1] A.W. Tozer, The Knowledge of the Holy, (HarperSanFrancisco/HarperCollins Publishers, 1961),

pgs. 26-27.

[2] This quote is taken from my old friend, Preston Slade from a small Bible Study group he lead at the “Worship Centre,” (an evangelical Pentecostal Church) back in 2001 and 2002. The Scripture references in brackets has been added by me in Preston's quote here.

The Questions People Ask: 8

QUESTION # 8: How can such a loving God send good people to hell?

 

ANSWER: My dear reader, God does not send good people to hell, they go there by their own choice. The sad truth is, “Most men will proclaim each his own goodness, but who can find a faithful man?”  (Prov. 20:6). To begin with, the Biblical record stands, “There is none who does good, no, not one.” (Psalm 14:3; 53:3). The Lord Jesus Christ “did not come to call the righteous, but sinners, to repentance” (Matt. 9:13). Isaiah solemnly declares that “all our righteousness are like filthy rags” (Isa. 64:6). The apostle Paul, writing to the church at Rome makes this solemn observation of man’s hopeless condition apart from God’s grace in redemption: “There is none righteous, no, not one…For all have sinned and fall short of the glory of God” (Rom. 3:10, 23). Sin is so deeply a part of man’s nature that he is so proud that he is convinced that his own self-righteousness merits favor with God! This explains why man finds such Scripture passages as quoted above offensive.

 

            There are those who scoff at the doctrine of hell, stating that there is no proof that hell even exists. They also say that the doctrine of hell was created by religious leaders to control people. Whether scoffers say there is no proof of a literal hell. The truth remains: the existence of hell can neither be proved nor disproved. However, God declares in His Word that there is a literal hell. Consider these following Scriptures Matthew 25: 41; Mark 9:44-48; Luke 16:19-31; Revelations 20:11-15, etc. Since the record of God’s Word is wholly reliable, then we can trust that there is a literal hell. Whose word are you willing to trust; man’s passing opinions or God’s perpetual Word.

 

            Yes, God is a loving God. Because of His love, He cannot overlook the dreadful effects and consequences of man’s sins. Sin must be judged, if God is to remain consistent in His just character in love. God is holy. Therefore, His love is holy. So the truth is –God’s love and sin cannot co-exist together! Thus, the unforgiven sinner cannot co-exist with God in heaven. Every sin must meet its necessary fate: exclusion from heaven. So if you choose to glue yourself to your sins, then you glue yourself to that fate! The nature of God’s love is holy and just –so I say again, He must judge sin. To not repent is to eventually seal your fate in hell. The wonderful Good News of the Gospel is that God loved us so much that He sent His only begotten Son to bear the judgment of our sins on the Cross at Calvary. Dear friend, because the consequences of our sins are eternal, It took an eternal God in the Person of the Lord Jesus Christ to come into the world to pay the infinite debt of our sins. He paid the debt for our sin on the Cross. For God’s salvation is “not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5). Will you not fall on your knees and humbly acknowledge your sins in repentance and trust the Lord Jesus Christ as your personal Saviour?

 

             So as we have observed, whether the unbeliever just honestly wants to know if God will send good people to hell, or if he does not believe that hell even exists, God’s record stands sure “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23).

The Questions People Ask: 7

QUESTION # 7: Is the six day account as recorded in Genesis Chapter One literal 24 hour days, or are they long periods of time taught as fact by many scientists who hold to the “Day-Age” theory?

ANSWER: When God’s prophet, Moses, under divine inspiration compiled the account of creation in Genesis 1, he used the Hebrew word yom for “day”.  The word yom was joined together with numbers in a chronological order (‘first,’ ‘second,’ ‘third’ day, etc.), now each one of these numbered days were followed after by the words “evening and morning.”  The author obviously meant a normal 24 hour day, not thousands or millions of years between each day as theistic evolutionists, progressive creationists, and evolutionists advocate. The well known creation evangelist, Ken Ham agrees:

            “Respected Hebrew dictionaries, like the Brown, Driver, Briggs

            Lexicon, give a number of meanings for the word yom depending

            upon the context. One of the passages they give for yom’s meaning an

            ordinary day happens to be Genesis chapter 1. The reason is obvious.

            Every time the word yom is used with a number, or with the phrase

            “evening and morning”, anywhere in the Old Testament, it always

            means an ordinary day. In Genesis chapter 1, for each of the six days

            of creation, the Hebrew word yom is used with a number and the phrase,

            “evening and morning”. There is no doubt that the writer is being

            emphatic that these are ordinary days.”[1]

            Now keep in mind, the Lord God of Heaven could have created all things within an instant. However, He chose to measure each creative act He performed by six segments of days for our benefit. In Exodus 20: 11 Moses wrote, “In six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day.” The truth being conveyed here is a solar day, a 24 hour cycle for each day. There is no way one can conclude here that Moses was talking about thousands of years between each day. The text in view here does not allow for such a conclusion.

            If the author of Genesis chapter 1 intended each “day” to mean thousands or millions of years, he would have used a different Hebrew word than yom, such as qedem, which means “ancient” or “of old”; Olam, which means “everlasting” or “eternity” and is sometimes translated “perpetual”, “of old”, or “for ever”; Or the word shanah, which means “a year” or “a revolution of time” (from the change of seasons), etc. These are just some of a number of Hebrew words that Moses could have used. However, he chose the Hebrew word yom to signify an ordinary 24 hour day/night cycle. Why, because that is exactly what the author intended the word “day” to mean in Genesis 1.

            Another interesting fact to consider is that if the author Moses intended the word “day” to mean a long period of thousands or millions of years, that would make Adam, Eve, Seth, Noah, Abraham, and even the oldest man that ever lived, Methuselah, thousands or even millions of years old! Again, quoting Ken Ham, he gives this interesting insight on this subject.

“The Bible tells us that Adam was created on the sixth day. If he lived

            through day six and day seven, and then died when he was 930 years

            old, and if each of these days was a thousand or a million years, you

            have major problems! On the fourth day of creation (Genesis 1:14-19),

            we are given the comparison of day to night, and days to years. If the

            word ‘day’ doesn’t mean an ordinary day, then the comparison of day

            to night and day to years becomes meaningless.”[2]

             So here we have in brief the truth that the word “day” in Genesis chapter 1 does not mean thousands or millions of years as alleged by those scientists who hold to the false evolutionary “Day-Age” theory. Were the “days” 24 hours? Most definitely! “Let God be true, but every man a liar” (Romans 3:4).[3]

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[1] Ken Ham, “The Necessity for Believing in Six Literal Days,” Creation Ex-nihilo (18:1), (December 1995 – February 1996), pg. 39.

[2] Ken Ham, Creation Ex-nihilo (18:1), (December 1995 – February 1996), pg. 41.

[3] Ken Ham, Creation Ex-nihilo (18:1), (December 1995 – February 1996), pg. 41.

The Questions People Ask: 6

QUESTION # 6: How can a holy and just God approve of the vile practice of incest in one part of His Word (see Genesis 4:16-24; 5:3-32), then later, in another part, contradict His approval of incest by condemning it? (See Deuteronomy 27:22 for example).

ANSWER: My question to the above Question is – “Who else were the sons of Adam and Eve to marry other than their sisters?” They really had no choice. It is important to note here that this time period (or dispensation) occurred before the Mosaic Law even existed.

For the first few generations of man’s existence, brothers married sisters until they were able to marry distant relatives, then finally those who were not related to them. It was only when the population became large enough, people then had more of a variety of potential mates to choose from. Even before the time of Moses, people were still marrying family members. For example, Abraham married his half sister, Sarah. Perhaps some are thinking, “Okay, that’s fine in all, but where are the women that Cain, Seth, Enoch, Methuselah, Noah, and others married? Where is it mentioned in the book of Genesis?” The women are mentioned in Genesis 4:16-24; 5:3-32. In Genesis 5, the word “daughters” is mentioned eight times. This shows us where Cain, Seth, Enoch, Noah, and others got their wives. Please note that the law against incest was not in affect during this time period.

The law against incest came about when Moses received the law from God. Read such Scriptures as the one in Deuteronomy 27: 22 that people think contradict Genesis 4: 16-24; 5: 3-32. See also such Scriptures as Leviticus 18: 6-18. Over and over again we read that to have sexual relations with mother, daughter, sister or close relatives is “uncovering the nakedness” of their parents or your close relatives. It is interesting to note that this phrase “uncovering the nakedness” is mentioned 15 times in Leviticus 18: 6-18. This chapter is even specific in who is being offended and sinned against. This makes clear how important the issue about incest was to God. Moses even opens up the chapter by quoting what God had said to him, “You shall not do what is done in the land of Egypt where you lived, nor are you to do what is done in the land of Canaan where I am bringing you; you shall not walk in their statutes.” (18: 3).

No one is denying that incest in God’s eyes is wrong. Obviously it is; for it is wickedness and immorality. Now having said this, keep in mind what was written in the previous paragraph where before the law, during the beginning of the human race that there was no law then to forbid them from having sexual relations and marriage to their brothers, sisters, and close relatives. It was acceptable in God’s eyes until the population of man flourished on the face of the earth until God gave Moses the law that forbids incest. So you see there really is not a problem with Genesis 4: 16-24; 5: 3-32 contradicting such passages as Deuteronomy 27: 22 in regards to the sin of incest. In Genesis, during the beginning of the Human race it was necessary for Adam’s children to marry one another; whereas, during the time of Moses it was then necessary for God to institute the law against incest.

The Questions People Ask: 5

QUESTION # 5: Why would God need to create the sun, moon, and stars to give light as a means of separating the day from the night on the fourth day in Genesis 1:14-19, since He had already created light on the first day, and separated the light from the darkness as seen in Genesis 1:3-5?

ANSWER: Well, as one can see, this seeming contradiction between Genesis 1:3-5 and 1:14-19 has proven to be a hindrance to many a soul in coming to not only trust the message of the Bible as God’s divine inspired Word; it has also prevented many a soul from coming to trust the Lord Jesus Christ as their personal Saviour. Because of this, I hereby seek to answer this difficult and troubling Question with the Lord’s help.

            To begin with, there is a difference between God’s first recorded words “Let there be light” (Gen. 1:3) with His words “Let there be lights” (Gen. 1:14). For the word “light” in Genesis 1:3 is in the singular; whereas, the same word is in the plural “lights” in Genesis 1:14. So what is the significance between Genesis 1:3 and 1:14? The late Dr. Henry M. Morris explains well the contrast between the term “light” and “lights” in Genesis 1:3, 14.

“On the first day, God had said: “Let there be light” (Hebrew or). Now He says: “Let there be lights” (ma-or). Light energy was activated First, but now great masses of material (part of the “earth” elements created on the first day) were gathered together in one of the firmaments, or spaces, of the Cosmos – the space beyond the waters above the space adjacent to the earth. These great bodies were set burning in complex chemical and nuclear reactions, to serve henceforth as light-givers for the earth.”[1]

            The assumption that God created light on the first day in verse 3 goes against the very nature of God, for true light comes only from God, since “God is light” (1 John 1:5). Not only is God light, He dwells in the light, and is also light that no man can approach unto (1 Tim. 6:16). Moses, the Old Testament prophet is an example of a person who asked God to show him the “unapproachable light” of His glory. In which God answered, “Thou canst not see my face: for there shall no man see me, and live.”  However, God did permit him to see His back parts. The Lord would not allow his servant Moses to see the full “unapproachable light” of His glory, lest he die. (Exodus 33:18-23).   God is also the Father of lights where no shadow from darkness taints its great brilliance (James 1:17). Concerning this verse, James 1:17, Dr. Henry M. Morris has this interesting insight:

            “God’s first recorded words were “let there be light” (Genesis 1:3). He is

            the “Father of lights,” but he did not create light, for “God is light” (1 John

            1:5) and is “dwelling in the light” (1 Timothy 6:16). In fact, He had to “create

            darkness”  but only had to “form the light” (Isaiah 45:7). Scientifically

            speaking, as far as the physical creation is concerned, all matter is essentially

            energy in motion, and light is the most basic form of energy.”[2]

            It is interesting to note that in the future New Jerusalem there will be no need for the sun to give its light by day, nor will there be any need for the moon to give its light by night. For the glory of the Lamb shall be its light. (See Isaiah 60:19-20; Revelations 21:23-25).

            It is important to note that darkness of night can be a time of blessing through rest and sleep. However it soon came to symbolize spiritual darkness. Most sinful and wicked deeds are done at night, and Christians are warned to “have no fellowship with the unfruitful works of darkness” (Ephesians 5:11). The Lord has called us “out of darkness into His marvelous light” (1 Peter 2:9).

            Dr. Spiros Zodhiates defines the difference between light and darkness in these negative and positive terms.

            “Generally speaking, darkness is associated with death, failure suffering,

            folly, and sin. Light is associated with life, salvation, prosperity, wisdom,

            and justice.”[3]

             Now some will argue that the “Two Great Lights” mentioned in Genesis 1:16 is wrong. For the sun is light, whereas the moon is not a source of light; therefore there is really only one “great light,” not two. To begin with, the sun emits light, whereas the moon reflects light. Thus, it is true that the moon does not emit light; however, as mentioned, the moon does reflect light. Therefore it automatically becomes a source of light that many people enjoy and depend upon at night. Anyone can appreciate this truth on a clear crisp night when the moon is full. For you see, when a person looks at the full moon at night, they do not argue whether it is a “great light” or not, no, they appreciate the moon as a source of light, even though it just reflects the sun’s light. Hence, it is one of the “Two Great Lights” that Genesis 1:16 mentions.  Like the moon, other planets that are visible at night also reflect light.  In fact, like the sun, there are many objects in the cosmos that also emit light. Some of which are larger than our sun! What are these lights? Simple, the stars we see at night.

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[1] Henry M. Morris, The Defender’s Study Bible (World Publishing, 1995), pgs. 5-6.

[2] Morris, page 1385.

[3] Spiros Zodhaites, The Hebrew, Greek Key Study Bible, (AMG Publishers), pg. 1597.

The Questions People Ask: 4

QUESTION 4: When the Lord Jesus Christ dwelt among men in human bodily form, was He not limited in His capacity to function as an Omnipresent God? Since He was in a human body, He could only be in one place at a time. So if Jesus is indeed God come in flesh, how does one reconcile His human limitations with His divine attribute of Omnipresence? –Dr. M. Marshall

ANSWER: To say that the Lord Jesus Christ in the flesh could not be Omnipresent is to fail to understand who Jesus really is as God come in the flesh. His physical body is only a mere fraction of His Being. If it can be proven that the Lord Jesus possesses the divine attributes of Omniscience and Omnipotence, then it can also be shown from Scripture that Christ possesses the attribute of Omnipresence as well. Let us consider this little study  together and see what God’s Word has to say on the subject at hand.

 

To begin with, Isaiah prophesied of the coming Messiah in Isaiah 7: 14; 9: 6, which was later fulfilled in Matthew 1: 18-25 in the miraculous virgin birth of Christ. Keep in mind, when Christ came into the world in human bodily form, He made Himself a little lower than angels (see Heb. 2: 7, 9). Since He “made Himself [ref. emptied Himself of His privileges] of no reputation, taking the form of a bondservant, and [came] in the likeness of men”[1](Phil. 2: 7). The Lord Jesus in His incarnation, voluntarily chose to take on Himself for the first time a human form in order to dwell among men and experience what they experience. For example, He grew up and experienced the same things that everyone else did, yet without sin (see Luke 2: 40, 52).

 

As already mentioned, Jesus is both God and Man. As Man, He chose to limit His knowledge (see Matt. 24: 36; Phil. 2: 8; Heb. 5: 8). As God, He is Omniscient (He knows all things). He knows our very thoughts! (see Psalm 94: 11; Matt. 9: 3-4; John 1: 47-49; 2: 24-25). Next, we see Christ’s divine attribute of Omnipotence (He is all powerful). As God, this can be seen in the miracles He performed. Such as His creation of all things (see John 1: 3; Col. 1: 16-17); His ability to heal the sick, diseased, and the demon possessed (see Luke 4: 38-41); His power to control a storm (see Mark 4: 35-41); and His power to raise the dead (see John 11: 38-44). Yet, as a Man, He was subject to hunger, fatigue, and bodily suffering (see Matt. 4: 1-11; Luke 22: 39-46; John 19: 1-30; Heb. 5: 8). Now that it has been proven that Christ possessed both divine attributes of Omniscience and Omnipotence during His brief earthly life here, then it is safe to assume He had the divine attribute of Omnipresence as well. The devotional Commentator, William MacDonald in his comments on Philippians 2: 7 gives this helpful insight on how the divine attribute of Omnipresence relates to the nature of Jesus Christ.

“The Lord Jesus did not lay aside any of the attributes of God when He came into the world. He was still omniscient (all knowing). He was still omnipresent (present in all places at one and the same time). He was still omnipotent (all powerful). What He did was to empty Himself of His positional equality with God and to veil the glory of Deity in a body of human flesh.”[2]

 

Now what of Christ’s dual nature as God and Man? How can He be both Omnipresent as God, yet, still be confined to a human body of limitations? The difficulty comes from our lack of understanding the nature of God. The 19^th Century author William Kelly explains our difficulty this way, “The problem with man’s understanding of the nature of God is that he tries to reason from man up to God, when he should be reasoning from God down to man.” We would do well to heed Mr. Kelly’s wise advice in our approach to understand the divine nature of God.

 

The nature of the problem with answering the question at hand will never be truly reconciled, when we keep trying to limit who the Person of Christ is as the Omnipresent God by our natural understanding. Such people think the very nature of Christ is contingent on our concept of who He is. Hence, we try to box the Omnipresent nature of Christ into our own image that we can accept about His Person. Since the Lord Jesus is God, we need to understand that the Omnipresent nature of the Almighty God of the universe cannot be measured or limited to a single place. This means we cannot define the Omnipresent nature of God in the humanity of Christ on our terms. We need to let God interpret to us the meaning of Christ’s Omnipresent nature in His humanity on His terms. For our Lord God’s divine attribute of His Omnipresence transcends the natural laws of time that we are restricted to; such as the past, present, and future. Yet He simultaneously dwells in the past, present, and future at the same time. For God is outside the confines of time, for He created time as we know it, though for a time He restricted Himself to a body of flesh within the boundaries of time. For “with the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3: 8).

 

Now Solomon in his prayer of dedication says this about the Omnipresent nature of God the Father, “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” (1 Kings 8: 27). This divine attribute of Omnipresence also belongs to Christ as well. For the Lord Jesus Christ declares His Oness with the Father in John 10: 30, “I and My Father are one.” Therefore He possesses the divine attribute of Omnipresence. However, it is safe to assume that our Lord Jesus’ “earthly tabernacle” [His human body] cannot wholly contain His Omnipresent Being. So only in relation to His earthly body was He limited to a degree in His Omnipresence. This in no way undermines the divine perfection of His Person. Since Christ is wholly God manifested in the flesh (1 Tim. 3: 16). He can do anything. To say otherwise is to make Him less than God. For the physical body of Christ is only a fraction of His Omnipresent nature! His body of flesh does not define or rule out His attribute of Omnipresence. For example, the Spirit of Christ was fully active in His Omnipresence (see John 1: 47-49).

 

Since Christ has a dual nature, being fully God and fully Man, it is important to be able to distinguish between the personal and positional equality Christ has with the Father. Again, author, William MacDonald beautifully explains the difference in his commentary notes on Philippians 2: 6:

 

“When we read that Christ Jesus was in the form of God, we learn that He existed from all eternity as God. It does not mean that He merely resembled God, but that He actually is God in the truest sense of the word. Yet He did not consider it robbery to be equal with God. Here it is of utmost importance to distinguish between personal and positional equality with God. As to His Person, Christ always was, is, and will be equal with God. It would be impossible for Him to give that up. But positional equality is different. From all eternity Christ shared positional equality with His Father, enjoying the glories of heaven. But He did not consider this position something that He had to hold on to at all costs. When a world of lost mankind needed to be redeemed, He was willing to relinquish His positional equality with God—the comforts and joys of heaven. He did not consider them something that He had to grasp forever and under all circumstances.”[3]

 

The whole problem with understanding the Omnipresent nature of Christ in His humanity is that we ignore the fact that He is God. “For in Him dwells all the fullness of the Godhead bodily” (Col. 2: 9); He is “God…manifested in the flesh” (1 Tim. 3: 16). To say that the Lord Jesus Christ could not be Omnipresent in His human bodily form is to deny that He is God. He cannot cease to be who He is—God. It is only in relation to His earthly body that His Omnipresence was limited in that He couldn’t be in two places at once in the flesh, and that only for a brief time. Never do we read in the Scriptures that Christ was limited in His Spirit. To deny this is to depart from the teaching of God’s Word.

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[1] It is important to note though Christ became Man, He considered it not robbery to be equal with God (see Phil. 2: 6). He is both God and Man (see John 1: 1, 14; 1 John 1: 1-3); when He took on Himself a human body in His incarnation, He voluntarily “emptied, or laid aside His divine privileges” (see Phil. 2: 7). What were these privileges? The privileges were His place in heaven, and that only temporarily. Also, He emptied Himself in the sense that He took upon Himself something He never had before –humanity.  

[2] William MacDonald, Believer’s Bible Commentary: N. T., (Thomas Nelson Publishers, Ed. 1990), pg. 782.

[3] William MacDonald, Ibid, pg. 781.

The Questions People Ask: 3

QUESTION 3: What proof is there in the Bible to say that the spirit and soul of the Christian immediately goes to heaven to be with the Lord after death?  –Dr. M. Marshall

ANSWER: It is evident from the Scriptures that both the wicked and the righteous go to different places beyond the grave (see Luke 16: 19-31; Matt. 25: 46; Rev. 20: 11-15). There are only two specific places where the soul goes after death: heaven or hell (including the “lake of fire” which is the second death).

1. Where the non-Christian’s soul goes after death: It is clear from God’s Word that the spirit of the unbeliever goes to hell [Hebrew: Sheol; Greek: Hades] which is the intermediate state where the ‘soul’ awaits the day of judgment (see Heb. 9: 27; Luke 16: 19- 31; Isaiah 5: 14; Ezek. 32: 20-31). When that day of judgment comes, which is called “the great white throne” (Rev. 20: 11-12) such souls will be judged according to what is written in the ‘books,’ then they will be cast into the “lake of fire, which is the second death” (Rev. 20: 11-15; see also Matt. 10: 28; Mark 9: 44, 46, 48). The Lord Jesus warns such people, “Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell [Greek: Gehenna]” (Matt. 10: 28).

2. Where the Christian’s soul goes after death: It is evident from the Scriptures that the believer at the moment of death does not go “bodily [physically]” into the presence of Christ in heaven, nor does the spirit and soul remain with the body in the grave asleep, awaiting the day of the resurrection as Jehovah’s Witnesses falsely teach. No, for the apostle Paul plainly states, “to depart and to be with Christ, which is far better.” However, the apostle adds, “Nevertheless to abide in the flesh is more needful for you” (Phil. 1: 23-24). So that the presence of the Christian with Christ is not “in the flesh,” it is not bodily. For the body is in the grave, it sleeps awaiting the resurrection. Paul makes this distinctly clear in 2 Corinthians 5: 8 “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.” Yes, the apostle Paul was eagerly awaiting the time when he would be in the very presence of Christ apart from his body. Believers in Christ will also be judged for the works they have done in their bodies at the “Judgment seat of Christ” (2 Cor. 5: 10; Rom. 14: 10). King Solomon in the Old Testament says “and the body returns to dust in the earth as it was, and the spirit returns to God who gave it” (Eccl. 12: 7). For further evidence see 2 Corinthians 12: 2-4; Philippians 1: 21; 1 Thess. 4: 13-18.

I am certain much more could be written on this subject about where the soul of man will go after he dies. But if one desires to study this topic in greater depth; I heartily recommend the Bible first of all, and secondly there are many helpful books out there that will aid you in the study. To conclude, I will leave you with this verse, “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it” (Matt. 7: 13-14). Friend, be one of the ‘few’ who find eternal life in Christ. For Christ is the only “door” at the gate that leads to the narrow way which leads to life (see John 10: 9).

The soul that sins,

It shall surely die;

God has said it,

He cannot lie!

But the soul that trusts,

In the finished work of Christ;

Will find peace from sin,

In the One who paid the price!

The soul that rests,

In the Person of Christ;

Will find eternal life,

In the Lord Jesus’ sacrifice!

The soul that is redeemed,

I must happily confess;

Is a soul

That is truly blessed!