tag:blogger.com,1999:blog-2848870627309711912024-03-13T12:39:12.723+00:00God's RockerJesus is awesome, and not just like in the "ooh wow, how inspiring" sense, more like "this dude is frickin' sweet".Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comBlogger96125tag:blogger.com,1999:blog-284887062730971191.post-42042806619352584922019-12-06T13:15:00.001+00:002019-12-06T19:29:58.495+00:00Did God command Abraham to perform a human sacrifice?<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-0abWRgVsxG4/XepUXx0XL1I/AAAAAAAAAUI/EsIf21EW1d8-FDqONqOaqp7t_I3Bv1kewCLcBGAsYHQ/s1600/abaraham%2Bmeme.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="691" data-original-width="960" height="230" src="https://1.bp.blogspot.com/-0abWRgVsxG4/XepUXx0XL1I/AAAAAAAAAUI/EsIf21EW1d8-FDqONqOaqp7t_I3Bv1kewCLcBGAsYHQ/s320/abaraham%2Bmeme.jpg" width="320" /></a></div>
One of the most well known Bible stories, often told in Sunday Schools, is that of Abraham and Isaac. Abraham is told by God that to prove his faith, he must take his son up to the top of a mountain, and kill him as a sacrifice. Abraham obeys, and just before delivering the killing blow, God stops him and tells him that he has passed the test, and his son can live.<br />
This story rubs some people the wrong way, understandably so. However, what this short-hand version leaves out is the stuff that makes the terrifying command make a lot more sense. It's not unusual that someone who is only familiar with this version will ask "What would you do if God told you to kill someone you love?" expecting to put you in a catch 22 situation where you either have to admit you'd be willing to murder, or you'd be willing to disobey God. What is missing is a lot of important context. (Context, as usual).<br />
<br />
<a name='more'></a><br />
<br />
Abraham's story and his walk with God begins long before Isaac was even born. By the time this famous event happens, there has been a lot of history between the patriarch and Yahweh. This is not the same as someone in modern day who has never heard the voice of God, but suddenly one day hears him tell them to begin killing.<br />
<br />
The story of the Binding of Isaac, as some call it, is found in Genesis 22, however Abraham (or Abram as he was previously known) is first met in Genesis 12. The book of Genesis follows his walk with God throughout until around chapter 25 when his son and grandson, Isaac and Jacob, become the main players.<br />
Genesis 12 introduces us to God's promise to Abraham about making his descendants a great nation in a chosen land. According to verse four, Abraham was seventy-five years old when he was given this promise. We can probably assume that Abram's relationship with God prior to this had been on reasonably good terms.<br />
The following chapters tell us how Abram and his family moved to Canaan and settled there, how Abram's nephew Lot moved to the Jordan valley so that both families would have enough room for their livestock, Abram 's relationship with his wife, dealings with kings, and the birth of Ishmael, all the while God kept reminding them of his promise.<br />
In Chapter 17, God tells Abraham who was at this point either 99 or 100 years old, that he would have a son called Isaac. In verse 19, God explicitly states that Isaac will be the son that God uses to fulfil his promise and establish a convenant.<br />
<br />
So by this point we have seen a long lasting relationship, bond, and friendship between God and Abraham. Abraham speaks to him in clear language, not using symbols or visions or anything like that. In Chapter 18 Abraham clearly meets God face to face. Hagar had met him in Chapter 16, so it's possible, if not likely, that this was not the first time for him (Gen 12:7, 15:1). Abraham walked with God literally as well as figuratively.<br />
In the second half of Chapter 18, Abraham even seems to almost argue with God when it becomes clear that he intends to destroy the people of Sodom. God tells Abraham that he would not destroy anyone who is righteous, and would even spare the wicked if doing otherwise would endanger good people.<br />
This is clearly a strong relationship, built on trust. Abraham and God are friends.<br />
<br />
When Abraham was 100 years old, Isaac was born. With this event we have already learned in the previous chapters a number of important facts:<br />
<ul>
<li>Abraham and God were great friends </li>
<li>Their relationship had been strong for at least 25 years</li>
<li>God had repeatedly promised Abraham that his descendants would become a great nation</li>
<li>He had told him that he would never kill someone righteous</li>
<li>God had promised that Isaac would be the one he makes his covenant with</li>
</ul>
<br />
All this information is important as it informs what happens in Chapter 22.<br />
God asks Abraham to offer Isaac as a burnt sacrifice to him, and so Abraham begins to prepare. He does not move to argue or question like he did in Chapter 18, which should strike a reader as odd that he would do that for strangers, but not his beloved son.<br />
In verse five there is a very telling point that can be easily missed. Abraham tells his servants to wait and that "I and the boy will go over there and worship and come back to you."<br />
In this one sentence we can see that Abraham has confidence that whatever happens on the mountain, Isaac will be walking back home with him. He knows that God does not break promises, he knows that God promised that Isaac would become a patriarch, and he knows that God does not kill the righteous. All this information tells him that Isaac was not in any danger.<br />
<br />
Shortly after, in verse 8, Abraham says something else that shows his confidence. When Isaac asks him that they are going to sacrifice, Abraham responds that "God will provide for himself the lamb for a burnt offering, my son."<br />
Now many sceptics are likely to suggest that in these passages Abraham was lying, and hoping he would think of an excuse later after he had killed his son. However, as we have seen, the context of Abraham's many years walking and talking with God tell us that Isaac was not in danger.<br />
<br />
Genesis 22:9-10 is probably the most difficult section for a reader to deal with. Abraham looked very much as though he was going to go through with the sacrifice. Perhaps he was. Perhaps he imagined that God would resurrect Isaac afterwards (Hebrews 11:19).<br />
Abraham ties Isaac up and laid him on the altar. Sceptics imagine at this stage the child Isaac must be screaming and crying in terror and trying to escape as his wild-eyed father brandishes a knife against him. But more important details are missing from this scene.<br />
Remember that Abraham was 100 years old when Isaac was born. Isaac was now grown. Although he was still referred to as a 'boy', according to 21:20-21, enough time had passed for his brother to grow into a man, become an expert archer, and take a wife. Most commentaries put Isaac's age at somewhere between 25 and 30.<br />
Now try to re-imagine the scene in Genesis 22 with that information in mind. It makes no sense whatsoever that a 100 year old man could overpower a young man in his prime and tie him to an altar. Isaac must have been willing to lie there. He must have had the same trust in God that his father did. They were both expecting something to happen that would make this all right.<br />
This may be seen in the fact the the chapter records no complaint or struggle or objection from either Isaac or Abraham. They both go along with it.<br />
<br />
It is at that point that God steps in and provides the ram, and tells them not to complete the human sacrifice. Here the entire event becomes another picture of what Jesus would do for all people, offering himself in place of mankind in response to their trust in him.Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-74296615852557174952019-10-16T13:49:00.002+01:002019-12-06T13:16:09.048+00:00Is Old Testament God an angry spiteful tyrant?<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-mHwUEDoG8mI/WhBEBeUKnEI/AAAAAAAAAN4/EVuPWewk3qMA-wdG8WastKc9lPHhjz_wwCLcBGAs/s1600/10580008_730367993704355_1473075922229409819_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="600" data-original-width="600" height="320" src="https://4.bp.blogspot.com/-mHwUEDoG8mI/WhBEBeUKnEI/AAAAAAAAAN4/EVuPWewk3qMA-wdG8WastKc9lPHhjz_wwCLcBGAs/s320/10580008_730367993704355_1473075922229409819_n.jpg" width="320" /></a></div>
Christianity teaches that God is the embodiment of love. This comes through by various explicit scriptures...<br />
<blockquote class="tr_bq">
<i>God is love </i>-- 1 John 4:8</blockquote>
...and also through the life of Jesus, <a href="http://godsrocker.blogspot.com/2017/02/how-do-we-know-trinity-is-true.html" target="_blank">who was God in human flesh</a>. Jesus' actions are clearly those of loving, caring, humble, person and those are generally what we look to when thinking of a Christian role model.<br />
<br />
But very often we find people making out that Old Testament God is a very different character to New Testament God and Jesus, even though they are the same.<br />
In one particularly hilarious example from the show 'Unbreakable Kimmy Schmidt', a character at one point says, "<i>Oh, thank angry Old Testament God, the one who's always threatening to kill children to prove a point!</i>". While later, another character, Titus, while praying says, "<i>Forgive me friendly New Testament God after you settled down and had a family.</i>"<br />
<a name='more'></a><br />
Although perhaps a more well known example is a quote from the atheist flag-bearer Richard Dawkins which goes:<br />
<blockquote class="tr_bq">
<div class="quoteText">
"<i>The God of the Old Testament is arguably the most
unpleasant character in all fiction: jealous and proud of it; a petty,
unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic
cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal,
filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously
malevolent bully.</i>"</div>
</blockquote>
... and clearly has less going for it on the humour front.<br />
<br />
So this popular idea that somehow the Old Testament God is different to the New Testament God is a problem for Christians. Christianity teaches that God does not change (Malachi 3:6), and as mentioned that God is love. He is also called loving, pure, generous, and perfect among other great qualities (Psalm 136:5, Hab 1:13, 2 Cor 9:15, Deut 32:4).<br />
<br />
So it would seem that there is a contradiction between Christian belief and teaching that God is all good, and the sceptic or popular belief that the Old Testament God is all those things that Dawkins and co call him.<br />
They can't both be right.<br />
<br />
So why is it that non-believers like to throw these accusations at Old Testament God? Haven't they seen the Scripture that tells them that God is good, and loving, and pure, and holy, and righteous?<br />
I think they are definitely aware of them. But that doesn't matter. To the sceptic the problem for Christians and a possible proof that Christianity is false, is that we are taught that God is great, yet there are several events and stories in the Bible that seem to suggest otherwise.<br />
<br />
Time for the patented short answer that solves this issue: Put the passages in the correct context!<br />
<br />
You'll find that the books, chapters, or passages that sceptics take issue with are actually no issue at all when you<a href="http://godsrocker.blogspot.co.uk/2015/02/reading-bible-with-study-guide.html" target="_blank"> read them in the correct context</a>. <br />
Sometimes this is a simple case of reading the passage or chapter that came directly before, but other times they can be a little bit more complicated and require you to have a bit of an understanding of the culture of the day.<br />
The way I like to explain it is to compare it to Austin Powers. This super-spy was cryogenically frozen in the 1960s, and rewoken in the 1990s. 30 years had passed and the culture had changed. He was a fish out of water. He didn't understand certain nuances and language and trends. Now think of that change over 30 years, and apply that to around 2,000 years ago when the last books of the Bible were being written. You can't expect to understand it all if you're reading with modern day eyes.<br />
Another good example is from 'Back to the Future'. Marty McFly goes back in time, wanders into a diner and asks for a Pepsi Free. What he means is a Pepsi without sugar. What the server takes him to mean is that he wants a Pepsi without paying for it. Some of these things are just taken for granted when everyone in a culture understands it, but without that mutual understanding, things can get confusing.<br />
<br />
But for those who are after a slightly longer answer, we're going to go over a few of the main offenders.<br />
<br />
<a href="https://godsrocker.blogspot.com/2019/10/does-god-cast-people-into-hellfire.html" target="_blank">Does God cast people into Hellfire?</a><br />
<br />
<a href="https://godsrocker.blogspot.com/2019/10/was-it-fair-for-god-to-flood-world-in.html" target="_blank">Was it fair for God to flood the world in the days of Noah?</a><br />
<br />
<a href="https://godsrocker.blogspot.com/2019/12/did-god-command-abraham-to-perform.html" target="_blank">Did God command Abraham to perform a human sacrifice? </a><br />
<br />
More to come...Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-53865250801924828832019-10-16T13:46:00.000+01:002019-10-16T13:46:00.994+01:00Was it fair for God to flood the world in the days of Noah?So when sceptics want an example of times that God was cruel and
unfair and went way overboard with dishing out punishments, what better
example is there than the time he drowned every living thing on the
planet with the exception of one family and a selection of animals?<br />
Doubly offensive to them is that Christians often use this one as a favourite children's story.<br />
<br />
So
the basic set up that everyone knows is that Noah and his family were
the only people following God, and the rest of the world had got nasty
and were doing their own thing. So God wanted to start over and just
keep the good stuff.<br />
This is actually a great foreshadowing to the
end times, and is even referred to by New Testament writers as a
comparison. Just like how in the Flood, water washed away the wickedness
and made things good and new again, in the end times the same thing
will be accomplished with holy fire (2 Peter 3:6-7). '1 Peter 3:29-30' tells
us that baptism is a symbol which corresponds to Noah's Flood, which
again is making the point that it is all about becoming reconciled with
God, and being made new.<br />
<br />
But the point sceptics try to make is that this mass drowning was an extremely harsh judgement. <br />
Let's look at the connection Noah's Flood has to the end times. In the final
judgement, those who do not choose God will be destroyed. So, Noah's
Flood, being a precursor to that, shows us these people as examples of
that. They turned away from God and were destroyed so that the good and
faithful could live in a better world without them.<br />
As detailed in <a href="http://godsrocker.blogspot.com/2015/11/a-rough-guide-to-gods-plan.html" target="_blank">my article on God's plan</a>, God's goal is to create a perfect world. There is no room in a perfect world for sinners.<br />
<br />
<a name='more'></a><br /><br />
You
can take many works of fantasy or science fiction as a comparison to
what is happening here. The Rebel Alliance needed to destroy the evil
Empire. Aragorn and Gandalf needed to destroy Sauron and the evil orcs.
Harry Potter needed to destroy Voldemort.<br />
When you have a group of
people who are so far gone down the path of evil, it seems that the
only option that remains is to destroy them. When they are beyond help
and rehabilitation what else can you do?<br />
Batman has a no killing
rule. He captures his enemies and locks them away in the hope that they
can be helped and reformed. But they rarely do. What usually happens is
they escape and kill a lot more innocent people. The thing is, Batman
has his hope that he can help them. As long as that hope is there, it is
morally wrong to destroy the sinner. As humans, we do not have the
right to decide when that hope is lost. So Batman is doing the morally
right thing, despite the consequences. Even Darth Vader (SPOILER ALERT)
was redeemed in the end.<br />
<br />
God's judgement on various
people in the Bible comes into both of these camps. When we see an event
like Noah's Flood where a large number of people are wiped out, our
understanding should be that like Emperor Palpatine, Lord Voldemort, and
Sauron, there was no hope to save them. But for most of time, God is
patient and treats sinners more like Darth Vader, the Death Eaters, or
Gollum, and reaches out to help them. And we should be thankful for
that, because all of us are sinners. He wants reconciliation, but when
that is clearly not possible, the only option left, for the sake of
others, is to destroy them. <br />
<br />
We're looking specifically at Noah's Flood at this time, so let's see how it played out in this example.<br />
<blockquote class="tr_bq">
<i>The <span class="divine-name">Lord</span> saw that the wickedness of man
was great in the earth, and that every intention of the thoughts of his
heart was only evil continually. </i>-- Genesis 6:5 </blockquote>
This
sets the scene for us. Mankind had become utterly wicked, and
continually evil. The next part of the passage tells us that the
existence of mankind grieved God. (Some translations say he regretted
creating them, but that's not the best English word to use. It implies
that God made a mistake, which is impossible. The original Hebrew word
'atsab' means 'grieved', 'pained', or 'displeased', and so it makes more
sense that God purposely did something that made him unhappy because it
was needed for the greater good). Seeing as the existence of man was a
problem, and they had all become continually evil, he had to remove them
from creation.<br />
However verse 8 says "<i>But Noah found favour in the eyes of the <span class="divine-name">Lord</span>.</i>"<br />
So there was one man who, at the very least, there was hope for. In verse 9, Noah is described as "<i>a righteous man, blameless in his generation</i>" and as someone who "<i>walked with God</i>".
To 'walk with God' means to be someone who is on the right path in
life. It reminds us of when Adam and Eve walked with God in the paradise
of Eden, the way things were supposed to be. Noah was living as he was
meant to.<br />
<br />
Over the next few verses God instructs Noah.
He tells him that he plans to destroy all flesh because it is now
corrupt and violent. He tells him that he will bring a flood to do it,
and that Noah needs to build an ark to keep himself, his family, and a
selection of animals safe.<br />
<br />
So very straight forward.
Noah is a good man who walks with God. The rest of mankind is violent,
and corrupt, and continually evil. We're also told about Nephilim, which
are apparently the offspring of fallen angels and human women (Genesis
6:4).<br />
God wants to keep the good, and remove the bad. Seems fair enough really.<br />
<br />
In 'Genesis 6:3' we read this: "<i>And the <span class="smallCaps">Lord</span> said, "My Spirit shall not
strive with man forever, for he is indeed flesh; yet his days shall be
one hundred and twenty years.</i>"<br />
A lot of people take this to
mean that the long lifespans of humans seen in 'Genesis 5' will come to
an end and be limited to a maximum of 120 years, which is something like
what a tiny percentage of people today manage. But that can't be the
case. The current verified oldest person on record was <span class="_Tgc _y9e">French
woman Jeanne Calment (1875–1997), who reached the age of 122 years, 164
days. You could say that's close enough if you call God's 120 a rounded
number, but then that doesn't work when you consider Isaac in 'Genesis
35:28' who long after the Flood lived to be 180 years old, while Abraham
reached 175 (Genesis 25:7), and Job who lived to at least 200 (Job
42:16). Not to mention everyone in Genesis 11.<br />What 'Genesis 6:3'
actually is referring to is the beginning of a countdown to the Flood.
Verse '6:3' is God's announcement that the evil men of the world have
120 years to sort themselves out before destruction comes. He doesn't
announce this to the world however, as 'Matthew 24:38-39' tells us that
mankind was unaware of when the Flood would come:</span><br />
<blockquote class="tr_bq">
<i><span class="words-of-christ">For as in those days before the flood they were eating and drinking, </span><span class="words-of-christ">marrying and giving in marriage, until </span><span class="words-of-christ">the day when Noah entered the ark,</span> <span class="words-of-christ">and they were unaware until the flood came and swept them all away, </span></i><span class="words-of-christ"><i>so will be the coming of the Son of Man</i>. -- </span><span class="words-of-christ"><span class="_Tgc _y9e">Matthew 24:38-39</span></span></blockquote>
However,
just as we know that 'the coming of the Son of Man' is on its way, they
were told that a Flood was coming. It's only the date or time-frame
that was a mystery. We're supposed to be ready for it whenever it comes.<br />
<br />
In 'Genesis 5:32' we learned that
Noah became a father for the first time when he was 500 years old and
eventually begat his three sons Shem, Ham, and Japheth. In 'Genesis
6:18' we learn that his sons had wives. In 'Genesis 6:7' we learn that
Noah was 600 when the Flood came. In 'Genesis 11:10' we learn that Shem
was 100 years old two years after the flood. This would mean he was born
when Noah was 502. 'Genesis 10:21' tells us that Japheth was the eldest
brother, and 'Genesis 9:24' tells us that Ham was the youngest. So we
can put Japheth in Noah's 500th year, and Ham probably in 503rd or
504th. They were all married when God gave Noah his instructions, so if
we say that they had to be at least 16 in that case, then God gave Noah
at most about 81 years to build the ark. We don't know when the boys got
married, so it is very possible he had less time than that, but it's
likely that God gave him ample time to complete the task. <br />
<br />
So
after the initial 120 years was announced, God waited some time before
telling Noah to get started on the ark. 'Genesis 6:22' itself covers a
large space of time. The previous passage was a long list of
instructions including building the ark, and gathering the animals and
food, and getting them on board. The opening of 'Genesis 7' tells us
that God spoke again one week before the Flood would come. So 'Gen 6:22'
covers all of the time between the instruction and the completion of
the ark, which as we have seen was an absolute maximum of 81 years.<br />
<br />
So
Noah, the righteous man who walked with God, was given instructions on
how to survive the Flood, and given enough time to carry out the orders
(max 81 years). So over the course of these decades, it would hardly
have been a secret that this devout man and his family were constructing
an enormous boat. Especially as he was building it on land, without a
way to transport it to any body of water. They might have thought he was
crazy, but they would at least be aware that it was happening.<br />
<br />
'2
Peter 2:5' calls Noah a 'herald of righteousness'. This could refer to
him as a sort of preacher or evangelist, but 'herald' is generally more
used to mean someone who announces or proclaims the coming of something
else. So if Noah was known as a herald, it's very likely that he told
people why he was building the ark. It's easy to imagine that plenty of
people asked him anyway. So in actually going through the process of
building the ark, Noah was making it known that God had told him a Flood
was coming. Besides that, the Bible says he was 'a righteous man' and
'blameless'.
'Ezekiel 14:13-19' ranks Noah with Job and Daniel as one of the most
righteous men to have ever lived according to God himself. If he was
truly someone who walked with God and practised his faith,
it's almost certain that he shared what he knew of God with anyone who
would listen. If he was known to be a man of God by the people around
him, then it would have been in their best interest to listen to him.
But just like with most warnings and prophecies in the Bible, there are a
huge number of people that ignore them.<br />
<br />
So we have a
picture building here of a man spending a number of decades building an
impossible structure and most likely warning the people around him to
come back to God or be destroyed in the Flood. Within the context of the
book of Genesis, this is only a few generations after Adam and Eve had
been walking with God in Eden. It would hardly have been a mystery to
these people whether God existed or not. The Bible doesn't tell us
exactly why these people rejected God, but we can assume that they were
too attached to their wicked ways and unwilling to change. Which would
be why God wanted to wash them away in the first place, and why God knew
that only eight people would enter the ark.<br />
<br />
This was
bare faced rejection, and a stubborn insistence on remaining evil. They
would have heard God's message, whether it was from Noah, or his family,
or preachers of previous generations. Noah's ark project would have
been a maximum of 81 years in the making, but that would not have been
the only time they would have heard God's word.<br />
Just like Voldemort, or Palpatine, or Sauron, these people were beyond hope. In God's ideal world, there was no room for them.<br />
It's
not as though Noah's family were perfect. Not long after the flood we
get a story about Ham shaming his father. But in this we see God's
mercy. He saved people even though he knew they were not perfect. So
there is a clear difference between the imperfect person who follows
God, and the utterly evil person who rejects him completely.<br />
<br />
So
in short, the destruction of most of mankind was about building a
greater good. The world had become a terrible place, and God renewed it
to make it better for the few faithful followers.<br />
<br />
So
what greater goods came of allowing the world to fall into 'continuous
evil' and being forced to destroy almost the entire population? Well a
few are made clear to us:<br />
1. The righteous man Noah was saved by God and will no doubt be destined for paradise.<br />
2.
The event serves as a foreshadowing to the end times, and is a lesson
for all who have come since to learn from. We should follow God and
avoid evil, so that we can be renewed and saved for a better life.<br />
3.
We all also learn that God does not and will not tolerate evil, but he
is also patient and will allow people time and more chances than they
deserve to be made right again.<br />
4. We also have a foreshadowing of
the gift of grace. Jesus' gift to us on the cross was freely given, and
not something we could earn. Noah's gift of grace was the warning and
instructions on how to survive the Flood. If God had not warned him and
explained how to build an ark, Noah would have been lost too. In a
similar way, we are warned of the end times, and given a way to survive
them.<br />
5. We also find that mankind left to its own devices becomes
corrupt and evil. God destroyed the evil of Noah's generation and made
things better, but ever since mankind has returned to its downward
spiral. When people ask us, 'Why doesn't God just destroy all evil?',
the answer is seen here in this story; He did that once, and we brought
it back again. So you should be careful what you wish for, because if he
does do it again, we might be the first to go.<br />
<br />
The
issue sceptics have with the Noah story is that it seems incredibly
cruel and unjust to destroy (almost) an entire population. But that
issue simply misses the point of what happened. It's almost as though
they don't know the story!<br />
To sum up:<br />
<ul>
<li>Mankind had gradually got worse and worse since sin entered the
world with Adam, and the first murder was committed by Cain. It had
reached a point where violence and corruption was how most people lived
and they had no desire to change.</li>
<li>Only one family were still faithful to God and goodness and
righteousness. Noah was one of the most faithful followers of God to
have ever lived. There is little doubt that he preached in vain to those
around him.</li>
<li>God 's will to restore the Earth to perfection meant that he would
have to destroy the wicked so that he could preserve, renew, and improve
the good.</li>
<li>He gave Noah the huge task of building an ark and gathering animals,
and was most likely given a few decades to do so. This probably did not
go unnoticed.</li>
<li>Having been warned about God, and the coming Flood, and given time
to change their ways, mankind remained wicked. They had been given
enough chances and warnings. They had proved that they were beyond
salvation and deserved destruction.</li>
</ul>
The other point that concerns sceptics is how the events in this
local area had planet-wide consequences. This is simple to understand
again in the correct contexts. Noah's Flood happened ten generations
after Adam, consisting of people with extraordinarily long lifespans.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-LSaiBvddGRg/WkfeS933nJI/AAAAAAAAAOQ/JrjhnHOoIjM4VFkdlpuvFG3-Y5gVyB3rwCLcBGAs/s1600/generation%2Bgenesis%2Bchart.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="744" data-original-width="1092" src="https://3.bp.blogspot.com/-LSaiBvddGRg/WkfeS933nJI/AAAAAAAAAOQ/JrjhnHOoIjM4VFkdlpuvFG3-Y5gVyB3rwCLcBGAs/s1600/generation%2Bgenesis%2Bchart.jpg" /></a></div>
Depending on your view of the history, there are different ways this can makes sense. For the Young Earth crowd, it would seem that only a few generations would have passed, and the human population, however large it was, probably was only fairly local to its roots, not having had much time to spread far. And so local events were relevant to the entire human population.<br /><br />I myself am not a Young Earth Creationist, so I take a different view. I am very open to the idea that there were other humans besides Adam and Eve in the Genesis story, and am certain that there were other settlements during the time of Cain and Abel. How widespread these people and tribes were, I do not know, but I believe the evidence (both historical and Biblical) heavily suggests a local flood, and not a global one. When the Bible says the 'world' was flooded, I take it to mean the 'known world'. Noah wouldn't have known what was happening in Japan or Australia. So there would have been no need for him to collect penguins and polar bears either.<br />
<br />
There are also a number of questions about the ages of the patriarchs in Genesis and the accuracy of the timelines (as seen in the table above), and whether they are historical records or metaphorical in some way. My local flood view makes these questions irrelevant to the Flood event.<br />
<br />
So to summarise. God's justice and plan to build a perfect world demanded that he wash away the evil in his creation. When the time comes, he will do it again, but the difference will be that the cleansing will be permanent.Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-8199394902302483792019-10-16T13:20:00.000+01:002019-10-16T13:20:33.892+01:00Does God cast people into Hellfire?Sceptics like to point to Medieval paintings of torture and hellfire
and demons with pitchforks and tell us that God throws sinners into this
imaginary place.<br />
Of course none of this is Biblical.<br />
<br />
Have a look at <a href="http://godsrocker.blogspot.com/2015/11/a-rough-guide-to-gods-plan.html" target="_blank">A-rough-guide-to-God's-plan</a> for a Scripture based detailed look at some of this.<br />
For a more brief version stay put here.<br />
<br />
Firstly.
The idea of flaming pools of lava and torture racks and so on is an
artistic invention that came about centuries after the Bible was
finished. It is not what the Bible describes.<br />
I myself am an
annihilationist, which means I believe that those who don't go to
Heaven, will be wiped from existence altogether. There are a lot of
reasons why I hold this view, but as a quick pointer 'Matthew 10:28'
just about covers it: "<span class="st"><i>And 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.</i>"</span><br />
<a name='more'></a><span class="st"><br />The
more common view among Christians however is that Hell is a prison that
has been locked from the inside. People freely choose to live without
God, and he respects their wishes rather than forcing himself on them.<br />Unfortunately
for those who choose this for themselves, God is the source of all good
things. So by choosing to live without him, they deny themselves
anything good. And so the torment of Hell is something self imposed.</span><br />
<blockquote class="tr_bq">
<span class="st"><i>The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God’s wrath remains on him.</i> -- John 3:36 </span></blockquote>
<span class="st">I
agree with this entirely, but another of my own reasons for being an
annihilationist is that God is the source of life (and life is a good
thing), so another logical implication of choosing to be apart from God,
is that you have nothing to sustain your life.</span><br />
<blockquote class="tr_bq">
<div style="text-align: center;">
<span class="st"><i>I call heaven and earth to witness against you today, that I have set
before you life and death, the blessing and the curse. So choose life in
order that you may live</i> -- Deuteronomy 30:19</span></div>
</blockquote>
<span class="st">So
it is wrong to think of Hell as a punishment for not obeying God. It is
more that Hell is the only logical alternative to not following God. As
a loving, caring being, he is constantly trying to reconcile sinners to
him, not threaten them with harsh punishment.<br /><br />In short, God is
the source of life, joy, and all things good. Each individual is given a
free choice to be with him, or to be apart from him. The logical
consequence of choosing to be apart from him is torment and death. God
does all he can to persuade us that we should follow him, but does
nothing that crosses the line into forcing us against our will.<br /> </span><br />
<span class="st">What's that old saying? "If you love someone, let them go".</span>Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-85235867548576149382019-07-11T21:18:00.001+01:002019-07-18T14:18:41.006+01:00Reasons to Believe in God In Simple English<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-jGqg-y2TMrE/XSeOhylrwLI/AAAAAAAAATI/x_B9b2iA-1QpKH56gKe9pdwCcbbmV_-agCLcBGAs/s1600/10561696_722818831125938_1697818146612110174_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="365" data-original-width="486" height="240" src="https://1.bp.blogspot.com/-jGqg-y2TMrE/XSeOhylrwLI/AAAAAAAAATI/x_B9b2iA-1QpKH56gKe9pdwCcbbmV_-agCLcBGAs/s320/10561696_722818831125938_1697818146612110174_n.jpg" width="320" /></a></div>
Often the debate about God's existence feels like it belongs to the philosophers with their doctorates and essays full of complicated words. But God is for everybody, and so his existence should be clear to everybody - just like the book of Romans suggests.<br />
<blockquote class="tr_bq">
<span class="text Rom-1-20" id="en-NIV-27951"><i>For since the creation of
the world God’s invisible qualities—his eternal power and divine
nature—have been clearly seen, being understood from what has been made, so that people are without excuse.</i> -- Romans 1:20 (NIV)</span></blockquote>
<span class="text Rom-1-20" id="en-NIV-27951">But the book of Romans also tells us about truth being suppressed. It seems to me that a lot of God's truth has been suppressed. So it might not be the case that each individual suppresses the truth for themselves, but they might be victims of other people suppressing it for them.</span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><br /></span>
<span class="text Rom-1-20" id="en-NIV-27951">I believe it is hugely important for this information to be public knowledge, and not just kept by the intellectual elites who's careers revolve around it. There is far too much misinformation in the world, especially with the internet and the ease that anybody can share their opinions. There are people who believe that the Earth is flat, there are people who believe that we never landed on the moon, there are people who believe dinosaurs never existed, there are people who think the Holocaust never happened. These are extreme cases, but just like these people, there are many people in the world who have been duped by other ideas in exactly the same way. People believe that all cowboys wore stetsons, people believe that knights needed to be put on horses by crane, people believe that Captain Kirk said "Beam me up Scotty". Misinformation spreads easily, and for many reasons. When this happens, the truth becomes suppressed. So it is very important that we take care to check what we believe and make sure it lines up with truth.</span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><br /></span>
<span class="text Rom-1-20" id="en-NIV-27951">So what follows are a few reasons, based entirely in truth, that tell us without doubt that God is real. I aim to keep this as simple as possible, so I will not go into much depth on each, and I encourage you to read more on any subject that takes your interest. I'll also comment that these are not even all of the reasons that are available to us. This is just a small selection of some of the best.</span><br />
<a name='more'></a><br />
<h3>
<span class="text Rom-1-20" id="en-NIV-27951">The Kalam</span></h3>
<span class="text Rom-1-20" id="en-NIV-27951"></span><br />
<span class="text Rom-1-20" id="en-NIV-27951">Look at these two statements:</span><br />
<ol>
<li><span class="text Rom-1-20" id="en-NIV-27951">Everything that begins to exist has a cause for its existence.</span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951">The universe began to exist.</span></li>
</ol>
<span class="text Rom-1-20" id="en-NIV-27951">If both of these statements are true, then the following must also be true:</span><span class="text Rom-1-20" id="en-NIV-27951"> </span><br />
<blockquote class="tr_bq">
<span class="text Rom-1-20" id="en-NIV-27951"></span><span class="text Rom-1-20" id="en-NIV-27951">The universe has a cause for its existence.</span></blockquote>
<span class="text Rom-1-20" id="en-NIV-27951">It logically follows. </span><br />
<span class="text Rom-1-20" id="en-NIV-27951">So what could that cause be?</span><br />
<span class="text Rom-1-20" id="en-NIV-27951">The universe is everything that exists in our spacetime - that is all material things, all energy, and everything that comes with them. So that is everything from stars and planets, down to elephants and dogs, down to the smallest molecules and particles. </span><br />
<span class="text Rom-1-20" id="en-NIV-27951">If all these things began to exist, then they did not exist before they were created.</span><br />
<span class="text Rom-1-20" id="en-NIV-27951">So if physical matter and energy, and time, and space did not exist, but they need a cause, then the cause must be something that is not physical, and is beyond time and space. This means it would - by definition - be something supernatural and eternally existing.</span><br />
<span class="text Rom-1-20" id="en-NIV-27951">There are not many options that fit that description. We can imagine the potential options:</span><br />
<ul>
<li><span class="text Rom-1-20" id="en-NIV-27951">Abstract objects like numbers</span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951">Abstract concepts like ideas</span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951">A non-physical mind</span></li>
</ul>
<span class="text Rom-1-20" id="en-NIV-27951">Let's look at the first option. Some mathematicians believe that numbers actually exist. They believe that the number two is as real as tables and tigers and armchairs and eagles. We don't need to prove them right or wrong. We are simply considering the options. If numbers do not exist in reality, then they can not be the cause of the universe. If they do exist, then we can consider whether they have the ability to cause creation. We find that they do not. Numbers simply describe reality, they have no influence or control over it.</span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><br /></span>
<span class="text Rom-1-20" id="en-NIV-27951">Now let's look at the second option. Ideas are images created by a mind, so it would seem that by virtue of what ideas are, they could not be the original cause of creation. They themselves require the third option. But let us for a moment imagine that ideas can simply exist without a mind. Imagine the idea or concept of a chair simply existing, and that its existence is what defines what it means to be a chair. Again, like the numbers, this floating concept or idea has no creative powers. It is like a description, although it came before the actual objects - more like a prescription. </span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><br /></span>
<span class="text Rom-1-20" id="en-NIV-27951">So that leaves us with the third option as the only possible candidate for creator of the universe. We have deduced that the universe was created by a supernatural, eternally existent, intelligent mind. That seems to be the most basic definition of God that we could have.</span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><br /></span>
<span class="text Rom-1-20" id="en-NIV-27951">It would seem that this conclusively proves that God exists. But you may still wonder why we should believe the first two statements that the deduction rely on. Simply, they are two of the most thoroughly evidenced scientific statements we have. The first statement is known as the Principle of Causality. All of science relies on the Principle of Causality to hold, otherwise we could never trust the results of experiments. </span><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The second statement is everything we know about Big Bang theory. Cosmology in the last century has made huge advancements, and the fact that the universe began at the Big Bang is impossible to deny.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">To learn more, look up William Lane Craig and his work on the Kalam Cosmological Argument.</span></span><br />
<h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Design in Nature</span></span></h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Many people will say that simply by looking around it seems as though the world has been designed. There is some truth in this, but often it can be thought of as simply an opinion.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">However, there are a number of very good reasons related to design that are strong evidence for God's existence.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Scientists have known for some time about what is called the Fine Tuning of the universe. Fine Tuning refers to the conditions at the very beginning of time, going right back to the Big Bang. What cosmological scientists have discovered is that there are several physical attributes to the universe that are incredibly important for life to exist, and also lie in very narrow parameters. </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">For example, the universe is known to be expanding. It is expanding at a certain speed. This speed has been constant throughout the roughly 14 billion years that the universe has existed. If this speed was any faster, then the molecules that make up the universe would not be able to bond together and form things like stars and planets and everything that lives on them. If the speed was any slower, then the universe would stop expanding and just crumple in on itself. It could only be the way that it is, for anything to exist.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The speed of expansion is not the only parameter that needs this precision. There are dozens more. </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The rate of entropy is one of the other parameters. To picture the odds of entropy being what they are by pure chance, imagine a tape measure or a ruler. Colour in an inch in the middle. Stand across the room and without aiming throw a dart at the ruler. If it hits the coloured inch, then the universe will have the correct rate of entropy to exist. But how long does the ruler need to be for this test to be accurate? It should be the same length as the entire universe.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Given that the universe only had one chance to exist, it is impossible that each of these parameters would have just hit the right spot by luck.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Physicist Roger Penrose calculated that the odds of the rate of entropy being what they are by chance would be one in 10<sup>10^123</sup>. (That's 10x10 123 times, then take that number and multiply 10x10 that many times). Compare that to the number of particles that actually exist in the universe which is </span></span><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">10<sup>80 </sup></span>and you can clearly see how impossible Fine Tuning must be if it was all based on luck.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">So if the universe did not come about as a lucky accident, then there must be another reason. Either it just existed as a simple fact, or it was created and designed to be as precise as it is.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">We know from Big Bang cosmology that the universe did not always exist, so that leaves us with the only possible option being that the universe was designed.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">To learn more, look up William Lane Craig, Hugh Ross, and William Dembski.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">A second important reason related to design is on the other end of the scale. While we see the universe as a whole being designed, we also see that our DNA is clearly the product of a designer too.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">DNA has often been compared to computer code. Computers have historically been coded using binary, that is everything is described using zeros and ones. Combinations of zero and one are used to create everything that your computers do and display. In the same way our DNA is a code that uses the letters G,C,A,D. These letters describe your attributes, your height, your hair colour, everything about you. It is vastly more complex than any computer code that has been written. Yet we know codes are written by intelligent beings, so it only makes sense that our DNA must have been written too.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">To learn more, look up William Dembski, Stephen Meyer, Ray Comfort.</span></span><br />
<h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The Roots of Morality</span></span></h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">We all make moral decisions every day. But how can we know what is actually wrong or right? Is morality all based on personal opinions or what society tells us? Or are the things that are good and bad actually real truths that we can't escape? Is morality something that is beyond human decision making?</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Think of our culture that promotes tolerance and caring. Compare that to a culture like Nazi Germany, or periods of Ancient Rome, who were happy to brutally kill anyone they disagreed with. If morality is just a set of rules made up by society, then our culture is no better or worse than the Nazis. It is just different, and we prefer it.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">But is that how morality really works? Or were the Nazis and the Romans really wrong to do the things that they did? The only way that it could be true that some actions are really wrong, is if there is some kind of standard that is beyond humanity - something that we can't touch or change. It would be some kind of rulebook that we had to obey.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">That rulebook would have to be an actual object that was the physical manifestation of perfect goodness. Can we think of any possible things that could fit that description?</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Something that was perfectly good would have all of the best attributes. It would be beautiful, it would be strong, it would be comforting, it would be inspirational, and so on. It would be something that existed forever and had no need for anything else, because it is perfect by itself. It would also be intelligent and loving. These are qualities of goodness. </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The only possible thing that fits that description would be God. There simply is nothing else. So, if morality is something real, if right and wrong are real things and not just opinions, then God must exist to be the standard that they are measured by.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">To learn more, look up William Lane Craig, Ravi Zacharias, C.S. Lewis.</span></span><br />
<h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The Resurrection of Jesus</span></span></h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">History can be a difficult subject. Historians can only use the scraps they find that have been left to them. However, in the case of Jesus, there is a huge amount of historical data that was been found. Facts about Jesus and his life are some of the most well evidenced events in archaeology.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Here are just a few of the things we know for certain about Jesus:</span></span><br />
<ul>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He was from Galilee.</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He claimed to be the Son of God (meaning he was actually God himself)</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He was baptized by John the Baptist</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He gathered followers and taught a new way of worship</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He had a reputation for being a miracle worker and healer</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He was accused of blasphemy by the Jewish leaders</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He was crucified under orders from Pontius Pilate</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">He was buried in the tomb of Joseph of Arimathea (one of the Jewish leaders)</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The tomb was found empty</span></span></li>
<li><span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">His followers claimed to have seen him after his death. They said that they walked, talked, and even ate with him. He was a physical being.</span></span></li>
</ul>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">All of these points have several pieces of historical evidence to support their truth. So if we know that all these things happened, then there must be an explanation for them.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The simplest explanation is that the biography of Jesus given in the Bible is true. Jesus claimed to be God, did miraculous things, angered the leaders who saw him as a threat, and when he was killed by them, God raised him to show that he approved of him and his message. </span></span><br />
<br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Many have attempted to offer other explanations to try and disprove the Bible, but none of the attempts have had any weight to them.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">If Jesus was raised from the dead, and history shows us that this is true, then God must exist.</span></span><br />
<br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">To learn more, look up Gary Habermas, Mike Licona, William Lane Craig. </span></span><br />
<h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Personal Testimonies</span></span></h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">You can find Christians in most places. Many of them will have testimonies to offer you about why they believe and what makes them so sure. For some it might be tied to the reasons above, but for many deeper reasons will be linked to their own experiences with God.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Some may tell you about how prayers were answered. The most powerful stories often involve somebody feeling down and lost and hopeless who then turns to God in prayer and finds a new hope inside them. Their lives change for the better and they escape their misery.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Some may not have had an experience that was quite so dramatic, but rather have had a slower, more gradual coming to faith. They may describe small signs here and there that they ignored at first, but finally found they had no choice but to accept. </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Others may have witnessed a healing or a miracle of some kind. We are all aware of the fake faith healers that draw in big crowds with false promises and put on a big show but offer nothing real. However, despite the liars who put Christians in a bad light, miracles do still happen, especially in places where the Gospel is new. Bible scholar Craig Keener has compiled lists of miracles that have happened in recent years and has included the evidence that supports them. He has medical records as well as witness statements. More to the point, Keener was not a Christian until he witnessed a miracle himself.</span></span><br />
<br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">As an important point, given that there are millions of people who claim to have personally experienced God, only one of these claims needs to be true. If one person, out of all these people, really has had an answered prayer, or a healing, or miracle, then God exists. </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">To learn more, look up Craig Keener, Gary Habermas, Hugh Ross.</span></span><br />
<h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">A few other things to look into</span></span></h3>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">These five reasons are very powerful, but there is a lot more that can be looked at. Once again, this is not a complete list, but there might be things you find interesting.</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951"><br /></span></span>
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">Biblical Prophecies coming true - look up Mike Winger </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">How Islam points to Christianity being the one true religion - look up David Wood and Nabeel Qureshi</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">How atheism is certainly not true - look up John Lennox, Alvin Plantinga, Richard Swinburne, Inspiring Philosophy</span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">How science and the Bible go hand in hand - look up Hugh Ross, Fazale Rana, John Lennox, Johanaan Raatz </span></span><br />
<span class="text Rom-1-20" id="en-NIV-27951"><span class="text Rom-1-20" id="en-NIV-27951">The Shroud of Turin - look up Gary Habermas</span></span>Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-14475312040906940752018-09-12T17:51:00.002+01:002018-09-12T18:15:55.680+01:00The Islamic Dilemma - Or Why Islam is Definitely a False Religion<!--[if gte mso 9]><xml><o:DocumentProperties><o:Revision>1</o:Revision><o:Pages>1</o:Pages><o:Lines>1</o:Lines><o:Paragraphs>1</o:Paragraphs></o:DocumentProperties></xml><![endif]--><!--[if gte mso 9]><xml><o:OfficeDocumentSettings></o:OfficeDocumentSettings></xml><![endif]--><!--[if gte mso 9]><xml><w:WordDocument><w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel><w:DisplayHorizontalDrawingGridEvery>0</w:DisplayHorizontalDrawingGridEvery><w:DisplayVerticalDrawingGridEvery>2</w:DisplayVerticalDrawingGridEvery><w:DocumentKind>DocumentNotSpecified</w:DocumentKind><w:DrawingGridVerticalSpacing>7.8 磅</w:DrawingGridVerticalSpacing><w:PunctuationKerning></w:PunctuationKerning><w:View>Normal</w:View><w:Compatibility><w:DontGrowAutofit/><w:BalanceSingleByteDoubleByteWidth/><w:DoNotExpandShiftReturn/></w:Compatibility><w:Zoom>0</w:Zoom></w:WordDocument></xml><![endif]--><!--[if gte mso 9]><xml><w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true" DefSemiHidden="true" DefQFormat="false" DefPriority="99" LatentStyleCount="260" >
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footnote text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="header" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footer" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="caption" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="table of figures" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="envelope address" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="envelope return" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footnote reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="line number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="page number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="endnote reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="endnote text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="table of authorities" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="macro" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toa heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Title" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Closing" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Signature" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Default Paragraph Font" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Message Header" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Subtitle" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Salutation" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Date" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text First Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text First Indent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Note Heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Block Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Hyperlink" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="FollowedHyperlink" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Strong" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Emphasis" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Document Map" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Plain Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="E-mail Signature" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal (Web)" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Acronym" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Address" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Cite" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Code" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Definition" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Keyboard" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Preformatted" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Sample" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Typewriter" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Variable" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal Table" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation subject" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="No List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="1 / a / i" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="1 / 1.1 / 1.1.1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Article / Section" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Contemporary" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Elegant" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Professional" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Subtle 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Subtle 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Balloon Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Theme" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Placeholder Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="No Spacing" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Paragraph" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Quote" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Intense Quote" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 6" ></w:LsdException>
</w:LatentStyles></xml><![endif]--><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-UUB8OptWf8s/W5lDlHNqC_I/AAAAAAAAARU/wT0eR2_SVB4O8dH3nr_K58-7vircROVJQCLcBGAs/s1600/islamic%2Bdilemma%2Bdavid%2Bwood.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="456" data-original-width="300" height="320" src="https://3.bp.blogspot.com/-UUB8OptWf8s/W5lDlHNqC_I/AAAAAAAAARU/wT0eR2_SVB4O8dH3nr_K58-7vircROVJQCLcBGAs/s320/islamic%2Bdilemma%2Bdavid%2Bwood.jpg" width="210" /></a></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">I think this is the knock down, ultimate argument that utterly destroys any credibility that Islam might have. It’s called the ‘Islamic Dilemma’, made famous by David Wood.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
</div>
<!--[if gte mso 9]><xml><o:DocumentProperties><o:Revision>1</o:Revision><o:Pages>1</o:Pages><o:Lines>1</o:Lines><o:Paragraphs>1</o:Paragraphs></o:DocumentProperties></xml><![endif]--><!--[if gte mso 9]><xml><o:OfficeDocumentSettings></o:OfficeDocumentSettings></xml><![endif]--><!--[if gte mso 9]><xml><w:WordDocument><w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel><w:DisplayHorizontalDrawingGridEvery>0</w:DisplayHorizontalDrawingGridEvery><w:DisplayVerticalDrawingGridEvery>2</w:DisplayVerticalDrawingGridEvery><w:DocumentKind>DocumentNotSpecified</w:DocumentKind><w:DrawingGridVerticalSpacing>7.8 磅</w:DrawingGridVerticalSpacing><w:PunctuationKerning></w:PunctuationKerning><w:View>Normal</w:View><w:Compatibility><w:DontGrowAutofit/><w:BalanceSingleByteDoubleByteWidth/><w:DoNotExpandShiftReturn/></w:Compatibility><w:Zoom>0</w:Zoom></w:WordDocument></xml><![endif]--><!--[if gte mso 9]><xml><w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true" DefSemiHidden="true" DefQFormat="false" DefPriority="99" LatentStyleCount="260" >
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footnote text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="header" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footer" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="caption" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="table of figures" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="envelope address" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="envelope return" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footnote reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="line number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="page number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="endnote reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="endnote text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="table of authorities" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="macro" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toa heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Title" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Closing" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Signature" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Default Paragraph Font" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Message Header" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Subtitle" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Salutation" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Date" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text First Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text First Indent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Note Heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Block Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Hyperlink" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="FollowedHyperlink" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Strong" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Emphasis" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Document Map" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Plain Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="E-mail Signature" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal (Web)" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Acronym" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Address" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Cite" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Code" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Definition" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Keyboard" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Preformatted" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Sample" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Typewriter" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Variable" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal Table" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation subject" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="No List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="1 / a / i" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="1 / 1.1 / 1.1.1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Article / Section" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Contemporary" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Elegant" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Professional" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Subtle 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Subtle 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Balloon Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Theme" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Placeholder Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="No Spacing" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Paragraph" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Quote" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Intense Quote" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 6" ></w:LsdException>
</w:LatentStyles></xml><![endif]--><br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">I will only be using the Qur'an for this, although Wood has been known to support it with hadiths as well. The reason I will be leaving aside the hadiths, is that using the Qur'an is a stronger case. The Qur'an is essentially the Muslim equivalent to our Bible. It’s the Holy Scripture from God himself. The hadiths are commentaries on it and biographies of Muhammad. Some Muslims treat them as authoritative like the Scripture, but not all do, and even those who do might try to wriggle out of the conclusion by suggesting that the particular hadith you are referring to isn’t trustworthy. So it’s best to stick to the Qur'an, because a Muslim can never say that you can’t trust Allah’s own book.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">The Islamic Dilemma itself is very straight forward, but it takes a little bit of ground work to get to it, so let’s start with that.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">Muslims are commanded in the Qur'an to say:</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<a name='more'></a><br />
<br />
<blockquote class="tr_bq">
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">“<i>We have believed in God and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims”</i> -- Surah 3: Ali Imran: 84</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
</blockquote>
<blockquote class="tr_bq">
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i> And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, “We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.”</i> -- Surah 29: al-Ankabut: 46</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
</blockquote>
<br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"> So these very clear passages tell us that Muslims believe that Islam is an extension of Judaism and Christianity. But even though the Qur'an says this, many Muslims are taught that the Bible and Torah are corrupt and untrustworthy, and that anyone who believes them are not true believers. </span></div>
<br />
<blockquote class="tr_bq">
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>God - there is no deity except Him, the Ever-Living, the Sustainer of existence. He has sent down upon you [O Muhammad] the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.</i> -- Surah 3: Ali Imran: 2-3</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
</blockquote>
<br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"> This verse affirms the fact that the Bible was originally sent from God and is meant to be trusted. Here ‘the Book’ refers to the Qur'an, and it is said to be a confirmation of the Bible. </span></div>
<br />
<blockquote class="tr_bq">
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>There is no changer of His words</i> -- Surah 18: al-Kahf: 27</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>O People of the Scripture, you are standing on nothing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord. </i>-- Surah 5: al Ma’idah: 68</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
</blockquote>
<br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"> The Qur'an tells us that nobody can change the message of God. It can not be corrupted. Notice the phrasing too. It doesn’t refer specifically to the Qur'an, it says God’s words, and we have already seen that the Qur'an tells us that the Bible is also God’s word. But just in case there is any confusion, the Qur'an helps us out even more.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<br />
<blockquote class="tr_bq">
<div class="MsoNormal">
<i><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"> “Indeed, We sent down the Torah, in which was guidance and light… whoever does not judge by what God has revealed - then it is those who are the disbelievers… whoever does not judge by what God has revealed - then it is those who are the wrongdoers. </span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><br /></span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">And We sent,… Jesus the son of Mary, confirming that which came before him in the Torah: and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></i></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>And let the People of the Gospel judge by what God has revealed therein. And whoever does not judge by what God has revealed - then it is those who are defiantly disobedient.” </i>-- Surah 5: al Ma’idah: 44-47</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
</blockquote>
<br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"> So pretty clear from that. The Torah is again confirmed as being God’s book. Generations later, Jesus is sent by God, and confirms that the Torah is from God, and he adds the Gospel to it. Although, we know that the Gospel was not actually written until after the ascension, so that’s inaccurate. And finally, the Qur'an tells readers that Christians - the people of the Gospel - can trust their book to make judgements. So in this passage we see the Torah can not have been corrupted at least until Jesus came, because Jesus confirms it, and that the Gospel can not have been corrupted until Muhammad’s time, because this passage confirms it is trustworthy and Christians are disobedient if they don’t use it. It would make no sense at all for God to command us to obey a book that had been corrupted. And if it’s the case, as some Muslims say, that we should only trust the parts that agree with the Qur'an, then we should be told to avoid the Gospel altogether, as we have no way of knowing which parts agree without checking them against the Qur'an. But if we do that, we may as well just read the Qur'an.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">Now, it’s perfectly possible, in fact it’s very likely, that there were groups of Jews and Christians who were preaching things that did not match what the Bible says, just like there are lots of groups today who do that, so it would be fair to say that there was a corrupted message among the people, but the Qur'an specifically says that the Bible itself can be trusted.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">In another passage of the Qur'an, God has some interesting advice for Muhammad.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<br />
<blockquote class="tr_bq">
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i> So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.</i> -- Surah 10: Yunus: 94</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
</blockquote>
<br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"> If Muhammad ever doubted his Qur'an, he was to ask Christians and Jews for their advice. That would not be a wise idea if the Jews and Christians were working with corrupted Scripture.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">So that’s the groundwork done. We’ve seen that the Qur'an tells us that the Bible - the Gospel and the Torah - were delivered from God, confirmed by the prophets, and preserved to be used and trusted in Muhammad’s time as inspired Scripture. So, now the dilemma.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">The main message of the Gospel is that God is a trinity, the Son became flesh, the Son (Jesus) died on the cross for our sins, and then he rose from the dead.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">The Qur'an says the opposite of all of this.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">In the Torah, we’re all familiar with the story of Abraham and Isaac. In the Qur'an, this same story is about Abraham and Ishmael.</span><br />
<blockquote class="tr_bq">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><!--[if gte mso 9]><xml><o:DocumentProperties><o:Revision>1</o:Revision><o:Pages>1</o:Pages><o:Lines>1</o:Lines><o:Paragraphs>1</o:Paragraphs></o:DocumentProperties></xml><![endif]--><!--[if gte mso 9]><xml><o:OfficeDocumentSettings></o:OfficeDocumentSettings></xml><![endif]--><!--[if gte mso 9]><xml><w:WordDocument><w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel><w:DisplayHorizontalDrawingGridEvery>0</w:DisplayHorizontalDrawingGridEvery><w:DisplayVerticalDrawingGridEvery>2</w:DisplayVerticalDrawingGridEvery><w:DocumentKind>DocumentNotSpecified</w:DocumentKind><w:DrawingGridVerticalSpacing>7.8 磅</w:DrawingGridVerticalSpacing><w:PunctuationKerning></w:PunctuationKerning><w:View>Normal</w:View><w:Compatibility><w:DontGrowAutofit/><w:BalanceSingleByteDoubleByteWidth/><w:DoNotExpandShiftReturn/></w:Compatibility><w:Zoom>0</w:Zoom></w:WordDocument></xml><![endif]--><!--[if gte mso 9]><xml><w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true" DefSemiHidden="true" DefQFormat="false" DefPriority="99" LatentStyleCount="260" >
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="heading 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toc 9" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footnote text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="header" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footer" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="index heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="caption" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="table of figures" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="envelope address" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="envelope return" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="footnote reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="line number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="page number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="endnote reference" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="endnote text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="table of authorities" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="macro" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="toa heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Bullet 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Number 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Title" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Closing" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Signature" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Default Paragraph Font" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Continue 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Message Header" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Subtitle" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Salutation" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Date" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text First Indent" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text First Indent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Note Heading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Body Text Indent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Block Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Hyperlink" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="FollowedHyperlink" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Strong" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Emphasis" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Document Map" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Plain Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="E-mail Signature" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal (Web)" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Acronym" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Address" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Cite" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Code" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Definition" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Keyboard" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Preformatted" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Sample" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Typewriter" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="HTML Variable" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Normal Table" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="annotation subject" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="No List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="1 / a / i" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="1 / 1.1 / 1.1.1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Article / Section" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Simple 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Classic 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Colorful 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Columns 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 7" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table List 8" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table 3D effects 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Contemporary" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Elegant" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Professional" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Subtle 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Subtle 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Web 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Balloon Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Table Theme" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Placeholder Text" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="No Spacing" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="List Paragraph" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Quote" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Intense Quote" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 1" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 2" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 3" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 4" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 5" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Shading Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Light Grid Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Shading 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium List 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 1 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 2 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Medium Grid 3 Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Dark List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Shading Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful List Accent 6" ></w:LsdException>
<w:LsdException Locked="false" Priority="99" SemiHidden="false" Name="Colorful Grid Accent 6" ></w:LsdException>
</w:LatentStyles></xml><![endif]--></span><br />
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>The Messiah, Jesus, the son of Mary, was but a messenger of God and His word which He directed to Mary and a soul [created at a command] from Him. So believe in God and His messengers. And do not say “Three”; desist - it is better for you. Indeed, God is but one God. Exalted is He above having a son.</i> --Surah 4: an-Nisa: 171</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>They have certainly disbelieved who say, “God is the Messiah, the son of Mary”</i> -- Surah 5: al-Ma’idah: 72</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><i>And for their saying “Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of God.” And they did not kill him, nor did they crucify him; but another was made to resemble him to them</i>. -- Surah 4: an-Nisa: 157</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">Surah 37:as-Saffat: 83-113 is the story of Abraham’s sacrifice of his son, which ends with the birth of Isaac. As Isaac had not yet been born, Ishmael must have been the boy in the story.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></span></div>
</blockquote>
</div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">We have very clear, and important contradictions between the Bible and the Qur'an. </span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">So the Dilemma is this:</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">If the Qur'an is right and the Bible is the inspired word of God, that means that the Qur'an is false, because it contradicts the inspired word of God.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">If the Qur'an is wrong, and the Bible is not the inspired word of God, that means the Qur'an is false, because God would not tell us to trust Scripture that is untrustworthy.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">Either way, if the Bible is truly God’s book or it isn’t, both options mean that the Qur'an is false.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"><br /></span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';">So there we are, took a little while to get to it, but the Islamic Dilemma is probably the clearest reason why Islam is a false religion.</span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span></div>
<span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span><span style="font-family: "calibri"; mso-bidi-font-family: 'Times New Roman'; mso-fareast-font-family: SimSun; mso-spacerun: 'yes';"></span>Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-80638163632311576742018-06-01T16:24:00.000+01:002018-06-01T21:05:01.397+01:00Why Can There Be No Moral Values If God Does Not Exist?I very often find myself defending the Moral Argument for God's existence. I don't know why either, because it's far from my favourite. My reason being that I find Premise 1 to be very easy to explain, while Premise 2 is very difficult, if not impossible, to support using empirical data. More on that later.<br />
<br />
P1: If God does not exist, Objective Moral Values do not exist.<br />
P2: Objective Moral Values do exist.<br />
C: Therefore God exists.<br />
<br />
Anyway, the strange thing I find when discussing this argument, is that many atheists think that P2 is actually obviously true and needs little defence, while P1 has no support whatsoever. So having been given P2 as a freebie, I generally find myself in a situation where all I need do is explain why P1 is so very clear, and that should be the end of it, and the atheist should embrace theism (or give up P2).<br />
<br />
What actually happens, is that I will explain why P1 is obviously the case, but will be given various responses that are supposed to undermine what I have said. Each one of them misses the mark. It seems to me that a lot of these responses that try to show that atheism can account for objective morality, are actually examples of when people think that 'any response is a sufficient response'. What I mean by that is, that you might explain something with absolute clarity, and leave no gaps or details unchecked, but the person you are speaking to gives an objection and no matter the content of the objection, they feel as though simply being able to say something in reply means that they have destroyed the argument. Often the objection will be something that was already covered in the original explanation.<br />
<br />
In this article, I will be explaining my take on the Moral Argument for God's Existence, and particularly why I find Premise 1 to be so conclusive.<br />
<a name='more'></a><br />
So why do I agree with Jean-Paul Sartre,:<br />
<blockquote class="tr_bq">
<i>Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself.</i></blockquote>
C.S.Lewis,:<br />
<blockquote class="tr_bq">
<i>My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust?</i> - Mere Christianity </blockquote>
And even the atheist Friedrich Nietzche who led the way in trying to find alternatives for God's objective moral system when he explains that the only other option to a world of meaning with God, is a world of nihilism, whether that be complete meaninglessness, or moral systems based on human desires:<br />
<blockquote class="tr_bq">
<i>The man of the future who will redeem us not only from the hitherto reigning ideal but also from that which was bound to grow out of it, the great nausea, the will to nothingness, nihilism; this bell stroke of noon and of the great decision that liberates the will again and restores its goal to the earth and his hope to man; this Antichrist and anti-nihilist; this victor over God and nothingness - he must come one day.
</i>-- “Basic Writings of Nietzsche”, p.532, Modern Library</blockquote>
Although C.S. Lewis might have something else to say to Nietzche's man of the future: <i>Really great moral teachers never do introduce new moralities: it is quacks and cranks who do that. </i><br />
<br />
Why is it that many great minds, as well myself, are convinced by the obvious truth of Premise 1?<br />
<br />
<h3>
P1: If God does not exist, Objective Moral Values do not exist.</h3>
There are a few ways to reach this conclusion. I think you would expect that seeing as it is true. What premise one is saying is that God and Objective Moral Values (OMVs) are linked. You can't separate them. If one does not exist, neither does the other. This makes even more sense on a Christian view, because God himself is the embodiment of objective goodness. He doesn't answer to or respond to some other abstract object of goodness, and he does not create goodness or decide which things are good or bad. He is goodness existing, and anything that is good, is that which is similar to him, flows from him, and is a natural expression of his nature, while anything that is bad or evil, is that which is a corruption of his good creation.<br />
From this description we could say that God is 100% good. We discover whether other beings, things, or actions are good by comparing them to him. If we find something to be 97% good, then we know it is something we should encourage. If we find something to be more like 24% good, then it is probably something to be avoided. So we call God our moral standard, by which we can measure the goodness of everything else. Of course we don't ever actually put these types of specific numbers on things, but the principle is the same.<br />
<blockquote class="tr_bq">
<i>Jesus replied, “No one is good except God alone"</i> -- Mark 10.18</blockquote>
I would even go so far as to say that Christianity is the only form of theism that teaches this being of pure goodness as God. '1 John 4.8' tells us that "<i>God is love</i>". I think we can all agree that 'love' is good. While other faiths may tell us that their description of God is that he is the maximally greatest being, the best, the most holy, and so on, and that those descriptions might imply that their idea of God is the same as described in 1 John, only Christianity has a doctrine that makes sense of that. The doctrine of the Trinity is unique to Christianity, and tells us that God is three persons in one being. If God was one being and one person alone, as every other faith teaches, he could not be love and he could not be self-sufficient. He would need someone else before he could express his love or receive it. Only the Trinity allows for God to share love freely between three persons, in a self-sufficient existence that requires no other person or being to exist. So if the Moral Argument is true, it is not only proof of theism, it is proof of Christianity specifically.<br />
<br />
So in order to disprove this premise, atheists attempt to find ways of showing that OMVs can exist without God. They need to show that they are not linked in any way.<br />
<br />
As we have seen, from the Christian perspective, God is one and the same as goodness embodied. He is love. He is the absolute ideal of what goodness is. He is the moral standard, the moral yardstick, the moral barometer, whatever you want to call him, that we use to measure by or discover what else is moral.<br />
The first problem that atheism has, is that it has nothing that even begins to compare to that.<br />
No object or person that exists in an atheistic worldview has the characteristics that can be described a perfect goodness. There is no object that "is love". Love is just a feeling produced by chemical reactions and stimuli.<br />
<br />
So in these discussions, many of us face the frustration of having to repeatedly ask the atheist questions like "What is your moral standard?", "How do you know what is good?", "Why should we care about XYZ?". What we are driving at, is "What do you use to replace God as the 100% goodness in this system of trying to figure out what is moral?"<br />
I will quite often be accused of moving goalposts or confusing metaphysics with epistemology. Epistemology is 'how we come to know things', as in, the methods we use to discover what is true. So I understand that the question "How do you know what is good?" might sound like an epistemological question, but in context it is always meant as an ontological question, i.e. a question about the properties of existence.<br />
<br />
Understandably atheists struggle to answer the ontological question, but have many answers to the epistemological question. The Moral Argument says nothing about how we can discover moral truths, and we definitely agree that atheists are moral beings who are able to do good things. The thrust of the argument is entirely about ontology, and the fact that atheism, not atheists particularly, can not account for OMVs.<br />
<br />
How do we know that atheism has no 100% good object? Atheism generally holds hands with materialism or naturalism, which states that only the physical universe exists. Given that, we can look at the properties of the universe and see that they do not match our knowledge of what goodness is.<br />
A simple comparison of the amoral indifference of the forces of nature when compared to the trinitarian self-sufficient love of God should be enough to highlight the point. Goodness, if it was an object of some kind, would not be indifferent or amoral. It would be concerned for well-being, but then to be concerned and thoughtful about something, requires that there be a mind to think and be conscious of existence. An inanimate object with no mind - such as the universe - could not be the 100% goodness.<br />
We could also compare the finite space and time that the universe has existed and will exist in as opposed to God's infinite and eternal nature. Death and decay plague the universe and everything in it, while God has life in himself and provides it to all other things. The universe is not a life giver in that way. Assuming that atheism is true, the universe may allow for life to come into existence, but it is not able to preserve or prolong it eternally. The universe itself will one day die, and has no power to stop even that.<br />
Seeing as the universe itself as a whole is clearly not the basis for goodness, it is difficult to comprehend of anything inside it that could fit the profile instead. All things are destined to decay and die, and so all things are short of that 100%.<br />
<br />
That doesn't mean that atheists have given up trying to find an alternative. Human well-being is the most popular option. Atheists will say that human happiness is intrinsically good i.e. good in-and-of itself. The picture we have painted so far shows that only God is good in-and-of himself. Everything else is at best 99% good, but that is not enough. If something is 99% good, that makes it 1% bad or corrupt. Any amount of corruption means we can not use it as our moral standard. When we know something has some amount of corruption, we know it is at best 99% good, but we have no possible way of knowing the actual percentage unless we know what 100% is to compare it to.<br />
So why is human happiness not 100% good in-and-of itself? Well, why is it? Why should we be concerned about human happiness? Because we are human and we like to be happy? Well that doesn't make it good. What are humans worth that their happiness has intrinsic value? We already know that the human race will eventually die out, and that they are doomed to decay in the meantime. They are not 100% good. When humans go extinct what will they have done to have improved the amount of good in the universe? Nothing. The universe is amoral and indifferent and will carry on as it is no matter what they do.<br />
The only possible value that can be found in human happiness, or intelligence, or longevity, or flourishing, is a human-centred subjective value. We can't find objective value in humans on atheism, because they are ultimately worthless to all but themselves. We have no reason to prefer human flourishing over the flourishing of ants except for our own specie-ism.<br />
Once again Nietszche puts it well:<br />
<blockquote class="tr_bq">
<i>In some remote corner of the universe, poured out and glittering in
innumerable solar systems, there once was a star on which clever animals
invented knowledge. That was the haughtiest and most mendacious minute
of ‘world history’―yet only a minute. After nature had drawn a few
breaths the star grew cold, and the clever animals had to die.
One might invent such a fable and still not have illustrated
sufficiently how wretched, how shadowy and flighty, how aimless and
arbitrary, the human intellect appears in nature. There have been
eternities when it did not exist; and when it is done for again, nothing
will have happened. For this intellect has no further mission that
would lead beyond human life. It is human, rather, and only its owner
and producer gives it such importance, as if the world pivoted around
it. But if we could communicate with the mosquito, then we would learn
that it floats through the air with the same self-importance, feeling
within itself the flying center of the world. </i>-- Nietzsche, On Truth and Lie in an Extra-Moral Sense</blockquote>
The closest thing to an objective moral system atheists can come up with are the objectively best facts and laws that guide us to a subjectively chosen goal of human flourishing.<br />
<blockquote class="tr_bq">
<i>If you think of this world as a place intended simply for our happiness, you find it quite intolerable: think of it as a place of training and correction and it’s not so bad.</i><br />
-- C.S. Lewis "God in the Dock", page 52. </blockquote>
Some may object by saying that we know which things are OMVs by using rationality or thought experiments such as impartial observers with the best intellects devising the ultimate social contract. But these miss the point again.<br />
These social contracts and super rational methods can only find the best moral systems <i>after </i>they have been provided with a moral goal, duty, or purpose.<br />
Once again, Christianity is all about what our duty, purpose, and goals are, which dictate what actions and things are morally praiseworthy. But atheism with its ultimate meaninglessness can not provide duties that we obligated to keep.<br />
Once something like human well-being has been chosen as the goal, yes, atheists have the same tools as theists to figure out what is the objectively best way of achieving it, but atheism can not tell us why human well-being is good in-and-of itself to begin with.<br />
<blockquote class="tr_bq">
<i>While we are actually subjected to them, the 'moods' and 'spirits' of nature point no morals. Overwhelming gaiety, insupportable grandeur, sombre desolation are flung at you. Make what you can of them, if you must make at all. The only imperative that nature utters is, 'Look. Listen. Attend.' </i>-- C. S. Lewis “The Four Loves”, p.31,</blockquote>
This can be a difficult subject to discuss because of how certain every day words are understood and used.<br />
On the Christian worldview, the words 'good', 'bad', 'better', 'worse', 'improve' and so on, all relate to being more like or less like God. On atheism, these words seem to lose any actual meaning.<br />
When God is the 100% goodness, we make something 'better' by changing it in a way that it has a higher number percentage. <br />
If there is no such thing as God, and no such thing as 100% goodness, and no moral barometer that measures goodness, then the word 'better' does not refer to anything. It can only really be a synonym for 'I prefer this'. There can be no such thing as moral 'improvement'. There can only be moral 'change' that lines up to the social fashion of the day.<br />
<br />
So unless atheism can discover that 100% ideal goodness object, they can not say that anything else is objectively good, or valuable, or better or worse, or morally improved and so on. The moment an atheist claims that something is actually better than something else, they are appealing to an objective standard. But there is no such thing as an objective standard on atheism.<br />
In the meantime, they can of course use the words 'better', 'worse' etc to refer to their subjective human standards, but that has no bearing on Premise 1 of the Moral Argument and actually should commit them to deny Premise 2 if they want to maintain their atheism and be consistent.<br />
<br />
I have touched on why atheism can not account for an objective moral standard in a couple of ways, but I will briefly rephrase and expand on that.<br />
Whenever we say that something is better than something else, or object X is better than object Y, we are saying that X is closer to an ideal than Y. X might be 67% good, while Y is 34% good. The ideal would be 100% good. <br />
Christianity teaches that God is that 100% ideal, and theoretically and hypothetically is the only option we know of. But that, to some, seems to simply define God into existence.<br />
We should take time to logically think about what the 100% ideal would actually be. It would be the source and grounding of all good things. Those good things would be at their maximum greatness. If something was better, then that would be the ideal.<br />
Some basic uncontroversial things that we know are good can help us figure it out what the ideal or the ultimate good is:<br />
<ul>
<li>Existence is better than non-existence for example. Nothing could possibly be worthwhile if it did not at least exist. So the ultimate good, would be the ground and source of existence. It would exist self sufficiently and require no other things to sustain it. </li>
<li>Death is in direct opposition to existence, so we can judge that death is a bad thing or a corruption. Decay is connected to and leads to death, so that too can be judged as bad. The ultimate good then would be something that does not decay, or die, and so exists eternally.</li>
<li>Morality is not something that inanimate objects are capable of. So in order to be a moral agent, the ideal would have to be a personal being, that had a mind capable of thought.</li>
<li>We have already seen that existence is better than non-existence, so it perhaps follows that the ability to create is a good thing, and so the ultimate good would be a force that creates more good things.</li>
<li>Destruction is in opposition to creation, so the ultimate good would not destroy things that are good. However, the ultimate good would wish to destroy things that are bad in order to protect and preserve the good. </li>
</ul>
It seems obvious to me that simply by teasing out some of the uncontroversial logical implications of what goodness must be, we begin to see that the Christian God fits the bill. More than fits the bill - the maximally great being that is necessarily being described as the only option for the 100% ideal good, is who we know as God. That is even before bringing us back to the already mentioned verse "God is love".<br />
<br />
One final point about Premise 1 of the Moral Argument, which again has been briefly touched on. This premise refers exclusively to the ontology of Objective Moral Values. It says nothing about how we discover what the values are. There is an important distinction to make between God himself and God's commands to us. God himself is the source of OMVs and duties. It is his nature that prescribes them. His commands are merely a way of communicating to us what the OMVs are. They are not OMVs in themselves. OMVs inform us that in any situation where a moral choice is required, there is a correct answer that can be made, whether or not we know about it. God's commands are sometimes directed at specific times or events and are not to be taken as the ideal for all people in all times e.g. many of the Mosaic laws regarding ritual cleanliness. Often a command from God will be perfectly in line with OMVs e.g. his two most important: "Love God", and "Love your neighbour", but the simplistic view that "God said it once, that means it is true forever" leaves little room for the nuances that OMVs deliver.<br />
<h3>
P2: Objective Moral Values Do Exist</h3>
I said previously that atheists, if they wish to remain consistent, should abandon this premise. They have to, otherwise Premise 1 in turn proves the existence of God, and they can not be atheists any more.<br />
<br />
However, I also said that many atheists see this premise as obviously true, and I only see value in defending Premise 1 if they provide Premise 2 for free.<br />
Taking this premise alone, I can see no convincing reason to accept it as true. Not enough to base an argument on it. There are no tests that can be done to reach the conclusion that OMVs exist.<br />
Most people when defending this premise will treat it as something that we are all intuitively aware of, and take for granted. P2 is what is called a properly basic belief. We believe it without further justification. It makes sense, because we all live our lives as though P2 is true. We all want the world to be morally better than it is. As mentioned, we can't have 'better' without OMVs.<br />
For many, that intuition is enough. I agree that OMVs do exist, however I would not accept it based on this argument.<br />
<br />
I actually prefer the Moral Argument backwards.<br />
P1: If God exists, then OMVs exist.<br />
P2: God exists.<br />
C: Therefore OMVs exist.<br />
<br />
That to me seems a whole lot easier to defend that the usual Moral Argument. It does however require you to prove God exists, and the purpose of the Moral Argument is to do that, so then the Moral Argument becomes fairly pointless, which is why I originally said that I'm not a huge fan of it.<br />
<br />
But this premise does speak to our basic instincts. It's an easy target to pick on the Nazis, but when we say that our society is morally better than theirs, we are asserting that there really is a 'better'. To deny Premise 2, is to say that the Nazis were just different, and really there is no actual objective reason not to say "To each his own". By highlighting the extreme case of the Nazis, just shows that we are all on the same page in agreeing that OMVs exist, or at the very least, we all have this basic belief that they do. There's more difficulty in figuring out where the less obvious lines are of course, but we can't deny that we all live as though the line is out there somewhere.<br />
<blockquote class="tr_bq">
<i>If no set of moral ideas were truer or better than any other, there would be no sense in preferring civilised morality to savage morality.</i> <br />
-- C. S. Lewis (2009). “Mere Christianity”, p.13</blockquote>
<br />
<br />Lewyhttp://www.blogger.com/profile/08084039300608338116noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-27722918010725630732018-05-05T15:49:00.001+01:002020-07-10T01:10:20.218+01:00Jesus' Deity in the Gospel according to Mark<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-FBWj5vWntfg/Wu3BRAIGZSI/AAAAAAAAAQc/olLRV0d7kG4ZXG_gnuK4kxjYQk14mxwxQCLcBGAs/s1600/jesus%2Byou.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="261" data-original-width="193" src="https://2.bp.blogspot.com/-FBWj5vWntfg/Wu3BRAIGZSI/AAAAAAAAAQc/olLRV0d7kG4ZXG_gnuK4kxjYQk14mxwxQCLcBGAs/s1600/jesus%2Byou.jpg" /></a></div>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">A common claim made by skeptics is that Mark was the first of the four Gospels to be written. The other longer Gospels that followed took what Mark wrote and added extra details, sometimes expanding on the legend. By the time John wrote his Gospel, Jesus had gone from a wise teacher as portrayed in Mark, to being God himself.</span></span></span></span></span></span></span></span></span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">There are many problems with this theory. First that the church fathers are unanimous in saying that Matthew wrote first. Second that Mark has some details that the other Gospels don't have, so the idea that they just expanded on what he had said makes less sense if they were taking important things out too. Third that the length and content of the Gospels has more relation to who their intended audiences were than the order they were written in. And fourth, which is the point of this article, that there was no legendary embellishment of who Jesus is from Mark to the later authors.</span></span></span></span></span></span></span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">So here we will go through Mark's Gospel and draw out how it tells us about Jesus' deity loud and clear. To me, Mark's Gospel seems the best place of the four to start, as it is the shortest, and the other Gospels do cover some of the same ground, so when I come to cover those books I can leave out the passages with events already looked over here. You may like to have a Bible handy while going through this for reference, though the most relevant details will be included. I have skipped some sections, so there's every likelihood I haven't noticed something that is a subtle clue to Jesus' deity, but there is more than enough here to cover it without doubt.</span></span></span></span></span></span><br />
<a name='more'></a><h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">
Mark 1.1-11 - John the Baptist Prepares the Way</span></span></span></span></span></span></span></span></h3>
The first few verses of Mark quotes two Old Testament prophecies. Verse 2 quotes 'Malachi 3.1' and verse 3 quotes 'Isaiah 40.3'. Both of those passages are about the coming Messiah, as it should be obvious in Mark's book. But if we look at 'Isaiah 40' and read down to verse 9, we see that this voice shouting in the wilderness goes on to say "Behold your God!" So to those Jews reading this for the first time in the first century, who knew the Old Testament scriptures well, to see these words applied to John the Baptist announcing the coming of Jesus, would be a very clear reference to the man in the wilderness announcing the coming of God himself.<br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">John the Baptist himself is then quoted as he describes Jesus. He says that he is not worthy to untie his sandals, and that Jesus is mightier than him. This is not the kind of reverence preachers give to prophets. They may offer them respect, but they would see them as fellow servants, not someone they should scrape around on the floor for.</span></span></span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Finally he says that he baptises with water, while Jesus will baptise with the Holy Spirit. Surely only God would have the right to give his spirit to others.</span></span></span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">
Mark 1.9-11 - The Baptism of Jesus</span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus is baptised by John in the Jordan just like many other faithful followers, showing his humility and how he has come to serve, not to strut about and command others like a tyrant dictator.</span></span></span></span></span></span></span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The Holy Spirit comes to him and the Father in heaven calls Jesus his Son. This is a simple point. If a human has a son, it is a human; if a cat has a son, it is a cat; so if God has a son, it must be God. The definition of God is that he is omnipotent, eternal, omnipresent, among other things. If his son was not all of those things too, he would not be God. But it doesn't make much sense for a being to have a child that is not the same kind of being as the parent. A human has a human son, but it makes a wooden puppet. A son is the same kind of being as the parent, a creation is a different kind. So when God calls Jesus his Son, he is telling us that they are the same kind of being, and that Jesus is not a creation. But there can only be one God - that is part of the definition of God. So if Jesus is the same kind of being, then the two,Father and Son must be the same in essence.</span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Over and over the Old Testament tells us that there is only one God, there are none like him, none beside him, no others worthy of being called a god. So if the Father is saying that Jesus is just like him, then they must be one being in essence together.</span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">
Mark 1.14-15 - Jesus Begins his Ministry</span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus announces that 'the kingdom of God is at hand'. Who rules a kingdom? A king. Who will be the king of this kingdom? God. But wait. 'Micah 5.2' is a prophecy that a man of the tribe of Judah born in Bethlehem will become king of Israel. But not just a man, 'one... whose origin is from old, from ancient days'.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Now that phrase 'ancient days' sounds familiar doesn't it? In 'Daniel 7.13' we see the son of man and the Ancient of Days together. The Ancient of Days is obviously God. In verse 14 we again see that the son of man will be given the kingdom.</span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">So we have God as king of the coming kingdom from Jesus' own mouth. We have Jesus as king of Israel from Micah. We also have Jesus compared to the ancient of days. Daniel tells us that the Ancient of Days is God, and shows the son of man (aka Jesus) next to each other, with the son of man inheriting an everlasting kingdom. This is the trinity in action once more - separate persons in one being.</span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 1.21-28 - Jesus Heals a Man with an Unclean Spirit</span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">In verse 22 Jesus is described as one who taught with authority, not like the scribes. The difference that is being pointed out here is that the scribes and other teachers would use their scriptures, and point to the text, and refer to it as the authority. Just like many preachers today will remind us that we as humans are fallible and capable of making mistakes in interpretation, we should double check what we are taught in case any errors might have slipped in. The Bible is the authority, we are just doing what we can to spread what it says.</span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">But Jesus was not like that. He spoke with authority. He didn't need to point to Scripture to back up what he said. In school a science teacher might use a textbook to guide the class. It would be a different lesson if the person who wrote the textbook after personally creating the experiments in it came to speak.</span></span></span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">During the lesson a man possessed by an unclean spirit approaches Jesus. The spirit speaks. He calls Jesus the 'Holy One of God' and asks if he has come to destroy him. Once again, the Old Testament clues us in on what the demon knew.</span></span></span></span><br />
<blockquote class="tr_bq">
<i><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">There is no one holy like the Lord ; there is no one besides you; there is no Rock like our God</span></span></span></span></i><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">.- 1 Samuel 2.2</span></span></span></span></blockquote>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Only God is holy. No one can compare. The spirit also fears Jesus will destroy the likes of him. No man has the power to destroy a spirit creature. This tells us that Jesus is something more than a normal human being, which is emphasised when Jesus command the spirit to leave the man and it obeys. Again, a mere man would not have this kind of authority. If Jesus was just an angel, the spirit could have refused to listen, as they would be roughly equal. But if God commands it, there is no choice but to obey.</span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">
Mark 1.29-34 - Jesus Heals Many</span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus goes on to get a reputation as a great healer. This in itself might not have been a sign of anything more than a prophet. Elijah and Elisha were known to have performed healings, so for some these miracles may have been a sign that Jesus was someone special, but not necessarily that he was God himself. Although the number of healings Jesus did in comparison to the Old Testament prophets does not compare. Jesus would perform several every day, while the healings by old prophets and leaders were very uncommon events.</span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">In verse 34, Jesus once again commands demons and they obey. It says they 'knew him'. These spirit creatures would have had a greater awareness of who they were dealing with, and as mentioned before, they would probably not have been worried about a rival angel, but God himself was someone to fear.</span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 1.40-45 - Jesus Cleanses a Leper</span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Although this passage once again contains a healing, and so doesn't necessarily point to God, it does contain a clue about Jesus' purpose.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">After he heals the leaper, he tells him not to tell anyone what he did for him. This strikes many readers as very odd. Why wouldn't Jesus want someone going about singing his praises and spreading the word that a great healer was among them?</span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The reason was that healing sick people was not Jesus' mission. He had a more important role to fulfill. If people only came to know him as a miracle healer and exorcist, they would have missed the point. So he tried to play it down, even though he wanted to help as many as he could while he was able. Ultimately, he wanted his real mission to be the focus of his disciples, not the fact that he could do amazing things.</span></span></span></span><br />
<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">In verse 45, we see the direct result of the leper not doing what Jesus asked him. Crowds of people looking to be healed flocked to him, looking to be cured of whatever they had, but it was unlikely that many were there to hear what he had to say, and try to learn what he wanted to teach.</span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 2.1-12 - Jesus Heals a Paralytic</span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This passage continues the theme introduced in the previous one. Jesus takes an opportunity to highlight his real mission.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">While preaching in a house, some men brought a paralysed man to him, hoping that he would heal him. Instead, Jesus says to the paralytic "My son, your sins are forgiven".</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Think of that. They bring an unwell man to Jesus and ask him to fix his legs, and he tells him his sins are forgiven. They were not expecting that.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This is Jesus putting his mission first. He did not come to fix every broken body in the world, he came to heal us all of our sins. Sin is the deeper problem, and that is his focus.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Then some of the scribes start talking amongst themselves. They accuse Jesus of blasphemy because only God can forgive sins.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">They are of course correct. Only God can forgive sins, so if Jesus is God, he has every right to. If Jesus is not God, then he was blaspheming by doing it. In a book about how Jesus is someone we should see as a role model, we wouldn't expect to see him blaspheme. If Jesus ever did blaspheme, he wouldn't be the hero that the Gospels tell us he is.</span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus proves himself once again. He asks "Which is easier, to say to the paralytic, 'Your sins are forgiven', pr to say 'Rise, take up your bed and walk'?". Of course the first is easier to simply say. Anyone could say the words "Your sins are forgiven" and nobody watching would know if it worked or not, because there is no visual cue to show that it has happened. But if somebody said the second thing, and the man didn't then get up and walk away, they would be showing themselves to be an obvious fraud.</span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">So in this passage we see Jesus do something that only God has the right or power to do, and then prove his power by doing something that makes it obvious to the crowd that he really does have the authority to do these things. </span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Notice how Jesus does not pray as he heals either. He does not ask his Father to heal the man. He does not say "In the name of my Father, stand up and walk". He simply commands it based on his own authority.</span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 2.18-22 - A Question about Fasting</span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">In this passage Jesus refers to himself as the bridegroom of his followers. This imagery appears quite a few times in the New Testament, symbolising the sacred union of Christ and his church.</span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">A passage in Isaiah also uses the same imagery:</span></span></span></span></span></span></span></span><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"> </span></span><br />
<blockquote class="tr_bq">
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><i><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">You will also be a crown of beauty in the hand of the LORD, And a royal diadem in the hand of your God. It will no longer be said to you, "Forsaken," Nor to your land will it any longer be said, "Desolate"; But you will be called, "My delight is in her," And your land, "Married"; For the LORD delights in you, And to Him your land will be married. For as a young man marries a virgin, So your sons will marry you; And as the bridegroom rejoices over the bride, So your God will rejoice over you.</span></span></span></span></i><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"> -- Isaiah 62.3-5</span></span></span></span></span></span></blockquote>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">In this Old Testament passage, as well as some others, we see that it is God who is the groom married to us. Jesus claims this title for himself, again as a not so subtle clue to those who know the Jewish Scriptures.</span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 2.23-3.6 - Jesus Is Lord of the Sabbath</span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This title should be self explanatory. In verse 28, Jesus explains that he is the Lord of the Sabbath. He explains that the Sabbath day was meant as a gift to man, not something that should get in the way of their doing good work. With authority he shows that the Sabbath is a good thing, but as soon as the laws surrounding it become a problem for the well-being of the people it is meant to serve, then the greater good outweighs it.</span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><br /></span></span>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">When Jesus performs a healing on a Sabbath day, the Pharisees are shocked that he would dare do such a thing. The Pharisees believed in keeping the letter of the law above everything else. Jesus' actions showed that there was a higher purpose behind the laws. If someone needed help, it didn't matter if it was the Sabbath. The Sabbath was created to help.</span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 3.7-12 - A Great Crowd Follows Jesus</span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">In this passage we see more examples of Jesus commanding unclean spirits, and them knowing that he is the Son of God.</span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 3.13-21 - The Twelve Apostles</span></span></span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus chooses his apostles, people who he will send out to preach his word, and will also have authority to cast out demons. We have already seen that only God has the authority to cast out demons, but here we see Jesus giving some of his followers that particular ability. Anyone less than God could not offer that power as a gift, or even be worthy of choosing people who should be given that gift.</span></span></span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 3.22-30 - Blasphemy Against the Holy Spirit</span></span></span></span></span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This passage deals with an objection that may have come to mind when seeing how Jesus deals with demons and unclean spirits. They obey his commands. They fear him. Evil spirits would only obey an authority they respect. This leads some to believe that maybe Jesus' power came from Satan, the true commander of the demons. The demons obeyed Jesus because he represented Satan, and they did not want to displease their master.</span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus explains that this is obviously nonsense. Why would he command demons to leave men alone if he was an ally of Satan? Why would he be undoing Satan's work and helping people find God?</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">He restates his mission to forgive sins and bring people back to God. This is the polar opposite of Satan's work to encourage sin and rebel against God. </span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">So if these demons would only obey Satan because he is their master, or obey God because they fear destruction, and it is obvious that Jesus is not working with Satan, then there is only one possible conclusion left about who Jesus must be.</span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 4.35-41 - Jesus Calms a Storm</span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">While on a fishing trip with his disciples, Jesus falls asleep in the boat. A storm brews, and becomes a terrifying whirlwind. Jesus sleeps soundly through it.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The frightened disciples wake him and seem angry that he's not worried about their predicament. Jesus casually tells the storm to "Be quiet" and it immediately dies down. As his followers note, "even wind and sea obey him".</span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This event reminds us of the creation story in Genesis. When God speaks, things happen. God speaks and things begin to exist. God speaks and creation obeys. It is exactly the same here when Jesus speaks and the storm does as it is told. Again, we note that Jesus did not pray to the Father to calm the storm. He spoke on his own authority, and the forces of nature responded as if they were alive and listening to instructions.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">He asks his friends why they were afraid. They should have known nothing would happen to them while God was asleep in their boat.</span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 5.1-20 - Jesus Heals a Demon-Possessed Man</span></span></span></span></h3>
In this well known passage, Jesus removes a demon called Legion from a possessed man. The demon is called Legion because he was many. It seems to be a dark mirror of the Holy Trinity. This man had previously be driven wild and insane by the demons inside him. He seemed to have super human strength and people just wanted to tie him up and leave him far away.<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus however helped him. There seems to be a parallel here with the leper from '1.40-45' in that Jesus heals, but this time he tells the man to spread word of what happened. </span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This reinforces the fact that Jesus had a mission. When he told the leper not to talk, he wanted to avoid crowds of people coming to heal their bodies. But now he tells the man he freed from possession to tell everyone. Healing spirits is why Jesus came, and he wants people to know.</span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 5.21-43 - Jesus Heals a Woman and Jairus's Daughter</span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus' healings in this passage are quite different to the ones we have seen before. We usually get the impression that Jesus places his hand on the ill person and speaks as if performing a little magic spell. But here we see a woman simply touch his robe and be healed without him making any effort. He seems to only be aware that it happened after she is better. This shows without a doubt that Jesus does not pray to the Father or go through any ritual in order to perform his healings. They happen through his own power. It simply emanates from him.</span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">While he talks to the woman, other people begin to panic about a girl who they believe is either dying or dead. Jesus tells them not to worry. He is going through the motions of actually going to see her, but it seems as though he had already done what he needed to do. When told that the girl was dead, he replied that she was only sleeping.</span></span></span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Once again, because the nature of the miracles were physical healings, he told the people involved not to tell anyone about them.</span></span></span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 6.30-44 - Jesus Feeds the Five Thousand</span></span></span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">One of Jesus' most famous miracles is perhaps one that most clearly shows who he is. He had a problem, there were over five thousand people crowding around him getting hungry after listening to him speak all day. The five thousand were just the men. So there would have also been women and perhaps children too, making the actual number much higher. But he and his disciples only had five loaves of bread and two fish to share between them. That would have barely been enough for the apostles.</span></span></span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">So Jesus breaks the bread and divides the fish into portions to go around for everyone. Everyone is satisfied and filled with a good meal. Two fish divided into five thousand portions would hardly be enough to be a satisfying meal. Some might want to take the reading that somehow Jesus gave every person a small shaving and then magically made that shaving feel like a hearty meal, but that would contradict verse 43 which shows twelve baskets full of food even after everyone had been fed.</span></span></span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">What had happened here was that Jesus had made something out of nothing. Just like in the beginning, when God created the heavens and the earth out of nothing - creation ex nihilo - Jesus created more than enough food for thousands of people.</span></span></span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 7</span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This chapter repeats some of the same themes that were introduced earlier. Jesus proves his authority against the Pharisees by explaining what the law means, rather than keeping to a precise traditional interpretation. He reinforces that it is the intent behind the law that matters, more than the letter of the law itself.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">He continues to heal the faithful, while asking that they do not attract too much attention to what he has done for them. He continues to exorcise demons and even shows that he has come to serve Gentiles and not just the Jews.</span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 8.1-10 - Jesus Feeds the Four Thousand</span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This event is very similar to the previous feeding of the five thousand. </span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 8.27-30 - Peter Confesses Jesus As the Christ</span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus speaking to his disciples ask who people think he is. At first they told him who other people thought he was, suggesting John the Baptist back from the dead, or the great prophet Elijah. When asked who they thought he was, Peter said 'the Christ'. Jesus' response was that they tell nobody.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><br /></span></span></span></span>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Does that strike as strange? Jesus was the Christ. Peter was right to say so. So why was he forbidden from telling anyone? Again, Jesus wished to avoid spreading misunderstanding. It is true that he is Christ, but that's not all he is. </span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">For many Jews, the idea of the Christ, or the Messiah, was a new David. A warrior king who would make their nation strong and help them take over the world, defeating the Romans and anyone else who might stand against them. That's not who Jesus was. If people heard that Jesus was Christ, they might leap to the wrong conclusion and expect him to take up weapons and lead an army. They would be less likely to follow him if he did not meet their expectations. Or they might stay away from him for fear of the Romans and what they would do to a supposed warrior king and his followers.</span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus wanted people to understand the real meaning of 'Christ' before it became known that he was it. They would have to hear his word, and learn who he really was, and understand the Scripture about him, and God, and the Christ. </span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 8.31-38 - Jesus Foretells His Death and Resurrection</span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus refers to himself as the 'Son of Man'. Previously we have seen that this title actually belongs to one of the persons of God through 'Daniel 7.13-14'. To further support that, in 'Daniel 7.27' we see the same kingdom that is given to the Son of Man being given to the 'Most High'. The 'Most High' could only possibly be God. There can be no one higher than the 'most high', and no one is higher than God.</span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><br /></span></span>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">At the end of his speech, Jesus says after his resurrection he will come in the glory of his Father with the holy angels.</span></span><br />
<blockquote class="tr_bq">
<i>I am the LORD; that is my name; my glory I give to no other, nor my praise to carved idols</i>. -- Isaiah 42.8</blockquote>
In a passing comment Jesus makes a claim about who he is. He says he will come in his Father's glory, but the Old Testament makes it clear that God does not share glory.<br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 9.2-13 - The Transfiguration</span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This is a truly out of this world experience witnessed by Peter, James, and John. Jesus form changed and he became like pure, intense light. Whether this is a sign that he is God may be up for debate, but it is certain that it proves he was something more than just a man.</span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><br /></span></span>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Once again, Jesus commands his followers to not speak of this event until after the Resurrection. This, just like his other similar commands, highlights his real mission. The transfiguration was a special event to strengthen the faith of his chosen apostles. He did not want others to hear about it until the real mission had been completed. </span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus' resurrection would be a public miracle, his death and following appearances witnessed by many. It was not to be kept secret. There would be many people who could verify the story. </span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The transfiguration was only seen by these three. For those who had no way to verify it without placing trust in Jesus' inner circle, it might actually be a barrier to faith rather than something helpful. Especially as the three disciples did not seem to really understand what they had seen anyway.</span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 9.14-29 - Healing of a Boy with an Unclean Spirit</span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">A boy who had suffered from demonic possession since a very young age was brought by his parents to Jesus' disciples. They asked for their help. </span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The disciples were not able to remove the demon. When the boy was brought to Jesus, he commanded the demon to leave and never return. It obeyed.</span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The disciples asked Jesus why they could not get rid of the demon, and he replies that "This kind cannot be driven out by anything but prayer".</span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The interesting thing to note, is that Jesus did not pray. He commanded the demon and it did as it was told. He tells his disciples that they need to pray, as in, they need to ask for God's help. Jesus did not do that. As God himself, he had no need of prayer.</span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 10.17-31 - The Rich Young Man</span></span></span></span></span></span></span></span></h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">A rich man approached Jesus and asked what he had to do to inherit eternal life. The man called Jesus 'Good teacher' to which Jesus responds, "Why do you call me good? No one is good except God alone.". Jesus' reply here is an obvious wink to his identity. It is well known that only God is good. Jesus does not tell the man not to call him good, he just asks a question that highlights a connection that may not yet have been made.</span></span></span></span></span></span></span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">The rich man then lists a number of commandments he has kept. The list are all from the famous Ten Commandments. Jesus points out that the man failed to keep the commandments about putting God first, and so was serving the false idols of wealth and money. He commands him to give up his false idol, and follow him, the true God.</span></span></span></span></span></span></span></span><br />
<h3>
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mark 11.27-33 - The Authority of Jesus Challenged</span></span></span></span></span></span></span></span></span></span></h3>
Elders of the synagogues asked Jesus "By what authority are you doing these things?".<br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jesus response was in the form of a question: "Was the baptism of John from heaven or from man?"</span></span><br />
<span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">This question put the elders in a difficult position. If they said 'from heaven', they would be admitting that Jesus, his ministry, and his claims were favoured by God. If they said 'from man', they risked alienating their own followers who respected John the Baptist as a true prophet.</span></span></span></span><br />
Jesus refused to spell out an answer until they could come up with an honest answer to their question. He knew that they would have to say 'from heaven' if they were being truthful, but their own stubbornness was preventing them.<br />
<h3>
Mark 12.1-12 - The Parable of the Tenants</h3>
Jesus tells the story of a landowner who rented his vineyard to some tenants. Seeing as he owned the place, he had the right to help himself to some of the fruit there. But whenever he sent a servant to go and collect some, the tenants beat them up and sent them away. Eventually, the tenants got worse and began killing the servants that were sent.<br />
With his servants all dead, the landowner sent his only son, his heir, to the vineyard. The tenants decided that if they killed the heir, they would inherit the land. So that is what they did. But of course, their plan didn't work. Killing the heir did not make the land theirs. It just meant that the landowner would give the land to someone else instead, and punish the murderers.<br />
<br />
Obviously this is a metaphor for God giving the Earth to mankind, sending prophets, and finally sending Jesus, his son and heir.<br />
<br />
We have seen already how Jesus being God's son logically makes him identical to God, but this concept of being the 'heir' also points to it to. Who else would possibly be worthy of inheriting God's kingdom? No one is good but God alone after all. As well as this, God is eternal, immortal, never-ending. He will not die, and so there is no need for an heir to take over when he no longer exists. God would not give his creation to a lesser being while he lives, and there will never be a time that he does not live.<br />
<h3>
Mark 12.28-34 - The Greatest Commandment</h3>
Jesus was asked what the most important commandment was. He replied with two: Love God, and love your neighbour.<br />
But the way he phrased the first is important. He said "the Lord our God, the Lord is one". Then the man replied "God is one and there is no other but him" and Jesus praised his reply.<br />
Jesus strongly affirms monotheism. There is only God, there is none like him, no one comes close. So this affirmation next to his other clues, hints, claims, and actions, can only fit together if Jesus himself is God. Otherwise we have a man who is something like God, but not God, but that contradicts the strict monotheism that Jesus clearly teaches.<br />
<h3>
Mark 12.35-40 - Whose Son is the Christ?</h3>
Jesus was asked how the Christ could be the son of David when in 'Psalm 110.1' David referred to the Christ as his Lord. Jesus responds by taking the opportunity to remind people that teachers of the law aren't always the best at understanding it. Many of them are in it to show off and gain status.<br />
The quote from David's Psalm is very relevant to pointing to who Jesus is. It says 'The Lord said to my Lord'. Rightly, the people ae confused about how a descendant of King David could outrank him. Although Jesus was in the line of David through both Mary and Joseph, his true nature was as God's son - the Son who predated all humanity, who was with the Father for eternity past.<br />
The Psalm uses the same word twice, the first 'Lord' referring to God the Father very clearly, and the second 'Lord' referring to the Messiah. But by using the same word for both is very telling. We know the recurring theme that no one is equal to the Father, and there are no other gods, and no other being comes close to his power or glory. But by using the same word 'Lord' for both God and Christ, it implies equality. It is not 'My King said to my Lord', or 'My Master said to my Supervisor' or anything that seems to indicate a hierarchy. It is explicitly stating equality between the two. So of course, David, who understood what he meant, would not use a word that put the Messiah on a level any lower than that of God, because he is God.<br />
<h3>
Mark 13.1-31 - Signs of the End of the Age</h3>
Jesus provides his disciples with a number of prophecies about the future. He tells them that in their lifetime the Temple of Jerusalem will be destroyed, and they will be persecuted. He gives some information on the end of the world as a whole but tells them that there will be no obvious signs signalling that event. All of these prophecies are incredible, particularly down to the details he gets right, but there is one line in this passage that is relevant to our topic.<br />
Verse 31: Heaven and earth will pass away, but my words will never pass away.<br />
Jesus claims that his words are eternal. Even when all of creation is gone, his words will still ring true. Only one being in existence can make that claim and make it truthfully.<br />
<h3>
Mark 14.1-11 - Jesus Anointed at Bethany</h3>
This passage sparks a lot of confusion. In it, a woman anoints Jesus with a perfume that costs enough to pay a year's worth of wages. When the disciples cry out that she's wasting it and could use the money to feed the poor, Jesus actually praises her! He says, "The poor you will always have with you, and you can help them any time you want. But you will not always have me." Jesus then ensures that she should be remembered whenever the Gospel is preached. High praise indeed for ignoring the needy!<br />
<br />
This seems incredibly out of place in a book about a man who cares for the poor and has provided for the needy throughout. What is going on?<br />
<br />
Firstly, if any man said what Jesus said, it would seem incredibly arrogant. "Forget the poor, I'm the star of the show!" or "Listen guys, I'm going to die in a few days. I know there are sick and hungry people around, but what can you do about that? At least make my last hours feel good."<br />
Neither reading makes Jesus sound great. But neither reading is what Jesus meant.<br />
<br />
Jesus is pointing out a possible idol of his followers. Helping the poor is certainly noble and honourable, but if you focus on that and nothing else, it becomes the thing you worship. It will be all you think about, and worry about, and live for. You might forget God, or at least, not put him first in your priorities. Helping the poor should be a natural consequence of following God, not the idol that replaces him. If we serve God, then we will do these good things. "The poor you will always have with you" tells us that we can try and help, but we are never going to succeed without God helping us.<br />
So by Jesus accepting the gift of the woman, and not telling her off, we get a picture of someone who has her priorities in the right place. Jesus had come to help the poor, and she did something good for him, because that was in her power, while in the grand scheme of things, she couldn't do a huge amount for world poverty.<br />
<br />
This picture only makes sense if Jesus is God. If Jesus was a man, a teacher, a prophet, the gift would have been inappropriate. A prophet should not be our focus. Prophets point to God.<br />
<br />
Another thing that is clever about what Jesus said, is that he quotes 'Deuteronomy 15.11'. The verse he quotes is from a passage that teaches that if people follow God's commands, the problem of poverty will be solved. So by no means is he saying "ignore the poor". He is highlighting the point that following God (or himself) is the solution to the problems of the world.<br />
<h3>
Mark 14.12-26 - The Lord's Supper</h3>
Jesus presents bread and wine as signs of his covenant with his followers. He refers to them as his body and blood, so it is unmistakable that the covenant intimately involves him. The food and drink is eaten, which symbolises him joining with them and becoming one.<br />
This covenant is God's. God's plan is to bring people to him, save and redeem them. If Jesus is a separate being, this symbolism makes little sense. It just has men joining with another man. It would take some other step to bring men and Jesus to God.<br />
But it is Jesus who saves and redeems. If Jesus is not God, then God had someone else do his work for him, which is clearly beneath the all powerful creator.<br />
<h3>
Mark 14.53-65 - Before the Sanhedrin</h3>
During Jesus' trial before the Sanhedrin, he was asked "Are you the Christ, the Son of the Blessed One?" to which he replied "I am".<br />
Jesus openly admits to being the Christ, and God's Son. We have already seen how being God's son makes him God. The "I am" however has significance too. "I am" is the name that God used for himself when he spoke to Moses from the burning bush. It means the self-existing one, referring to his being eternal, and immortal, and the one true God. Jesus uses this title for himself here.<br />
<h3>
Mark 15.1-15 - Jesus Before Pilate</h3>
In his trial before Pontius Pilate, Jesus is asked another question: "Are you the king of the Jews?", to which Jesus replies in the affirmative.<br />
'Isaiah 44.6' tells us that God is the king of Israel, and the passage continues with the common theme that no one is like God. Jesus was obviously not a king in any earthly way. He had no political power. His claim was always in reference to God's kingdom. Jesus never even hints that he is a servant to or somehow beneath the true king.<br />
<h3>
Mark 15.33-41 - The Death of Jesus</h3>
While on the cross, Jesus called out "My God, my God, why have you forsaken me?", which to the untrained ear would sound as if Jesus felt abandoned by God. It might seem like he was never a true follower of God, and now this death was the proof.<br />
But that was not what Jesus' was doing. If I were to say "Mama... just killed a man...", no doubt the lyrics to a particular song would start running through your mind. Jesus was doing the same thing. His quote was the first line of Psalm 22. So for the Jews who knew Scripture, they would know that Jesus was actually reminding his followers that God was their saviour, Jesus was the fulfillment of their prophecies, and his own work as saviour was complete.<br />
<h3>
Mark 16.1-8 - The Resurrection</h3>
Women come to Jesus' tomb on the third day to anoint his body, but they find the tomb empty. They are told that Jesus had risen and lived again.<br />
After Jesus' claims to being God's son, the Christ, the Son of Man, the "I am", and everything else, it may have looked like God was punishing him for blasphemy when he died, just as the Sanhedrin had hoped. But God raised him from the dead. This proves that Jesus was a true follower of God, and that God approved of his message. A false prophet, or blasphemer would not have had their claims supported by God in this way.<br />
But if God approved of Jesus, and his claims to be equal to God, that can only mean that Jesus really was equal to God. Seeing as God has no equal, that can only mean that Jesus is God himself.<br />
<h3>
Mark 16.9-20 - The Resurrection continued</h3>
Jesus returns to his followers and commands them to drive out demons, perform miracles, prophecy, heal, and baptise in his name. The crucial detail here is that he tells them to do it in his name. He does not tell them to do it in God's name. He claims it for himself. The spreading of the faith and the performance of amazing things is all done under Jesus' own authority. This would be impossible if he was not God.<br />
<h3>
Summary</h3>
<div>
A quick recap:</div>
<div>
<ul>
<li>John the Baptist announcing the arrival of Jesus fulfills the prophecy of a man in the wilderness announcing the arrival of God: Isaiah 40.3,9</li>
<li>God calls Jesus his son. This tells us that they are the same kind of being. Yet God is unique, with no equal, so the trinity is the only way this makes sense. </li>
<li>God calling Jesus his son also establishes that God approves of Jesus, his message, and his claims. So whenever Jesus hints at being God, this is not seen as blasphemous by the Father who we know has no equal and does not share glory.</li>
<li>Jesus claims to be king of Israel, and king of the everlasting kingdom. These are titles which only belong to God.</li>
<li>Jesus has authority over demons. Only God or Satan could claim that authority.</li>
<li>Jesus' mission is the forgiveness of sins, a task that only God can complete.</li>
<li>We are to be united to Jesus in the way that the Old Testament describes being reunited with God.</li>
<li>Jesus repeatedly proves his authority over the Law.</li>
<li>Jesus commands nature.</li>
<li>Jesus has power over death.</li>
<li>Jesus can create things out of nothing.</li>
<li>Jesus shared and will share his Father's glory.</li>
<li>Jesus tells people to follow and obey him.</li>
<li>Jesus presents himself as God's equal.</li>
<li>Jesus becomes the saviour of mankind.</li>
<li>God confirms everything Jesus taught by raising him from the dead.</li>
</ul>
</div>
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-54582735621073692752018-04-28T17:55:00.000+01:002018-04-28T17:55:25.281+01:00Is there room for Objective Morality in an Atheistic Worldview?Having recently been through a conversation with some atheists who insist that moral values are objective, but that God is not required to ground them, this article has been bumped to the top of the to-do list.<br />
These atheists were convinced that objective moral values are just a fact of reality, and that the concepts of 'goodness' and 'sentient well-being' were identical. They seemed to think that either moral values are weaved into the fabric of space somehow, or that sentient beings just have the intrinsic value of being good, that is to say, sentient beings, i.e. humans, are valuable and good in themselves without any need for further explanation.<br />
<br />
That to me is nonsense. The idea that humans are basically good, but get things wrong a lot of the time is common belief. History tells a different story. From gladiator games to the Stanford prison experiment, we've seen that apparently good people can be barbaric given the chance. That's not to say all people would devolve into savagery at any opportunity, but it very much undercuts the idea that humans at core are fundamentally good.<br />
I tend to think it's more like the Native American parable: inside each of us there are two wolves fighting, one represents good, one represents evil. Which will win the battle? The one that we feed.<br />
<br />
But atheists tend to go further. They will say that other things or behaviours are intrinsically good too. If you found a starving child, giving up your lunch and feeding it would be the good thing to do for its own sake. While I agree that in that case that would be the good thing to do, I don't think it can be claimed that the only details you need are a starving child and some food to offer. There are a number of questions that can be asked.<br />
<a name='more'></a><br />
Why is a fed child better than a starving one? Why should you, who have been able to provide for yourself, worry about another who can not do that? Why are either of you bothering to survive?<br />
These questions might seem to have the obvious answer: "because I care about other people and want to do what I can to stop suffering."<br />
But the universe says to that: "So what?"<br />
You may care, and you may want, but does what you want or care about matter? Your goals might seem to be noble, self sacrificing for the needs of someone else, but it comes back around to caring about the human species, of which you are a part.<br />So there's a broader question. Does the human race matter? Every time you help a child, or heal the sick, or give to charity, you're doing something to potentially benefit the human race. It might not specifically come back to you personally, but human well-being is the goal.<br /><br />So why care about human well-being? We've already seen that we are not fundamentally good. We are definitely not intrinsically good.<br />
<br />
How could anyone possibly claim that human beings are intrinsically good? When each of us has the capability to do wrong and evil things, and all of us have many times done wrong or evil things. Something intrinsically good, or something good for its own sake surely would not have that capability.<br />
<br />
When we think of an atheistic universe, a universe without God, we have to figure out our place in it and what value we bring. Each one of us is a dot among seven billion other dots, on a planet which is a dot, in a solar system, in a galaxy which is a dot among countless other galaxies, in a universe bigger than we can comprehend. The idea that the human race, let alone one of us, has any value in that picture is absurd.<br />
<br />
Then consider that one day the universe is going to die. The entire universe will no longer exist. The speck that was you lost to time. Nobody to remember you, no legacy left behind, nothing you or anyone else ever did made any difference to how we all end up.<br />
<br />
A creature so insignificant, who makes no difference to anything, has no value - intrinsic or otherwise.<br />
<br />
Could there be anything in that universe with intrinsic goodness? No. All of it has the same fate: doomed to die without making a lasting improvement to anything.<br />
If you can't improve something, then you have no value to it. If the universe can not be improved, then anything inside it has no value.<br />
<br />
This is the grim reality of atheism. Of course, grimness and bleakness does not mean it is not true. It could be the case that atheism is true, but the logical consequence of that is that there is no ultimate value for anything that exists.<br />
<br />
Something that is objectively good, is good in and of itself. It would be good whether or not other things existed. It has no need for other things to justify its value. The opinions or attitudes of other beings towards it have no bearing on its value.<br />
Something that is subjectively good, is only a good thing in relation to how other things interact with it. Opinion and attitudes towards a subjectively valued thing, can change the value of it.<br />
<br />
God, is an example of someone objectively good. He is perfect, without equal, and fully self sufficient, able to exist without any other being beside him.<br />
Money is an example of something subjectively good. People chase it and try to get as much as possible in order to improve their lives. However, if an economy has too much money in it, money loses its value and becomes worth a lot less. Something that is objectively good, would not become less good if there was more of it!<br />
Alternatively, some people choose to try and live without money, and see it as an evil that has too many people under its power. While money is completely subjective, who is to say whether it is a good thing or not?<br />
<br />
Could it be said that humans are objectively good on atheism? If they are, then any moral codes and behaviours that contribute to human well-being would be objectively good too.<br />
But we have seen that humans are not objectively good. We all have a dark side, so we are not perfect. We all act on our dark side, so we can not even pretend to be perfect. We are not self sufficient, and we are limited, finite beings. There is so much wrong with us, that it's simply foolish to say we are intrinsically good.<br />
We are capable of doing good things, and perhaps we might be able to do so much that we are about 90% good (long shot), but no one is purely good. And even those who do good most of the time, quite probably wish they might have done the selfish thing here or there instead.<br />
<br />
On atheism, humans and acts like feeding a starving child, are just subjectively good. They are based in the value we as humans place on other humans. But we are not objectively good beings, and we can't decide other things are objectively good.<br />
Deciding that something is good is precisely what makes a thing subjectively good.<br />
The universe will not miss us when we go extinct. We bring nothing.<br />
Even the fact that we as a species kill and destroy other beings and the environment is meaningless. It's all going to die eventually anyway.<br />
Some will say that their deeds make a difference to the person that they help, and that is what make them good deeds. Well, that is subjectivity again. Your good deed was seen as helpful from the perspective of another person. That person is not intrinsically good either, so although your good deed made them feel happier, it has not actually made anything better.<br />
<br />
This is an important distinction that many atheists fail to make. Happier, more comfortable, easier, etc, on atheism do not mean 'better'. On atheism there is no 'better'. To make something 'better' means to move something closer to an ideal. But atheism has no objective 'ideal'. So when atheists do what they call 'good deeds', they aren't making anything 'better', they are just making things preferable. They have not made anything better, they have just changed a situation from one objectively morally neutral state of things, to another objectively morally neutral state of things. The only sense that things are better, is subjectively - based on some chosen human ideal.<br />
<br />
So can we really measure good or bad based on humanity? When we speak of objective goodness, we need some way to measure it. If we know that humans are bad to some extent, then they can't be the measure of perfection. We simply are not the objective ideal. To measure how something compares to pure goodness, there needs to be an example of pure goodness. Anything that falls short, e.g. humanity, is not going to be a good tool to make that measurement. Without an idea of what pure goodness looks like, we can't even judge just how wrong human beings even are. We know that death is a bad thing, so if the universe, and all things in it are doomed to die, then everything in that category is ruled out of being the measuring tool.<br />
<br />
But in Christianity we have an objective system of morality and a measurement of pure goodness.<br />
We have God who is objectively good. Good in and of himself, a living embodiment of perfect goodness. He made us to be with him, so we are given value by him. He put us on a tiny planet in a massive universe, but focused on us and said it is all for our benefit. This means that caring for one another, and trying to build the world that God wanted is an objectively good goal.<br />
<br />
Can atheism compare with that? Is there anything in an atheistic universe that gives us the value that we need to justify caring objectively? Is there even anything in an atheistic world that is perfectly good? No.<br />
There is only the subjective wishes of ourselves, and a drive to survive. But neither of those are objectively good, and neither come from objectively good sources.<br />
<br />
This is why the likes of Friedrich Nietzsche realised that "Without God, everything is permitted", and why C.S. Lewis realised that atheism offered no way to explain our moral natures before abandoning it and coming to Christ. If all we have is subjective value, there is no overriding objective ideal that is the deciding factor over what values are true and right and good. Which means that everyone's opinion is valid, which means that the Amish are just as correct as the Nazis, because there is no such thing as correct. If there is no such thing as correct in relation to moral values, then it all becomes meaningless, and so atheism essentially leads to nihilism - life is meaningless, and purpose does not exist.Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-50691546395109697232018-04-08T15:00:00.001+01:002018-04-09T11:01:07.211+01:00The Weakness of the Worldview of AtheismAtheists tend to describe atheism as the most reasonable and rational position to hold. But then again I'm sure most people believe that of whatever worldview they hold to, so I wouldn't hold that against them.<br />
<br />
The short explanation is that they believe science is on their side and the evidence for theism is wanting. I will here clarify that by 'atheist' and 'atheism' I refer to the views that "God does not exist" or "God probably does not exist".<br />
This doesn't speak to the agnostic non-theist who is on the fence.<br />
<br />
But consider this worldview. Does it stand up? Can it stand up? Maybe. But it is on the thinnest of ice.<br />
<br />
<a name='more'></a><br />
<br />
First of all consider that the reason atheists reject theism is that they believe there is either no evidence for it, or the evidence is weak. Well this is an obvious double-edged sword. There is no evidence for the claim "There is no God". Most atheists I have asked refuse to defend that statement and even refuse to commit to it. I hope it is because they realise that they can't.<br />
The best arguments in the atheist arsenal are generally regarded as the Problem of Evil and Divine Hiddenness. Neither of these conclude "There is no God". They at best only comment on a specific definition of God. So even if they were good, successful arguments, they could not carry atheism.<br />
Already anyone who thinks of themself as an atheist should be more comfortable in the agnostic non-theist camp.<br />
<br />
The second thing to consider is scientific. It is often said that the theory of Evolution gives people intellectual permission to be atheists. It seems a great many atheists hang their worldview on this.<br />
Should they be so sure of the link between evolution and atheism? A large number of believers are theistic evolutionists, explaining that there is no contradiction between God's creation and the mechanics of evolution and natural selection. If that is the case, then atheists can not hang their worldview on this theory.<br />
Alvin Plantinga and others go further with the Evolutionary Argument Against Naturalism. Their argument concludes that if Evolution did happen, it would require a miracle. If that is the case, then Evolution is actually proof against atheism!<br />
On the other hand, Intelligent Design defenders point out that there is a difference between the indisputable facts of micro-evolution and the lack of evidence for macro-evolution and common descent. If macro-evolution did not happen, then atheists lose their intellectual permission to hold their view.<br />
The point being that if macro-evolution is true, there are good reasons to think that means atheism is false, and if macro-evolution is false, it is almost certain that atheism is also false.<br />
The weakness of evidence also applies to abiogenesis. Although this is a separate theory to evolution, it is one that atheists need for their worldview to be true.<br />
If both atheists and theists can believe in evolution, abiogenesis makes a stronger case for the truth of atheism. Essentially the first cause of evolution must be atheistic abiogenesis or theistic genesis.<br />
Considering the utter lack of reason to believe in abiogenesis, and the numerous reasons to believe in creation, atheism doesn't hold up well evidentially at all.<br />
<br />
The third thing we will consider may best be what shows atheism to be on incredibly weak ground. Atheism rejects the supernatural. It rejects the soul, miracles, spiritual experiences, answered prayers, near death experiences, and so on.<br />
Think of how many people have claimed to have had an out of body experience, or seen a miraculous healing, or have been haunted by a demon, or have had a prayer heard and responded to. The number is surely in the billions.<br />
If only one of these claims is true, then atheism is false. Only one supernatural event needs to have happened for the worldview of non-belief to be shattered. The odds are not in their favour.<br />
You can also add to this how atheism struggles to account for things such as objective morality, free will and consciousness, and experiences of beauty and tastes. All these things fit comfortably in a theistic worldview. There are no comparable problems.<br />
<br />
As previously said, much of this will not apply to the agnostic non-theists. But then to those on the fence, a consideration of the weakness of atheism should at least be something to take into account.Lewyhttp://www.blogger.com/profile/08084039300608338116noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-89646707312507476912018-02-03T21:32:00.002+00:002018-02-07T13:40:34.796+00:00Does Galatians 2 refer to the Jerusalem Council of Acts 15 or Paul's visit to Jerusalem in Acts 11?<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-6sqEf8xc0z8/WnX2ohUbXsI/AAAAAAAAAPs/1veDG4vWBnMTMQ16wPRcwreZ8yYr4HaIgCLcBGAs/s1600/Peter-and-Paul.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="323" data-original-width="416" height="248" src="https://3.bp.blogspot.com/-6sqEf8xc0z8/WnX2ohUbXsI/AAAAAAAAAPs/1veDG4vWBnMTMQ16wPRcwreZ8yYr4HaIgCLcBGAs/s320/Peter-and-Paul.jpg" width="320" /></a></div>
One thing about the Bible that reminds us of God's glory and<a href="http://godsrocker.blogspot.com/2015/11/a-rough-guide-to-gods-plan.html" target="_blank"> his perfect plan</a>, is also something that can frustrate those of us who love details and trivia. The Bible is God's story. It only tells us about God and things that are relevant to him. So when we come to read a passage and we can't figure out what historical event it is referring to, we shouldn't take that as some kind of inaccuracy in the book, but a personal nudge that tells us we should probably be focusing more on the message that is being given to us.<br />
<br />
Having said that... despite the overall unimportance of the detail of which visit to Jerusalem is described in 'Galatians 2'... figuring out details like this can be of use to us apologetically. In this case, figuring out which visit Paul writes about in Galatians can help us to put a date on when the letter was written, which in turn can give us confidence in how early the things he says were being taught in the Christian church, and go to disproving notions that the message changed over time. So it is with that in mind that I find this debate to have some value.<br />
<br />
On to it then... Does Galatians 2 refer to the Jerusalem Council of Acts 15 or Paul's visit to Jerusalem in Acts 11?<br />
<a name='more'></a><br />
<h3>
Galatians 2:1-10</h3>
<br />
<blockquote class="tr_bq">
<span class="text Gal-2-1">Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me.</span> <span class="text Gal-2-2" id="en-ESV-29067"><sup class="versenum">2 </sup>I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.</span> <span class="text Gal-2-3" id="en-ESV-29068"><sup class="versenum">3 </sup>But even Titus, who was with me, was not forced to be circumcised, though he was a Greek.</span> <span class="text Gal-2-4" id="en-ESV-29069"><sup class="versenum">4 </sup>Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery—</span> <span class="text Gal-2-5" id="en-ESV-29070"><sup class="versenum">5 </sup>to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you.</span> <span class="text Gal-2-6" id="en-ESV-29071"><sup class="versenum">6 </sup>And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me.</span> <span class="text Gal-2-7" id="en-ESV-29072"><sup class="versenum">7 </sup>On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised</span> <span class="text Gal-2-8" id="en-ESV-29073"><sup class="versenum">8 </sup>(for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles),</span> <span class="text Gal-2-9" id="en-ESV-29074"><sup class="versenum">9 </sup>and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised.</span> <span class="text Gal-2-10" id="en-ESV-29075"><sup class="versenum">10 </sup>Only, they asked us to remember the poor, the very thing I was eager to do.</span><span class="text Gal-2-10" id="en-ESV-29075"> </span></blockquote>
<h3>
<span class="text Gal-2-10" id="en-ESV-29075">Acts 15: 1-21</span></h3>
<blockquote class="tr_bq">
<span class="text Acts-15-1">But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”</span> <span class="text Acts-15-2" id="en-ESV-27432"><sup class="versenum">2 </sup>And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question.</span> <span class="text Acts-15-3" id="en-ESV-27433"><sup class="versenum">3 </sup>So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers.</span> <span class="text Acts-15-4" id="en-ESV-27434"><sup class="versenum">4 </sup>When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them.</span> <span class="text Acts-15-5" id="en-ESV-27435"><sup class="versenum">5 </sup>But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”</span> <br />
<span class="text Acts-15-6" id="en-ESV-27436"><sup class="versenum">6 </sup>The apostles and the elders were gathered together to consider this matter.</span> <span class="text Acts-15-7" id="en-ESV-27437"><sup class="versenum">7 </sup>And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe.</span> <span class="text Acts-15-8" id="en-ESV-27438"><sup class="versenum">8 </sup>And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us,</span> <span class="text Acts-15-9" id="en-ESV-27439"><sup class="versenum">9 </sup>and he made no distinction between us and them, having cleansed their hearts by faith.</span> <span class="text Acts-15-10" id="en-ESV-27440"><sup class="versenum">10 </sup>Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?</span> <span class="text Acts-15-11" id="en-ESV-27441"><sup class="versenum">11 </sup>But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”</span><br />
<span class="text Acts-15-12" id="en-ESV-27442"><sup class="versenum">12 </sup>And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.</span> <span class="text Acts-15-13" id="en-ESV-27443"><sup class="versenum">13 </sup>After they finished speaking, James replied, “Brothers, listen to me.</span> <span class="text Acts-15-14" id="en-ESV-27444"><sup class="versenum">14 </sup>Simeon has related how God first visited the Gentiles, to take from them a people for his name.</span> <span class="text Acts-15-15" id="en-ESV-27445"><sup class="versenum">15 </sup>And with this the words of the prophets agree, just as it is written,</span><br />
<div class="poetry top-1">
<div class="line">
<span class="text Acts-15-16" id="en-ESV-27446"><sup class="versenum">16 </sup>“‘After this I will return,</span><br />
<span class="text Acts-15-16">and I will rebuild the tent of David that has fallen;</span><br />
<span class="text Acts-15-16">I will rebuild its ruins,</span><br />
<span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Acts-15-16"> and I will restore it,</span></span><br />
<span class="text Acts-15-17" id="en-ESV-27447"><sup class="versenum">17 </sup>that the remnant of mankind may seek the Lord,</span><br />
<span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Acts-15-17">and all the Gentiles who are called by my name,</span></span><br />
<span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Acts-15-17"> says the Lord, who makes these things</span> <span class="text Acts-15-18" id="en-ESV-27448"><sup class="versenum mid-line">18 </sup>known from of old.’</span></span></div>
</div>
<div class="first-line-none top-1">
<span class="text Acts-15-19" id="en-ESV-27449"><sup class="versenum">19 </sup>Therefore my judgement is that we should not trouble those of the Gentiles who turn to God,</span> <span class="text Acts-15-20" id="en-ESV-27450"><sup class="versenum">20 </sup>but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.</span> <span class="text Acts-15-21" id="en-ESV-27451"><sup class="versenum">21 </sup>For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”</span><span class="text Acts-15-21" id="en-ESV-27451"> </span></div>
</blockquote>
<h3 class="first-line-none top-1">
<span class="text Acts-15-21" id="en-ESV-27451">Acts 11:27-30</span></h3>
<blockquote class="tr_bq">
<span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-27" id="en-ESV-27322"><sup class="versenum"> </sup>Now in these days prophets came down from Jerusalem to Antioch.</span> <span class="text Acts-11-28" id="en-ESV-27323"><sup class="versenum">28 </sup>And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius).</span> <span class="text Acts-11-29" id="en-ESV-27324"><sup class="versenum">29 </sup>So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea.</span> <span class="text Acts-11-30" id="en-ESV-27325"><sup class="versenum">30 </sup>And they did so, sending it to the elders by the hand of Barnabas and Saul.</span></span></blockquote>
<h3>
<span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Which is it? </span></span></h3>
<div class="first-line-none top-1">
<span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325"><b>Matches</b>:</span></span><br />
<br />
<span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">On first glance, it seems that the obvious connection is between Galatians and The Jerusalem Council.</span></span><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325"> There are a fair few matches that seem to scream that these are the same events:</span></span></div>
<ul>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Paul and Barnabas travel together from Antioch to Jerusalem</span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">James and Peter met them</span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Some dissenters were present</span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Circumcision was a major topic of discussion</span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Paul's message was not changed by the apostles in Jerusalem</span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">The conclusion is that Jewish laws should not be applied to Gentiles</span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Paul and Barnabas return to Antioch. (Acts 15:30, Gal 2:11) </span></span></li>
<li><span class="text Acts-15-21" id="en-ESV-27451"><span class="text Acts-11-30" id="en-ESV-27325">Some time after Paul and Barnabas have a disagreement. (Acts 15:39, Gal 2:13) </span></span></li>
</ul>
However. The much shorter passage in Acts 11 or 'the famine visit' also has a surprising number of matches too:<br />
<ul>
<li>Paul and Barnabas travel together from Antioch to Jerusalem </li>
<li>Paul makes his journey after a revelation</li>
<li>In Acts Paul is delivering help for the poor which in Galatians is 'the very thing he was eager to do'.</li>
<li>This is Paul's second visit recorded in Acts, Galatians also describes Paul's second visit.</li>
<li>Paul and Barnabas return to Antioch. (Acts 12:25, Gal 2:11)</li>
</ul>
<b>Non-Matches</b>:<br />
<br />
Seeing that, the issue becomes much less clear cut. It gets worse when we consider things that don't seem to match.<br />
See Galatians 2 vs the Jerusalem Council:<br />
<ul>
<li>In Galatians it is described as a private meeting with those who seemed to be the 'influential pillars'. Acts describes a council, or an assembly, where even Pharisees are present. </li>
<li>No mention of the presence of Titus or John the Apostle. </li>
<li>Paul travels to Jerusalem due to a debate in Antioch. No revelation is mentioned. </li>
<li>The dissenters in Galatians are spies sent to cause damage. The dissenters in Acts seem to be genuine believers who are mistaken on the specific topic.</li>
<li>Acts 15 continues on in verses 22-35 to describe a letter drawn up instructing the Gentiles on what laws to keep. Galatians only has an instruction for Paul to remember the poor.</li>
<li>The letter in Acts 15 is a clear list that had been agreed on by the Council. In Galatians Paul says "they added nothing to me".</li>
<li>Galatians does not use the letter as extra proof that he is in line with the apostles. </li>
</ul>
Now see Galatians 2 vs Famine Visit:<br />
<ul>
<li>Galatians does not mention the famine or the collected money explicitly. </li>
<li>Acts does not detail what happened at the meeting when Paul arrived in Jerusalem. It can be assumed he met Peter and other apostles, as the next chapter of Acts is the execution of James the Great and Peter's escape from prison in Jerusalem.</li>
<li>No mention of the presence of Titus or John the Apostle.</li>
</ul>
It's no wonder there is disagreement on this. Suddenly the obvious match between Galatians 2 and the Jerusalem Council doesn't look so likely. <br />
And some notable differences between Acts 11 and 15 which could have been helpful clues if they had been mentioned in Galatians:<br />
<ul>
<li>The James who is present is not given the clarifying name of either 'the Great' or 'the Just/brother of Jesus', or even 'the Less'. James the Great would only have been able to attend Acts 11. It is unlikely to have been James the Less as he was not a leader in the same way as the other two, so James the Just would be the only one available for Acts 15.</li>
<li>When Paul and Barnabas return to Antioch, in 11 they take John Mark. In 15 they take Judas Barsabbas and Silas.</li>
<li>In both, prophets come from Antioch to Jerusalem. However in 11, Agabus is helpful, while in 15, the prophets are false teachers.</li>
</ul>
<b>Harmonisations</b>:<br />
<br />
Some of these concerns are simple to deal with: <br />
Jerusalem Council:<br />
<ul>
<li>Although Titus and John are not mentioned in Acts 15, it does say that Paul traveled with 'some of the others' and of course the
assembly at Jerusalem may have had a number of high profile names that
there was no need to list. So that rules this out as a problematic issue.</li>
<li>The fact that a revelation is not mentioned does not mean it did not happen. Some of these details that are left out are done so simply because they don't add anything significantly important.</li>
<li>Paul was in agreement with the letter he took, so he can safely say that the apostles did not correct him on anything.</li>
<li>The disagreement between Barnabas and Paul doesn't amount to much. In Acts, the dispute is due to Paul not wishing to travel with Mark - Barnabas' cousin. In Galatians, the dispute is about eating with Gentiles. This probably can not be counted as a match to identify the events with one another. </li>
</ul>
Famine Visit:<br />
<ul>
<li>The fact that the famine, collection, or even details of the meeting are not mentioned in the respective texts is again an example of things that did not need to be mentioned. </li>
<li>Galatians does not explicitly mention the famine, but the collection is implied. </li>
<li>The meeting is not described in detail in Acts, but on the whole it was not a notable event for that book to cover in its limited space. Paul simply met the apostles, was greeted and welcomed, they all agreed on everything, and he went home. Luke was wise to save the parchment to cover the Jerusalem Council which dealt with similar topics and had global relevance.</li>
</ul>
Having dealt with those objections, Acts 11 seems now to be a better fit than 15, seeing as there are no more issues with it, while the Jerusalem Council still has the problems of being a public vs a private debate and that the dissenters have very different agendas.<br />
<br />
<b>Any more clues?</b>:<br />
<br />
It might seem at this stage that opting to match Galatians 2 to Acts 11 is a good bet, however the evidence might not be conclusive so far. It could be that the private talk in Galatians evolved into the public debate in Acts 15. If that is the case, then we are again stuck as to which to pick.<br />
<br />
There are more clues that can help swing the decision though.<br />
<br />
Previously noted was that the James at the meetings was not specified. It could have been any of the three: Great, Less, Just. However 'Galatians 1:9' specified James the Lord's brother i.e. the Just. It seems reasonable that only a few verses later he would be referring to the same James. This is doubly evidenced by the fact that he lists the names in the order: James, Peter, John. James was given leadership of the church in Jerusalem after James the Great's death and Peter was forced to flee. If Paul was writing about James the Great, he would have most likely paired him with his brother John and had Peter's name first - as the Gospels do.<br />
Identifying the James in Galatians as James the Just does little to help us close in on which event is being described though. As the letter would have been written after either Acts 11 or 15 depending on which it turns out to be, James the Just would have been in that leadership role in both events.<br />
If we could have identified him as James the Great, we would have surely been looking at Acts 11. Unfortunately, no such luck.<br />
<br />
In 'Galatians 1:20' Paul is vowing to be telling the truth. This could in context imply that the two visits to Jerusalem are the only two visits he has made since his conversion. If so, that would be evidence for Acts 11, but I am not certain that there would be any dishonesty in missing out an irrelevant visit if it added nothing to his point. In Galatians, Paul's intent is to show that he is worthy to be called an apostle. Simply delivering some collection money, if that is all he did, probably does nothing to help that. Having said that, the context of 'Galatians 1:17' is that he did not speak to the apostles or visit Jerusalem after his conversion, and then he lists the exceptions. On the assumption that he most likely met them when delivering the collection, he probably would have had to count that in this list. Considering he is basing an important argument on how many visits he made to Jerusalem, it would be careless of him to leave one out for any reason. So after all, this vow does seem to point towards Acts 11.<br />
<br />
Something we can possibly use to find clues and make our decision is the fact that we have solid evidence for dating both of the visits in Acts 11 and 15. <br />
Acts 11 can be dated to 44AD as it happened about the time (Acts 12:1) of James the Great's martyrdom. Acts 15 can be dated using the Gallio Inscription. We discover that Paul met Gallio in 51AD. A year and a half had passed since he had met Aquila and Priscilla, and given a reasonable amount of time for Paul's travels from Antioch to Corinth and his stay there after the Jerusalem Council, we are brought to 48AD or 49AD.<br />
Galatians gives us two time frames: three years from Paul's conversion in 1:18, and fourteen years in 2:1.<br />
We can count backwards from the possible dates we have for the meeting and see if they make sense.<br />
44AD-14=30AD 30-3=27AD. This obviously puts us too early.<br />
48AD-14=34AD 34-3=31AD. This seems like a reasonable date, given that <a href="http://godsrocker.blogspot.com/2018/01/what-was-date-of-jesus-resurrection.html" target="_blank">Jesus' resurrection occurred in 30AD</a>. Or if the Council was in 49AD, we have 35AD and 32AD, which also could be correct.<br />
However, there is a flaw with this counting method. I have used the modern way of counting as opposed to the ancient Hebrew way of counting, which undoubtedly would have been used by the authors of the New Testament. Modern counting begins at nought. Hebrew counting begins on one. So that will alter the calculations.<br />
44AD-14=31AD 31-3=29AD. This is still too early.<br />
48AD-14=35AD 35-3=32AD. This still looks like a good date. Even 36AD and 33AD are reasonable.<br />
There is another problem with this count though. Many scholars believe that the three years are included within the fourteen, so only fourteen need to be counted in total. This is due to the Greek language Paul uses. Both passages in English read as though the years should add up to 17, but it is very possible there is a distinction in the Greek. For three (1:18) Paul uses 'meta' (μετὰ) and for fourteen (2:1) he uses 'dia' (διὰ). So given this condition, the calculation changes again.<br />
44AD-14=31AD<br />
48AD-14=35AD<br />
It now seems that the famine visit once again makes more sense, while the Jerusalem Council falls a bit too late.<br />
Essentially this clue hangs on whether or not the years between Paul's conversion and the visit in Galatians 2 are fourteen or seventeen.<br />
<br />
The timeline of events can give another clue though too. After both visits Paul and Barnabas return to Antioch and stay there for some time.<br />
However their next movements might be a clue. After the famine visit, Paul and Barnabas begin their first missionary journey. After the Jerusalem Council, they begin their second.<br />
In the Galatians visit, Paul speaks with the apostles and presents his gospel so that they can correct him on anything that isn't right. They agree with him on everything and then it is decided that he should go and minister to the Gentiles.<br />
Would it make sense for this to have happened after Paul had already spent several years travelling the world and spreading the gospel? If he had been wrong in his preaching, he would have had a lot of damage control to fix. It seems much more reasonable to think that this meeting happened in 44AD before he began his foreign travels. If not, then it would be around 50AD, with over six years of false preaching behind them that he would need to undo.<br />
<br />
The event that follows in 'Galatians 2:11-21' is another important clue. This event is not described in Acts, so it doesn't help us there, but the things that happen in it can be tied to things we know. Peter comes to Antioch and Paul corrects him for separating himself from the Gentiles. In Acts 10, Peter had begun eating with Gentiles, but according to 'Galatians 2:12' he felt peer pressure from some men sent by James to stop doing it. It even refers to them as 'the circumcision party' or 'group'.<br />
This makes very little sense after the Jerusalem Council. The Council had decided that circumcision was unnecessary. Both Peter and James had stood up and spoken confidently that they welcomed the Gentiles and that they would officially be recognised as true members of the church. There was even that official letter that settled the matter once and for all.<br />
For Peter and apparently James to become hypocrites so soon afterwards makes no sense. Even Barnabas sides with them which would make even less sense considering his travels before the Council happened. But if we take the famine visit to be what Galatians 2 is about, the hypocrisy seems more reasonable, as it had only been a small private talk. Paul may have been preaching to Gentiles, but Peter and James were mostly keeping to Jerusalem, and the issue was less pressing on them at that point.<br />
<br />
It seems to me that the weight of evidence is heavily in favour of Galatians 2 referring to the famine visit of Acts 11.<br />
<br />
Points For Famine Visit:<br />
<ul>
<li>Paul and Barnabas travel together from Antioch to Jerusalem </li>
<li>Paul makes his journey after a revelation</li>
<li>In Acts Paul is delivering help for the poor which in Galatians is 'the very thing he was eager to do'.</li>
<li>This is Paul's second visit recorded in Acts, Galatians also describes what is certainly Paul's second visit.</li>
<li>Paul is entrusted with ministry to the Gentiles. He had yet to begin his missionary journeys. </li>
<li>Paul and Barnabas return to Antioch. (Acts 12:25, Gal 2:11)</li>
<li>The date seems to match historic evidence and Greek language. </li>
</ul>
Points Against Jerusalem Council:<br />
<ul>
<li>The Jerusalem Council was a public debate. Galatians 2 was private.</li>
<li>The dissenters at the Council were Christians. The dissenters in Galatians were Jewish spies. </li>
<li>Peter, Barnabas, and possibly James' attitudes to Gentiles would have drastically changed in a very short time considering the dispute with Paul in Antioch shortly after. Circumcision and eating with Gentiles should have been a settled matter. Barnabas in particular should have not been swayed considering he had travelled with Paul preaching to and living among Gentiles. It makes more sense that this event happened even before the First Missionary Journey.</li>
<li>According to '2 Corinthians 8:10', the church in Corinth were the first to offer donations in Greece and Macedonia only a year before the letter was written during Paul's third missionary journey. The Jerusalem Council was just before the second journey, in which he visited those areas, so if Paul was told not to forget the poor at this stage, he waited several years before doing anything about it. This is in contrast to the famine visit, when he brought money there and then.</li>
</ul>
As we've seen, some of the evidence is not clear cut, but I believe there is enough here to conclude with confidence that Acts 11 matches Galatians 2.Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-66578239909169628252018-01-28T18:15:00.001+00:002018-01-28T18:15:17.498+00:0014 Reasons Why Jehovah's Witnesses Should Believe In The Divinity of Jesus<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-VrkRC-9IQ6o/Wm4Sf55WKDI/AAAAAAAAAPU/ZnhUD11_SigajEvvX-z16VNZGr77xErOQCLcBGAs/s1600/Jesus_Son_of_god_Holy_Spirit.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="235" data-original-width="250" src="https://1.bp.blogspot.com/-VrkRC-9IQ6o/Wm4Sf55WKDI/AAAAAAAAAPU/ZnhUD11_SigajEvvX-z16VNZGr77xErOQCLcBGAs/s1600/Jesus_Son_of_god_Holy_Spirit.JPG" /></a></div>
Probably the biggest difference in doctrine between Jehovah's Witnesses and the bulk of the rest of Christendom is the belief in who Jesus is.<br />
<br />
While most Christians believe that Jesus is God himself incarnate in human flesh, JWs believe that he was the <a href="http://godsrocker.blogspot.com/2017/06/is-jesus-archangel-michael.html">archangel Michael</a>, the first created being, and a lesser god.<br />
<br />
There are a number of doctrinal differences between JWs and other denominations but this topic is specifically about who God is, who Jesus is, and our salvation. It is a core issue. So while other doctrinal details are what separate the denominations within Christianity, this topic is what makes most Christians think that JWs are not Christians at all.<br />
<br />
To some it may seem pointless to debate details, but this topic is no mere detail. Look at it this way. If we say that Jesus is not God, but he is, then we are not giving him the respect he deserves. On the other hand, if we say Jesus is God, but he is not, then we are not giving God his due respect because we have elevated someone else to be equal with him.<br />
<br />
This article will look at the reasons why Jehovah's Witnesses and all Christians should believe in the divinity of Jesus. It will use the NWT version of the Bible to make the points and will be a little more focused than the previous article: <a href="http://godsrocker.blogspot.com/2017/09/what-does-bible-really-teach-about-trinity.html">What-does-Bible-really-teach-about-Trinity?</a><br />
<a name='more'></a><br />
<br />
One thing that is vitally important to remember is that the Bible is one coherent narrative. It does not contradict itself. JWs may often say that you can swap verses all day long and not get anywhere. However, with that, as well as plucking verses out to prove points, you need to be able to account for verses that may on the face of it look like contradictions. It's quite easy to prove all sorts of crazy theories with Bible Scripture if you just lift passages and verses out of context and bundle them together. (e.g. if you take the fact that Jesus is called the morning star, you might suggest that he and Satan are the same person. Obviously that's ludicrous). The real truth can only be seen if these passages agree with the rest of the texts.<br />
<br />
For example, JWs might point out that Jesus prays, then ask why would God pray. To a trinitarian, this is easy. Jesus is praying to the Father. A large amount of JW objections come down to not having a grasp of what the tri-unity actually is.<br />
<br />
That's not to say all JWs have a poor grasp. There are many that understand the differences between things like Modalism and Arianism, so some may have better objections.<br />
<br />
However, this article will give a number of reasons to believe in Jesus' divinity that the JWs will have to be able to account for on their worldview. <br />
<h3>
Reason 1 - God is self-sufficient and he is Love</h3>
I'm going to start with a couple of reasons that use logical deduction from the Bible rather than being lifted straight out of the Scripture. Although there are many of those to go by too.<br />
<br />
God is self sufficient. That is - he does not need anything at all. He existed before anything else, and needs nothing else in order to exist.
<br />
<blockquote class="tr_bq">
<i>The God who made the world and all the things in it, being, as he is, Lord of heaven and earth, does not dwell in handmade temples; nor is he served by human hands as if he needed anything, because he himself gives to all people life and breath and all things.</i> -- Acts 17:24-25</blockquote>
We also know that God is the embodiment of love.<br />
<blockquote class="tr_bq">
<i>Whoever does not love has not come to know God, because God is love.</i> -- 1 John 4:8</blockquote>
Of course these two facts have to complement each other. So if God is love, and he needs nothing, then he would need nobody to love or share love with. A being of love that had nobody or nothing to give that love to, would be in need of something.<br />
<br />
The tri-unity makes sense of this. If God is three persons in one being, then his love can be shared between the three.<br />
<br />
Without this, then God would have needed to create another being in order to start giving love.<br />
<br />
But we know that God does not, and has never, needed anything.<br />
<br />
So the <b>Question to the JW</b> is, how can God be both a creature of love and completely self-sufficient if he is not a tri-unity?<br />
<h3>
Reason 2 - Jesus is begotten, not made</h3>
For this we look at one of the most famous verses in the Bible.<br />
<blockquote class="tr_bq">
<i>For God loved the world so much that he gave his only-begotten Son</i> -- John 3:16</blockquote>
<br />
Jesus is described as the 'only-begotten' Son. Jesus' unique relationship with the Father can be seen in many places in the Bible, and this phrase is one of the clearest ways it is pointed out.<br />
<br />
The Greek word translated to 'only-begotten' is 'monogenes' (μονογενής), and it is used as a contrast to the words 'created' (Greek: 'ktizó' (κτίζω)) or 'made' (Greek: 'poieō' (ποιέω)) which are used to refer to the world and humankind (Matthew 19:4, Colossians 1:16). <br />
<br />
The word 'monogenes' actually means 'one of a kind', and is nothing to do with the birth process. It is used elsewhere to describe the relationship between Abraham and Isaac.<br />
<br />
<blockquote class="tr_bq">
<i>By faith Abraham, when he was tested, as good as offered up Isaac—the man who had gladly received the promises attempted to offer up his only-begotten son</i> -- Hebrews 11:17</blockquote>
<br />
We know that Isaac was not Abraham's only son, or even his first born, so this word 'monogenes' describes a special relationship. <br />
<br />
<br />
Given that Jesus has this unique relationship with the Father, and that he is not described as made or created, how does a JW make sense of this?<br />
<br />
<br />
<b>Question to the JW:</b> If Jesus is an angel, what makes his relationship more special than any other angel? What is the difference between 'begotten' and 'made'? <br />
<h3>
Reason 3 - A man can not save mankind</h3>
<br />
Jesus' death on the cross (or stake as JWs believe) was the salvation of all humans. The debts of all our sins were paid.<br />
<blockquote class="tr_bq">
<i>For just as through the disobedience of the one man many were made sinners, so also through the obedience of the one person many will be made righteous. </i>-- Romans 5:19 </blockquote>
<br />
The JW belief comes from the idea that Jesus' paid the debt of sin that Adam gave. So where one perfect man, Adam, at the beginning fell into sin, the perfect man Jesus who lived a sinless life volunteered to die, when he did not have to, in order to rebalance the equation. So it was one life for one life. And as we all inherited sin from Adam, that means we can now inherit life from Jesus.<br />
<br />
<br />
So the JW belief is that Jesus the man died and has given us the free gift of salvation. However, the Bible is very clear that no man can save other men.<br />
<br />
<blockquote class="tr_bq">
<i>And the word of Jehovah again came to me, saying: “Son of man, if a land sins against me by acting unfaithfully, I will stretch out my hand against it and destroy its food supply, and I will send famine upon it and cut off man and animal from it.” “‘Even if these three men—Noah, Daniel, and Job—were within it, they would be able to save only themselves because of their righteousness,’ declares the Sovereign Lord Jehovah.” -</i>- Ezekiel 14:12-14</blockquote>
<br />
This is just one place that the Bible makes this point. Here Jehovah is saying that he will punish the wicked. If righteous men like Noah, Daniel, or Job were among the people being punished, their righteousness would only be enough to save themselves. They could not use it to bargain for anyone else.<br />
<br />
<blockquote class="tr_bq">
<i>Then Jehovah said to me: “Even if Moses and Samuel were standing before me, I would show no favour toward this people. </i>-- Jeremiah 15:1</blockquote>
<br />
So there is a problem. The Bible tells us that the most righteous men can only save themselves. We can also consider Enoch and Elijah, who were so righteous that they did not have to die. <br />
<br />
<br />
None of these men were able to save the souls of others. But that is exactly what the man Jesus did.<br />
<br />
<br />
<b>Question to the JW:</b> If Jesus was a man, and men can not save the souls of others, then how did Jesus save the souls of all mankind?<br />
<h3>
Reason 4 - There is only one God</h3>
The Bible is incredibly clear in the teaching that there is only one God. <br />
<br />
<blockquote class="tr_bq">
<i>See now that I—I am he, And there are no gods apart from me -- Deuteronomy 32:39Remember the former things of long ago,That I am God, and there is no other. I am God, and there is no one like me. </i>-- Isaiah 46:9</blockquote>
<br />
Jehovah repeats this message many times in many places. He is the only God, and there is nobody else that can be compared to him. Anything else that tries is a false idol.<br />
<br />
<br />
In another part of Isaiah's writings though, is a prophecy about Jesus.<br />
<br />
<blockquote class="tr_bq">
<i>"For a child has been born to us... His name will be called Wonderful Counsellor, Mighty God, Eternal Father, Prince of Peace"</i> -- Isaiah 9:6</blockquote>
<br />
In this passage, Jesus is referred to as 'Mighty God'. Why would an angel or a man be given a title like that? To say that Jesus is a mighty God, but not Jehovah is surely polytheism?<br />
<br />
<br />
But if JWs believe in polytheism, then they are disregarding the very clear Biblical teaching of monotheism. How can this make sense? <br />
<br />
<br />
<b>Question to the JW: </b>If Jesus is a lesser god than Jehovah, then how is that not a form of polytheism?<br />
<br />
<b><u>Possible JW Objections/Answers</u></b><br />
<br />
<b>1.</b> To this, JWs might say that Jesus is called a 'god', but so are men (Psalm 82:6, John 10:34), and so are other spiritual beings (Psalm 97:7, 1 Samuel 28:13). This word doesn't always mean an actual God, but could refer to a subordinate being.<br />
<br />
<br />
In response to that, there seems to be a distinct difference in the way the word is used to refer to Jesus as opposed to everyone else. Whenever the word is applied to a man or a spiritual creature, it is meant almost sarcastically. It reflects the way that person or being might feel powerful and important, or may be seen that way by others, but contrasts them against the real true God Jehovah. <br />
<br />
<blockquote class="tr_bq">
<i>For even though there are so-called gods, whether in heaven or on earth, just as there are many “gods” and many "lords", there is actually to us one God, the Father, from whom all things are and we for him; and there is one Lord, Jesus Christ, through whom all things are and we through him.</i>-- 1 Corinthians 8:5-6<br />
<br />
<i>Nevertheless, when you did not know God, you were enslaved to those who are not really gods </i>-- Galatians 4:8</blockquote>
<br />
But when it used to refer to Jesus, it is never done with a tongue in cheek. It is always meant reverently and is complimentary. It is said in awe.<br />
<br />
<br />
Men and angels are never called 'gods' in a way that might contradict the clear teaching that there is only one God. We are not meant to think of them as gods at all.<br />
<br />
<blockquote class="tr_bq">
<i>Do you have to defend Baʹal? Do you have to save him? Whoever defends him should be put to death this morning. If he is a god, let him defend himself </i>-- Judges 6:31</blockquote>
<br />
The Bible even acknowledges that things can be called 'gods'. This is obviously not something we should agree with.<br />
<br />
<blockquote class="tr_bq">
<i>Their end is destruction, and their god is their belly, and their glory is really their shame, and they have their minds on earthly things </i>-- Philippians 3:19 </blockquote>
<br />
Even Satan is referred to as a god. For us to actually think he is a real god would be the worst kind of heresy.<br />
<br />
<blockquote class="tr_bq">
<i>If, in fact, the good news we declare is veiled, it is veiled among those who are perishing, among whom the god of this system of things has blinded the minds of the unbelievers, so that the illumination of the glorious good news about the Christ, who is the image of God, might not shine through</i> -- 2 Corinthians 4:3-4</blockquote>
<br />
Here again we see very clearly the way that the use of the word 'god' contrasts against the real God.<br />
<br />
<br />
But to use the word 'God' and apply it to Jesus in an adoring way, in a Biblical context, is clearly saying something important about him. This is all we ever see, and nobody says otherwise. Even when Thomas called him God to his face, Jesus himself did not correct him.<br />
<br />
<blockquote class="tr_bq">
<i>In answer Thomas said to him: “My Lord and my God!”</i> -- John 20:28</blockquote>
<br />
Saying "you are a god" in an ironic way is very different to saying "you are my God". If Jesus is not truly God, then here Thomas is blaspheming.<br />
<br />
<b>2.</b> The other probable explanation a JW will give is that Jehovah is God Almighty, while Jesus in 'Isaiah 9:6' is simply referred to as Mighty God.<br />
<blockquote class="tr_bq">
<i>Then God said to Moses: “I am Jehovah. And I used to appear to Abraham, Isaac, and Jacob as God Almighty,</i> -- Exodus 6:2-3</blockquote>
<br />
Mighty is less than almighty, and so that allows for Jesus to be a lesser god. This obviously doesn't solve the problem of polytheism, but it seems to be enough for them to see a distinction between the Father and Son.<br />
<br />
<br />
The Hebrew word for 'mighty' is 'gibbor' (גִּבּוֹר). This word is used several times throughout the Bible to refer to Jehovah notably including elsewhere in Isaiah.<br />
<br />
<blockquote class="tr_bq">
<i>Only a remnant will return,The remnant of Jacob, to the Mighty God</i>. -- Isaiah 10:21</blockquote>
<br />
So the description is shared between Jesus and God by the same author. It would seem that Isaiah does not make a distinction where the JW wants to. He clearly calls Jehovah Mighty God after the prophecy that refers to Jesus which uses the same title.<br />
<br />
<br />
<b>3.</b> A final objection might be that in 'Isaiah 9:6', Jesus is also called 'eternal father'. Seeing as we would not take this to mean that Jesus is the Father, we should in the same way not take 'Mighty God' to mean that he is God.<br />
<br />
But this is simple. Jesus is not THE Father, but he, being our creator and sustainer and part of the Godhead, is definitely A father to us. <br />
<h3>
Reason 5 - Jesus is the Almighty Alpha and Omega</h3>
<br />
The major hang up that many JWs have about 'Isaiah 9:6' is that it does not refer to Jesus as the Almighty. According to them, 'Almighty' is a title exclusive to Jehovah. But the Bible does not agree.<br />
<br />
<br />
<blockquote class="tr_bq">
<i>he sustains all things by the word of his power.</i> -- Hebrews 1:3 </blockquote>
<br />
This verse which refers to Jesus tells us that he sustains ALL things. He does not sustain some things. He does not sustain everything except his Father. He sustains ALL things. Though that may not be the exact word 'Almighty', it does seem to describe that quality. "All Mighty" and "All things sustained by his power". <br />
<br />
There are other verses that also credit Jesus with ALL power e.g.<br />
<br />
<blockquote class="tr_bq">
<i>Jesus approached and spoke to them, saying:"All authority has been given me in heaven and on the earth.</i> -- Matthew 28:18 <br />
<br />
<i>All the things that the Father has are mine.</i> -- John 16:15<br />
<br />
<i>His disciples said: “See! Now you are speaking plainly and are not using comparisons. Now we know that you know all things </i>-- John 16:29-30<br />
<br />
<i>in him all the fullness of the divine quality dwells bodily </i>-- Colossians 2:9<i><br /></i></blockquote>
<br />
<b>Question to the JW:</b> If Jesus has ALL power, knowledge, authority, and divine quality then what is left for Jehovah if he is not the same being? <br />
<br />
<br />
We can see that Jesus deserves the title of the Almighty another way too. <br />
The book of Revelation tells us that Jehovah is the Almighty.<br />
<br />
<blockquote class="tr_bq">
<i>Jehovah God, who was and is and is to come, the Almighty.</i> -- Revelation 4:8</blockquote>
<br />
Just like in this verse, there are a number of other references to someone who is 'coming' or 'is to come'.<br />
<blockquote class="tr_bq">
<i>May you have undeserved kindness and peace from “the One who is and who was and who is coming,”</i> -- Revelation 1:4<br />
<br />
<i>I am coming quickly.</i> -- Revelation 3:11</blockquote>
<br />
Some verses in particular specify that Jehovah is coming.<br />
<br />
<blockquote class="tr_bq">
<i>“I am the Alʹpha and the O·meʹga,” says Jehovah God, “the One who is and who was and who is coming, the Almighty.”</i> -- Revelation 1:8</blockquote>
<br />
Jehovah here is unambiguously given the title of 'the Almighty' as well as 'the Alpha and Omega'.<br />
<br />
We also see a number of verses that in particular specify that Jesus is coming.<br />
<br />
<blockquote class="tr_bq">
<i>Look! He is coming with the clouds, and every eye will see him, and those who pierced him </i>- Revelation 1:7<br />
<br />
<i>“The one who bears witness of these things says, ‘Yes, I am coming quickly.’” “Amen! Come, Lord Jesus.” </i>-- Revelation 22:20</blockquote>
<br />
So here we are forced to ask. Who is coming?<br />
<br />
<br />
<b>Question to the JW:</b> In Revelation, who is it that we are warned is coming? <br />
If Jesus and Jehovah are not the same being, then why does the Scripture seem to use them interchangeably when referring to who is coming?<br />
<br />
<br />
These passages also offer more clues.<br />
<br />
<blockquote class="tr_bq">
<i>“These words are faithful and true; yes, Jehovah, the God who inspired the prophets, has sent his angel to show his slaves the things that must shortly take place.</i> -- Revelation 22:6<br />
<br />
<i>I, Jesus, sent my angel to bear witness to you </i>-- Revelation 22:16</blockquote>
<b> Question to the JW:</b> According to these passages, who sent the angel? Jehovah or Jesus?<br />
<br />
<br />
So far, it looks very much like they are both coming, and they both sent the angel. But as we saw in 'Revelation 1', Jehovah is the 'One' who is coming. It doesn't mention two who will be coming. Of course, to a trinitarian, this makes sense as Jehovah and Jesus are One. But to a JW, these are two, and that seems to contradict the Scripture.<br />
<br />
<br />
There are more verses that link Jesus to Jehovah and the title of Almighty even more clearly.<br />
<br />
<blockquote class="tr_bq">
<i>“‘Look! I am coming quickly, and the reward I give is with me, to repay each one according to his work. I am the Alʹpha and the O·meʹga, the first and the last, the beginning and the end.</i> -- Revelation 22:12</blockquote>
These words are spoken by Jesus. He claims three titles: 'Alpha and Omega', 'the first and the last', and 'the beginning and the end'. All of these titles imply that Jesus was not a created being, and is the ultimate being i.e. God.<br />
<br />
<blockquote class="tr_bq">
<i>And the One seated on the throne said: “Look! I am making all things new.” Also he says: “Write, for these words are faithful and true.” And he said to me: “They have come to pass! I am the Alʹpha and the O·meʹga, the beginning and the end.</i> -- Revelation 21:5-6</blockquote>
<br />
Previously, we have seen that the 'One' seems to refer to Jehovah. We have in this verse, the One claiming the titles 'Alpha and Omega', and 'the beginning and the end'. So he is sharing two titles with Jesus that can not reasonably be shared.<br />
<blockquote class="tr_bq">
<i>“I am the Alʹpha and the O·meʹga,” says Jehovah God, “the One who is and who was and who is coming, the Almighty.”</i> -- Revelation 1:8</blockquote>
<br />
In this verse, we see again 'the One', 'the Alpha and the Omega', who is the same as 'the Almighty'. <br />
So to follow this chain more simply: <br />
<ul>
<li>'The Almighty' is also the 'Alpha and Omega' - Rev 1:8 </li>
<li>The 'Alpha and Omega' is also the 'beginning and the end' - Rev 21:5-6 </li>
<li>The 'beginning and the end' is also the 'first and the last' - Rev 22:12 </li>
<li>The 'first and the last' is Jesus. - Rev 1:17-18, Rev 2:8 </li>
</ul>
<br />
<blockquote class="tr_bq">
<i>And he laid his right hand on me and said: “Do not be afraid. I am the First and the Last, and the living one, and I became dead, but look! I am living forever and ever, and I have the keys of death and of the Grave.</i> -- Revelation 1:17-18</blockquote>
<br />
<blockquote class="tr_bq">
<i>These are the things that he says, ‘the First and the Last,’ who became dead and came to life again</i> -- Revelation 2:8</blockquote>
<br />
Which shows quite clearly that Jesus is God Almighty.<br />
<br />
We can use the title of the 'first and the last' to link Jesus to Jehovah another way too. From Revelation we have already clearly seen that the title belongs to Jesus. But in Isaiah the title appears again.<br />
<blockquote class="tr_bq">
<i>This is what Jehovah says,The King of Israel and his Repurchaser, Jehovah of armies: ‘I am the first and I am the last. There is no God but me. </i>-- Isaiah 44:6<br />
<br />
<i>Listen to me, O Jacob, and Israel, whom I have called. I am the same One. I am the first; I am also the last.</i> -- Isaiah 48:12</blockquote>
<br />
<b>Question to the JW:</b> If Jesus is not God Almighty, why does he share these impressive titles with him?<br />
<br />
<h3>
Reason 6 - Worship is only for God</h3>
<br />
A teaching very closely connected to the doctrine of monotheism, is that Jehovah God is the only one worthy of worship. Anyone else who accepts worship is not on God's side.<br />
<br />
<blockquote class="tr_bq">
<i>You must not bow down to another god, for Jehovah is known for requiring exclusive devotion. Yes, he is a God who requires exclusive devotion.</i> -- Exodus 34:14<br />
<br />
<i>When Jehovah made a covenant with them, he commanded them: “You must not fear other gods, and you must not bow down to them or serve them or sacrifice to them</i>. -- 2 Kings 17:35</blockquote>
<br />
God's faithful followers understand this. So on the occasions that people make the mistake of trying to worship them, or bowing to them, they correct them.<br />
<br />
<blockquote class="tr_bq">
<i>As Peter entered, Cornelius met him, fell down at his feet, and did obeisance to him. But Peter lifted him up, saying: “Rise; I too am just a man.”</i> -- Acts 10:25-26 <br />
<br />
<i>Well I, John, was the one hearing and seeing these things. When I heard and saw them, I fell down to worship at the feet of the angel who had been showing me these things. But he tells me: “Be careful! Do not do that! I am only a fellow slave of you and of your brothers the prophets and of those observing the words of this scroll. Worship God.”</i> -- Revelation 22:8-9</blockquote>
<br />
It's very simple and clear that only God can be worshipped or bowed to. No man or angel has that right.<br />
<br />
So we know that only God can be worshipped, and we know that Jesus is a faithful follower of God. So following that, we would expect that no one should bow to or worship Jesus. But the Bible tells us differently.<br />
<blockquote class="tr_bq">
<i>For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground— and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father.</i> -- Philippians 2:9-10</blockquote>
<br />
Here we see that every knee shall bend to Jesus. Every knee in heaven and earth. <br />
<br />
<blockquote class="tr_bq">
<i>But when he again brings his Firstborn into the inhabited earth, he says: “And let all of God’s angels do obeisance to him.”</i> -- Hebrews 1:6</blockquote>
<br />
This comes after the Gospels, in which many times people bow to Jesus while he was still alive.<br />
<br />
<blockquote class="tr_bq">
<i>Then those in the boat did obeisance to him, saying: “You really are God’s Son.”</i>-- Matthew 14:33<br />
<br />
<i>As he was blessing them, he was parted from them and taken up to heaven. And they did obeisance to him and returned to Jerusalem with great joy.</i> -- Luke 24:51-52<br />
<br />
<i>He said: "I do put faith in him, Lord." And he did obeisance to him."</i> -- John 9:38 </blockquote>
<br />
On none of these occasions, or any of the many others, does Jesus tell these people to stop what they are doing in the way that Peter or the angel did. <br />
The Bible makes it clear to us that Jesus can be bowed to, and worshipped in the way that only God deserves.<br />
<br />
<blockquote class="tr_bq">
<i>And I saw, and I heard a voice of many angels around the throne and the living creatures and the elders, and the number of them was myriads of myriads and thousands of thousands, and they were saying with a loud voice: “The Lamb who was slaughtered is worthy to receive the power and riches and wisdom and strength and honour and glory and blessing.” And I heard every creature in heaven and on earth and underneath the earth and on the sea, and all the things in them, saying: “To the One sitting on the throne and to the Lamb be the blessing and the honour and the glory and the might forever and ever.” The four living creatures were saying: “Amen!” and the elders fell down and worshipped.</i> -- Revelation 5:11-14</blockquote>
<br />
Here we see God (the One) and the Lamb both being praised and worshipped in exactly the same way.<br />
<br />
<br />
<b>Question to the JW:</b> If only God can be worshipped or bowed to, why is it acceptable for Jesus to be worshipped and bowed to?<br />
<h3>
Reason 7 - Jesus created everything</h3>
<br />
<blockquote class="tr_bq">
<i>“I am Jehovah, who made everything. I stretched out the heavens by myself, And I spread out the earth. Who was with me? -- Isaiah 44:24This is what Jehovah says, the Holy One of Israel, the One who formed him: “Would you question me about the things coming And command me about my sons and the works of my hands? I made the earth and created man on it. I stretched out the heavens with my own hands, And I give orders to all their army.”</i> -- Isaiah 45:11-12</blockquote>
<br />
Could this message be any clearer? Jehovah was alone when he made everything. He had no help, and nobody with him.<br />
<blockquote class="tr_bq">
<i>This one was in the beginning with God. All things came into existence through him, and apart from him not even one thing came into existence. </i>-- John 1:2-3</blockquote>
<br />
Now this passage seems to say something else. It says that the one who was with God (the Word/Jesus) created everything. It tells us that everything that began to exist that was created by him.<br />
<br />
<br />
<b>Question to the JW:</b> If Jehovah created all things alone, and the Word created all things, then who is the Word?<br />
<h3>
Reason 8 - Old Testament passages about God ascribed to Jesus in the New Testament</h3>
Some Old Testament passages are used to tell us who Jesus really is. <br />
<br />
<br />
Psalm 102 is a prayer to Jehovah which speaks of his immortality compared to the mortality of mankind.<br />
<blockquote class="tr_bq">
<i>"I said: “O my God, Do not do away with me in the middle of my life, You whose years span all generations. Long ago you laid the foundations of the earth, And the heavens are the work of your hands. They will perish, but you will remain; Just like a garment they will all wear out. Just like clothing you will replace them, and they will pass away. But you are the same, and your years will never end."</i> -- Psalm 102:24-27</blockquote>
<br />
We find this passage quoted in the New Testament book of Hebrews Chapter 1.<br />
<blockquote class="tr_bq">
<i>“For example, to which one of the angels did God ever say: “You are my son; today I have become your father”? ... But about the Son, he says: “God is your throne forever and ever, and the sceptre of your Kingdom is the sceptre of uprightness"... And: “At the beginning, O Lord, you laid the foundations of the earth, and the heavens are the works of your hands. They will perish, but you will remain; and just like a garment, they will all wear out, and you will wrap them up just as a cloak, as a garment, and they will be changed. But you are the same, and your years will never come to an end.”</i> -- Hebrews 1:5,8,10-12</blockquote>
<br />
In this passage Paul quotes Jehovah talking about Jesus. <br />
<br />
<br />
<b>Question to the JW:</b> Why does Jehovah describe Jesus as doing the things he did and having the traits he has?<br />
<br />
Next we can look at something that was also a prophecy about John the Baptist.<br />
<blockquote class="tr_bq">
<i>A voice of one calling out in the wilderness: “Clear up the way of Jehovah! Make a straight highway through the desert for our God... Announce to the cities of Judah: “Here is your God.”</i> -- Isaiah 40:3,9 </blockquote>
Here we see 'one' announcing the arrival of Jehovah. The 'voice of one calling out in the wilderness' is later applied to John in each of the Gospels.<br />
<blockquote class="tr_bq">
<i>In those days John+ the Baptist came preaching in the wilderness of Ju·deʹa, saying: “Repent, for the Kingdom of the heavens has drawn near.” This, in fact, is the one spoken of through Isaiah the prophet in these words: “A voice of one calling out in the wilderness: ‘Prepare the way of Jehovah! Make his roads straight.’” </i>-- Matthew 3,1-3<br />
<br />
<i>I, for my part, baptize you with water because of your repentance, but the one coming after me is stronger than I am, whose sandals I am not worthy to take off. That one will baptize you with holy spirit and with fire. </i>-- Matthew 3,11</blockquote>
We see repeatedly that John the Baptist is announcing the arrival of Jesus. (Mark 1:1-3, Luke 3:2-4,15-16, John 1:15, John 1:19-28)<br />
<br />
<b>Question to the JW:</b> Why is an Old Testament prophecy about the coming of Jehovah used to announce the arrival of Jesus? <br />
<h3>
Reason 9 - Jesus is our saviour</h3>
Isaiah describes Jehovah as our only saviour.<br />
<blockquote class="tr_bq">
<i>I—I am Jehovah, and besides me there is no saviour.” “I am the One who declared and saved and made known When there was no foreign god among you. So you are my witnesses,” declares Jehovah, “and I am God.</i> -- Isaiah 43:11-12 </blockquote>
But we of course know that Jesus is our only saviour.<br />
<blockquote class="tr_bq">
<i>while we wait for the happy hope and glorious manifestation of the great God and of our Saviour, Jesus Christ</i> -- Titus 2:13</blockquote>
<b>Question to the JW: </b>If there is no saviour besides Jehovah, then how can Jesus be our saviour?<br />
<br />
Linked to that is the idea that Jehovah is our Repurchaser.<br />
<blockquote class="tr_bq">
<i>This is what Jehovah says, your Repurchaser, the Holy One of Israel</i> -- Isaiah 43:14</blockquote>
But when it came to it, Jesus was the one who paid for our salvation, making him the actual Repurchaser. <br />
<blockquote class="tr_bq">
<i>and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus.</i> -- Romans 3:24</blockquote>
<b>Question to the JW:</b> How can the one who did not pay the debt claim to be the Repurchaser?<br />
<h3>
Reason 10 - God is invisible, and Jesus is not</h3>
<blockquote class="tr_bq">
<i>But he (Jehovah) added: “You cannot see my face, for no man can see me and live.”</i> -- Exodus 33:20<br />
<br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001018"><span class="style-b"><i>No man has seen God at any time</i> -- John 1:18</span></span></blockquote>
In these two verses we are given the information that nobody has ever seen God, and if anyone was ever to see him, they would die. Very straight forward. So what do we make of these other verses?<br />
<blockquote class="tr_bq">
<i>Later they heard the voice of Jehovah God as he was walking in the
garden about the breezy part of the day, and the man and his wife hid
from the face of Jehovah God among the trees of the garden.</i> -- Gen-3:8</blockquote>
Adam and Eve had walked with God and seen him many times. They weren't hiding because the sight of his face would kill them. We all know they were hiding because they were ashamed.<br />
<blockquote class="tr_bq">
<i>Manoʹah then said to his wife: “We are sure to die, because it is God whom we have seen.” -- </i>Judges 13:22</blockquote>
Samson's parents knew what would happen if they saw God, but they saw him and did not die.<br />
<blockquote class="tr_bq">
<i>So Jacob named the place Peniʹel, for he said, “I have seen God face-to-face, yet my life was preserved.”</i> -- Genesis 32:30</blockquote>
Jacob too knew what was supposed to happen if he saw God, but he lived on to become a patriarch of the faith.<br />
Remember God said that no man could see him and live. Not 'only the people I choose to protect', but 'no man' without exception. That includes women too, so no Lord of the Rings loopholes here.<br />
Also recall that those words were said to Moses. So the following verses further seem at first glance to contradict that.<br />
<blockquote class="tr_bq">
<i>Jehovah spoke to Moses face-to-face, just as one man would speak to another man.</i> -- Exodus 33:11<br />
<br />
<i>Moses and Aaron, Naʹdab and A·biʹhu, and 70 of the elders of Israel went up, and they saw the God of Israel.</i> -- Exodus 24:9-10<br />
<br />
<i>Face-to-face I speak to him, openly, not by riddles; and the appearance of Jehovah is what he sees.</i> -- Numbers 12:8<br />
<br />
<i>But there has never again arisen a prophet in Israel like Moses, whom Jehovah knew face-to-face.</i> -- Deuteronomy 34:10</blockquote>
What can we make of this?<br />
<br />
'Exodus 33:11' where Moses and Jehovah speak face to face, is the same conversation in which Jehovah says "no man can see my face and live" (Exodus 33:20). <br />
Think about that. God, while speaking face to face with Moses, tells Moses that no man can see his face and live. He's not threatening him, and Moses doesn't fall down dead at any point. How can this possibly make sense?<br />
<br />
<b>Question to the JW:</b> Is the Bible contradicting itself when it says no man can see God and live, yet several people do just that? <br />
<br />
Once again, the trinitarian doctrine is the only way this makes sense. John the Apostle clarifies the issue for us:<br />
<blockquote class="tr_bq">
<i>And the Father who sent me has himself borne witness about me. You have neither heard his voice at any time nor seen his form</i> -- John 5:37<br />
<i>Not that any man has seen the Father, except the one who is from God; this one has seen the Father.</i> John 6:46</blockquote>
Any reference to not being able to see God, is a reference to the Father or perhaps the full tri-unity of God together as a whole.<br />
Look through the passage in Exodus from '33:11-23'. In it, we see Moses speaking face to face with God. Moses asks “Please show me your glory.” (v18) and God agrees to "make all my goodness pass before your face" (v19). This is where the warning that no one can see his face comes in.<br />
Moses was speaking to God, but he was not seeing his full glory. If he saw it all, he would die. In this event, when God agrees to reveal his glory to Moses, he still warns that he can not be fully seen safely and offers his protection: "I will shield you with my hand until I have passed by." (v22).<br />
So from this we can gather than when God usually appears to Moses, he is not in his full glory. On this one occasion that he did appear in full glory, protection had to be given and still Moses would not be able to see it all.<br />
John has also clarified for us that no man has ever seen the Father, who we know for sure is Jehovah. So if no one has seen the Father, then who was it that Moses saw?<br />
<blockquote class="tr_bq">
<i>the Christ, who is the image of God</i> -- 2 Corinthians 4:4<br />
<br />
<i>He is the image of the invisible God, the firstborn of all creation</i> -- Colossians 1:15<br />
<br />
<i>because it is in him that all the fullness of the divine quality dwells bodily</i>. -- Colossians 2:9<br />
<br />
<i>He is the reflection of God’s glory and the exact representation of his very being, and he sustains all things by the word of his power.</i> -- Hebrews 1:3<br />
<br />
<i>Jesus said to him: “Even after I have been with you men for such a
long time, Philip, have you not come to know me? Whoever has seen me has
seen the Father also."</i> --John 14:9</blockquote>
No man has ever seen the Father. Several people have seen God. The Son is a man and any person can see him safely.<br />
<br />
<b>Question to the JW:</b> What do these statements above about Jesus mean if he is not God?<br />
<br />
God the Father is invisible to us, but Jesus is the part of him that we can see. Without this, there is no way to make sense of the apparent contradictions throughout the Bible.<br />
How else can we make sense of passages like 'Genesis 18' where Abraham meets Jehovah in the form of a man and offers to wash his feet and feed him?<br />
<br />
A number of times in the Old Testament we have the same pattern of God appearing to people, yet they do not die. Often the divine figure who is met is referred to as 'the angel of the Lord' or 'Jehovah's angel'.<br />
<blockquote class="tr_bq">
<i>Then Jehovah’s angel appeared to him in a flame of fire in the midst of a thornbush. As he kept looking, he saw that the thornbush was on fire, and yet the thornbush was not consumed.</i> -- Exodus 3:2 <br />
<br />
<i>He went on to say: “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look at the true God. </i>-- Exodus 3:6</blockquote>
On each occasion the appearance of 'Jehovah's angel' is explained to be God himself.<br />
<blockquote class="tr_bq">
<i>Later Jehovah’s angel found her at a spring of waters in the wilderness, the spring on the way to Shur.</i> -- Genesis 16:7<br />
<i>Then she called on the name of Jehovah, who was speaking to her: “You are a God of sight,” for she said: “Have I here actually looked upon the one who sees me?”</i> -- Genesis 16:13<br />
<br />
<i>And Jehovah’s angel called to Abraham a second time from the heavens, saying: “‘By myself I swear,’ declares Jehovah, ‘that because you have done this and you have not withheld your son, your only one, I will surely bless you and I will surely multiply your offspring</i> -- Genesis 22:15-17<br />
<br />
<i>Then the angel of the true God said to me in the dream, ‘Jacob!’ to which I said, ‘Here I am.’ And he continued, ‘ ... I am the true God of Bethʹel</i> -- Genesis 31:11:13<br />
<br />
<i>Then Jehovah’s angel went up from Gilʹgal to Boʹchim and said: “I brought you up out of Egypt into the land about which I swore to your forefathers. Furthermore, I said, ‘I will never break my covenant with you.</i> -- Judges 2:1<br />
<br />
<i>Gidʹeon now realized that it was Jehovah’s angel. At once Gidʹeon said: “Alas, Sovereign Lord Jehovah, for I have seen Jehovah’s angel face-to-face!” But Jehovah said to him: “Peace be with you. Have no fear; you will not die.”</i> -- Judges 6:22-23</blockquote>
See how the 'angel' tells us that he is God, and that he is the one who did things that we know God did, and that people think that seeing him means that they will die. There is no denying that this 'angel of Jehovah' is God.<br />
So although the name Jesus had not yet been revealed in the Bible, it's quite clear that God presents himself as a physical being many times over the course of history before the Christ is finally born in Bethlehem. <br />
<br />
One important time is when he meets Joshua:<br />
<blockquote class="tr_bq">
<i>When Joshua was near Jerʹicho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua walked up to him and asked: “Are you on our side or on the side of our adversaries?” To this he said: “No, but I have come as prince of Jehovah’s army.” With that Joshua fell with his face to the ground and prostrated himself and said to him: “What does my lord have to say to his servant?” The prince of Jehovah’s army replied to Joshua: “Remove your sandals from your feet, because the place where you are standing is holy.” At once Joshua did so.</i> -- Joshua 5:13-15</blockquote>
Look at what we are being told here. Joshua meets a man who is the leader of God's army. Joshua bows to him and calls him his master. The man does not correct him or stop him. Instead he says the same thing that God said to Moses when he appeared in the burning bush (Exodus 3:5).<br />
Could it be any clearer that the man Joshua met here is God himself? <br />
<br />
<b>Question to the JW:</b> If Jehovah can appear as a man, why should we think he is not Jesus?<br />
<br />
<h3>
Reason 11: The Spirit of God within us</h3>
Jesus told us that he would go away and send another helper to be with us. This was because he in human form had less effectiveness and reach than the omnipresent Holy Spirit.<br />
<blockquote class="tr_bq">
<i>And I will ask the Father and he will give you another helper to be with you forever, the spirit of the truth, which the world cannot receive, because it neither sees it nor knows it. You know it, because it remains with you and is in you.... But
the helper, the holy spirit, which the Father will send in my name,
that one will teach you all things and bring back to your minds all the
things I told you</i>. --John 14:16-17,26<br />
<br />
<i>When the helper comes that I will send you from the Father, the spirit of the truth, which comes from the Father, that one will bear witness about me</i> -- John 15:26</blockquote>
We are told that the Holy Spirit will be sent to live within us. But we already have what looks like a contradiction. Who is sending the Holy Spirit? The Father or the Son? Again, the problem is solved if we accept that the Father and the Son are both persons of the one God.<br />
<blockquote class="tr_bq">
<i>God has sent the spirit of his Son into our hearts,and it cries out: “Abba, Father!” So you are no longer a slave but a son; and if a son, then you are also an heir through God. Nevertheless, when you did not know God, you were enslaved to those who are not really gods.</i> -- Galatians 4:6-8</blockquote>
God sent the spirit, yet Jesus says that it will be sent by both him and his Father. In this verse we notice that it is called the spirit of his Son as we do in other places.<br />
<blockquote class="tr_bq">
<i>Further, when they came down to Mysʹi·a, they made efforts to go into Bi·thynʹi·a, but the spirit of Jesus did not permit them</i>. -- Acts 16:7</blockquote>
But elsewhere, if you do not believe in the tri-unity, the Bible seems to contradict itself.<br />
<blockquote class="tr_bq">
<i>Do you not know that you yourselves are God’s temple and that the spirit of God dwells in you? </i>-- 1 Corinthians 3:16<br />
<br />
<i>I will put my spirit inside you, and I will cause you to walk in my regulations </i>-- Ezekiel 36:27<br />
<i><br /></i>
<i>Where is the One who put within him His holy spirit </i>-- Isaiah 63:11</blockquote>
From these verse it seems that the Holy Spirit is God's own. One more the trinity makes sense of this. The Holy Spirit belongs to both the Father and Son because they are one. This is why Paul uses them interchangeably.<br />
<blockquote class="tr_bq">
<i>However, you are in harmony, not with the flesh, but with the spirit, if God’s spirit truly dwells in you. But if anyone does not have Christ’s spirit, this person does not belong to him.</i> -- Romans 8:9</blockquote>
<b>Question to the JW:</b> Who does this spirit that dwells within us belong to?<br />
<br />
This article is about Jesus' divinity, but any discussion of the trinity may be seen to be incomplete without at least touching on the Holy Spirit. <br />
<i></i><br />
<blockquote class="tr_bq">
<i>If we continue loving one another, God remains in us and his love is made perfect in us. By this we know that we are remaining in union with him and he in union with us, because he has given his spirit to us.</i> -- 1 John 4:12-13</blockquote>
This verse tells us that God himself remains in us. But we have already seen that it is the Holy Spirit that lives in us. This alone is a powerful proof of their oneness.<br />
As we also know that the spirit belongs both to the Father and the Son, this completes the Trinity. <br />
<br />
<br />
<h3>
Reason 12 - The proof texts that JWs use to show that Jesus is not God, do no such thing</h3>
<br />
If you ask a JW to show you passages that prove that Jesus is a created being and less than God, there are a few that they will usually go to.<br />
<br />
<blockquote class="tr_bq">
<i>He is the image of the invisible God, the firstborn of all creation; because by means of him all (other) things were created in the heavens and on the earth, the things visible and the things invisible, whether they are thrones or lordships or governments or authorities. All (other) things have been created through him and for him. Also, he is before all (other) things, and by means of him all (other) things were made to exist, and he is the head of the body, the congregation.</i> -- Colossians 1:15-18</blockquote>
<br />
In this passage we see that Jesus created all "other" things i.e. not himself having been the firstborn of creation. However as the NWT interlinear admits, the word 'other' has been added by their translators. This was done despite the word 'other' (ἄλλος) not appearing in the original Greek.<br />
<br />
The justification for doing this is that they know that the Trinity is false, and so they must choose interpretations that fit that fact, and sometimes add to the text in translation to make things clearer for modern readers. This should mean that the Trinity is disproved elsewhere in the text. However, when asked to show that the Trinity is false, JWs will usually appeal to one of these edited texts. So it becomes circular.<br />
<br />
We edited the text to show that the Trinity is not true BECAUSE we know the Trinity is not true BECAUSE the text says so.<br />
<br />
As we have seen above that there are still a huge number of passages that show us the Trinity despite the massive amount of edited verses, it would seem that the assumption that led to the edits is false.<br />
<br />
This puts the JWs in a difficult position in light of the passage at the end of Revelation:<br />
<blockquote class="tr_bq">
<i>If anyone makes an addition to these things, God will add to him the plagues that are written in this scroll; and if anyone takes anything away from the words of the scroll of this prophecy, God will take his portion away from the trees of life and out of the holy city</i> -- Revelation 22:18-19 </blockquote>
<br />
The point here is that any text or verses that we know have been edited to fit the JW theology can not then be used as proof that Jesus is not God. As the NWT translators admit, 'Colossians 1' seems to describe Jesus equality with God, and that is why it had to be edited. <br />
<br />
So to make a case that Jesus is a created being, and therefore not God, the proof has to come from other places.<br />
<br />
<b>Question to the JW:</b> Why should we trust a translation that we know for a fact has been edited to fit a presupposition?<br />
<br />
<br />
Another passage that is often used is 'Proverbs 8:22-36'. It sounds like it is about Jesus, and describes him as a 'master worker' who was with God when he made everything. However it must be a created being because:<br />
<br />
<blockquote class="tr_bq">
<i>Jehovah produced me as the beginning of his way, The earliest of his achievements of long ago.</i> -- Proverbs 8:22</blockquote>
<br />
So this whole passage sounds like Jesus was the first creation.<br />
<br />
However, simply by looking at the first half of the Proverb, we see that it is a poem about 'wisdom'. Wisdom is personified for poetic effect.<br />
<blockquote class="tr_bq">
<i>Is not wisdom calling out? Is not discernment raising its voice?</i> -- Proverbs 8:1</blockquote>
<br />
It simply is not talking about Jesus. We can admit some parallels, seeing as God could be regarded as the real life personification of wisdom, and Jesus is God. But this poem or proverb is definitely about 'wisdom' as a concept.<br />
<br />
<blockquote class="tr_bq">
<i>On the heights along the road, It takes its position at the crossroads.</i> -- Proverbs 8:2</blockquote>
<br />
Here Wisdom is described as an 'it'. In most other translations, the passage says "She takes her" based on the feminine pronouns in the original language. Either way, Jesus is a 'he'. He is not an 'it' or a 'she'.<br />
<br />
Elsewhere, the NWT agrees that wisdom is a female.<br />
<br />
<blockquote class="tr_bq">
<i>Say to wisdom, “You are my sister,”</i> -- Proverbs 7:4<br />
<br />
<i>True wisdom has built its house ... “Whoever is inexperienced, let him come in here.” She says to the one lacking good sense</i> -- Proverbs 9:1,4</blockquote>
<br />
You'll notice that both of those passages are also from Proverbs, which would make you think they would be consistent in how they treated a subject.<br />
<br />
<b>Question to the JW:</b> If Jesus is wisdom, then why is he consistently referred to as either 'it' or 'she'?<br />
<br />
<br />
One last issue regarding Proverbs 8. <br />
<br />
<blockquote class="tr_bq">
<i>I, wisdom, dwell together with shrewdness</i> -- Proverbs 8:12</blockquote>
<br />
<b>Question to the JW:</b> Now, if we take the assumption that 'wisdom' is a name for Jesus, then who is 'shrewdness'?<br />
<h3>
Reason 13 - Some of the NWT passages don't make sense</h3>
<br />
The divinity of Jesus is seen again and again in pretty much every other translation of the Bible. For an extensive but not exhaustive list have a look at this article: <a href="http://godsrocker.blogspot.com/2017/02/how-do-we-know-trinity-is-true.html">How-do-we-know-Trinity-is-true?</a><br />
<br />
<br />
The NWT translators have, for whatever reason, edited the Scriptures or chosen interpretations that avoid showing the Trinity. Notably 'Colossians 1' has had several instances of the word 'other' added in an attempt to show that Jesus created everything except for his Father. <br />
<br />
<br />
There are a number of verses that we can look at and simply ask what is meant by them. They make little sense. We can work on the assumption that the interpretation and translation is correct, and simply ask our JW friends what they mean. In every other translation, these verses are clear evidence for the divinity of Jesus and the tri-unity, but in the NWT, they become garbled and confusing.<br />
<blockquote class="tr_bq">
<i>But about the Son he says "God is your throne forever and ever"</i> -- Hebrews 1:8 (NWT)<br />
<br />
<i>But of the Son he says, “Your throne, O God, is forever and ever</i> -- Hebrews 1:8 (ESV)</blockquote>
<br />
How can God be a throne? Does Jesus sit on him?<br />
<br />
<blockquote class="tr_bq">
<i>Keep this mental attitude in you that was also in Christ Jesus, who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God.</i> -- Philippians 2:5-6 (NWT)<br />
<br />
<i>Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped</i> -- Philippians 2:5-6 (ESV)</blockquote>
Other translations show that Jesus did not see a need to cling to equality with God, and voluntarily let it go. The NWT version 'gave no consideration to a seizure' is barely a coherent phrase. When asked, JWs have told me that this means Jesus did not want to steal equality.<br />
<blockquote class="tr_bq">
<i>Listen, O Israel: Jehovah our God is one Jehovah.</i> -- Deuteronomy 6:4 (NWT)<br />
<br />
<i>“Hear, O Israel: The Lord our God, the Lord is one.</i> -- Deuteronomy 6:4 (ESV)</blockquote>
Jehovah is his name. That's like saying "Robert our man is one Robert". It doesn't make sense. It should be "Robert the man is one man". That's a tautology, but at least it makes sense. The translation other versions use is "Hear, O Israel: The LORD our God, the LORD is one." Perfectly sensible. This verse has relevance to the trinity, but is not really a proof text either way. But it is a good example of the strange translation choices made in the NWT.<br />
<blockquote class="tr_bq">
<i>Everyone who believes that Jesus is the Christ has been born from God, and everyone who loves the one who caused to be born loves him who has been born from that one. </i> -- 1 John 5:1 (NWT)<br />
<br />
<span class="text 1John-5-1"><i>Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him.</i> </span><span class="text 1John-5-1">-- 1 John 5:1 (ESV)</span></blockquote>
<span class="text 1John-5-1">This is an example of how the NWT can be a garbled mess, where other translations read smoothly and make sense. Perhaps this is just me, but I had to read the NWT verse several times before I got what it was trying to say. </span><br />
<h3>
<span class="text 1John-5-1">Reason 14 and Conclusion</span></h3>
<span class="text 1John-5-1">This is not even the entire body of evidence that proves Jesus' divinity. However, I think it is more than enough to convince any reasonable person of the truth that God himself was crucified for our salvation. </span><br />
<span class="text 1John-5-1">Like Jesus said:</span><br />
<blockquote class="tr_bq">
<span class="text 1John-5-1"><i>No one has love greater than this, that someone should surrender his life in behalf of his friends. </i>-- John 15:13</span></blockquote>
<span class="text 1John-5-1">If God is love, then of course he would be the one to perform the greatest act of love of all time.</span>Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-3108093091241907312018-01-06T20:37:00.000+00:002018-03-09T23:23:19.555+00:00What was the Date of Jesus' Resurrection?<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-yZLgARpiXIM/WlEzWgc2K7I/AAAAAAAAAOw/sAeonGJSsfUmVdOS7jiQOTHOzNv1YEWNgCLcBGAs/s1600/Jesus-Joined-Tinder-To-Save-The-World-One-Date-At-A-Time.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="642" data-original-width="1140" height="180" src="https://2.bp.blogspot.com/-yZLgARpiXIM/WlEzWgc2K7I/AAAAAAAAAOw/sAeonGJSsfUmVdOS7jiQOTHOzNv1YEWNgCLcBGAs/s320/Jesus-Joined-Tinder-To-Save-The-World-One-Date-At-A-Time.jpg" width="320" /></a></div>
<span class="st">John the Apostle helps to give us a very precise date for Jesus' crucifixion. If we follow a few historical and Biblical clues, we can find the answer!</span><br />
<br />
<span class="st">In 'John 2:20' the Jews </span><span class="st"><span data-offset-key="bik5c-0-0"><span data-text="true">tell Jesus during his first year of ministry </span></span>that the temple has been under construction for 46 years. </span><br />
<blockquote class="tr_bq">
<span class="st"><i><span class="text John-2-20" id="en-ESV-26105">The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”</span></i> -- John 2:20</span></blockquote>
<span class="st">The
historian Josephus in his Antiquities tells us that construction began
in the 18th year of Herod the Great, 734–735AUC. (AUC = "ab urbe
condita" a Latin phrase meaning "from the founding of the City" (Rome),
0AUC = 753 BC). </span><br />
<blockquote class="tr_bq">
<span class="st"><i><span class="smallcaps">And now Herod,</span> in the eighteenth year of his reign, and after the acts already mentioned, undertook a very great work; that is to build of himself the temple of God</i> -- Josephus ANT XV.11.1</span></blockquote>
<span class="st"><span class="st">So the year construction began is 734 more than 0 in AUC, or 734 less than 753BC which counts in the other direction. </span></span><br />
<span class="st"><span class="st">753BC-734AUC=19BC.</span></span><br />
<a name='more'></a><span class="st"> </span><br />
<span class="st">Herod began his rule proper in 37BC after conquering Jerusalem according to ANT.XIV.16.4: </span><i><span class="st">This destruction befel the city of Jerusalem when Marcus Agrippa and Caninius Gallus were consuls of Rome; on the hundred eighty and fifth olympiad; on the third month; on the solemnity of the fast.</span></i><br />
<span class="st">That is worked out by clever people converting the Olympiad calendar into our BC/AD system, and using clues from Josephus and </span><span class="st">Moses Chorenensis.</span><br />
<br />
<span class="st">So 37BC+18years=19BC.</span><br />
<span class="st">We have a match! </span><br />
<span class="st">46 years later, is 781 or 782AUC which is</span><span class="st"><span class="st"> (accounting for the fact that there is no year 0)</span> 28 or 29AD. Josephus also says construction was completed in 64AD but that's irrelevant for what we're doing here.<br /><br />Luke's Gospel (3:1) tells us that John the Baptist's
ministry began in the 15th year of Tiberius' reign. Tiberius' reign
began in 12AD. (Officially it began in 14AD, but before that Tiberius
was co-princeps with Augustus, sharing equal power). So add 15 and you
get 27AD. The discussion in 'John 2:20'
takes place at Passover a year after John the Baptist began his
ministry, which takes us to 28AD.</span><br />
<span class="st">So as
the discussion in John is multiply attested to have taken place in 28AD,
and that it was in the first year of Jesus' three year mission, we can
say: year 1 - 28AD, year 2 - 29AD, year 3 and crucifixion/resurrection -
30AD.</span><br />
<br />
We can also take the word of a couple of early church historians to support this year for our date.<br />Eusebius in his 'Church History Book 3, Chapter 7, Section 9' tells us that the destruction of Jerusalem was held back 40 years after the passion of Christ. Jerusalem was destroyed in 70AD, so simple maths is 70-40=30AD.<br />
Jerome in his book on 'Illustrious Men' also takes 30AD as the date. He says Paul went to Rome in the second year of Nero i.e. 55AD, and he also quotes it as being 25 years after the passion. <br />Similarly Jerome says that John the Apostle died 68 years after the passion, while Eusebius (H.E. 3.23.4) says John passed in the time of Trajan. Trajan came to power in 98AD, so the dates match. <br />
<br />
<span class="st">So we are in 30AD.<br />We can narrow it down to the day too. </span><br />
<span class="st">Matthew, Mark, Luke, and John tell us that the crucifixion was on Preparation Day. </span><br />
<blockquote class="tr_bq">
<span class="st"><i>Next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate</i> -- Matthew 27:62</span><br />
<span class="st"><i>And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath</i> -- Mark 15:42</span><br />
<span class="st"><i>It was the day of Preparation, and the Sabbath was beginning</i>. -- Luke 23:54</span><br />
<i>Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!”</i> -- John 19:14 <br />
<span class="st"><i>So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.</i> -- John 19:42</span></blockquote>
<span class="st">Preparation Days were usually Fridays. Sabbath's are usually Saturdays.</span><br />
<span class="st">Some
confusion comes in when we allow for the fact that there are also High
Sabbaths, which mark special events in the calendar and might not
necessarily be a Saturday, but simply whatever date the event falls on.</span><br />
<blockquote class="tr_bq">
<span class="st"><i>Therefore, because it was the Preparation Day, that the
bodies should not remain on the cross on the Sabbath (for that Sabbath
was a high day), the Jews asked Pilate that their legs might be broken,
and that they might be taken away.</i> -- John 19:31</span></blockquote>
<span class="st">So
John tells us that this particular Sabbath was a High Day which could
place it on any day of the week. He previously told us that it was the
day of Preparation of the Passover. Passover is a week long event which
begins on Nisan 15th.</span><sup class="versenum"> </sup><br />
<blockquote class="tr_bq">
<i>In
the first month, from the fourteenth day of the month at evening, you
shall eat unleavened bread until the twenty-first day of the month at
evening.</i> -- Exodus 12:18<span class="text Lev-23-6" id="en-ESV-3409"><br /><br /><i>And on the fifteenth day of the same month is the Feast of Unleavened Bread to the <span class="small-caps" style="font-variant: small-caps;">Lord</span>; for seven days you shall eat unleavened bread.</i></span><span class="text Lev-23-7" id="en-ESV-3410"><i><sup class="versenum"> </sup>On the first day you shall have a holy convocation; you shall not do any ordinary work</i>. -- Leviticus 23:6-7</span></blockquote>
<blockquote class="tr_bq">
<span class="st"><i><span class="text Num-28-16">On the fourteenth day of the first month is the <span class="small-caps" style="font-variant: small-caps;">Lord</span>'s Passover,</span></i><span class="text Num-28-17" id="en-ESV-4595"><i><sup class="versenum"> </sup>and on the fifteenth day of this month is a feast. Seven days shall unleavened bread be eaten.</i> -- Numbers 28:16-17</span> </span></blockquote>
<span class="st">This
looks slightly confusing, as to whether Passover begins on the 14th or
15th. But you will notice that the verses refer to the evening of 14th
i.e. the beginning of the 15th.<br />So if the Preparation Day was for the
Passover, we can safely say it was on Nisan 14th. But if John in
'19:14' meant something more like, "this was the Preparation Day that
fell during Passover" our date range is Nisan 15th to Nisan 22nd. Both
the first and last days of Passover are treated as High Sabbaths, so we
have a choice of either the 15th or 22nd. But as 'John 19:31' tells us
that the bodies had to come down <i>before </i>the High Sabbath, we can shift the Preparation Day to the 14th or 21st.<br />So
now we have 14th which is a Preparation Day for the Passover Sabbath,
or the 21st which is a Preparation Day during the Passover.</span><br />
<blockquote class="tr_bq">
<span class="st"><span class="text Exod-12-6" id="en-ESV-1823"><i>and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight</i>. -- Exodus 12:6</span></span><br />
<span class="st"><span class="text Exod-12-6" id="en-ESV-1823"></span></span></blockquote>
<span class="st">Part
of the Old Testament instruction about Passover was that the Jews
slaughter their lambs for the feast on the 14th. It's just as though the
14th is a preparation day for the Passover.<br />Also, as we know that an
enormous part of the Old Testament is foreshadowing to Jesus, it might
seem very reasonable that the Lamb of God, was slaughtered on this day
too.<br />The 14th date makes more sense than the 21st in light of other
details too. In 'Luke 22:15' Jesus said he has been eager to share the
Passover meal with his friends. Given the 21st date, he would have had
almost a week to do so, while the 14th is the earliest possible time for
him to do it. From 'John 12:1,12-13' we find that Jesus arrived in
Jerusalem five days before Passover began, and the events seem to lead
up to the beginning of Passover. They don't show any sign of Passover
beginning and almost coming to an end.<br />Nisan 14th seems to certainly be the correct date for the crucifixion.<br /><br /> 'Matthew
28:1' tells us that Mary visited the tomb on the day after Sabbath, the
first day of the week. 'Mark 16:2', 'Luke 24:1' and 'John 20:1' agree
on the first day of the week. </span><br />
<blockquote class="tr_bq">
<i>Now after the sabbath, toward the dawn of the first day of the week,
Mary Magdalene and the other Mary went to see the sepulchre.</i> -- Matthew 28:1<br />
<i>And very early on the first day of the week they went to the tomb when the sun had risen</i>. -- Mark 16:2<br />
<i>But on the first day of the week, at early dawn, they went to the tomb, taking the spices which they had prepared.</i> -- Luke 24:1<br />
<i>Now on the first day of the week Mary Magdalene came to the tomb early,
while it was still dark, and saw that the stone had been taken away from
the tomb</i>. -- John 20:1</blockquote>
<span class="st">We know Sabbath is Saturday and the first day of the week is Sunday. So the discovery of the empty tomb was a Sunday.</span><br />
<span class="st">None
of the Gospels make any distinction between the first day of Passover
and the usual Saturday Sabbath. In fact each talks of Jesus being laid
to in his tomb the day before Sabbath, Luke mentions that the women
rested on the Sabbath day, and then the narrative immediately goes to
the day after Sabbath, which was the first day of the week.</span><br />
<span class="st">It
seemed that Passover fell on a Sabbath day this year. Passover always
begins on Nisan 15, and we have seen that the crucifixion was Nisan 14. </span><br />
<span class="st">Nisan 14 was on a Friday in 30AD.<br /><br />Now
this might seem a little confusing to those thinking that Jesus was
supposed to be buried for three days. However, the more accurate way of
putting it was that Jesus would be raised on 'the third day'. First
century Jews did not necessarily count a 24 hour period as a day. Any
portion of a day would be enough when using a phrase like 'three days
later'. So if Jesus died late on Friday, remained in the tomb all day
Saturday, and rose early on Sunday, that would be the third day:<br />Day 1: Friday</span><br />
<span class="st">Day 2: Saturday</span><br />
<span class="st">Day 3: Sunday</span><br />
<span class="st">It
is odd to our modern minds that they would count like that, but one
thing you often have to remember is that this culture is separated from
us by about 2,000 years.<br /><br />So our Biblical clues lead us to the conclusion that:<br /><br />The crucifixion and death of Jesus was on Friday, Nisan 14th, 30AD.<br />The discovery of his empty tomb and his first resurrection appearances were on Sunday, Nisan 16th, 30AD.</span><br />
<br />Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-26826863404432380322017-12-30T18:49:00.000+00:002018-03-21T11:24:42.330+00:00Generations in GenesisI have put together this handy chart which allows us to have an interesting glance at the lifespans of the Biblical family tree from Adam to Joseph. There are a few generations skipped, otherwise the chart would be almost double the size.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-Qae5Mnz-1Xw/WrJA2ELYpgI/AAAAAAAAAQE/qqrUlz3PpHs0O_OEtUV3hB6GXiBLSe6fQCLcBGAs/s1600/generation%2Bgenesis%2Bchart.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="744" data-original-width="1092" height="436" src="https://3.bp.blogspot.com/-Qae5Mnz-1Xw/WrJA2ELYpgI/AAAAAAAAAQE/qqrUlz3PpHs0O_OEtUV3hB6GXiBLSe6fQCLcBGAs/s640/generation%2Bgenesis%2Bchart.jpg" width="640" /></a></div>
<br />Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-22261578495478142342017-11-27T13:57:00.001+00:002017-11-27T13:57:17.373+00:00What's the deal with speaking in tongues?<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-zMKipL9oP7Y/WhwY2tn7rmI/AAAAAAAAAcg/RfaR3PMUIawL6Bk8O--Qnyn70l2LNi_swCLcBGAs/s1600/ooh-eeh-ooh-ah-aah-ting-tang-walla-walla-bing-bang.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="300" data-original-width="400" height="240" src="https://1.bp.blogspot.com/-zMKipL9oP7Y/WhwY2tn7rmI/AAAAAAAAAcg/RfaR3PMUIawL6Bk8O--Qnyn70l2LNi_swCLcBGAs/s320/ooh-eeh-ooh-ah-aah-ting-tang-walla-walla-bing-bang.jpg" width="320" /></a></div>
So you may be familiar with this Christian practice. It may also seem extremely strange for a group of people to be making sounds something like "Walla walla durka durka durka" and thinking that it's ok. You wouldn't be alone in thinking that. Even Paul the Apostle said:<br />
<blockquote class="tr_bq">
<span class="text 1Cor-14-23" id="en-ESV-28685"><i>If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds?</i> -- 1 Corinthians 14:23</span></blockquote>
But even for all the admitted weirdness, it is something that has a Biblical basis. '1 Corinthians 12-14' covers much of what tongues is about, but it also crops up elsewhere too.<br />
The first time is in 'Acts 2' when the apostles gather for Pentecost. In verse 4 the Holy Spirit comes to them and allows them to speak in tongues. The following section details how there were Jews around from all over the world:<br />
<blockquote class="tr_bq">
<i><span class="text Acts-2-9" id="en-ESV-26947">Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,</span> <span class="text Acts-2-10" id="en-ESV-26948">Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome,</span> </i><span class="text Acts-2-11" id="en-ESV-26949"><i>both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.</i> -- Acts 2:9-11</span></blockquote>
The people from these various nations could understand what the apostles were saying in their own languages.<br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><i>And at
this sound the multitude came together, and they were bewildered,
because each one was hearing them speak in his own language.</i> -- Acts 2:6</span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944">So, we see very clearly that in this instance, the gift of tongues was given so that the people around the apostles could clearly understand the Gospel message.</span><br />
<span class="text Acts-2-6" id="en-ESV-26944">Then it goes on:</span><br />
<a name='more'></a><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><i><span class="text Acts-2-12" id="en-ESV-26950">And all were amazed and perplexed, saying to one another, “What does this mean?”</span> </i><span class="text Acts-2-13" id="en-ESV-26951"><i>But others mocking said, “They are filled with new wine.”</i> -- Acts 2:12-13</span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944">So it seems that some people at least could not understand the tongues. Their best guess was that they were drunk. On hearing this, Peter sets things straight by speaking in plain language:</span><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><i><span class="text Acts-2-14">Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words.</span> <span class="text Acts-2-15" id="en-ESV-26953">For these people are not drunk, as you suppose, since it is only the third hour of the day.</span></i><span class="text Acts-2-16" id="en-ESV-26954"><i><sup> </sup>But this is what was uttered through the prophet Joel</i> -- Acts 2:14-16</span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954">Then he goes on to deliver the same message that was being given in tongues, but in his native language so that everyone could understand clearly. After being given the message, the people "</span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><i>devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.</i>" (Acts 2:42)</span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><br /></span></span></span>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42">This event sums up the proper use of the gift of tongues extremely well. At first the gift is received as a miraculous sign for the apostles. They feel the Holy Spirit working with them. Then the people around them who can see the miracle happening and benefit from the message in a language they can understand are also impressed and awed by what is happening. Not only do they hear God's good news, but they witness his power in action. So this is encouraging for both the apostles and the people listening.<br />But then we find some people who aren't benefiting from the tongues. They are being left out and start to think that the apostles are crazy. At that point, Peter stops speaking in tongues and goes back to his normal language. He does this so that he can share</span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"> the message</span></span></span> with them too. It brings them into the group, where they were previously being left out.<br />The purpose of the tongues was to build up the relationship between the apostles and some of the people. But as soon as that purpose had been served, the tongues were stopped so that everyone could be included.<br /><br />This picture is a far cry from the people who think tongues are something you do loudly in church while everyone around you is left to think you are having a personal moment. Tongues aren't just gobbledegook meant to be understood only by the Holy Spirit. Their dual purpose is specifically to bring messages to people and to build up people's faith.</span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><br /></span></span></span>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42">So let's look into </span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42">'1 Corinthians 12-14'. In these chapters Paul describes the proper place for spiritual gifts. Tongues is a prime topic. He essentially covers what we have already seen practised in Acts by Peter, but there are more details and clarifications.</span></span></span><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6"><span class="text Acts-2-16"><span class="text Acts-2-42" style="font-family: Times, Times New Roman, serif;"><i><span style="background-color: white; font-size: 16px;">Now </span><span class="crossreference" data-cr="#cen-ESV-28619A" data-link="(<a href="#cen-ESV-28619A" title="See cross-reference A">A</a>)" style="background-color: white; box-sizing: border-box; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span><span style="background-color: white; font-size: 16px;">concerning</span><span style="background-color: white; font-size: 16px;"> spiritual gifts,</span><span style="background-color: white; font-size: 16px;"> brothers,</span></i><span style="background-color: white; font-size: 16px;"><i> I do not want you to be uninformed.</i> -- 1 Corinthians 12:1</span></span></span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span style="font-family: Times, Times New Roman, serif;">In '12:4-11' Paul tells us that the Holy Spirit offers</span> a number of different gifts. Not everyone gets them all, but whatever gifts are given are meant for service: wisdom, knowledge, </span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-9" id="en-ESV-28627">faith, healing, </span><span class="text 1Cor-12-10" id="en-ESV-28628">working of miracles, prophecy, the ability to distinguish between spirits, tongues, the interpretation of tongues.</span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">In '12:12-26' Paul describes the way that different gifts are meant to complement the gifts of other people. He uses the human body as an analogy. We have eyes to see, and hands to touch. That means hands are helpful to eyes. But if you think sight is the only important body function, then you will think hands are useless because they can't see. This analogy tells us that different gifts are all important in their own ways, but we should not think of one particular gift as being the only important thing. However he does recognise that some body parts are naturally stronger. Despite some being stronger, it is also true that the seemingly weaker parts are indispensable. Which leads into verse 28, where he lists a ranking of gifts from most important to least. So the point is that all of these gifts are vital, but even within that some are more important than others.</span></span></span></span><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-12-28" id="en-ESV-28646"><i>And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues</i>. -- 1 Corinthians 12:28</span></span></span></span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">You'll notice that tongues come in last on the list. But Paul's warning is that just because something is lower in the ranks, it doesn't mean it should be thought of as less vital. However, it also means that a gift low on the list should not try to hold it proudly over other higher gifts. Just like at Pentecost, all the gifts are meant to build up the community.</span></span></span></span><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><i>If one member suffers, all suffer together; if one member is honoured, all rejoice together.</i> -- 1 Corinthians 12:26</span></span></span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">He goes on in the next chapter.</span></span></span></span><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-13-1"><i>If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal</i>. -- 1 Corinthians 13:1</span></span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-13-1"></span></span></span></span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">He clearly is well aware of what tongues seem like to outsiders. We see here 'the tongues of men', which clearly means languages that people speak and understand. Remember in '1 Corinthians 12:10' Paul referred to 'different kinds of tongues'. We also see here 'tongues of angels'. So when tongues are spoken and nobody understands, it could be that the speaker is using an angelic language. </span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">The next passages describe love:</span></span></span></span><br />
<blockquote class="tr_bq">
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><i><span class="text 1Cor-13-4" id="en-ESV-28653">Love is patient and kind; love does not envy or boast; it is not arrogant</span> <span class="text 1Cor-13-5" id="en-ESV-28654"><sup class="versenum"> </sup>or rude. It does not insist on its own way; it is not irritable or resentful;</span><span class="text 1Cor-13-6" id="en-ESV-28655"><sup class="versenum"> </sup>it does not rejoice at wrongdoing, but rejoices with the truth.</span></i><span class="text 1Cor-13-7" id="en-ESV-28656"><i><sup class="versenum"> </sup>Love bears all things, believes all things, hopes all things, endures all things</i>. -- 1 Corinthians 13:4-6</span></span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-13-7" id="en-ESV-28656"></span></span></span></span></span></blockquote>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-13-7" id="en-ESV-28656">This links in to the previous section where he warned us not to use our gifts to show off or to think we are better than others with lesser or no gifts at all. The rest of Chapter 13 reminds us that all of these gifts are temporary things. They will not be needed forever and will eventually pass away. But the one thing that stays and is never lost is love. That should be the focus, and our gifts are meant to be used in loving ways.</span></span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-13-7" id="en-ESV-28656"><br /></span></span></span></span></span>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text 1Cor-13-7" id="en-ESV-28656">In Chapter 14, Paul starts explaining this different type of tongue. </span></span></span></span></span><br />
<blockquote class="tr_bq">
<i>For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.</i> -- 1 Corinthians 14:2</blockquote>
This must be the 'tongues of angels'. We previously saw at Pentecost that people understand the tongues of men, but here Paul tells us that men won't understand these tongues (unless perhaps there is someone who has the gift of interpretation).<br />
So if someone speaks in the tongues of angels, they are speaking directly to God through the Spirit. He then compares this type of speaking in tongues to prophecy.<br />
<blockquote class="tr_bq">
<i><span class="text 1Cor-14-3" id="en-ESV-28665">On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation.</span> <span class="text 1Cor-14-4" id="en-ESV-28666">The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.</span></i><span class="text 1Cor-14-5" id="en-ESV-28667"><i><sup class="versenum"> </sup>Now I want you all to speak in tongues, but even
more to prophesy. The one who prophesies is greater than the one who
speaks in tongues, unless someone interprets, so that the church may be
built up</i>. -- 1 Corinthians 14:3-5</span> </blockquote>
He makes a very clear statement that in church, prophecy is much better than tongues of angels. Tongues of angels are something specifically for the person speaking them, while prophecy is for the congregation. Except again, unless there is an interpreter available. In that case, tongues of angels can be something to share with the church.<br />
In verses 6-12, Paul again compares tongues that nobody understands to senseless noise. He realises that the words spoken in tongues have meaning, but if nobody knows the meaning, then it's pointless to make the noise.<br />
Paul goes on to tell us that he has the gift of tongues, but not the gift of interpretation. When he prays in tongues, he knows that the Spirit is praying for him, but he has no idea what is being communicated. If he was to do that out loud, he would be sharing that confusion with everyone around him instead of just keeping it to himself. So he prefers to pray in his own language, because he understands it, and he can share the prayers with his disciples so that they can benefit from them too.<br />
<blockquote class="tr_bq">
<span class="text 1Cor-14-19" id="en-ESV-28681"><i>in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue</i>. -- 1 Corinthians 14:19</span></blockquote>
<span class="text 1Cor-14-19" id="en-ESV-28681">Paul recognises the value of tongues, but tells us that their purpose is to strengthen faith in the church. If it is not being used to do that, you should stop, and keep it personal.</span><br />
<blockquote class="tr_bq">
<span style="font-family: Times, Times New Roman, serif;"><i><span style="background-color: white;">Unless you speak intelligible words with your tongue, how will anyone know what you are saying?... </span><span style="background-color: white;">Otherwise when you are praising God in the Spirit, how can someone else, who is now put in the position of an inquirer,</span><span style="background-color: white;"> say “Amen”</span><span class="crossreference" data-cr="#cen-NIV-28695Z" data-link="(<a href="#cen-NIV-28695Z" title="See cross-reference Z">Z</a>)" style="background-color: white; box-sizing: border-box; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span><span style="background-color: white;"> to your thanksgiving,</span><span class="crossreference" data-cr="#cen-NIV-28695AA" data-link="(<a href="#cen-NIV-28695AA" title="See cross-reference AA">AA</a>)" style="background-color: white; box-sizing: border-box; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span></i><span style="background-color: white;"><i> since they do not know what you are saying?</i> -- 1 Corinthians 14:9,16</span></span></blockquote>
<span class="text 1Cor-14-19" id="en-ESV-28681">In verses 20-25, Paul clarifies a misunderstanding in the Corinthian church. He quotes the Law and how they have interpreted it:</span><br />
<blockquote class="tr_bq">
<i><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-21" id="en-ESV-28683">In the Law it is written, “By
people of strange tongues and by the lips of foreigners will I speak to
this people, and even then they will not listen to me, says the Lord.”</span><span class="text 1Cor-14-22" id="en-ESV-28684"><sup class="versenum"> </sup>Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers. </span></span></i><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681">-- 1 Corinthians 14:</span>21-22</span></span></span></span><i><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"> </span></span></span></i></blockquote>
<span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684">He then tells them what they should really believe.</span></span><br />
<blockquote class="tr_bq">
<i><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-23" id="en-ESV-28685">If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds?</span><span class="text 1Cor-14-24" id="en-ESV-28686"><sup class="versenum"> </sup>But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all,</span><span class="text 1Cor-14-25" id="en-ESV-28687"><sup class="versenum"> </sup>the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. </span></span></span></i><br />
<span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><i><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"> </span></span></i><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681">-- 1 Corinthians 14:</span>23-25</span></span></span></span></span></span></span></blockquote>
<span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684">What Paul explains is that although you might think that to an outsider tongues are an amazing miracle that prove God's love, what is more likely to happen is that they will think you are crazy. You're more likely to impress and convince a non-believer with prophecy and teaching in plain language.</span></span></span></span></span></span></span><br />
<span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684">Paul finishes the Chapter with a summary of the ways to correctly use gifts. Regarding tongues these are his points:</span></span></span></span></span></span></span><br />
<ul>
<li><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26">Let all things be done for building up. (14:26)</span></span></span></span></span></span></span></span></li>
<li><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26"><span class="text 1Cor-14-27" id="en-ESV-28689">If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. </span></span></span></span></span></span></span></span></span><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26"><span class="text 1Cor-14-27" id="en-ESV-28689"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26">(14:27)</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26"><span class="text 1Cor-14-27" id="en-ESV-28689"><span class="text 1Cor-14-28" id="en-ESV-28690">But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. </span></span></span></span></span></span></span></span></span></span><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26"><span class="text 1Cor-14-27" id="en-ESV-28689"><span class="text 1Cor-14-28" id="en-ESV-28690"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26">(14:28)</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26"><span class="text 1Cor-14-27" id="en-ESV-28689"><span class="text 1Cor-14-28" id="en-ESV-28690"><span class="text 1Cor-14-39" id="en-ESV-28701">So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues.</span><span class="text 1Cor-14-40" id="en-ESV-28702"><sup class="versenum"> </sup>But all things should be done decently and in order.</span> </span> </span></span></span></span></span></span></span></span></span><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-26">(14:30)</span></span></span></span></span></span></span></span></li>
</ul>
<span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-25" id="en-ESV-28687"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684"><span class="text 1Cor-14-19" id="en-ESV-28681"><span class="text 1Cor-14-22" id="en-ESV-28684">So a warning is given for those people who speak in tongues loudly in church. Basically you should not do it, unless there is someone who can interpret and it can be used to build up the congregation. Save it for your private prayers.</span></span></span></span></span></span></span><br />
<br />
Another example of speaking in tongues in this way is seen in 'Acts 10:46' where Peter hears Gentiles who had just received the Holy Spirit speaking in tongues and praising God. Seeing as he understands what they were doing, it must be that he could somehow interpret the tongues.<br />
There is also 'Acts 19:6' where twelve men in Ephesus were baptised and the Holy Spirit gave them the gifts of tongues and prophecy.<br />
<br />
So clearly, the gift of tongues is a great thing, and a sign from God that he is with you. But not everyone gets this gift, and that is no big deal. There is no expectation for Christians to be able to ever speak in tongues, either those of men or angels.<br />
<br />
However there is one last concern that Paul only mentions in passing. This is right at the beginning of '1 Corinthians 12'.<br />
<blockquote class="tr_bq">
<span style="font-family: Times, Times New Roman, serif;"><i><span class="text 1Cor-12-2" id="en-ESV-28620" style="-webkit-font-smoothing: antialiased; background-color: white; box-sizing: border-box; font-size: 16px;">You know that <span class="crossreference" data-cr="#cen-ESV-28620B" data-link="(<a href="#cen-ESV-28620B" title="See cross-reference B">B</a>)" style="box-sizing: border-box; font-size: 0.625em; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span>when you were pagans <span class="crossreference" data-cr="#cen-ESV-28620C" data-link="(<a href="#cen-ESV-28620C" title="See cross-reference C">C</a>)" style="box-sizing: border-box; font-size: 0.625em; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span>you were led astray to <span class="crossreference" data-cr="#cen-ESV-28620D" data-link="(<a href="#cen-ESV-28620D" title="See cross-reference D">D</a>)" style="box-sizing: border-box; font-size: 0.625em; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span>mute idols, however you were led.</span><span style="background-color: white; font-size: 16px;"> </span></i><span class="text 1Cor-12-3" id="en-ESV-28621" style="-webkit-font-smoothing: antialiased; background-color: white; box-sizing: border-box; font-size: 16px;"><i>Therefore I want you to understand that <span class="crossreference" data-cr="#cen-ESV-28621E" data-link="(<a href="#cen-ESV-28621E" title="See cross-reference E">E</a>)" style="box-sizing: border-box; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span>no one speaking in the Spirit of God ever says “Jesus is <span class="crossreference" data-cr="#cen-ESV-28621F" data-link="(<a href="#cen-ESV-28621F" title="See cross-reference F">F</a>)" style="box-sizing: border-box; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span>accursed!” and <span class="crossreference" data-cr="#cen-ESV-28621G" data-link="(<a href="#cen-ESV-28621G" title="See cross-reference G">G</a>)" style="box-sizing: border-box; font-size: 0.625em; line-height: 22px; position: relative; top: 0px; vertical-align: top;"></span>no one can say “Jesus is Lord” except in the Holy Spirit</i>. -- </span></span>1 Corinthians 12:2-3</blockquote>
<span style="font-family: Times, Times New Roman, serif;">There were and are many pagan religions that have a practice that seems similar to Christian tongues. This is called Glossolalia. It's basically noises that might sound a bit like a foreign language, but are actually nonsense and completely made up, usually in a state of euphoria or trance or some kind of emotional high that might feel like it comes from God. Anyone can learn to do it, and a clue that Christians are probably practicing Glossolalia rather than actual Spiritual Christian Tongues is that they have been coached by someone else. Remember, that tongues are a gift from the Holy Spirit, not something that you can learn to do. Glossolalia has more in common with Tourette's Syndrome than a spiritual gift.</span><br />
<span style="font-family: Times, Times New Roman, serif;"><br /></span>
<span style="font-family: Times, Times New Roman, serif;">Paul in the above verses refers to these. A pagan could in their Glossolalia say bad things about Jesus, but someone praying in the Spirit could never do that. So this is another reason to be aware of if the tongues you are speaking are not being understood by anyone around you. It could be that you are unknowingly doing a pagan ritual, and not actually praising God as you think you are. Generally this mistake is probably harmless, but there is also the concern that in opening yourself up to these pagan practices, you are giving Satan an invitation into your life.</span><br />
<h3>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"></span></span></span></span></h3>
<h3>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">To Sum Up</span></span></span></span></h3>
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"></span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">So let's take what we've seen and put it into easily digestible bitesize chunks that you can wrap your tongue around.</span></span></span></span><br />
<span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><br /></span></span></span></span>
<br />
<ul>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">Tongues are a gift from the Holy Spirit. (Acts 2:4, 1 Corinthians </span></span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42">12:4-11</span></span></span>)</span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">There are two different types of gifts of tongues: tongues of men, tongues of angels.</span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">At Pentecost, when the Apostles were given the gift of tongues, they spoke in known languages to people who spoke those languages. It was not gobbledegook. These were tongues of men. (Acts 2:6-11)</span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">When people did not understand the tongues, the Apostles would no longer use them, and speak in plain language so that people around would understand. (Acts 2:12-42)</span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">Tongues are one of many potential gifts from the Holy Spirit. They are regarded as the least important among the others, but are no less vital. (1 Corinthians </span></span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">12:12-28)</span></span></span></span></span></span></span></span></li>
<li>Only some people receive this gift, but that does not make them more important than anyone else.</li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">Our gifts are meant to be used to support each other and make the church stronger as a whole. (1 Corinthians 12:24-27) </span></span></span></span></span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">All gifts are meant to be used only for loving reasons. There is to be no boasting, arrogance, or any ideas that your gift makes you more important than other people. (1 Corinthians 13)</span></span></span></span></span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">If nobody in a church understands tongues that are being spoken, it is possible that the speaker is using tongues of angels. These are words spoken directly to God. (</span></span></span></span></span></span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">1 Corinthians 14:2)</span></span></span></span></span></span></span></span></li>
<li><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">If nobody around you understands your tongues, you should either stop and speak in normal language, or do it silently as a personal prayer. </span></span></span></span></span></span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">(</span></span></span></span></span></span></span></span><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628"><span class="text Acts-2-6" id="en-ESV-26944"><span class="text Acts-2-16" id="en-ESV-26954"><span class="text Acts-2-42"><span class="text 1Cor-12-10" id="en-ESV-28628">1 Corinthians 14:16-17, 27-28)</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="text Acts-2-6"><span class="text Acts-2-16"><span class="text Acts-2-42"><span class="text 1Cor-12-10"><span class="text Acts-2-6"><span class="text Acts-2-16"><span class="text Acts-2-42"><span class="text 1Cor-12-10"><span class="text Acts-2-6"><span class="text Acts-2-16"><span class="text Acts-2-42"><span class="text 1Cor-12-10"><span class="text Acts-2-6"><span class="text Acts-2-16"><span class="text Acts-2-42"><span class="text 1Cor-12-10">Be aware that if you are speaking in tongues and nobody understand you, you may not actually be speaking in tongues at all.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></li>
</ul>
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-48486175625711576032017-10-09T13:36:00.001+01:002017-10-09T13:57:53.917+01:00What Do We Have To Do To Be Saved?<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-Sd0hGOVNZlg/Wdtsp_6s17I/AAAAAAAAANg/2OOtBkSWlFUIQQcmRtRq9gGN_5BqHxnWQCLcBGAs/s1600/JesusSaves4-5-2016-2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="708" data-original-width="1000" height="226" src="https://4.bp.blogspot.com/-Sd0hGOVNZlg/Wdtsp_6s17I/AAAAAAAAANg/2OOtBkSWlFUIQQcmRtRq9gGN_5BqHxnWQCLcBGAs/s320/JesusSaves4-5-2016-2.jpg" width="320" /></a></div>
In this article I will unashamedly be paraphrasing the sermon our Vicar gave this Sunday. It was just really well done and I had to use it.<br />
<br />
The sermon was on 'Mark 10:13-31' which I will put below. <br />
<br />
<blockquote class="tr_bq">
<h3>
<i><span class="text Mark-10-13" id="en-ESV-24595">Let the Children Come to Me</span></i></h3>
<i><span class="text Mark-10-13"><sup class="versenum">13 </sup>And they were bringing children to him that he might touch them, and the disciples rebuked them.</span> <span class="text Mark-10-14" id="en-ESV-24596"><sup class="versenum">14 </sup>But when Jesus saw it, he was indignant and said to them, <span class="woj">“Let the children come to me; do not hinder them, for to such belongs the kingdom of God.</span></span> <span class="text Mark-10-15" id="en-ESV-24597"><span class="woj"><sup class="versenum">15 </sup>Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”</span></span> <span class="text Mark-10-16" id="en-ESV-24598"><sup class="versenum">16 </sup>And he took them in his arms and blessed them, laying his hands on them.</span></i><br />
<h3>
<i><span class="text Mark-10-17" id="en-ESV-24599">The Rich Young Man</span></i></h3>
<i><span class="text Mark-10-17"><sup class="versenum">17 </sup>And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?”</span> <span class="text Mark-10-18" id="en-ESV-24600"><sup class="versenum">18 </sup>And Jesus said to him, <span class="woj">“Why do you call me good? No one is good except God alone.</span></span> <span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><sup class="versenum">19 </sup>You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour your father and mother.’”</span></span> <span class="text Mark-10-20" id="en-ESV-24602"><sup class="versenum">20 </sup>And he said to him, “Teacher, all these I have kept from my youth.”</span> <span class="text Mark-10-21" id="en-ESV-24603"><sup class="versenum">21 </sup>And Jesus, looking at him, loved him, and said to him, <span class="woj">“You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.”</span></span> <span class="text Mark-10-22" id="en-ESV-24604"><sup class="versenum">22 </sup>Disheartened by the saying, he went away sorrowful, for he had great possessions.</span></i><br />
<i><span class="text Mark-10-23" id="en-ESV-24605"><sup class="versenum">23 </sup>And Jesus looked around and said to his disciples, <span class="woj">“How difficult it will be for those who have wealth to enter the kingdom of God!”</span></span> <span class="text Mark-10-24" id="en-ESV-24606"><sup class="versenum">24 </sup>And the disciples were amazed at his words. But Jesus said to them again, <span class="woj">“Children, how difficult it is<sup class="footnote" data-fn="#fen-ESV-24606a" data-link="[<a href="#fen-ESV-24606a" title="See footnote a">a</a>]">[a]</sup> to enter the kingdom of God!</span></span> <span class="text Mark-10-25" id="en-ESV-24607"><span class="woj"><sup class="versenum">25 </sup>It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.”</span></span> <span class="text Mark-10-26" id="en-ESV-24608"><sup class="versenum">26 </sup>And they were exceedingly astonished, and said to him,<sup class="footnote" data-fn="#fen-ESV-24608b" data-link="[<a href="#fen-ESV-24608b" title="See footnote b">b</a>]">[b]</sup> “Then who can be saved?”</span> <span class="text Mark-10-27" id="en-ESV-24609"><sup class="versenum">27 </sup>Jesus looked at them and said, <span class="woj">“With man it is impossible, but not with God. For all things are possible with God.”</span></span> <span class="text Mark-10-28" id="en-ESV-24610"><sup class="versenum">28 </sup>Peter began to say to him, “See, we have left everything and followed you.”</span> <span class="text Mark-10-29" id="en-ESV-24611"><sup class="versenum">29 </sup>Jesus said, <span class="woj">“Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel,</span></span> <span class="text Mark-10-30" id="en-ESV-24612"><span class="woj"><sup class="versenum">30 </sup>who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.</span></span> <span class="text Mark-10-31" id="en-ESV-24613"><span class="woj"><sup class="versenum">31 </sup>But many who are first will be last, and the last first.”</span></span></i><br />
<div class="footnotes">
<b>Footnotes:</b><br />
a- Mark 10:24 <span class="footnote-text">Some manuscripts add <i>for those who trust in riches</i></span><br />
b- Mark 10:26 <span class="footnote-text">Some manuscripts <i>to one another</i></span></div>
</blockquote>
<span class="text Mark-10-31" id="en-ESV-24613"><span class="woj">There are a few parts that need to be focused in on to understand the message of salvation in this text.<br /><br />In Verses 13-16, we see Jesus tell us that we should receive the kingdom of God like a child. Many take this to mean we should have blind faith and not think too much about what our Christian beliefs are. This is not how it is meant to be taken, as the idea of blind faith is demonstrably non-Christian.</span></span><br />
<i></i><br />
<blockquote class="tr_bq">
<div class="r" style="text-align: center;">
<i><span class="text Mark-10-31" id="en-ESV-24613"><span class="woj"><span class="st"> <i>test everything</i>. <i>Hold on to</i> what is <i>good</i></span></span></span> -- </i>1 Thessalonians 5:21</div>
</blockquote>
<div class="r">
Rather what Jesus really meant is exemplified in the following story about the rich man, which is probably why Mark put it here in this order.</div>
<a name='more'></a><br />
The rich man approaches Jesus and asks him "What must I do to inherit eternal life?". Jesus' response highlights that the man had asked the wrong question.<br />
<div class="r">
Jesus says to him "You know the commandments" and lists a few. The rich man replies that he has kept all of the commandments, and Jesus tells him that he is missing something important. So his advice is to give away all his wealth and follow him. The rich man walks away distraught. </div>
<div class="r">
<br /></div>
<div class="r">
On closer inspection of the passage we can see exactly what is going on here. At first it might seem harsh that Jesus tells the man to give away all of his possessions, and possibly even contradictory when we think about the other wealthy people he knows who help to fund his mission, such as Joanna, the wife of Chuza. But Jesus' point here is not that his followers should all be poor. This is a point that is directly relevant to the particular rich man, although the lesson applies to everyone. Notice that he says <i><span class="text Mark-10-23" id="en-ESV-24605"><span class="woj">“How difficult it will be for those who have wealth to enter the kingdom of God!” </span></span></i><span class="text Mark-10-23" id="en-ESV-24605"><span class="woj">and not "how impossible". </span></span><i><span class="text Mark-10-23" id="en-ESV-24605"><span class="woj"><br /></span></span></i></div>
<div class="r">
<br /></div>
<div class="r">
We notice that the laws that Jesus lists are mostly from Moses' Ten Commandments, with one extra one.</div>
<div class="r">
'<i><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour your father and mother.’</span></span></i></div>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">The</span></span><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"> rich man rightfully says that he has not broken any of these laws.</span></span><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"> Then </span></span><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">Jesus tells him that he is missing something. Looking at this list it becomes quite clear what it is that the man was missing. If we look at the Commandments that were left off of Jesus' list, we find:</span></span></div>
<ul>
<li><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">You shall have no other gods before me.</span></span></li>
<li><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="st">You shall not make for yourself an idol.</span></span></span></li>
<li><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="st">You shall not take the Lord's name in vain. </span></span></span></li>
<li><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="st">Keep the Sabbath Day Holy.</span></span></span></li>
<li><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="st">You shall not covet. </span> </span></span></li>
</ul>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">The list of commandments that Jesus mentions are rules about how people should treat each other. The rich man has kept these perfectly. However, the commandments that were left out were</span></span><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"> about man's relationship to God.<br />The mistake the rich man made was to have another god. That god was his money, wealth, and possessions. Wealth was his idol. He probably skipped duties to God in favour of his work. He probably coveted a lot of items and this drove him to seek more material wealth. The rich man was focused on his own false god, and had let his duties to the real God slide.<br /><br />So Jesus told the man that in order to inherit eternal life, he would have to give up on his false god completely and follow him instead. Essentially, Jesus told him that to earn eternal life, he would have to perfectly obey all of the commandments and not just a select few that suited him.</span></span></span></span></div>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">This message left the man disheartened, because he knew he could not give up his riches.</span></span></span></span></div>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><br /></span></span></span></span></div>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">The point that Jesus made was in response to the rich man's question </span></span></span></span><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">"What must I do to inherit eternal life?".</span></span></span></span></div>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj">He answered him accurately by telling him to be perfect in every way. <br /><br />However, the good news of Jesus is that we do not have to inherit or earn eternal life. Jesus knows that we have faults and weaknesses. Notice that even though the rich man had disobeyed some of the most important and well known commandments, he still loved him.<br />Jesus knows that nobody can achieve perfection on their own.</span></span></span></span><br />
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><i><span class="text Mark-10-26" id="en-ESV-24608">“Then who can be saved?”</span><span class="text Mark-10-27" id="en-ESV-24609"><sup class="versenum"> </sup>Jesus looked at them and said, <span class="woj">“With man it is impossible, but not with God. For all things are possible with God.”</span></span></i></span></span></span></span></div>
<div class="r">
<span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-19" id="en-ESV-24601"><span class="woj"><span class="text Mark-10-27" id="en-ESV-24609"><span class="woj">Eternal life is a gift from God, not something we can earn.</span></span></span></span></span></span></div>
<div class="r">
<br /></div>
<div class="r">
<span class="text Mark-10-18" id="en-ESV-24600"><span class="woj">Jesus said "<i>Why do you call me good? No one is good except God alone.</i>". This was a subtle wink telling those who understood his message that he was God in the flesh. Only Jesus was a sinless and perfect man who rightfully earned eternal life by perfectly keeping the law.<br />So when he told the rich man to "</span></span><span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><i><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj">go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.</span></span></i><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj">" he was really saying "give up your false god and follow the real God".</span></span></span></span></div>
<div class="r">
<span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj"><br /></span></span></span></span></div>
<div class="r">
<span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj">Jesus knew that this was impossible, and that many people have their own false idols, whether it is wealth, fame, popularity, intelligence, beauty, or any other number of things. He also knew that there were others who broke other commandments. <br />This was not the point. He said to inherit eternal life you have to be perfect. But his entire mission on earth was to make eternal life a free gift for anyone who repented of their ways and followed him.</span></span></span></span></div>
<div class="r">
<span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj"><br /></span></span></span></span></div>
<div class="r">
<span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj">So the rich man should not have asked </span></span></span></span><span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj">"What must I do to inherit eternal life?"</span></span></span></span></div>
<div class="r">
<span class="text Mark-10-18" id="en-ESV-24600"><span class="woj"><span class="text Mark-10-21" id="en-ESV-24603"><span class="woj">Instead, he should have said "Jesus. I have lived my life gathering wealth and property and I have neglected my duty to you. I am not perfect, and I know I will carry on making mistakes. Please forgive me, and let me follow you as best I can." <br />If he had done that, Jesus would have welcomed him with open arms.<br /><br />So this ties back to the section on accepting the kingdom like a child. Children depend on their parents for all their needs. They are unable to provide for themselves no matter how hard they might try. They need things to just be given to them without any thought to whether or not they have earned it or deserve it.<br />So just like a child who can not earn the roof over their head, the clothes on their backs, or the food in their mouths, none of us can earn the eternal life that Jesus promises us.</span></span></span></span></div>
<span class="text Mark-10-31" id="en-ESV-24613"><span class="woj"><span class="st"><i></i></span></span></span>Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-49535402552719432412017-09-16T18:19:00.005+01:002024-02-24T11:12:38.744+00:00What Does the Bible Really Teach about the Trinity?<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-XspgO5kuGcU/Wdthae5-JkI/AAAAAAAAANQ/kSMYA4aBuoEPHj6HVdU4mXQVH3wJk3fbwCLcBGAs/s1600/jw%2Bstudy%2Bguide.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="214" data-original-width="150" src="https://1.bp.blogspot.com/-XspgO5kuGcU/Wdthae5-JkI/AAAAAAAAANQ/kSMYA4aBuoEPHj6HVdU4mXQVH3wJk3fbwCLcBGAs/s1600/jw%2Bstudy%2Bguide.jpg" /></a></div><p>
This article is intended to mimic the style of the Jehovah's Witness book 'What Does the Bible really teach?' in order to potentially reason through specific ideas about the Trinity.<br />
<br />
You might like to print this page so you can read through it together with them, discuss it, and see whether you can come to any agreements on what has been taught. You can even use their own New World Translation of the Bible to reference the Scripture.</p><p></p><p>You can also buy a physical copy at the link below:<br /></p><p>https://amzn.eu/d/68eWI5V<br />
<br />
</p><div style="text-align: center;">
---------------------------------------------------------------</div>
<h3>
What is the Trinity?</h3>
The trinity, better referred to as the tri-unity, is a core doctrine of most denominations of Christianity. The most basic and common description is roughly as follows: The Father, The Word, and The Holy Spirit are three eternal persons, but one being in one essence.<br />
This description can understandably be quite difficult to comprehend, as there is nothing in the world that can be accurately compared to it. Usually when we see three people, we immediately recognise three entirely separate beings. But God is not human, or animal, or even biological, so the same assumption need not apply to him.<br />
<br />
<span style="font-size: x-small;">Q. How can we most simply describe the doctrine of the trinity?</span><br />
<br />
The way we have come to know of this doctrine is through the teaching of the Bible. Throughout the New Testament in particular, three truths become readily apparent. They are as follows:<br />
<ol>
<li>There is only one God.</li>
<li>Three persons are described as God.</li>
<li>The three persons are distinct from each other.</li>
</ol>
These three statements describe the tri-unity. We shall soon look into how the Bible presents this information to us, but first it may help to clarify some of the common misunderstandings of what the doctrine is.<br />
The doctrine of the tri-unity is the combination of the three statements above. If a belief is not all three of these together, then it is not the tri-unity, and is considered a false teaching.<br />
Say, if we were to remove the third statement, we would be left with "1)<i> There is only one God</i>" and "2) <i>Three persons are described as God</i>". These two statements when taken alone do not represent the tri-unity. These two alone would describe something called Modalism, where for example God at some point in time ceases to be the Father, and becomes the Word, and then changes back at will. This can be compared to a human male who while at home is in the role of the father to his family, but at work is in the role of doctor. The simple reason to reject this doctrine of Modalism, is that we often read about interactions between the Father, the Word, and the Holy Spirit (Matthew 3:16, John 14:26, Acts 10:38). This could not happen if one person was switching between roles.<br />
<br />
<span style="font-size: x-small;">Q. Why do we reject Modalism?</span><br />
<br />
If we were to remove the first statement, we would be left with "2) <i>Three persons are described as God</i>" and "3) <i>The three persons are distinct from each other</i>". This doctrine is known as Polytheism, or more simply: the belief in many gods. You will be hard pressed to find Christians who believe that there is more than one god, as the Bible could hardly be clearer that Jehovah alone is God (Isaiah 46:9, Mark 12:29).<br />
<br />
<span style="font-size: x-small;">Q. Why do we reject Polytheism?</span><br />
<br />
<br />
If we were to remove the second statement, we would be left with "1) <i>There is only one God</i>" and "3) <i>The three persons are distinct from each other</i>". These two statements go some way to describe a doctrine known as Arianism. Arianism denies that Jesus or the Holy Spirit are described as God, but are at best, subordinate divine beings. The view was first proposed by Arius, a priest in Alexandria in the 4th century, but was denounced by the Council of Nicea in 325AD who affirmed the tri-unity. They referred to Jesus as <i>"God from God, Light from Light, True God from True God, begotten not made (not created), and One in essence with the Father." </i><br />
The view of the Council was that the doctrine of the trinity had been passed down to them from the earliest disciples through the church fathers. In the second century Tertullian wrote: "<i>unity in trinity, interrelating the three, the Father, the Son, and the
Holy Spirit. They are three, not in dignity, but in degree, not in
substance but in form, not in power but in kind. They are of one
substance and power, because there is one God from whom these degrees,
forms and kinds devolve in the name of Father, Son and Holy Spirit.</i>"
(Adversus Praxean 23; PL 2.156-7).<br />
Irenaeus, who was a student of Polycarp who himself was a student of John the Apostle, wrote "<i>to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, ‘every knee should bow,</i>" (Against Heresies X.l)<br />
In the first century Ignatius of Antioch wrote " <i>There is one Physician who is possessed both of flesh and spirit; both
made and not made; God existing in flesh; true life in death; both of Mary and
of God; first possible and then impossible,-
even Jesus Christ our Lord</i>" (Epistle to the Ephesians).<br />
<br />
<span style="font-size: x-small;">Q. Did Tertullian, Irenaeus, Ignatius, and the Council of Nicea believe that Jesus was God himself?</span><br />
<br />
Despite it having been condemned as a heresy soon after it was first proposed, there are a number of groups who hold the Arian belief today, but we shall go on to see what the Bible tells us. Could it be that the Council of Nicea got it wrong?<span style="font-size: x-small;"><span style="font-size: small;"> </span></span><br />
<br />
<span style="font-size: x-small;"><span style="font-size: small;">WHAT THE BIBLE TEACHES</span></span><br />
<ul>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jehovah is the only God. </span></span><span style="font-size: x-small;"><span style="font-size: small;">(Isaiah 46:9, Mark 12:29)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">The Father, The Son, and The Holy Spirit interact with one another. </span></span><span style="font-size: x-small;"><span style="font-size: small;">(Matthew 3:16, John 14:26, Acts 10:38) </span></span></li>
</ul>
<h3>
Does the Trinity Make Sense?</h3>
One of the issues that many people have with the doctrine of the tri-unity is that it is very difficult to understand. In and of itself, this is very true. It is extremely hard to fully grasp the concept of three persons in one essence, and even more troublesome to explain it.<br />
However, although the doctrine itself is not easy to explain or comprehend, it does make sense of what the Bible teaches us, as well as a number of logical issues to do with the nature of God.<br />
<br />
For instance, Jesus is very often referred to as the Son of God, or indeed the Son of the Father (Luke 3:22, John 1:34, Romans 1:4). When a human has a son, that son is also human. When a cat has a son, that son is also a cat. Therefore, if God has a son, that son should be God. We know from the Old Testament that Jehovah alone is God. We also know that the description of Jehovah is that he is eternal (Genesis 21:33), without an equal (Isaiah 44:8), and perfect (Deuteronomy 32:4). <br />
<br />
<span style="font-size: x-small;">Q. What are some of the attributes that make Jehovah unique?</span><br />
<br />
Now, if God had a son who began to exist at a certain point in time, then he would not be eternal, so he would not be God's equal, and so he would not be perfect. If God's son was none of these things, he would not be God. This is exactly what Arianists believe.<br />
If God's son is not God, then Jehovah being the Father of Jesus could be compared to a human becoming father to a cat. God as creator of all things of course (Isaiah 44:24, Isaiah 45:11-13) was the original designer of humans and cats alike, but Jesus is described as being begotten not made. 'John 3:16' refers to Jesus as God's 'only-begotten son'. The Greek word for 'begotten' in this passage is 'monogenes' (<span class="st">μονογενής</span>). We will see more about the word 'begotten' later, but here we can see that the choice to use the phrase 'only-begotten' is designed to contrast with the words 'created' (Greek: 'ktizó' (<span class="greek">κτίζω</span>)) or 'made' (Greek: 'poieō' (ποιέω))<i id="yui-gen31"> </i>used for the world and humankind (Matthew 19:4, Colossians 1:16).<br />
<br />
<span style="font-size: x-small;">Q. Who created all things?</span><br />
<br />
In 'Hebrews 11:17' we see that the phrase 'only-begotten' or 'monogenes' appears again. However in this instance, it describes Isaac as being the only-begotten of Abraham. We know that Isaac was in fact Abraham's second son, after Ishmael (Genesis 16:16, Genesis 21:5). Because we know that Isaac was born to Abraham, and not created by him, and we also know that Isaac had a special relationship with his father that Ishmael did not have, (Genesis 17:19-21) we can see that 'monogenes' has a very particular meaning.<br />
The word 'monogenes' comes from the Greek root words <i>'monos'</i> (only) and '<i>genos'</i> (kind), so the most accurate meaning would be something like "one of a kind". So just as Isaac could accurately be described as a 'one of a kind' son to Abraham, Jesus is also described as a 'one of a kind' son to Jehovah. Some have said that the root word is not '<i>genos</i>' but rather '<i>gennao'</i> ('born'), however, as we have seen, this translation does not fit with Abraham's story. Isaac was not Abraham's 'only born' son.<br />
<br />
<span style="font-size: x-small;">Q. What does the Greek word 'monogenes' mean?</span><br />
<br />
As Jesus is God's one of a kind son, who was begotten and not created, it makes sense that these two persons are of the same essence. It could be said by way of analogy that they are of the same species, and that each member of the species 'God' has the attributes of being eternal, unique, and perfect.<br />
Of course, humans and angels are sometimes referred to as 'sons of God', however, Jesus' position as 'only-begotten', or 'one of a kind' certainly sets him apart from any other being as something truly unique.<br />
<br />
<span style="font-size: x-small;">Q. Who is God's unique, one of a kind son?</span><br />
<br />
Other aspects of God's nature brings us to a second problem with not accepting the tri-unity doctrine. God is the embodiment of love (1 John 4:8). God is also self sufficient (Acts 17:24-25), which means he needs nothing. He has everything he needs within himself. On any non-trinitarian type of monotheism, this makes for a contradiction.<br />
If God is a being of love, then he would need someone to express that love to, and also someone to receive love from, or else he would suffer frustration from missing another person to share his loving nature with. The doctrine of the tri-unity allows God to have a loving relationship within the three persons of the Godhead without any need for extra beings outside of himself.<br />
A monotheism that does not have three or even two divine persons within a Godhead, would therefore need something, and so would not be self-sufficient. God would have to create another being before he could express and satisfy his loving nature. He would need there to always be at least one other being in existence to be complete.<br />
<br />
<span style="font-size: x-small;">Q. If God is self-sufficient would he ever need anything outside of himself?</span><br />
<br />
<span style="font-size: x-small;"><span style="font-size: small;">Even though the tri-unity may seem to be a confusing doctrine, we can see that it makes sense of God's unique nature. In '</span></span><span style="font-size: x-small;"><span style="font-size: small;">Isaiah. 55:9'
God declares, "<i>For as the heavens are higher than the earth, so my
ways are higher than your ways, and my thoughts than your thoughts". </i>We should not be surprised if our limited minds are not fully capable of understanding God and his infinite and eternal being.<br /><br />WHAT THE BIBLE TEACHES</span></span><br />
<ul>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jehovah is </span></span><span style="font-size: x-small;"><span style="font-size: small;">eternal (Genesis 21:33), without an equal (Isaiah 44:8), and perfect (Deuteronomy 32:4).</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jehovah created all things alone. </span></span><span style="font-size: x-small;"><span style="font-size: small;">(Isaiah 44:24, Isaiah 45:11-13)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus is Jehovah's one of a kind son. (</span></span><span style="font-size: x-small;"><span style="font-size: small;">John 3:16)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jehovah is self sufficient. (Acts 17:24-25) </span></span></li>
</ul>
<h3>
Is Jesus God?</h3>
The question of Jesus' identity is central to any Christian theology. Trinitarians believe that Jesus is God incarnate, and so the infinite value of his life covers the uncountable sins of all mortal humans. Others believe that Jesus was a man who lived a perfect life, and his sacrifice simply repaid the balance against the sin of the first man Adam, who caused the fall of mankind.<br />
God's word is our ultimate authority on the truth about Jesus, and so we must trust it to inform our own knowledge and beliefs. It has been preserved for us as the Holy Bible. Other than God himself, there is nothing we should trust more than his Bible.<br />
<br />
<span style="font-size: x-small;">Q. What is the ultimate authority on the truth about Christianity?</span><br />
<br />
The New Testament is where we discover most of our information about Jesus. While the Old Testament contains several prophecies about the coming Messiah, the New Testament Gospels are historical accounts of his life and teachings according to his disciples, while the Epistles offer some further information about him and what he taught.<br />
<br />
Within them we see that Jesus had several conversations with Jewish leaders and authorities who opposed him. In 'Mark 2:5-7' Jesus forgave the sin of a paralysed man, and as he did so, the Jewish scribes remarked that only God has the right to do that. A number of events like this including in 'John 5:16-18', 'John 8:58-59', and 'John 10:30-33', caused the Jewish leaders to believe that Jesus was claiming to be equal to God. In some cases they reacted violently and tried to kill him.<br />
<br />
<span style="font-size: x-small;">Q. What did the Pharisees and other Jewish leaders think Jesus was claiming to be?</span><br />
<br />
This raises some questions. If Jesus was not God, but a perfect man, would he intentionally deceive the Jews to make him think that he was equal to God? Or would he behave in a way that would not cause them to react with anger and violence? Jesus' death on the cross was handed to him on the charge of blasphemy (Matthew 9:2-3, Matthew 26:62-65, John 19:7). According to 'Leviticus 24:16' <span class="text Lev-24-16" id="en-ESV-3463">"<i>the abuser of Jehovah's name should be put to death without fail</i>". So to the strict Jewish leaders, Jesus' blasphemy against God himself meant that he deserved the death penalty.</span><br />
To a trinitarian, the reading of these passages is that Jesus rightfully said that he was God, and equal to the Father. The Jewish leaders who did not believe it became angry and wrongfully executed him for blaspheming against Jehovah.<br />
The only reading of this for someone who does not believe that Jesus was God, is that Jesus allowed the Jews to be deceived in order to get himself crucified. It would seem that the perfect man who lies is something of a contradiction (1 Peter 2:21-22).<br />
<br />
<span style="font-size: x-small;">Q. Can Jesus lie?</span><br />
<br />
Jesus was executed by the Jewish Sanhedrin (leaders) charged with the blasphemy of claiming to be equal with God. Either Jesus truly was equal to God, and the Sanhedrin were mistaken, or Jesus was not equal to God and the Sanhedrin executed him justly according to their laws because he claimed to be so. Could it really be the case that Jesus deceived the Sanhedrin?<br />
<br />
Jesus can not lie. He is 'the truth' (John 14:6). He explains in 'Matthew 13:10-15' that those who do not understand him are ones who are closed minded and unwilling to hear anything that doesn't match with what they already believe. He uses parables and illustrations to tell the truth, but only those with open minds and hearts will grasp what he is saying. He does not lie, so if people believe the wrong things about him, it is because of their own presumptions. <br />
So we see the conundrum. Either:<br />
<ol>
<li>Jesus truly is equal God, and the Sanhedrin refused to believe it and had him executed. </li>
<li>Jesus led the Sanhedrin to believe that he was claiming to be equal to God when he was not, and they justly executed him for blasphemy.</li>
</ol>
For option (2) to be correct, Jesus would have had to have said something that was completely true, but that he also knew that the Sanhedrin would twist the meaning of, and then take it to be blasphemous and false. So he would be using truth as a form of deception. But we know from '1 Peter 2:22' that deception was not found in his mouth. In this case then, it would seem that option (2) is completely out of the question.<br />
<br />
<span style="font-size: x-small;">Q. Would Jesus intentionally deceive anybody?</span><br />
<br />
According to Old Testament prophecies, it would seem that the trinitarian reading makes more sense of these claims. 'Isaiah 9:6' for example reads "<i>For a child has been born to us... His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace</i>". This verse is an obvious reference to Jesus and is very clear from a trinitarian point of view. But for those who deny the tri-unity, it raises problems. Would a created being be referred to as 'eternal'? Would a perfect man be called 'God'?<br />
<br />
Some Old Testament passages are used in a similar way to tell us who Jesus really is. Psalm 102 is a prayer to Jehovah which speaks of his immortality compared to the mortality of mankind. Read 'Psalm 102:24-27' here: <span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102024"><span class="style-l">"<i>I said: “O my God,</i></span><i><span class="newblock"></span><span class="style-z"> Do not do away with me in the middle of my life,</span><span class="newblock"></span><span class="style-z"> You whose years span all generations.</span></i></span><i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102025"><span class="style-l"> Long ago you laid the foundations of the earth,</span><span class="newblock"></span><span class="style-z"> And the heavens are the work of your hands.</span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102026"><span class="style-l"> They will perish, but you will remain;</span><span class="newblock"></span><span class="style-z"> Just like a garment they will all wear out.</span>
<span class="parabreak"></span><span class="style-z">Just like clothing you will replace them, and they will pass away.</span>
</span></i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"><i>But you are the same, and your years will never end.</i>"</span></span><br />
<br />
<span style="font-size: x-small;">Q. Who does Psalm 102 say laid the foundations of the earth and will never perish?</span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"></span></span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">We find this passage quoted in the New Testament book of Hebrews Chapter 1. Read</span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"> 'Hebrews 1:5,8,10-12' here: </span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58001008"><span class="style-b">“</span></span><i><span class="verse disableActiveState jsHasHighlightListener" id="v58001008"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v58001005"><span class="style-b first">For example, to which one of the angels did God ever say: “You are my son; today I have become your father”? ... </span></span></span></span></i><i><span class="verse disableActiveState jsHasHighlightListener" id="v58001008"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v58001005"><span class="style-b first"><i><span class="verse disableActiveState jsHasHighlightListener" id="v58001010"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v58001008"><span class="style-b">But about the Son, he says: “</span></span></span></span></i></span></span>God is your throne forever and ever, and the sceptre of your Kingdom is the sceptre of uprightness"...</span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58001009"><span class="style-b"> </span></span></i><i><span class="verse disableActiveState jsHasHighlightListener" id="v58001010"><span class="style-b">And: “At the beginning, O Lord, you laid the foundations of the earth, and the heavens are the works of your hands.</span></span> <span class="verse disableActiveState jsHasHighlightListener" id="v58001011"><span class="style-b">They will perish, but you will remain; and just like a garment, they will all wear out,</span></span></i><span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b"><i> and
you will wrap them up just as a cloak, as a garment, and they will be
changed. But you are the same, and your years will never come to an
end.</i>”</span></span><br />
<br />
<span style="font-size: x-small;">Qa. Who is being quoted in this passage in Hebrews?</span><br />
<span style="font-size: x-small;">Qb. Who does Hebrews 1 say laid the foun</span><span style="font-size: x-small;"><span style="font-size: x-small;">dations of the earth and will never perish?</span></span><br />
<br />
<span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b">Writing here about Jesus, Paul quotes Jehovah, who is himself quoting a passage from a Psalm which clearly speaks of God. If Paul is right, then that means that Jesus is Jehovah God.</span></span><br />
<span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b"><br />It is of interest to note that in other translations 'Hebrews 1:5' is translated as '<i>I have begotten you</i>', from the Greek </span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b">'gegenneka' (<span class="st">γεγεννηκα</span>). </span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b">Previously we saw how the word 'begotten' is often translated from the
Greek word 'monogenes' meaning 'one of a kind'. In many other places the English translations
use the word 'begotten' in place of the Greek word 'gegenneka'. However
'monogenes' and 'gegenneka' mean different things, so in this case the
English translations can cause unnecessary confusion. </span></span><br />
<span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b">The 'Hebrews 1:5' verse is a quote from 'Psalm 2:7', the only difference being that Hebrews was written in Greek, while the Psalm was written in Hebrew. The word translated to </span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58001012"><span class="style-b">'gegenneka' from the Hebrew is </span></span>'ildthi·k' (יְלִדְתִּיךָ) from the root word 'yalad' (יָלַד). The basic definition of these words is 'to generate'.<br />
In 'Zephaniah 2:2' the word 'yalad' is translated to mean 'takes effect' and refers to a decree. So in this context, the decree generates an effect. In 'Job 38:28' 'yalad' is translated to ask who 'fathers' or 'begets' the rain. Obviously nobody does, because it is a naturally generated effect, or seeing as God is the creator of nature, then it could be fair to say that he generates it. 'Proverbs 27:1' uses the word 'yalad' to describe the events that a day would bring forth.<br />
The use of the word 'yalad' gives the impression of one thing
coming naturally from a first, but with a sense of union. You can not
separate events from a day and you can not separate rain from the clouds.<br />
As this Hebrew word 'yalad' and Greek word 'gegenneka' mean 'to generate', it is not entirely accurate to translate them in a way that suggests birth or fatherhood. The words more accurately describe how a flame begets smoke. As long as the flame exists, it will generate the smoke. In the same way it is said that God the Father generates the Son. The Son is a separate person, but they share their essence in one being and one entity.<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"></span></span><br />
<br />
<span style="font-size: x-small;">Q. What does the Greek word 'gegenneka' mean?</span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"></span></span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">We see from these passages a number of ways that Jesus is identified as God. We have also seen that the Sanhedrin believed that Jesus claimed to be equal to God, and that the church fathers in the following centuries also taught the tri-unity. We have even seen a quote from Jehovah himself stating that Jesus is God.</span></span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"><br />It should be no surprise then to find that Jesus' apostles and disciples recognised that Jesus was Jehovah.</span></span><br />
Paul tells us in 'Colossians 2:9' that "<i>in him all the fullness of the divine quality dwells bodily</i>". Could 'all the fullness' of divinity exist in anybody but God himself? In 'John 20:28', the apostle Thomas after receiving proof that Jesus was raised from the dead calls him "<i>My Lord and my God!</i>". 'Peter 1:1' refers to Jesus as God and saviour. In 'Acts 2:24', Peter also tells us that it was impossible for Jesus to be held by death, but we know full well that men can die and be lost forever (Matthew 10:28). So if Jesus was merely a man, death would have been a possibility.<br />
'John 1:3' reads "<i>All things came into existence through him, and apart from him not even one thing came into existence</i>". As we know and have previously seen from 'Isaiah 44:24', it was Jehovah who created all things, so John clearly identifies Jesus (the Word) with Jehovah.<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"></span></span><br />
<br />
<span style="font-size: x-small;">Q. Is it possible for a created being to have created all things that were created?</span><br />
<br />
The passage in 'Isaiah 40:3' is about a voice calling out in the wilderness announcing the coming of Jehovah, as verse 9 confirms "<i>Here is your God</i>". This passage is later referenced in each of the Gospels where we find that John the Baptist is the one calling out in the wilderness as he announces Jesus coming after him (Matthew 3:3,11, Mark 1:1-3, Luke 3:2-4,15-16, John 1:15, John 1:19-28).<br />
If John the Baptist was truly the 'voice calling out in the wilderness', yet he was announcing the arrival of Jesus, then it is clear that Jesus is 'your God' from Isaiah 40:9.<br />
<br />
<span style="font-size: x-small;">Qa. Whose coming is being announced in Isaiah 40?</span><br />
<span style="font-size: x-small;">Qb. Whose coming is being announced by John the Baptist?</span><br />
<br />
Within God's Bible it is clear that the leading apostles were convinced that Jesus was Jehovah himself manifest in the flesh. The reason for their belief was that Jesus himself taught them this as fact.<br />
He did this through various actions that his followers knew could only be accomplished by Jehovah. We have already seen how Jesus forgave the sins of a paralysed man (Mark 2:5-7), but there are several other examples too.<br />
<div class="lexTitleGk" id="yui-gen35">
In 'Mark 9:25-29', Jesus commands a demon to come out of a child. The disciples tell him that they were not able to do it when they had tried, so Jesus told them that only God was able to perform such exorcisms. In light of Jesus having performed the exorcism, and then telling his friends that only God could do such things, would that not be a hint at who he identified himself as?<br />
<br />
<span style="font-size: x-small;">Q. What things did Jesus do that only God could do?</span><br />
<br />
Jesus also accepts the worship of his followers. In several passages (Matthew 2:2, Matthew 2:8, Matthew 2:11, Matthew 14:33, Matthew 28:9, Matthew 28:17, John 9:38, Hebrews 1:6 etc) we see that not only his followers, but even angels worship Jesus. 'John 9:38' reads "<i>He said: "I do put faith in him, Lord." And he did obeisance to him.</i>". But in 'Acts 10:25-26', Peter receives the same treatment and tells the man who bowed to him that he should not do so to other men. The word translated from the Greek to 'obesiance' is '<i id="yui-gen38">proskyneō</i>' (προσκυνέω), and is often translated elsewhere as 'worship' usually in regards to Jehovah (e.g. Luke 4:8). In 'Revelation 19:10' John the Apostle bows to worship an angel, (again using the word 'proskyneō') but like Peter, the angel tells him that worship is only for God.<br />
Unlike Peter and the angel, Jesus never warns his disciples that they should not worship or bow to him. He accepts what they are doing on every occasion. If Jesus was truly the Messiah and saviour, and nothing more than God's perfect man, would he accept the worship and respect that only God deserved (<span class="text Matt-8-13" id="en-ESVUK-23359">Exodus 34:14)</span>?</div>
<br />
<span style="font-size: x-small;">Q. Does God allow his followers to worship or bow to other gods or beings?</span><br />
<br />
Jesus also makes his identity known by claiming certain titles that can only truly be applied to Jehovah.<br />
In 'Isaiah 44:6' and 'Isaiah 48:12' Jehovah claims the title 'the first and the last'. This is quite obviously a title that could only be held by one being. It is impossible to have two firsts or two lasts in this context. The title is a way of portraying his eternal nature and also his being the source of all other things.<br />
However, in 'Revelation 1:17-18' and 'Revelation 2:8' Jesus unmistakeably uses the title 'the first and the last' to refer to himself. <br />
<br />
<span style="font-size: x-small;">Qa. Who is 'the first and the last' in Isaiah?</span><br />
<span style="font-size: x-small;">Qb. Who </span><span style="font-size: x-small;"><span style="font-size: x-small;">is 'the first and the last' in Revelation</span>? </span><br />
<br />
The title 'the first and the last' also appears in 'Revelation 22:12-16' and once again refers to Jesus, who is speaking about himself. In this passage 'the first and the last' is identified as being the same as 'the Alpha and Omega', which carries a similar meaning. In 'Revelation 21:6-7', we see that God is the Alpha and Omega. There could not possibly be two infinite, all encompassing beings, yet here in God's word the Bible we have Jesus claiming the title that only Jehovah has a right to.<br />
This scripture tells us that Jesus is God. There is no other plausible way to interpret this information. If Jesus is 'the first and the last', and 'the first and the last' is the 'Alpha and the Omega', and the 'Alpha and the Omega' is Jehovah, that can only mean that Jesus is Jehovah.<br />
<br />
<span style="font-size: x-small;">Qa. Who is 'the Alpha and Omega' in Revelation 22?</span><br />
<span style="font-size: x-small;">Qb. Who </span><span style="font-size: x-small;"><span style="font-size: x-small;">is 'the </span></span><span style="font-size: x-small;"><span style="font-size: x-small;"><span style="font-size: x-small;">Alpha and Omega</span>' in Revelation</span> 21? <br />Qc. Is it possible for there to be more than one Alpha and Omega?</span><br />
<br />
In 'Revelation 19:16' Jesus is referred to as the 'king of kings and lord of lords'. Once again, these are titles that simply can not be shared by two beings. So to a trinitarian, it is no surprise to read Jehovah claim the title 'lord of lords' in 'Deuteronomy 10:17' or 'king of kings' in '1 Timothy 6:15-16'.<br />
<br />
<span style="font-size: x-small;">Qa. Who is 'the lord of lords' in Revelation 19?</span><br />
<span style="font-size: x-small;">Qb. Who </span><span style="font-size: x-small;"><span style="font-size: x-small;">is 'the </span></span><span style="font-size: x-small;"><span style="font-size: x-small;"><span style="font-size: x-small;">lord of lords</span>' in Deuteronomy 10</span>? </span><br />
<br />
Famously we know of Jesus as our Lord and Saviour. Through Jesus our salvation from sin has been assured (Acts 4:10-12, Titus 2:13). However reading through Isaiah once again tells us that it is Jehovah himself who is our Saviour (Isaiah 43:11-12, Isaiah 45:21-22). God makes it perfectly clear that he alone is the Saviour. No one else could ever take on that role.<br />
<br />
<span style="font-size: x-small;">Qa. Who is our saviour as described in Acts and Titus?</span><br />
<span style="font-size: x-small;">Qb. Who </span><span style="font-size: x-small;"><span style="font-size: x-small;">is </span></span><span style="font-size: x-small;">our saviour as described in</span><span style="font-size: x-small;"><span style="font-size: x-small;"> Isaiah</span>? </span><br />
<br />
We regularly see in our English translations Jesus referred to as 'Lord' or the Greek 'kyrios' (κύριος) (Matthew 7:21, Matthew 12:8, Matthew 15:22, Mark 16:19, Luke 5:8 etc). This title is also used for Jehovah, most notably in 'Matthew 22:44' where the same word is used twice, first in reference to God, and secondly in reference to Jesus. The verse, which reads "<i>Jehovah said to my Lord</i>", is a quote from 'Psalm 110:1' which reads "<i>Jehovah declared to my Lord</i>". In the Psalm, two words are used instead of the single one. 'Jehovah' is from the tetragrammaton 'YHWH', while 'Lord' translates from the Hebrew word 'Adonai'. The tetragrammaton never appears in the New Testament Greek texts, and is always translated either 'kyrios' which means 'lord' or 'theos' (θεός) which means 'God'. It is curious that in this instance, the word 'lord' is used for both Jehovah and Jesus rather than including the word 'theos', which might indicate a clearer distinction between the two, if there was meant to be one. 'Lord' or 'kyrios' is obviously a title, and not a proper name, so it can be given to two people, but it does suggest that the two being referred to hold the same rank. As 'kyrios' is a title and not a name, it is inaccurate to translate it as 'Jehovah', though in the cases where it refers to him, this translation choice can be understood.<br />
<br />
<span style="font-size: x-small;">Qa. What does 'kyrios' mean?</span><br />
<span style="font-size: x-small;">Qb. What does 'theos' mean</span><span style="font-size: x-small;"><span style="font-size: x-small;"></span>? </span><br />
<br />
Interestingly though, we see something of note in the Septuagint. The Septuagint is a Greek translation of the Old Testament which was completed in the century leading up to 132BC. In this translation there are many instances of the tetragrammaton or 'YHWH' being translated as 'kyrios'. The choice in the New Testament to take a word previously used as a direct translation of God's name and apply it to Jesus throughout could be a very clear indication of what the apostles believed about his identity.<br />
<br />
In '1 Corinthians 8:6' we see the Father referred to as 'God' (theos), while Jesus is referred to as 'Lord' (kyrios). However this verse comes within the context of Paul explaining the difference between the Greek polytheistic religion and his own monotheistic religion. His goal is to discourage worship of idols, and to focus on the one true God. So if Jesus is not God, then for Paul to mention him in this passage would be confusing to his readers.<br />
The verse '1 Corinthians 8:6' is also one of a number that refers to Jesus as 'the one Lord' (Jude 4, Ephesians 3:1 then 4:1,5). We could at this point remind ourselves that Jehovah was called Lord by Jesus himself in 'Matthew 22:44'. If there is only one Lord, and both Jesus and Jehovah receive that title regularly, this indicates that they are one.<br />
<br />
<span style="font-size: x-small;">Q. How many 'Lord's are there?</span><br />
<br />
At the very least we can see that the word 'kyrios' can very easily refer to either Jehovah or Jesus. In order to correctly translate the word so that it represents the correct person, checking the context of the word becomes of high importance. In many of Paul's letters this task can be quite difficult as he often seems to use the titles of God and Jesus interchangeably (e.g. Romans 14:3-9). For a trinitarian who sees Jehovah and Jesus as one and the same Lord and God, this is not a problem. For a non-trinitarian whose belief is that Jehovah and Jesus are completely separate, then clarifying which 'Lord' is being spoken of at any time is vitally important.<br />
In one particular place there seems to be a controversial choice in the 'New World Translation'. A read through of 'Revelation 1:1-8' tells us that this section is the introduction of the book which follows. In verse 8, the NWT translates 'kyrios' to 'Jehovah', but the context of the passage would strongly suggest that this a mistake. Not least because we know that 'kyrios' is not God's name, but simply the title 'Lord'.<br />
Verse 1 informs us that Revelation is a direct message from Jesus Christ given to the apostle John, passed on after God 'theos' gave it to him. Verse 7 has John exclaiming that Jesus is coming. This is unmistakably Jesus both in light of verse 1 and because it describes him as being 'pierced' and 'coming with the clouds'. <br />
The very next verse after John announces the arrival of Jesus is speech: "<i>I am the Alpha and Omega, ... the One who is and who was and who is coming, the Almighty.</i>" The Greek text tells us that this line of speech was said by the 'kyrios ho theos' or 'Lord God'. It does not say 'YHWH theos' which would certainly reference Jehovah. As the text simply says 'kyrios' or 'Lord', we then must use the context of the passage to decipher who the 'Lord' is. We already know that Jesus is referred to as 'God' in 'Isaiah 9:6' and 'John 1:1' and we have already seen that both Jesus and Jehovah are 'the one Lord'.<br />
From the very apparent clues of Verse 7, it should be extremely clear that Verse 8 refers to Jesus. He is announced, and then he speaks. Verse 7 says '<i>he is coming</i>', while Verse 8 says "<i>I am... the One... who is coming</i>". It is a perfect match. We should also recall that in 'Revelation 22', Jesus was named 'the Alpha and Omega'. (See Appendix for 'Rev 1' regarding who is coming).<br />
So, given the clear context that reveals 'Revelation 1:8' is Jesus speaking of himself, we also learn that Jesus claims the title 'the Almighty', which undeniably is a title that only Jehovah himself may claim.<br />
<br />
'Colossians 1:15' describes Jesus as '<i>the image of the invisible God</i>'. (See Appendix for 'Col 1:16-19') This is a description of one of Jesus' roles within the tri-unity. God in his full divine glory can not be seen by the living (Exodus 33:20), and has not been seen (1 John 4:12), and yet there are those who have seen him (Genesis 32:30), and will see him (Matthew 5:8). If Jesus is not Jehovah, then these Biblical passages make for an obvious contradiction. In the trinitarian view however, these verses make perfect sense. The Son, who is the visible image of God, can be seen by our eyes. Any person in the Bible who saw God and lived had met with the Son.<br />
'Exodus 33:20' very clearly states in reference to Jehovah: "<i>You cannot see my face, for no man can see me and live</i>". <br />
<br />
<span style="font-size: x-small;">Q. Can a man see the face of Jehovah and live?</span><br />
<br />
Earlier in that same chapter, we see the beginning of the conversation. Verse 11 is also very clear about what took place: "<i>Jehovah spoke to Moses face-to-face, just as one man would speak to another man</i>". Within the context of a single conversation, we either have here a glaring contradiction, or an early Old Testament example of the tri-unity in action.<br />
<br />
<span style="font-size: x-small;">Q. Who did Moses speak with face-to-face?</span><br />
<span style="font-size: x-small;"><br /></span>
If the face of Jehovah can not be seen, then it would be impossible for Moses to speak with him face-to-face. But if the face of the Father can not be seen, it is perfectly reasonable for the Son, who is the visible image of the invisible God, to meet face-to-face.<br />
This would make sense of the various other times that Jehovah appeared in human form to meet his chosen people, e.g. the time he wrestled Jacob (Genesis:32:22-32), the time Abraham met him at Mamre (Genesis 18:1-2), and the times he walked with Adam in Eden (Genesis 3:8).<br />
<br />
There are many more examples of passages which indicate that Jesus shared titles, attributes, and abilities with the Father, but this selection should be more than enough to make it a very reasonable conclusion that Jesus was God himself manifest in the flesh.<br />
<br />
<span style="font-size: x-small;"><span style="font-size: small;">WHAT THE BIBLE TEACHES</span></span><br />
<ul>
<li><span style="font-size: x-small;"><span style="font-size: small;">The Sanhedrin and Jewish leaders believed that Jesus claimed to be equal to God. (John 5:18)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus can not lie. (1 Peter 2:22) Neither can God. (Titus 1:2)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus is eternal. (Isaiah 9:6)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus did things that only God could do such as forgive sins and drive away demons. (</span></span><span style="font-size: x-small;"><span style="font-size: small;">Mark 2:5-7, Mark 9:25-29) </span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus laid the foundations of the earth and will not perish or fade away like a garment. (</span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Psalm 102:24-27, Hebrews 1:5,8,10-12)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus created all things. (</span></span></span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">John 1:3)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus' disciples believed that he was God. (</span></span></span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">John 20:28)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus accepted worship. (</span></span></span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Matthew 28:17, John 9:38, Hebrews 1:6)</span></span></span></span></li>
<li><span style="font-size: small;">Jesus was worshipped in exactly the same way as the Father. (Revelation 5:11-14)</span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus is called 'the first and the last', a title only God can hold. (</span></span></span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Isaiah 44:6, Revelation 1:17-18)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus is called 'the Alpha and Omega', another title exclusive to God. (</span></span></span></span>Revelation 21:6-7, <span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Revelation 22:12-16)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus and God share the titles 'lord of lords' and 'king of kings'. (</span></span></span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Revelation 19:16, Deuteronomy 10:17, 1 Timothy 6:15-16)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus and God both are the one and only saviour. (</span></span></span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Isaiah 43:11, Acts 4:10-12, Titus 2:13)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus is Almighty. (Revelation 1:8) </span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Jesus is Jehovah. (Exodus 33:11,20) </span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"> </span></span></span></span></li>
</ul>
<h3>
If Jesus is God, why does he say the Father is greater than he is?</h3>
One of the main hurdles to accepting the equality of Jesus and the Father is that there are several examples in the New Testament of Jesus telling people that the Father is greater than he is. Despite the overwhelming Gospel evidence that tells us that Jesus is equal to the Father, these passages seem to contradict that conclusion. Here are a few examples:<br />
<ul>
<li>"Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father." -- Matthew 24:36 </li>
<li>"Most truly I say to you, the Son cannot do a single thing of his own initiative, but only what he sees the Father doing." -- John 5:19</li>
<li>"I am going to the Father, for Father is greater than I am." -- John 14:28</li>
</ul>
So we see from Jesus' own mouth that he tells us that the Father is more powerful and more knowledgeable than he is. When we read Scripture, we must keep in mind that it is all God's word, and that it does not contradict itself. Every verse must harmonise with every other verse.<br />
These verses seem to present a contradiction. We have seen that Jesus certainly is God, yet in these passages it seems that Jesus is something less than God. Can these facts be harmonised?<br />
The best way to interpret Scripture is to allow the clearer passages to inform our understanding of the less clear passages. In this case, it might be tempting to simply admit that the weight of evidence <br />
tells us that Jesus is God, and the contradictory verses are a mystery. But we do not have to do this. There are other passages in Scripture that explain this apparent contradiction clearly and remove the mystery altogether.<br />
<br />
<div class="lexTitleGk" id="yui-gen39">
Read 'Philippians 2:5-8' here: "<i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v50002005"><span class="style-b first">Keep this mental attitude in you that was also in Christ Jesus, </span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v50002006"><span class="style-b">who, although he was existing in God’s form, gave no consideration to a seizure, namely, that he should be equal to God. </span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v50002007"><span class="style-b">No, but he emptied himself and took a slave’s form and became human. </span></span></i><span class="verse disableActiveState jsHasHighlightListener" id="v58002009"><span class="style-b"><i>More than that, when he came as a man, he humbled himself and became obedient to the point of death, yes, death on a torture stake.</i>"<br /><br />In this passage Paul speaks of Christ's existence before he became human, and explains the transformation. He tells us that Jesus was in the form of God, (theos) which is a strikingly clear statement that Jesus is equal to the Father. He then tells us that Jesus did not cling to his equality with God. Instead, he 'emptied himself' and became a servant and a human. In other words, Jesus, who was God, gave up his equality, and became human so that he could die.<br /><br />Jesus himself confirms this in 'John 17:5': "<i>Father, glorify me at your side with the glory that I had alongside you before the world was</i>". This simple statement speaks volumes about who Jesus is. He claims equal glory to the Father, when we know that God shares his glory with nobody, (Isaiah 42:8). He also claims to have existed before the world. The Greek word for 'world' here is 'kosmos' (</span></span>κόσμος)<span class="verse disableActiveState jsHasHighlightListener" id="v58002009"><span class="style-b">, which actually refers to the entire system of existence, and so he would have been present 'in the beginning'.<br /><br />We see it echoed again in 'Hebrews 2:9-10': "<i>But we do see Jesus, who was made a little lower than angels, now crowned with glory and honour for having suffered death, so that by God’s undeserved kindness he might taste death for everyone. </i></span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58002010"><span class="style-b first"><i>For it was fitting that the one for whom and through whom all things exist, in bringing many sons to glory, should make the Chief Agent of their salvation perfect through sufferings.</i>"<br />Jesus, who was fully God, had been made 'a little lower than angels' so that he could die to bring about the salvation of everyone.</span></span> </div>
<div class="lexTitleGk" id="yui-gen39">
<span class="verse disableActiveState jsHasHighlightListener" id="v58002010"><span class="style-b first">This also shows us how God has proved his love for us by his own standard. 'John 15:13' reads "<i>No one has greater love than this, that someone should surrender his life in behalf of his friends</i>". If God himself died for us, then he has shown us the greatest love there is. </span></span></div>
<div class="lexTitleGk" id="yui-gen39">
<span class="verse disableActiveState jsHasHighlightListener" id="v58002010"><span class="style-b first"><br /></span></span>Although Paul explains Jesus' becoming human adequately, it is the opening section of John 1 that gives us the clearest picture of what happened.<br />
<br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">"</span></span><i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">In the beginning was the Word, and the Word was with God, and the Word was a god. </span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001002"><span class="style-b"><sup class="verseNum">2</sup> This one was in the beginning with God.</span></span>
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001003"><span class="style-b"><sup class="verseNum">3</sup> All things came into existence through him, and apart from him not even one thing came into existence.</span><span class="parabreak"></span>
<span class="style-b first">What has come into existence</span></span>
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001004"><span class="style-b"><sup class="verseNum">4</sup> by means of him was life, and the life was the light of men ...</span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001009"><span class="style-b first"><sup class="verseNum">9</sup> The true light that gives light to every sort of man was about to come into the world.</span></span>
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001010"><span class="style-b"><sup class="verseNum">10 </sup>He was in the world, and the world came into existence through him, but the world did not know him ...</span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001013"><span class="parabreak"></span></span>
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001014"><span class="style-b first"><sup class="verseNum">14 </sup> So the Word became flesh and resided among us, and we had a view of his glory, a glory such as belongs to an only-begotten son from a father; and he was full of divine favour and truth.</span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001017"><span class="style-b"></span></span>..
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001018"><span class="style-b"><sup class="verseNum">18 </sup> No man has seen God at any time; the only-begotten god who is at the Father’s side is the one who has explained Him.</span></span></i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001018"><span class="style-b">"<br /><br />The first verse has a footnote next to 'a god' reading "or 'was divine'". This seems to be another mistake on the part of the translators. The words translated to 'God' and 'a god' are both 'theos', so both should simply be 'God'. 'Divine', which</span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001018"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001018"><span class="style-b"> is</span></span> an attribute that only belongs to God anyway, is a slightly different Greek word, which does not appear in this verse. 'Divine' would translate from 'theios' (</span></span>θεῖος). But even so, 'theios' is word derived from the word for God 'theos', and are impossible to separate. (See Appendix for 'John 1:1')<br />
Verse 2, tells us that the Word (or the Logos) existed 'in the beginning with God', once again affirming that they share an eternal existence.</div>
<div class="lexTitleGk" id="yui-gen39">
Verse 3 reminds us that the Word created all things, but we know that Jehovah created all things alone <span style="font-size: x-small;"><span style="font-size: small;">(Isaiah 44:24, Isaiah 45:11-13)</span></span>. </div>
<div class="lexTitleGk" id="yui-gen39">
Verse 4 is another strange translation choice. The Greek simply reads "In him was life", so the translator here has added a phrase which does not appear in the original ("<i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001003"><span class="style-b first">What has come into existence</span></span> <span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001004"><span class="style-b">by means of him</span></span></i><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001004"><span class="style-b">"</span></span>). This translation also makes less sense than the Greek. If Jesus had life within him, then he could gift that to mankind. But if Jesus created life, how was it that he was alive beforehand to do so?<br />
So in Verses 1 to 4, we see that Jesus is God, and existed eternally, created all things, and is the source of life.</div>
<br />
<span style="font-size: x-small;">Q. What does 'John1:1-4' tell us about Jesus?</span><br />
<br />
<div class="lexTitleGk" id="yui-gen39">
Verses 9 and 10 give us another title for Jesus, namely 'the true light', and also tell us that he was coming into the world. So the light which created all things, is the one coming into the world.</div>
<div class="lexTitleGk" id="yui-gen30">
Verse 14 tells us that the Word became flesh and lived among us, and so it becomes very clear that the same being who created us and gave us life, is the same one who came to Earth for our salvation.<br />
Verse 18 finally tells us that nobody has seen God, but the 'only-begotten god' who became flesh and lived among us, is the one who has explained him to us. There is again a curious choice in translation in this verse, as the phrase 'only-begotten god' does not appear in the Greek. The Greek reads 'monogenes huios' (μονογενής υἱός) which mean 'only-begotten son'. However, as the Son is God, this choice is not an issue.<br />
So from verses 9 to 18, we see the the Word became human and lived in the world so that he could teach us about Jehovah.</div>
<br />
<span style="font-size: x-small;">Q. What does 'John 1:9-18' tell us about Jesus?</span><br />
<br />
<div class="lexTitleGk" id="yui-gen30">
Altogether the plain reading of the text informs us that Jesus, who is God, who created all things, brought life to all things, and exists eternally, became a human being and walked the Earth so he could teach us.</div>
<div class="lexTitleGk" id="yui-gen30">
<br />
These passages paint a clear picture of who Jesus is and what he did. He was fully God, but he emptied himself of his divinity and became a man. God can not die, and God can not be seen by men, but Jesus was able to do these things. Jesus died (John 19:33) and was the image of God (Hebrews 1:3). God is an infinite being, while man is extremely finite. Jesus, in becoming a man, limited himself in several ways. So while God the Father remained infinite, omnipotent, and omniscient, Jesus was restricted to the limitations of the human body. He was still God, but had self imposed handicaps. It is because of these limitations that Jesus can be God, and yet also say that the Father is greater than he is.</div>
<div class="lexTitleGk" id="yui-gen30">
<br /></div>
<span style="font-size: x-small;"><span style="font-size: small;">WHAT THE BIBLE TEACHES</span></span><br />
<ul>
<li><span style="font-size: x-small;"><span style="font-size: small;">The man Jesus was in some way lesser to God the Father. (</span></span><span style="font-size: x-small;"><span style="font-size: small;">John 14:28)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus was God before he was a man. (John 1:14) </span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Before becoming a man, Jesus was equal to God the Father. (</span></span><span class="verse disableActiveState jsHasHighlightListener" id="v58002009"><span class="style-b">John 17:5, </span></span><span style="font-size: x-small;"><span style="font-size: small;">Philippians 2:5-7)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus emptied himself of divinity. (Philippians 2:7)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">Jesus was made a lesser being so that he could bring salvation to his people. (Hebrews 2:9)</span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;">When Jesus became a man, he became obedient to God the Father. </span></span><span style="font-size: x-small;"><span style="font-size: small;"><span style="font-size: x-small;"><span style="font-size: small;">(</span></span><span style="font-size: x-small;"><span style="font-size: small;">Philippians 2:8)</span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span style="font-size: x-small;"><span style="font-size: small;">Jesus came to Earth to serve, not to be served by others. (Matthew 20:28) </span></span></span></span></li>
<li><span style="font-size: x-small;"><span style="font-size: small;"><span style="font-size: x-small;"><span style="font-size: small;">After completing his work on Earth, Jesus will again share the glory of his Father. (Matthew 16:27)</span></span></span></span></li>
</ul>
<h3>
Is the Holy Spirit God?</h3>
As we have firmly established that Jesus is Jehovah, we can now understand that despite being a complicated idea, it is true that God can be multiple persons while being one essence.<br />
The Holy Spirit is said to be the third member of the tri-unity. He is given equal standing alongside the Father and Son, in some vital passages.<br />
<br />
'Matthew 28:19' reads: "<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><i>Go, therefore, and make disciples of people of all the nations, baptising them in the name of the Father and of the Son and of the holy spirit</i>".</span></span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">This passage alone tells us that the Father, Son, and Holy Spirit share a holy name. Notice how 'name' is singular. The name they share of course is 'Jehovah' (Isaiah 42:8, Matthew 6:9, John 17:11, Philippians 2:9). <br /><br />The identity of the Holy Spirit is slightly more difficult to grasp than those of the Father and the Word. We know that the Holy Spirit is a person from verses such as 'Acts 13:2' in which the Holy Spirit issues commands, 'John 14:26' in which the Holy Spirit teaches, 'Ephesians 4:30' in which we learn it can feel sadness, and 'Hebrews 10:15' in which we learn it will be a witness for us.</span></span><br />
<br />
<span style="font-size: x-small;">Q. How do we know that the Holy Spirit is a person?</span><br />
<br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">'Ephesians 1:13-14' reads: "<i>After you believed, you were sealed by means of him with the promised holy spirit, which is a token in advance of our inheritance</i>". We can also remember that John the Baptist told his disciples that Jesus would "<i>baptise you with holy spirit</i>"(Matthew 3:11).<br />So from these verses, we can gather that when we come to believe in Jesus and Jehovah, we are baptised with the Holy Spirit, which is a sign of God's promise to us. 'Titus 3:5' then adds that the Holy Spirit makes us new, which 'John 3:3-7' compares to like being 'born again'.<br />In 'John 14:16-17' Jesus tells us that if we follow him, he will send us a 'helper' who will remain with us and in us. This 'helper' is the Holy Spirit (Romans 8:26-27). From this we gather that the simple explanation of who the Holy Spirit is, is that he is the person God sends to live inside us.</span></span><br />
<br />
<span style="font-size: x-small;">Q. Who is the Holy Spirit?</span><br />
<br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">The passage in 'Romans 8:9-11' is another example of Paul seemingly using the names of Jehovah and Jesus interchangeably. He speaks of God's spirit and Christ's spirit as though they are one and the same. "<i>you are in harmony, not with the flesh, but with the spirit, if God's spirit truly dwells in you. But if anyone does not have Christ's spirit, this person does not belong to him.</i>"</span></span><br />
<br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">In 'Acts 5:3-4' Peter scolds Ananias for lying to the Holy Spirit. In his next breath he tells him that he has lied to God. Clearly Peter is treating the Holy Spirit and God as the same. He does this once more in '1 Peter 4:14'. Paul also equates the two in '2 Corinthians 3:17-18'. In 'Romans 8:11' he credits the Holy Spirit with the resurrection of Jesus. <br /><br />We have this further confirmed in multiple ways as the Holy Spirit has a number of attributes that only Jehovah has. In 'Romans 8:2', the Spirit is referred to as the one who gives life. In 'Job 33:4' we see that it is the Spirit who made men, and of course 'Genesis 1:2' informs us that he was present at the creation in the beginning.<br /><br />In much the same way as we see Old Testament passages about Jehovah being applied to the identity of Jesus in the New Testament, we find the same thing done for the Holy Spirit. 'Hebrews 3:7-11' quotes the Holy Spirit speaking. The words spoken by the Holy Spirit are quoted from 'Psalm 95', where the chapter is very clearly about our God and maker.<br /><br />These straight forward passages, as well as many others, tell us all that we need to know to conclude that the Holy Spirit is a third person, equal to the Father and Son, who are all Jehovah.</span></span><br />
<br />
<span style="font-size: x-small;">Q. How do we know that the Holy Spirit is equal to Jehovah?</span><br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><br /></span></span> <br />
<span style="font-size: x-small;"><span style="font-size: small;">WHAT THE BIBLE TEACHES</span></span><br />
<ul>
<li><span style="font-size: x-small;"><span style="font-size: small;">The Holy Spirit shares the holy name with the Father and Son. (</span></span><span style="font-size: x-small;"><span style="font-size: small;">Matthew 28:19)</span></span></li>
<li><span style="font-size: small;">The Holy Spirit is a person. (</span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Acts 13:2, </span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">John 14:26, </span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Ephesians 4:30, </span></span></span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Hebrews 10:15)</span></span></span></span></span></span></span></span></span></span></li>
<li><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">The Holy Spirit is our personal seal guaranteeing our promise from God. (</span></span></span></span></span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Ephesians 1:13-14)</span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">The Holy Spirit dwells within us. (</span></span></span></span></span></span></span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">John 14:16-17, Ephesians 2:22)</span></span> </span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">The Holy Spirit is our guide and teacher. (John 16:13)</span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">The Holy Spirit is our creator. (</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Genesis 1:2, </span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Job 33:4, </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Romans 8:2</span></span></span></span>)</span></span></span></span></span></span></span></span></span></span></span></span> </span></span></span></span></span></span></span></span></span></span></span></span></li>
<li><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">The Holy Spirit is Jehovah. (</span></span></span></span></span></span></span></span></span></span></span></span><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b">Acts 5:3-4</span></span>, 2 Corinthians 17-18) </span></span> </span></span></span></span></span></span></span></span></span></span></li>
</ul>
<h3>
From the Father, Through the Son, By the power of the Holy Spirit</h3>
Understanding what is taught about the tri-unity in the Bible gives us an idea of the roles the persons of the Godhead play. Much of what they do can be summed up by the phrase "From the Father, Through the Son, By the power of the Holy Spirit". This phrase is a slight adaptation of what we learn from 'Ephesians 2:18'<br />
<br />
We can take creation as a prime example. All of creation came from the Father (James 1:17), through the Son (John 1:3), by the power of the Holy Spirit (Genesis 1:2, Psalm 104:30).<br />
In a similar way salvation came from the Father, through the Son (Jude 25), by the power of the Holy Spirit (Acts 10:38, Romans 8:2).<br />
The Son was sent from the Father (1 John 4:14), to earn our atonement through his death (Hebrews 10:10), and renew us by the power of the Holy Spirit (Hebrews 9:14, Titus 3:5).<br />
Our judgement is from the will of the Father through the Son (Romans 2:16), by the power of the Holy Spirit within us (John 16:7-11).<br />
And the Gospel message came from the Father, through the Son (Mark 1:14-15), by the power of the Holy Spirit (1 Thessalonians 1:5).<br />
<h2 style="text-align: center;">
APPENDIX </h2>
<h3 style="text-align: left;">
John 1:1</h3>
<div style="text-align: left;">
'John 1:1' is for many the go-to place to show that Jesus and Jehovah are one. </div>
<div style="text-align: left;">
In the NIV it reads "<span class="text John-1-1"><i>In the beginning was the Word, and the Word was with God, and the Word was God.</i>" It could hardly be clearer that the Word is God, yet also in some way separate to him.</span></div>
<div style="text-align: left;">
<span class="text John-1-1">However in the NWT it reads "</span><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><i>In the beginning was the Word, and the Word was with God, and the Word was a god.</i>" This verse seems to say that Jesus is also a god, but not the one God, which would seem to suggest a form of polytheism, which is undeniably a false teaching.<br /><br />The reason most often cited for this choice in the NWT is due to the use of the definite article (or in layman's terms the word 'the'). Each time the 'Word' appears in the sentence it is joined with the Greek definite article 'ho'. This is also true of the first instance of 'God', which appears with the Greek definite article 'ton'. The second appearance of 'God' however has no definite article attached to it. </span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">The NWT translators conclude from this therefore that each time a definite article is used, it is being used in the sense of 'the one and only', while where it is not used, the lack of the definite article means that there is more than one subject (in this case 'god'). In other words, they conclude that there is a one and only Word, a one and only God, and because they are with one another, they could not possibly be the same, and so the Word must be a lesser god. </span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">There is a definite problem with this in that the word 'theos' is used to refer to both the Word, and to God, which would seem to connect them rather than separate them, but in this section, we will look at how the NWT has used the definite article.<br /><br />When we translate, sometimes we have to add or remove definite articles from the original text in order to make the language naturally flow in English. A prime example of this is actually in 'John 1:1'. The first two words in Greek are 'En arche' which mean 'In beginning'. There is no definite article there, but in English we are forced to insert one so that the sentence follows our grammatical structure. So we have 'In the beginning', even though there is no definite article in the Greek. An example of removing a definite article is also in 'John 1:1'. We simply say 'The Word was with God', and not 'The Word was with the God' as the original Greek states it. We do not generally put a definite article before an individual's name, so 'the God' does not sound right to us. These choices are made so that the sentences fit our language. They do not alter the meaning of the sentence in any way.<br />Can the same be said for the choice to translate the sentence 'a god' as opposed to 'God'? These two options are very different, and so the choice has to be made carefully. <br />In light of the numerous other passages throughout the Bible that confirm the tri-unity, the NIV reading is clearly more accurate.</span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"></span></span></span></div>
<div style="text-align: left;">
<br />
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">Greek
has no indefinite article (e.g. 'a' or 'an'), and so it is up to the
translator to work out whether a sentence requires one or not. So just like the way sometimes a definite article is necessary or unnecessary, the only way to find out if an indefinite article is required is by checking the context of the passage.</span></span></span></span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"> </span></span></span><br />We find that the NWT translators were inconsistent with their rule about missing definite articles in the Greek. </span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"></span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">In 'John 1:6' the word 'theos' meaning 'God' appears again with no definite article, yet the NWT does not translate it to 'a god'.</span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">In </span></span></span><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">'John 1:18' 'God' again appears without a definite article, but is not translated 'a god' in the NWT.</span></span></span></span></span></span></div>
<div style="text-align: left;">
<span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">In 'John 1:45' we find that both Nathanael and Jesus have a definite article in Greek, but not in the English, due to our language structure. <br /><br />The NIV would agree with these three choices here, but it would seem that the NWT disagrees with itself on how to treat missing 'the's.<br /><br />Finally we should notice about 'John 1:1' that although our English translations read 'the Word was God', the Greek actually reads 'God was the Word'. The word order has been reversed again because of the grammatical structures of our languages. The Greek phrase put emphasis on the word 'God' by having it appear first in the sentence. (Further examples of this technique are seen in 'James 2:19' ('one God' vs 'God is one'), and 'Philippians 2:11' </span></span></span></span></span></span><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b"><span class="text John-1-1"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v43001001"><span class="style-b">('Jesus Christ is Lord' vs 'Lord is Jesus Christ')</span></span></span></span></span></span>). In English our emphasis is mainly done by the tone of our voice. The flow of the English sentence feels more natural with 'God' at the end.</span></span></span></span></span></span></div>
<h3 style="text-align: left;">
Colossians 1:15-19</h3>
<div style="text-align: left;">
In the NWT this passage reads as follows:<span class="verse disableActiveState jsHasHighlightListener" id="v51001014"></span></div>
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001014"><span class="style-b"></span></span><span class="verse disableActiveState jsHasHighlightListener" id="v51001015"><span class="style-b"><sup class="verseNum">"<i>15 </i></sup><i>He is the image of the invisible God, the firstborn of all creation; </i></span></span><i><span class="verse disableActiveState jsHasHighlightListener" id="v51001016"><span class="style-b"><sup class="verseNum">16 </sup> because
by means of him all other things were created in the heavens and on the
earth, the things visible and the things invisible, whether they are thrones or lordships or governments or authorities. All other things have been created through him and for him.</span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v51001017"><span class="style-b"><sup class="verseNum">17</sup> Also, he is before all other things, and by means of him all other things were made to exist,</span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v51001018"><span class="style-b"><sup class="verseNum">18 </sup> and he is the head of the body, the congregation. He is the beginning, the firstborn from the dead, so that he might become the one who is first in all things;</span></span>
</i><span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><i><sup class="verseNum">19</sup> because God was pleased to have all fullness to dwell in him</i>"</span></span></div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b">In the NIV the passage has a very different reading:</span></span></div>
<span class="text Col-1-15"><sup class="versenum">"<i>15 </i></sup><i>The Son is the image of the invisible God, the firstborn over all creation.</i></span><i> <span class="text Col-1-16" id="en-NIV-29482"><sup class="versenum">16 </sup>For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him.</span> <span class="text Col-1-17" id="en-NIV-29483"><sup class="versenum">17 </sup>He is before all things, and in him all things hold together.</span> <span class="text Col-1-18" id="en-NIV-29484"><sup class="versenum">18 </sup>And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.</span> </i><span class="text Col-1-19" id="en-NIV-29485"><i><sup class="versenum">19 </sup>For God was pleased to have all his fullness dwell in him</i>"</span> <br />
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><br /></span></span></div>
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b">Verse 15 is essentially identical in both versions. Both tell us that Jesus is the image of the invisible God and the firstborn. But even here a slight difference between 'of all creation', and 'over all creation', changes the meaning. The NWT translation favours the idea that Jesus was the first creation, and so 'firstborn of creation' makes sense of that. But 'over all creation' in the NIV reflects the true meaning of the word 'firstborn', which refers to an heir.<br />The clearer differences in the passages are in the following verses. In the NWT Jesus is credited with creating all 'other' things, while the NIV tells us Jesus created all things. Looking at the New Testament in the original Greek shows us that the NIV is a better translation in this case, as no word appears that could possibly be translated to mean 'other'. The word 'other' has been inserted without reason to and changes the meaning dramatically.<br />So while the NIV and the original Greek texts show us that Jesus is the one creator of all, the NWT seems to have altered the verses to suit the preconceived conclusion that Jesus is not God.</span></span><br />
<br />
<h3 style="text-align: left;">
Who is coming in 'Revelation 1'?</h3>
There is much debate about who is speaking in 'Revelation 1:8' and therefore directly claiming the titles 'Alpha and Omega' and 'Almighty'<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b">. Some Bibles such as the NASB have the speech in red letters, signifying certainty that Jesus is speaking. Other commentaries give reason to believe it is the Father speaking. <br />However, given that in this passage the 'Almighty' is identified as the same being as 'the Alpha and Omega', and that 'the Alpha and Omega' is identified as the same being as 'the first and the last' and that both of these titles are applied to Jesus elsewhere, (</span></span><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l"><span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">Revelation 1:17-18, </span></span></span></span>Revelation 22:12-16), it makes very little difference whether or not it is the Father or the Son speaking in Revelation 1:8. The Tri-unity is shown through these and several other passages, so if the Tri-unity is a true doctrine, either the Father or the Son is the voice of God. Pinning down exactly who is speaking in 'Revelation 1:8' is only a problem for a non-trinitarian.</span></span></span></span><br />
<blockquote class="tr_bq">
<i><span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001001"><span class="style-b"><span class="chapterNum"><span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001002"><span class="style-b">1</span></span></span></span> </span> A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent his angel and presented it in signs through him to his slave John,</span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001002"><span class="style-b"><sup class="verseNum">2 </sup> who bore witness to the word God gave and to the witness Jesus Christ gave, yes, to all the things he saw.</span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001003"><span class="style-b"><sup class="verseNum">3 </sup> Happy is the one who reads aloud and those who hear the words of this prophecy and who observe the things written in it, for the appointed time is near.</span>
<span class="parabreak"></span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001004"><span class="style-b first"><sup class="verseNum">4 </sup> John to the seven congregations that are in the province of Asia:</span><span class="parabreak"></span>
<span class="style-b first">May you have undeserved kindness and peace from “the One who is and who was and who is coming,” and from the seven spirits that are before his throne,</span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001005"><span class="style-b"><sup class="verseNum">5 </sup> and from Jesus Christ, “the Faithful Witness,” “the firstborn from the dead,” and “the Ruler of the kings of the earth.”</span><span class="parabreak"></span>
<span class="style-b first">To him who loves us and who set us free from our sins by means of his own blood—</span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001006"><span class="style-b"><sup class="verseNum">6 </sup> and he made us to be a kingdom, priests to his God and Father—yes, to him be the glory and the might forever. Amen.</span>
<span class="parabreak"></span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001007"><span class="style-b first"><sup class="verseNum">7 </sup> Look! He is coming with the clouds,
and every eye will see him, and those who pierced him; and all the
tribes of the earth will beat themselves in grief because of him. Yes, Amen.</span>
<span class="parabreak"></span></span>
<span class="verse disableActiveState jsHasHighlightListener" id="v66001008"><span class="style-b first"><sup class="verseNum">8 </sup> “I am the Alʹpha and the O·meʹga,” says Jehovah God, “the One who is and who was and who is coming, the Almighty.”</span></span></span></span></i></blockquote>
</div>
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001008"><span class="style-b first">Though previously, we have seen that the context of the passage seems to point conclusively to Jesus being the speaker in verse 8, there is one part of the text that makes a compelling case for the Father. <br />When we look at verse 4, we see that John talks of 'the One who is and who was and who is coming', and also of 'Jesus Christ'. So in verse 4, they seem to be separate. Then in verse 8, the one speaking refers to themself as </span></span></span></span><span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001008"><span class="style-b first"> 'the One who is and who was and who is coming'. This would identify them as the being in verse 4 who is separate from Jesus. So the conclusion would seem to suggest that the Father is the speaker in verse 8.<br />For a non-trinitarian, this separation of Father and Son makes sense, and the only being who can rightfully claim the title of the Almighty Alpha and Omega is the Father Jehovah God.</span></span></span></span></div>
<div style="text-align: left;">
</div>
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001008"><span class="style-b first">But, we must always remember to take the Bible as a whole. We have already seen that Jesus does claim the title of 'Alpha and Omega', and a proper understanding of this title is that there can only be one. So the non-trinitarian reading of Verse 8 is in conflict with other passages of the book of Revelation. <br /><br />So how can a trinitarian make sense of this passage?</span></span></span></span></div>
<div style="text-align: left;">
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001008"><span class="style-b first">We notice that the being in verse 4 is referred to as 'the One'. He is not referred to as 'the Father'. The doctrine of the tri-unity is three persons in one being. So this 'One' in verse 4 </span></span></span></span>represents Jehovah as a whole - Father, Son, Holy Spirit. Since his incarnation, Jesus has been both fully man and fully God, and still maintains that form today. </div>
<div style="text-align: left;">
<i>because it is in him that all the fullness of divine quality dwells bodily</i> - Colossians 2:9 </div>
<div style="text-align: left;">
<i>For there is one God, and one mediator between God and men, a man Christ Jesus</i> - 1 Timothy 2:5<br />
<i>When I saw him, I fell as dead at his feet. And he laid his right hand on me and said: "Do not be afraid. I am the First and the Last"</i> - Revelation 1:17</div>
<div style="text-align: left;">
In Paul's verses, he writes in present tense after the resurrection of Jesus. He refers to him as a man with a body. John tells us that Jesus 'laid his right hand' on him. So it is clear that after his death, Jesus remained a man, and yet retained full divinity. <br />
Given that the 'One' of 'Revelation 1:4' is Jehovah as a whole, and that Jesus is the visible image of the invisible God (Colossians 1:15), it makes sense that 'Revelation 1:8' is Jesus speaking, because he is the personal part of the 'One' that we can communicate with (as seen in <span style="font-size: x-small;"><span style="font-size: small;"><span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v19102027"><span class="style-l">'Exodus 33:11,20')</span></span></span></span>. This makes sense of the full context of verse 8, which seems to clearly indicate both that Jesus and God are speaking.</div>
<div style="text-align: left;">
<br />
So while God is limitless, invisible, and non-physical in his full
glory, his divinity is within the human body of Jesus which is limited,
visible, and physical. This is how the man Jesus is the mediator between
mankind and God. He is both man and God.<br />
<span class="verse disableActiveState jsHasHighlightListener" id="v51001019"><span class="style-b"><span class="verse disableActiveState jsHasHighlightListener" id="v66001008"><span class="style-b first"></span></span></span></span></div>
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker selectedContentHighlight" id="v40028019"><span class="style-b"></span></span> <br />
<span class="verse disableActiveState jsHasHighlightListener jsHasMediaMarker" id="v50002008"><span class="style-b"></span></span>Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-44819036102066061412017-06-07T22:34:00.000+01:002017-06-07T22:34:01.875+01:00Is Jesus the Archangel Michael?<a href="https://4.bp.blogspot.com/-uJS4OoN-Bxs/WS2EOcTq5vI/AAAAAAAAAMQ/ykobKipunw8xMXgQdB3v-_ZuOE4K89SKQCLcB/s1600/michael%2Bangel.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="880" data-original-width="577" height="320" src="https://4.bp.blogspot.com/-uJS4OoN-Bxs/WS2EOcTq5vI/AAAAAAAAAMQ/ykobKipunw8xMXgQdB3v-_ZuOE4K89SKQCLcB/s320/michael%2Bangel.jpg" width="209" /></a>In a <a href="http://godsrocker.blogspot.co.uk/2017/02/how-do-we-know-trinity-is-true.html" target="_blank">previous post</a>, I explained how it is indubitable that Jesus is God. I did this by showcasing just some of the Scripture that affirms that Jesus and the Father (and the Holy Spirit) share certain qualities, attributes, and abilities that can only belong to God. So even though the doctrine of the Trinity is pretty confusing, it's very clearly there.<br />
<br />
Jehovah's Witnesses try to do something similar with Jesus and the Archangel Michael. What strikes me as particularly odd is that they can see using these handful of passages a connection between these two, yet they can't see the glaring, obvious, repeated, blatant connections between Jesus and God!<br />
To be fair, some of the passages that are said to connect Michael to Jesus are at first glance fairly interesting, and you can see how the case can be made. However, many just don't hit the mark at all, and have to have the Michael theory read into them. <br />
The simplest rebuttal to the Michael being Jesus claim would be in showing the Trinity. If Jesus is God, then he is not one of the angels. But when looking at things like this I prefer to be objective and not start with my conclusion. I'd rather look at the case for Jesus being Michael without the baggage of already knowing it's false. So I have to pretend I don't know, and try and perhaps even see it from the JW perspective. We can let Scripture speak for itself.<br />
<br />
I could even entertain the thought that Jesus may also be Michael, given that Jesus manifest himself as a human. Why couldn't he not also sometimes manifest as an angel? Saying that, we know that Jesus did manifest as an angel a number of times in the Old Testament. However, he was never referred to as Michael in those passages, he was always called The Angel of the LORD.<br />
So maybe, maybe Jesus is Michael as well as God, but that remains to be seen.<br />
<br />
So let's look at the case for Jesus being Michael.<br />
<br />
<a name='more'></a><br />
<br />
Towards the back of their Bible Study guide "What Does the Bible Really Teach?" (going by my 2014 version which I believe is the latest edition as of 2017. They make changes to the book every so often when they find mistakes.) they have a number of short articles in the Appendix which deal with various issues. On pages 218-219 is "Who is Michael the Archangel", where they make their case to connect him with Jesus. It's a small book, roughly six inches tall, and this article takes less than those two pages, so you'd think they would really drive the point home easily if they were confident that this was all the space they needed.<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-KTzCAAd5x54/WS2ECCzsAJI/AAAAAAAAAMM/Bfq9fLiBmO0aE840ZB3439dHQIP0TAnGACLcB/s1600/jehovah%2527s%2Bwitness%2Bwho%2Bis%2Bmichael.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://2.bp.blogspot.com/-KTzCAAd5x54/WS2ECCzsAJI/AAAAAAAAAMM/Bfq9fLiBmO0aE840ZB3439dHQIP0TAnGACLcB/s400/jehovah%2527s%2Bwitness%2Bwho%2Bis%2Bmichael.jpg" width="400" /></a></div>
This article in response is quite long, so feel free to skip to the summary at the end for the highlights.<br />
<h4>
Michael's name</h4>
The book readily admits that Michael gets very few mentions in the Bible, and thoughtfully includes the meaning of his name: Michael "Who Is Like God?". The interesting thing about Michael's name, is that it's a question. Generally, Jehovah's Witnesses will speak of Michael "who is like God" without a question mark. That's a different thing. That punctuation makes his name a question, which is most likely rhetorical (because no one is like God), while taking it away makes it sound like Michael is similar to God. Given as their literature affirms the question mark as the accurate translation, we don't have to make any further case for it.<br />
That's a small point, but it shows the twisting of Scripture that is common in JW teaching. But it doesn't matter that much anyway, because we can take JW non-questioning meaning and it still won't necessarily suggest that Michael is Jesus who is a divine being very similar to God.<br />
Names in the Bible do generally have double meanings that have some relevance to the character of a person, particularly when the name has been specifically given by God. But you have to be wary that you're reading them properly and not trying to make them fit preconceived ideas.<br />
In Ezra 8:16 a man named Ariel is mentioned. This is his only appearance in the Bible. His name means 'lion of God'. Jesus is often referred to as the Lamb of God. It's often said that in heaven the lion will lay down with the lamb. So from this do we take it that Jesus and this small time player Ariel will be lying around together like besties? No. Firstly because that's a tenuous connection that misreads the meanings of the people's names. Secondly, because the Scripture about the animals together seems to refer to literal animals; and thirdly, because the Bible never tells us that the lion will lay with the lamb. It's a misquote of Isaiah 11:6 "<i>And the wolf will dwell with the lamb, And the leopard will lie down
with the kid, And the calf and the young lion and the fatling together;</i>". In short - tread carefully.<br />
Meanwhile, in Acts 19:29 we meet Aristarchus whose name means 'best ruler'. Does that mean he is God? God is definitely the best ruler, so would logic dictate that this man is God himself? No it doesn't. It's just his name. Found in the genealogies the name of Kenan, the great grandson of Adam, means 'sorrow is born'. Does this mean that Kenan was the embodiment of sorrow? Again... no. Although these two were not necessarily God given names, so may not then have any value as prophecies regarding the individual they were assigned to.<br />
<br />
So let's say that Michael is a God given name that carries a revelation or prophecy about the angel the name belongs to. It would be better to compare that to another person who has a similarly God given prophetic name. Which would allow us to ignore the numerous other Michaels who appear in the Bible (e.g. Numbers 13:13, 1 Chronicles 5:13, 7:3, 8:16 etc). Like how Abram and Sarai were renamed to Abraham and Sarah which means 'father/mother of the multitude/nations'. Or Jesus for example. His name means 'saviour', so that at least hints at him being God's chosen Messiah. Jesus is also called 'Immanuel', which means 'God with us', which is a major clue in favour of Christ's divinity and membership of the tri-unity - something that JWs would not care to admit.<br />
So again, in this case, there's another very strange way of selective reasoning that allows JWs to accept that Jesus is Michael based on the meaning of a name, but they would reject that Jesus is God despite the meaning of his name.<br />
<br />
So the JW who claims that Michael means 'who is like God' as in 'Michael is like God' could potentially be on to something if we take the false translation without the question mark. However, we really have no reason to take away the question mark, and if we do, we're being very unBiblical. Several passages tell us that no one is like God. It's an integral part of monotheism.<br />
<br />
<div class="content-box-1">
<div id="Replacep">
<span class="exdous">
</span>
<br />
<div>
<span class="verse">
</span><br />
<div class="concepts">
</div>
<span class="verse">
</span>
</div>
<div style="text-align: center;">
<blockquote class="tr_bq">
<i>There is none like You, O LORD; You are great, and great is Your name in might.</i> -- <span class="exdous">Jeremiah 10:6</span></blockquote>
<span class="verse">
</span><br />
<blockquote class="tr_bq">
<div class="concepts">
<span class="verse"><i>O LORD, there is none like You, nor is there any God besides You</i> -- <span class="exdous"><span class="exdous">1 Chronicles 17:20</span></span></span></div>
<span class="verse">
</span></blockquote>
<blockquote class="tr_bq">
<div class="concepts">
<span class="verse"><i>O LORD, the God of Israel, there is no God like You in heaven above or on earth beneath</i><span class="exdous"><span class="exdous"><i> </i>-- </span></span><span class="verse"><span class="exdous"><span class="exdous"><span class="exdous">1 Kings 8:23</span></span></span></span></span></div>
<span class="verse">
</span></blockquote>
<blockquote class="tr_bq">
<div class="concepts">
<span class="verse"><span class="exdous"><span class="exdous"><span class="exdous">
</span></span></span><i>There is no one like You among the gods, O Lord</i><span class="exdous"><span class="exdous"><i> </i>-- </span></span><span class="verse"><span class="exdous"><span class="exdous"><span class="exdous">Psalm 86:8</span></span></span></span></span></div>
<span class="verse">
</span></blockquote>
<blockquote class="tr_bq">
<div class="concepts">
<span class="verse"><i>For I am God, and there is no other; I am God, and there is no one like Me</i><span class="verse"><span class="exdous"><span class="exdous"><span class="exdous"> -- </span></span></span></span><span class="verse"><span class="verse"><span class="exdous"><span class="exdous"><span class="exdous"><span class="exdous">Isaiah 46:9</span></span></span></span></span></span></span></div>
<span class="verse">
</span></blockquote>
</div>
<div>
<div class="concepts">
<span class="verse"><span class="verse"><span class="verse"><span class="exdous"><span class="exdous"><span class="exdous"><span class="exdous">These are just a handful of the clear, repeated Scriptures that tell us no one is like God. To claim that Michael the angel is 'like God' is blasphemy. The comparisons between Jesus and the Father show us that Jesus is God himself, so there is no blasphemy there. The praise for Jesus belongs to God because they are one and the same. But to give that praise to a lesser being flies in the face of obvious Christian teaching.</span></span></span></span></span></span></span></div>
<span class="verse">
</span></div>
<br /></div>
</div>
The only possible way out for the person who thinks Michael is Jesus, would be to also affirm that Jesus is God, meaning that Michael the Archangel is also God.<br />
But as stated from the beginning of this section, there is no good reason to think that Michael's name means that he is like God. His name in Hebrew translates to 'miy kiy el'. 'miy' means 'who?' and is always a question. If the name was intended to draw a comparison between Michael and God, in place of 'miy' would be 'asher' which means 'the one who'.<br />
<h4>
Michael After Earth</h4>
The Guide tells us that Michael is another name for Jesus used for before and after his life on Earth as a human. JWs believe that Michael is the spirit creature that was God's first creation. When it came time for Jesus to be born, Michael ceased to exist as a spirit and was recreated as the man, Jesus. When Jesus died, he was once more recreated as the spirit Michael. <br />
If that is the case, it seems very strange that the name is not used more often in the Epistles and in Revelation to refer to Jesus, seeing as the man Jesus had died some time before. They consistently continue to call him Jesus. <br />
Same deal with the Old Testament. There are a number of places where we have appearances that can only be Jesus, but he is never called Michael, even though it's centuries before he would be born in human form. <br />
To be fair, he is never called Jesus in the Old Testament either, he's either referred to as The Angel of the LORD or simply as God (e.g. the time when Jacob wrestled God). <br />
These appearances would seem to be prime places for the name Michael to be used, if there was any connection between him and Jesus, but it doesn't happen. In actual fact, The Angel of the LORD is always understood to be an appearance of God himself.<br />
<blockquote class="tr_bq">
<i><span class="text Judg-13-21" id="en-NIV-6906">When the angel of the <span class="small-caps" style="font-variant: small-caps;">Lord</span> did not show himself again to Manoah and his wife, Manoah realized that it was the angel of the <span class="small-caps" style="font-variant: small-caps;">Lord</span>.</span></i> <br />
<span class="text Judg-13-22" id="en-NIV-6907"><i>“We are doomed to die!” he said to his wife. “We have seen God!”</i> -- Judges 13:21-22</span></blockquote>
<h4>
Archangel</h4>
After that fairly lengthy sidetrack, we finally come to the first argument given in the book. <br />
The JW Bible Study book tells us that Michael is referred to as 'the archangel' in Jude 9 and that 'archangel' means 'chief angel'. I'm on board so far.<br />
They go on to highlight that Michael is called 'the archangel', where the 'the' implies he is the one and only archangel. Having in their minds established that there is only one archangel, they then point to 1 Thessalonians 4:6 where Jesus descends from heaven with the voice of an archangel. <br />
Taking the two ideas that there is only one archangel, and Jesus has his voice, logically tells the JW that Jesus is the archangel. <br />
The word 'archangel' only appears in the Bible in these two places, so it seems like an open and shut case.<br />
<br />
If it was a syllogism it might look something like this:<br />
P1: Michael is the one and only archangel.<br />
P2: Jesus has the voice of an archangel.<br />
C: Jesus is Michael.<br />
<br />
First point on this. Jude 9 reads "<i>But even the archangel Michael...</i>". Now I would agree that a 'the' can imply one of a kind in many cases, but I would also point out that it doesn't always mean that. You could say "I saw the politician Boris Johnson give a speech today". That's perfectly acceptable, and no way suggests that Boris is the only politician who exists or ever has existed. You could even have even said "I saw the Mayor of London Boris Johnson give a speech". At one time he was the only mayor of London, but he is not any more. So to say "the archangel Michael" really doesn't tell us anything about how many archangels there are. All it tells us is that the Michael being referred to in the text is the archangel, and not the son of Sethur from Numbers 13:13. <br />
These descriptive names are merely there to clarify who is being spoken about. Just like how Jesus differentiates between his disciples Simon the Zealot and Simon, who also called Peter. If it said "the one and only archangel Michael", you might have a leg to stand on with that point, but as it is, there's no proof there at all. But even in that case 'one and only' might be referring to Michael himself and not his rank. "The one and only President Trump" doesn't tell us there have never been other presidents.<br />
<br />
Next point. Although the word 'archangel' doesn't appear anywhere in the Bible apart from the two listed passages, Michael himself does. Daniel 10:13 calls Michael 'one of the chief princes'. That short phrase alone throws all sorts of spanners into the works of the 'Jesus equals Michael' machine. We already know that 'archangel' means 'chief angel', but in Daniel he is referred to as one of the chiefs. So that might suggest that there actually is more than one archangel. As Daniel speaks of one of a number of princes, he seems to be placing Michael on even ranking with some other unnamed 'princes'. That just blatantly contradicts the notion that Michael is the top dog. But if you think that Michael is Jesus, then he has to be a higher rank than the other angels.<br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<i><span class="defaultfont"><span class="text Heb-1-5" id="en-ESV-29952">For to which of the angels did God ever say,</span></span></i><br />
<div class="poetry top-1">
<div class="line">
<i><span class="text Heb-1-5">“You are my Son,</span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Heb-1-5">today I have begotten you”?</span></span></i></div>
</div>
<div class="first-line-none top-1">
<i><span class="text Heb-1-5">Or again,</span></i></div>
<div class="poetry top-1">
<div class="line">
<i><span class="text Heb-1-5">“I will be to him a father,</span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Heb-1-5">and he shall be to me a son”?</span></span></i></div>
</div>
<i> </i><br />
<div class="first-line-none top-1">
<i><span class="text Heb-1-6" id="en-ESV-29953">And again, when he brings the firstborn into the world, he says,</span></i></div>
<div class="poetry top-1">
<div class="line">
<i><span class="text Heb-1-6">“Let all God's angels worship him.”</span></i><span class="defaultfont"> -- Hebrews 1:5-6</span></div>
</div>
</blockquote>
</div>
The Bible tells us quite clearly that Jesus is higher than the angels. If Michael is among them, they can't be the same. Jesus is God's Son, and it is said that all of the angels will worship him. Michael is an angel, so why doesn't it say 'Let God's other angels worship him'? This passage makes a clear distinction between Jesus and the angels, and when you consider the repeated fact that God does not allow worship to go to anyone but himself, it makes no sense to think that God is allowing his holiest creatures to worship an angel.<br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<i><span class="text Matt-4-10" id="en-ESV-23220">Then Jesus said to him, <span class="woj">“Be gone, Satan! For it is written,</span></span></i><br />
<div class="poetry top-1">
<div class="line">
<i><span class="text Matt-4-10"><span class="woj">“‘You shall worship the Lord your God</span></span></i><span class="indent-1"><i><span class="indent-1-breaks"> </span></i><span class="text Matt-4-10"><span class="woj"><i>and him only shall you serve.</i>’” -- Matthew 4:10</span></span></span></div>
</div>
</blockquote>
</div>
Even Jesus tells us that worship is only for God, yet we are commanded to worship Jesus. Jesus has to be God, otherwise worshipping him is blasphemous.<br />
But the JW Guide would have you believe that Jesus is just the highest ranking angel, even though the Bible tells us nothing about one singular chief angel. But then another contradiction arises when we see Michael referred to as 'chief prince' (Dan 10:13, 10:21, 12:1), while Jesus is referred to as 'king of kings' (Rev 17:14, 19:13-16). Can one person be both the prince and the king? Maybe, if we take these titles as just fancy metaphorical ways of comparing the figure to royalty and not take them literally. Of course again, Jesus being named 'king of kings' likens him to God, where the Father is given that title in 1 Timothy 6:15. So even if it is just a metaphor, it's more likely that Jesus is God, than Jesus is an angel. <br />
In short, it seems as though whoever Jesus is, he ranks higher than Michael, who is one of an unspecified number. If we trust the Book of Enoch, which is not accepted in the Biblical canon, but is taken as at least a somewhat trustworthy source by some Jews and Christians, we can learn a little more. Chapter 20 gives a list of seven archangels, which includes Gabriel, the only other named angel in the Bible. Although the Book of Enoch's reliability is very questionable, we're in a situation where there is no reason to think that there is only one archangel, but there are a few reasons to think there could be a few.<br />
<br />
Even if Michael is the leader of a group of high ranking angels, the Book of Revelation makes it very specifically clear that angels are not to be worshipped.<br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<i><span class="text Rev-19-9" id="en-NIV-31027">Then the angel said to me, “Write this: Blessed are those who are invited to the wedding supper of the Lamb!” And he added, “These are the true words of God.”</span></i><span class="text Rev-19-10" id="en-NIV-31028"><i><sup> </sup>At this I fell at his feet to worship him.
But he said to me, “Don’t do that! I am a fellow servant with you and
with your brothers and sisters who hold to the testimony of Jesus.
Worship God</i>!</span> -- Revelation 19-9:10 </blockquote>
</div>
When John offered worship to an angel, the angel stopped him and reminded him that he should only worship God. So if Michael is an angel, he is not to be worshipped, but we know that Jesus is supposed to be worshipped.<br />
<br />
The third point, if this section hasn't done it's job already is a nice short one. The JW NWT translation of the Bible says that Jesus has the voice of 'an archangel'. Having so far been adamant about Michael being 'the' archangel, the one and only, it's strange that at this point it says 'an archangel'. Doubly strange is that other translations like the NIV do actually say 'the archangel', so why wouldn't they go with that to back up their claim?<br />
<br />
The fourth thing to note is what happens in the reference to Michael in the Epistle of Jude.<br />
<blockquote class="tr_bq">
<div style="text-align: center;">
<i><span class="text Jude-1-8" id="en-NIV-30681">In the very same way, on
the strength of their dreams these ungodly people pollute their own
bodies, reject authority and heap abuse on celestial beings.</span> <span class="text Jude-1-9" id="en-NIV-30682">But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not himself dare to condemn him for slander but said, “The Lord rebuke you!”</span></i><span class="text Jude-1-10" id="en-NIV-30683"><i><sup class="versenum"> </sup>Yet
these people slander whatever they do not understand, and the very
things they do understand by instinct—as irrational animals do—will
destroy them.</i> -- Jude 8-10</span> </div>
</blockquote>
In this fly-by mention, Michael is attempting to stop Satan from taking Moses' body. However, Michael is in a difficult situation where he himself has no power to pass judgement on the Devil. This NIV translation says "did not himself dare to condemn him for slander", which is fine, but others use phrases closer to the original meaning for the Greek word 'krisin' (<span class="greek3">κρίσιν</span>) which means 'judgement'. Michael knows that God is the only judge of sinners. He probably also knows that Jesus has the right to judge. But if Michael is Jesus, then why is it that he fears that he can not judge Satan here?<br />
<div class="content-box-1">
<div id="Replacep">
<span class="exdous"></span>
<br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<i>For not even the Father judges anyone, but He has given all judgement to the Son</i> -- <span class="exdous">John 5:22</span></blockquote>
</div>
<span class="exdous">So if Jesus can judge, and Michael can not judge, how can they be the same person? </span><br />
<div class="content-box-1">
<div id="Replacep">
<span class="exdous">
</span><br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<i>For we will all stand before the
judgement seat of God.</i> -- <span class="exdous">
Romans 14:10</span></blockquote>
</div>
</div>
<span class="exdous"> </span></div>
<span class="exdous">Yet again, this points to Jesus being God. Not an angel. <br />Having asked a JW how they could be the same person when Michael can not judge, and Jesus can at Judgement Day, the response I was given was that Michael had not yet been given the authority to by God. I haven't been able to find any Scripture that supports that claim, but again I have found a few bits that seem to refute it.</span><br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<div id="Replacep">
<span class="exdous"></span><i>this is the One who has been appointed by God as Judge of
the living and the dead</i>.-- <span class="exdous">Acts 10:42</span><span class="exdous"> </span></div>
</blockquote>
</div>
<span class="exdous">If Jesus 'has' been appointed, that would suggest past tense. He is already the Judge. True, he is waiting until the end times to commence judgement, but he has the authority already, or at least by the time Acts was written around 62AD.</span><br />
<div class="content-box-1">
<div id="Replacep">
<span class="exdous">
</span>
<br />
<blockquote class="tr_bq">
<div style="text-align: center;">
<i>because He has fixed a day in which He will judge the world in
righteousness through a Man whom He has appointed, having furnished
proof to all men by raising Him from the dead.</i> -- <span class="exdous">Acts 17:31</span> </div>
</blockquote>
</div>
Here in Acts again, we see that a 'man' has been appointed. Not an angel. This fits in completely comfortably with the doctrines of the tri-unity and the incarnation, where one of God's persons is both fully man and fully God. It doesn't sit too well with the teaching that a man has died and an angel will be the judge. It also causes a problem for the JW idea of resurrection where at death Jesus the man became Michael the angel, instead of a man being raised from the dead. This verse suggests a man being raised from the dead, it doesn't say a man was transformed into a spirit being.<br />
<br />
So, we have no support for the idea that Michael is waiting to be given authority to judge, but we do see that the God-man Jesus is waiting to exercise his authority at the right time.</div>
<div class="content-box-1">
<br /></div>
<div class="content-box-1">
Next in Jude 9, Michael says "The Lord rebuke you!". He is calling on God to judge Satan because he has no power to himself. What he says seems to be a direct quote of Zechariah 3:2: "<i>The LORD said to Satan, "The LORD rebuke you, Satan! The LORD, who has chosen Jerusalem, rebuke you</i>". <br />
However, you'll notice that LORD refers to God, while Lord without all-caps is translated from the Greek 'kyrios' (<span class="st">κύριος), which is usually a reference to Jesus. So it would seem that Michael is calling on Jesus to rebuke Satan, which makes no sense if he is Jesus.<br />Then you might say that in Zechariah, the LORD says "The LORD rebuke you" in reference to himself, so perhaps Michael is saying "Jesus rebuke you" in reference to himself. But you'd have to remember that Michael 'did not dare pass judgement', so it would be a blatant contradiction if he went ahead and did it in the next line.<br />So here we have Michael either calling to God to rebuke Satan, because he can't do it himself, or he is calling on Jesus to rebuke Satan, which means he can not be Jesus.<br />Obviously the JWs would choose the option that Michael/Jesus is calling on God because it is not yet time for him to pass judgement. Although, if it's not time and Jesus/Michael knows that, then why would he bother with the prayer?<br /><br />Jesus when faced with Satan and other demons does not behave in this way. When Satan tempts him in the desert he does not call God for help, he simply says </span><span itemprop="articleBody">"<i>Be gone, Satan!</i>"-- Matthew 4:10. At which point Satan left.<br />Later during his ministry, he makes it clear that humans do not have the ability to rebuke demons.</span><br />
<i>And when Jesus saw that a crowd was rapidly gathering, He rebuked the
unclean spirit, saying to it, “You deaf and dumb spirit, I command you,
come out of him and do not enter him again.” . . . And when He had come
into the house, His disciples began questioning Him privately, “Why could we not cast it out?” And He said to them, “This kind cannot come out by anything but prayer.”</i> -- Mark 9:25-29<br />
As you can see from this, Jesus straight out rebukes a demon with a clear command. He even says "I command you", nothing like "I call on God to rebuke you". His disciples, who had previously been trying to rebuke the demon themselves had failed, so Jesus advises them that it can only be done by prayer i.e. asking God to do it for them, not doing it by their own power. <br />
So to rephrase that: Jesus told his disciples that men can not rebuke demons but have to ask God to do it for them. He told them this moments after he had himself rebuked a demon and commanded it under his own power. So, if only God can rebuke demons, and Jesus rebuked a demon, that is a fair clue as to who he is.<br />
<br />
Looking back at the syllogism I constructed again:<br />
P1: Michael is the one and only archangel.<br />
P2: Jesus has the voice of an archangel.<br />
C: Jesus is Michael.<br />
<br />
So far, this section has only addressed the problems with P1. It seems that there is no solid reason to think that Michael really is the one and only archangel. Apart from that, looking at the context of the passage in which JWs believe Michael is stated to be the one and only archangel, we find several reasons to believe that he is a separate being to Jesus.<br />
I'm yet to touch P2, and this argument for the identification of Michael with Jesus seems to be utterly shredded. And that's even without noting that C doesn't necessarily follow from P1 and P2 anyway. But just to be thorough, let's take a look at P2 as well. <br />
<br />
The JW Guide tells us that Jesus having the voice of an archangel links him to the 'office of archangel' and suggests that he is Michael.<br />
It's a common compliment to singers to say that they have the 'voice of an angel'. Does that mean that they actually are an angel? Or is it just a metaphorical way of saying their voice is very pleasing?<br />
It's the second one. We know that. <br />
So why think that Jesus' archangel voice is a literal pointer to his identity rather than a descriptive simile?<br />
<br />
It would seem that the reason JWs believe that interpretation is due to their leaders at the Watchtower twisting the Scriptures again. <br />
Compare the ESV passage of 1 Thessalonians 4:16:<br />
<blockquote class="tr_bq">
<i>For the Lord himself will descend from heaven with a cry of command,
with the voice of an archangel, and with the sound of the trumpet of
God. And the dead in Christ will rise first.</i><span class="p"><br /></span></blockquote>
to the NWT (JW) translation:<br />
<blockquote class="tr_bq">
<i>because the Lord himself will descend from heaven with a commanding call, with an archangel's voice and with God's trumpet, and those who are dead in Christ will rise first. </i></blockquote>
Spot a difference? It's subtle but potentially powerful. See in the ESV translation which here has similar phrasing to the NIV, NASB, KJV, NLT, and any other popular version you can think of, Jesus arrives while the sound of a trumpet is heard - the kind of image you'd expect for a grand arrival of a king. In the JW's NWT however, the phrasing suggests that Jesus could be carrying the trumpet. So while in every other version, Jesus' arrival is announced by horns and shouts and noise, in the NWT it's reworded to seem like Jesus himself is shouting and blowing a trumpet.<br />
And for the JW it has to be that way. It couldn't suggest Jesus with the voice of an archangel accompanied by the sound of trumpets. Jesus has to own them both or own neither.<br />
If they said "with an archangel's voice, and the sound of the trumpet", it would seem as though Jesus was making trumpet noises with his mouth. But they have to edit the text to make it not seem like that. Because that's silly.<br />
This separation is reinforced in the guide as they put a full stop after "archangel's voice" as though the verse ends there, allowing them to avoid the complication of the trumpet.<br />
This verse just is not intended to be read as the JWs have twisted it. It's not even that the way it is written in the NWT demands that it be read in the way JWs interpret it. It's more to do with how their Watchtower magazine and their Bible Study Guide tells them to interpret it. That's the real issue. Your average Jehovah's Witness will not realise they are being intellectually dishonest. They will be honest, sincere, good people. The trouble is that the dishonesty has all gone on behind the scenes by the people who write these guides and they have lied to the people they're sending out to evangelise.<br />
<br />
There's no reason to think that Jesus coming with the voice of an archangel means he is an archangel. It would be strange to say 'my mate Dave shouted at me with the voice of
a human'. You say someone shouted like a lion or a foghorn or something
which helps describe what they sound like. It wouldn't mean that Dave was a literal foghorn, it's just a helpful way to describe him. So even if the voice of the archangel belongs to Jesus, it still makes no sense to conclude that he is himself an angel.<br />
But as it seems very clear from the text, the voice of the archangel belongs to someone shouting for Jesus, announcing his arrival, accompanied by the sound of trumpets.<br />
<br />
<br />
Another point on this passage is that the Jehovah's Witness argument to suggest that this proves that Jesus is an archangel once again backfires. If they want to say that Jesus coming with an archangel's voice proves that he is an archangel, then wouldn't that also mean that Jesus coming with God's trumpet proves him to be God? Why would an angel be carrying God's personal trumpet?<br />
It would be inconsistent to say that someone else is blowing God's trumpet in support of Jesus, yet Jesus himself is shouting as an archangel. <br />
<br />
Here's a better syllogism that a Jehovah's Witness could try to support:<br />
<br />
P1: Jesus' voice is the voice of an archangel<br />
P2 (from P1): Therefore Jesus is an archangel<br />
P3: Michael is the only archangel<br />
C (from P2 and P3): Therefore, Jesus is Michael<br />
<br />
But as we have seen there is no reason to think any of the premises are true.<br />
P1 fails because it is more likely that the archangel's voice is not Jesus shouting himself, but someone else announcing him. Alternatively, if it is actually his voice, then the phrase makes more sense as a metaphor.<br />
P2 needs P1, but if P1 doesn't work, then we can't have P2.<br />
P3 fails because the Bible seems to suggest that there could be other archangels and never explicitly tells us there is only one.<br />
If all three premises fail, we can have no confidence in the conclusion.<br />
<br />
But the JWs have one more argument for the claim in their Guide.</div>
<h4>
Army Leader</h4>
The JW argument goes something like this:<br />
P1: Michael is the leader of an army of angels. (Rev 12:7)<br />
P2: Jesus is the leader of an army of angels (2 Thess 1:7, Rev 19:13-16)<br />
P3: There is only one army of angels.<br />
C: As an army can only have one leader, Jesus and Michael must be the same person.<br />
<br />
This syllogism can only really work if it's worded along these lines. Unfortunately for the JWs, the Biblical evidence doesn't match up to this specific phrasing.<br />
While it is true that Michael leads angels into battle in one chapter, while Jesus does in another, it never explicitly says that either of them is the one and only leader. It always says 'Jesus (or Michael) and his angels'.<br />
This distinction could very easily describe a situation where for example, Michael is a Captain, while Jesus is the General. They would both be in positions of command, but one outranks the other. This simple point basically means we can have no confidence in P1 or P2. <br />
<br />
It gets worse though. The JW support for P3 is that the Bible does not tell us that there is more than one army, so we must assume that there is only one. I fear that this is another dishonest twist from the Watchtower organisation. You'll notice that the Guide quotes the Bible verse related to Michael, but doesn't quote the verse related to Jesus. Why? Because Revelation 19:14 reads "the armies in heaven". That would be 'armies' as in the plural of 'army'. P3 is simply false.<br />
<br />
Just to really rub salt in the wounds of this tattered argument... the alleged connection between Jesus and Michael would make more sense if the battle that the leaders fought were the same story being told again. But they are not. Michael leads his angels in expelling Satan from heaven. Jesus leads his armies in a battle ending in the destruction of the beast and the false prophet. These are two separate events. Michael could have led the entire army in one battle, while Jesus led them in a different battle. There's no reason to assume that every battle would have the same commander.<br />
<br />
One last nail in the coffin. Revelation mentions Michael and his angels in Chapter 12, but Jesus and his armies in Chapter 19. We might be able to assume here that Michael is leading an army, considering that he is fighting Satan's forces, but the passage doesn't actually explicitly say anything about one.<br />
<br />
Once again the JW syllogism falls apart at every step, and so we just can not conclude that Michael and Jesus are one and the same.<br />
<h3>
JW.org</h3>
The two arguments offered in the study Guide did not impress me at all at first glance, and with just a little digging, the threads have come apart entirely. When originally presented with this by the Jehovah's Witnesses, I told them I found it unconvincing so they suggested I look at the JW.org website for more information because the reasons to believe it would be better explained there. So having utterly dissected the arguments in the Guide, I with an open mind proceeded to search their website to find any more arguments in favour of the notion that Jesus is also Michael.<br />
<br />
I found two articles. One was simply the Study Guide online, so identical to what has been covered above. The second was an article called "<a href="https://www.jw.org/en/bible-teachings/questions/archangel-michael/#?insight[search_id]=d630467d-975d-4364-a5d1-2bdb0ae085dc&insight[search_result_index]=1" target="_blank">Who is the Archangel Michael?</a>". The bulk of it was a rewording of the above two arguments, but it did add an extra third one. Perhaps this was the clincher I was looking for?<br />
<h4>
Michael “will stand up” during an unprecedented “time of distress.”</h4>
The argument is basically that Michael will 'stand up' during the last days to protect the saved. This must mean that he is Jesus, because Jesus does something like that too. <br />
<br />
Here it is in their words:<br />
<blockquote class="tr_bq">
<b> </b>(<a class="jsBibleLink jsHasModalListener jsNoScroll" data-bible="nwt" data-targetverses="27012001" href="https://www.jw.org/en/publications/bible/nwt/books/daniel/12/#v27012001" target="_blank">Daniel 12:1</a>) In the book of Daniel, the expression “stand up” is often used to refer to a king who rises up to take special action. (<a class="jsBibleLink jsHasModalListener jsNoScroll" data-bible="nwt" data-targetverses="27011002-27011004" href="https://www.jw.org/en/publications/bible/nwt/books/daniel/11/#v27011002-v27011004" target="_blank">Daniel 11:<wbr></wbr>2-4,</a><a class="jsBibleLink jsHasModalListener jsNoScroll" data-bible="nwt" data-targetverses="27011021" href="https://www.jw.org/en/publications/bible/nwt/books/daniel/11/#v27011021" target="_blank"> 21</a>)
Jesus Christ, identified as “The Word of God,” will take special action
as the “King of kings” to strike down all of God’s enemies and protect
God’s people. (<a class="jsBibleLink jsHasModalListener jsNoScroll" data-bible="nwt" data-targetverses="66019011-66019016" href="https://www.jw.org/en/publications/bible/nwt/books/revelation/19/#v66019011-v66019016" target="_blank">Revelation 19:11-<wbr></wbr>16</a>) He will do so during a time of “great tribulation such as has not occurred since the world’s beginning.” <wbr></wbr>—<a class="jsBibleLink jsHasModalListener jsNoScroll" data-bible="nwt" data-targetverses="40024021" href="https://www.jw.org/en/publications/bible/nwt/books/matthew/24/#v40024021" target="_blank">Matthew 24:21,</a><a class="jsBibleLink jsHasModalListener jsNoScroll" data-bible="nwt" data-targetverses="40024042" href="https://www.jw.org/en/publications/bible/nwt/books/matthew/24/#v40024042" target="_blank"> 42</a>.</blockquote>
And the relevant Bible verse:<br />
<div style="text-align: center;">
<blockquote class="tr_bq">
<span class="verse disableActiveState jsHasHighlightListener linkedContentHighlight" id="v27012001"><span class="style-b"><i>“During that time Miʹcha·el will stand up, the great prince who is standing in behalf of your people. And there will occur a time of distress such as has not occurred since
there came to be a nation until that time. And during that time your
people will escape, everyone who is found written down in the book.</i> -- Daniel 12:1 (NWT)</span></span></blockquote>
</div>
I can't see how this convinces anybody.<br />
<br />
For a start, the titles given to Michael and Jesus don't match. Michael is named 'the great prince', while Jesus is called 'king of kings'. Besides that we know that 'king of kings' is a title applied to God according to Timothy 6:15. It's difficult to escape that connection even if we know that Jesus is sometimes also referred to as a prince elsewhere.<br />
<br />
The Bible passage tells us that Michael will rise up and stand for the people, but that's hardly conclusive. It might be if Revelation told us that Jesus single-handedly defeated the army of Satan, but it doesn't. It tells us that Jesus leads armies into battle. This includes angels. It tells us that the 144,000, who are people taken from the tribes of Israel, will save souls that still need to be saved. It also tells us about seven angels with seven plagues. We could here again reference the book of Enoch which tells us that there are seven archangels, of which Michael is one. So the seven archangels of Enoch would be a better fit for the seven angels with seven plagues. <br />
It seems arbitrary to say that Michael arising for a task in the end times means he must be Jesus, when there are so many others doing so many things too.<br /><br />I'm not really exactly sure what needs rebutting in this argument. I can barely piece together the train of thought that is supposed to connect Michael to Jesus. My best guess at a syllogism for it:<br />
<br />
P1: Michael will stand up on behalf of the people during "<span class="verse disableActiveState jsHasHighlightListener linkedContentHighlight" id="v27012001"><span class="style-b"><i>a time of distress such as has not occurred". </i>(Dan 12:1)<i><br /></i>P2: Jesus will lead the armies of heaven against the beast and the false prophet (Rev 19:11-16) </span></span><span class="verse disableActiveState jsHasHighlightListener linkedContentHighlight" id="v27012001"><span class="style-b"> during a time of "<i>great tribulation such as has not occurred since the world’s beginning.</i>" (Matt 24:21).</span></span><br />
<span class="verse disableActiveState jsHasHighlightListener linkedContentHighlight" id="v27012001"><span class="style-b">P3: P2 refers to </span></span><span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">"<i>‘the abomination that causes desolation,’<sup class="footnote" data-fn="#fen-NIV-23973a" data-link="[<a href="#fen-NIV-23973a" title="See footnote a">a</a>]"> </sup>spoken of through the prophet Daniel</i>" in the context of Matt 24:15 which points to the book of Daniel where Michael is mentioned.<br />P4: The abomination that causes desolation is a reference to the end times.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">P5: Both Jesus and Michael are doing something for the good of mankind during the end times.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">C: Therefore Michael and Jesus are one and the same.<br /><br />Regarding P2, I can see nothing that actually connects Jesus' battle with the beast to 'the abomination that causes desolation'. Perhaps the sound of angels blowing a trumpet in Matthew 24:31? That's about it.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">It seems much more likely that 'the abomination' was a prophecy about the destruction of Jerusalem in 70AD. Jesus said the events he was talking about would happen before this generation had passed away (Matt 24:34). Luke 21:20 even gives us the extra detail about the desolation that just before it, Jerusalem will be surrounded by armies.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">I also see no reason here to link Michael to the desolation. Daniel 12 talks about how he will be present when God's people will be resurrected. That would suggest the end times.<br />So if Michael is dealing with the end times, but Jesus is talking about 70AD, there can be no connection made using the desolation.<br />The trouble is, that there is a huge amount of debate about what the desolation that Jesus spoke of is. It's difficult to grasp what the JWs how attempting to use it when they haven't fleshed out their argument at all. It seems to assume that we all understand the desolation to be about the end times, despite that being an unlikely possibility.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj"><br /></span></span>
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">If that connection can't be made we are still left with the simpler argument:<br />P1: Michael will stand up for mankind (special action) during the end times.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">P2: Jesus fights on behalf of mankind </span></span><span class="text Matt-24-15" id="en-NIV-23973"><span class="woj"><span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">(special action) </span></span>during the end times.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">C: Jesus and Michael are one and the same.</span></span><br />
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj"><br /></span></span>
<span class="text Matt-24-15" id="en-NIV-23973"><span class="woj">Even though P1 and P2 seem to be true, the conclusion doesn't necessarily follow. There's nothing to suggest that they can't stand together as separate individuals.</span></span></div>
</div>
<h3>
To Sum Up</h3>
<ul>
<li>Michael's name: Michael means 'Who Is Like God?'. It is a rhetorical question, not a description of the angel. 'miy' is always a question. The Bible is very clear that there is no one like God. Otherwise Michael should be called Asherchael: 'The One Who Is Like God'.</li>
<li>The claim is that Michael is the name of Jesus while in his spirit form. However, the name is not used for him in many places that it should be. </li>
<li>The Bible never tells us that there is only one archangel. However, Daniel 10:13 says that there are many 'chief princes' and Michael is one of them, implying that his rank is equal to a group of others.</li>
<li>The Bible does teach us that Jesus is higher ranking than all of the angels, and is worthy of their worship (Heb 1:6). Matthew 4:10 is just one example of Scripture that tells us that only God is worthy of worship. If the Bible tells us that only God may be worshipped, and that Jesus is worthy of worship, then Jesus must be God.</li>
<li>Although he is referred to as 'the archangel Michael', this would only be proof that he is the only archangel if names like 'Simon the Zealot', or 'Agrippa the king' meant that they were the only zealot and king respectively. Which they obviously do not. </li>
<li>The Bible tells us (Rev 19:9-10, 22:9) not to worship angels. If Michael is an angel, he is not worthy of worship.</li>
<li>Michael has no power to judge Satan (Jude 9). Jesus has been given all judgement by the Father who judges no one (John 5:22). But God is the only judge (Romans 14:10). Therefore Jesus is God and Michael is not.</li>
<li>Michael the archangel could not rebuke Satan (Jude 9). Jesus the man commanded Satan to leave him alone (Matt 4:10) and Satan obeyed.</li>
<li>Michael could not rebuke Satan. Jesus told his disciples that men can not rebuke demons but have to ask
God to do it for them. He told them this moments after he had himself
rebuked a demon and commanded it under his own power. This strongly suggests that Jesus is God.</li>
<li>The context of 1 Thessalonians 4:16 is that Jesus will arrive accompanied by shouts from angels and trumpets playing. Not that he himself will be playing a trumpet or owning an archangel's voice.</li>
<li>Taking the phrase 'Jesus with the voice of an archangel' to literally mean Jesus is an archangel would be extremely clumsy if it was true. It would be like saying 'Dave with the voice of a human'. It makes more sense as a metaphor.</li>
<li>There is no reason to think that simply because both Michael and Jesus lead an army of angels that they are the same person. It could be that Michael is the Captain, while Jesus is the General.</li>
<li>Rev 19:14 tells us that there are 'armies' in heaven, which debunks the JW claim that there is only one army. This is ironic as this is the verse JWs to try and show Jesus' connection to Michael.</li>
<li>Michael led angels to drive Satan from heaven. Jesus led angels to destroy the false prophet. These are separate events, so no connection between the commanders can be made.<br /><br />I think the verdict is absolutely clear. Jesus is God, and Michael is an angel, a lesser being. There is an outside possibility that Jesus could also be incarnate as Michael, but on that front I'm unconvinced. The JW Guide at least gives me no reason to think so.</li>
</ul>
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-3975986285710255242017-05-13T14:11:00.003+01:002017-06-06T10:10:42.395+01:00Quick Answers to Problems of Evil and Suffering<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-7ABAJMb_SsY/WRcFzfYFfwI/AAAAAAAAALs/0RoyTQMp4U4X_D4KLhnp4alzeu7gBiDcQCLcB/s1600/10403658_712838395457315_641732306860467064_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="248" src="https://1.bp.blogspot.com/-7ABAJMb_SsY/WRcFzfYFfwI/AAAAAAAAALs/0RoyTQMp4U4X_D4KLhnp4alzeu7gBiDcQCLcB/s320/10403658_712838395457315_641732306860467064_n.jpg" width="320" /></a></div>
I'm responding to these assuming you're
not familiar with some of the things I'm saying, so apologies if it
seems patronising. I'm also going to try and be brief, so there might be
some skimmed details.<b> </b><br />
<br />
<b>If God is good, why is there Hell? Infinite punishment for a finite crime.</b><br />
<br />
I imagine you have a particular something in mind when you say 'Hell'.
The movies tend to use the medieval imagery of fire and brimstone with
goat legged devils with pitchforks tormenting sinners day and night.<br />
That's just not what the Bible teaches.<br />
I personally am an annihilationist, which means I believe that when the
time comes, God will bring the saved to the new Heaven and Earth, and
the unsaved will cease to exist - much like how atheists think they will
end up anyway.<br />
But I think the most common belief among Christians is that Hell is a
prison locked from the inside. God gives everyone a choice of whether or
not to be with him and follow him. It's not a case of follow and love
me or be punished, it's follow me or do what you want without me.<br />
But the outcome of that is by your own free choice, you will have to
live somewhere that God has closed off to himself. And that place will
naturally be really awful, seeing as God is the source of goodness. He
doesn't want you to go there, but if you choose to go there, he won't
stop you.<br />
<b><br />
If God is good, why does he let people die and suffer? And all these disasters happen?</b><br />
<br />
<a name='more'></a><br />
There are a number of reasons. <br />
Firstly and probably most importantly is human free will. Free will is a
necessary part of human nature for the ability to love. God wanted to
create creatures he could share a loving relationship with. He could
have created mindless servant drones, but that would be empty and
pointless. He wanted real love, and that means free choice to love or to
reject him.<br />
But being as freedom of will requires a choice to reject, some people
will reject. Some people will choose to do the things they want to do
instead of what God wants them to do. And some of those things can cause
harm to other people. <br />
Unfortunately, God has to allow the consequences of free will, otherwise
the actual freedom part of that will be taken away. Say if someone
chooses to shoot someone else, but God throws up a magic forcefield
every time he does so, there will be no consequences to show the
wrongness, no lessons learned, no reason to think that murder is
actually wrong.<br />
<br />
Suffering and pain can lead us to learn various life lessons that are impossible without them.<br />
There can be no courage without fear. No charity without the needy. And so on.<br />
Even if our own suffering personally teaches us nothing, it might be an inspiration to somebody else.<br />
<br />
Then there is also the nature of the fall. In the beginning God created
Eden and put Adam and Eve in it. In Eden there was no illness or death for
man. But once they rebelled, God allowed them to go their own way and
see what life would be like without him.<br />
To show what life is like without him, he would have to take a step
back. But as God is the source of goodness and life, that step away
inevitably causes cracks in the creation where he has loosened his grip. <br />
Where he is not holding on as fully as he can, this allows decay and disease to be part of the world.If he were to let go completely, that would truly be hell.<br />
Meanwhile God shows us that he can repair this damage, if we follow him.<br />
<br />
<b>If God is good, why would he kill everyone on the planet, save a man and his family?</b><br />
<br />
This kind of ties in to why I am an annihilationist. <br />
God created a perfect Eden in the beginning because he wanted a perfect
world. However, part of that plan involved allowing the fall, so humans
could use free will, and learn through suffering etc, and come back to
perfection with a real relationship rather than anything forced.<br />
But as God allows the fall, in the end, he will want to get rid of any
imperfection. So he will wash it all away and make it all cease to
exist.<br />
<br />
The story of Noah, historical or not, is a foreshadowing to the end
times. Noah and his family were the only people left in the world who
were good. The rest of the world had become filled with evil people who
were beyond saving. They were too depraved. The mention of Nephilim in
the story could even suggest that people were actually mating with
demons and falling angels.<br />
<br />
Quick point. It's generally taken in public that 'the world' in Noah
refers to the entire globe. The Bible however is probably using a more
colloquial meaning. From Noah's perspective, the world was a lot
smaller. America and Australia hadn't been discovered yet for example.
In all likelihood, the flood may well have just been local to the part
of the world Noah knew existed. <br />
<br />
So anyway. With it being the case that all of humanity apart from Noah's
family had given themselves over to the joys of rape, murder, pillaging
and so on, with no sign of ever wanting to change their ways, God
decided to rescue what little good was left in mankind and get rid of
the rest.<br />
<br />
No one ever complained when Luke destroyed the Death Star, or Aragorn sliced through hordes of orcs. Same deal.<br />
<br />
<b>If God is good, why would he let the world get to the state it's in?</b><br />
<br />
I think I've covered this in part.<br />
God's plan is to reach perfection. But to get to perfection, he has to
allow some bad stuff to happen for a greater good to be realised.<br />
<br />
<b>If God is good, why wouldn't he reveal himself to everyone? so that no one goes the hell?</b><br />
<br />
The hiddeness of God, I think is a much better argument that the Problem of Evil. <br />
In many faiths it would be a big deal, but in Christianity, once you get
a grasp of the theology, some amount of hiddeness should be expected.<br />
God wants a loving relationship. He doesn't want to force himself on
anyone. If he made his existence abundantly clear to all men at all
times, people would feel they would have no choice but to worship. Their
free will would be compromised.<br />
Arranging the stars to read "I am God. I am real" would be very
impressive, but it's not likely to inspire a loving relationship.
Instead, God tries to work on individual levels, and to some that means
respecting them enough to leave them alone.<br />
<br />
So he has provided enough evidence so that true seekers will find him,
but not so much that those who want to ignore him will be overwhelmed.
It's actually an incredible balance, albeit frustrating for those of us
seeking to convince non-believers.
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-13540668585096010692017-02-26T18:47:00.000+00:002018-01-28T17:46:24.874+00:00How Do We Know The Trinity Is True?<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-cthwPOLGrI8/WLLfMlCZE6I/AAAAAAAAAJk/XvKTpY9Y9e0PtaGL1vCLjn6XRmjSylpHACLcB/s1600/Shield-Trinity-Scutum-Fidei-English.svg.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="180" src="https://3.bp.blogspot.com/-cthwPOLGrI8/WLLfMlCZE6I/AAAAAAAAAJk/XvKTpY9Y9e0PtaGL1vCLjn6XRmjSylpHACLcB/s200/Shield-Trinity-Scutum-Fidei-English.svg.png" width="200" /></a></div>
There isn't a passage in the Bible that specifically says anything like "Oh by the way, The Father, The Son a.k.a. The Word a.k.a. Jesus, and The Holy Spirit are three persons who make one being - Galapagos 13:69". In fact the word 'trinity' doesn't appear anywhere. But that doesn't mean that this doctrine isn't a clear truth of Christianity. The word 'trinity' perhaps came later to be a simple description of a recurring theme throughout both the Old and New Testament.<br />
But still there are a large number of Christians who think that God and Jesus were separate beings, and have no idea what the Holy Spirit is about.<br />
<blockquote class="tr_bq">
<span class="text 2Cor-13-14" id="en-NIV-29058"><i>May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.</i> -- 2 Corinthians 13:14</span></blockquote>
Here we'll take a look at some of the several reasons that the Trinity is pretty much indisputable.<br />
<br />
Firstly, without even looking at specific Scripture, let's take a moment to think about the atonement from the crucifixion and resurrection of Christ.<br />
Basically, any human that sins must die. Sin can not enter heaven, so a human carrying it will not be able to go to heaven. That means everyone. Every human has a debt to pay. They owe a life for their sins. Potentially, one sinless human could pay the debt for them. If the sins of one human create a debt of one life, then the life of a sinless person could balance it out. It would have to be a sinless person, because if the second person had their own sins, they would have their own debt. <br />
So given one sinful human, and one sinless one, either one could die for to pay the debt. One for one.<br />
But if we have two sinful humans, and one sinless one, and the sinless one offers his life to save another, he can only pay for one. So we're still left with one debt not paid off.<br />
So if Jesus was just a man who lived a perfect life, surely he could only give his life to save one other person. Maybe his favourite disciple.<br />
But if Jesus was God, that means he has an infinite, eternal life, which is worth a whole lot more than one human life. His death, which cuts off eternity, is an easy trade off for however many humans (with an average of around a 70 year life span) have ever lived, with change to spare. <br />
So Jesus in his infinite nature as God, having lived a sinless life is the only one who can afford to pay the debt of humanity. <br />
Of course, everyone still dies, so it might seem confusing that Jesus died to save us all from dying, when we all still die. What Jesus' death saves us from is sometimes referred to as 'the second death'. So when our bodies die, our spirit can live on, until it is given a new body for the New Heaven in the future. But without Jesus' sacrifice, we would have no right to be given that new body and be brought back from death. The second death as described in Revelation is the destruction of the souls who are still carrying their own sin.<br />
<br />
I simply can not see how Jesus being only a man and not the incarnation of God could work in this scenario.<br />
<div class="content-box-1">
<div id="Replacep">
<span class="exdous">
</span>
<br />
<div>
</div>
<blockquote class="tr_bq">
<i>No man can by any means redeem his brother or give to God a
ransom for him, for the redemption of his soul is costly, and he should
cease trying forever, that he should live on eternally, that he should
not undergo decay</i>. -- Psalm 49:7-9</blockquote>
</div>
</div>
One more point that shows that the Trinity is a necessary aspect of God without diving into Scripture. God is defined as the embodiment of love. (1 John 4:8 -- <span class="text 1John-4-8" id="en-ESV-30595"><i>Anyone who does not love does not know God, because God is love</i>.) God is also described as having aseity, which means he exists fully without needing anything. (Acts 17:25 -- </span><i>And he is not served by human hands, as if he needed anything</i>.) But how could God be capable of loving, sharing love, and receiving love if he was alone? He would need someone else. But seeing as God does not need anyone else, and can embody love whether or not humans exist, it must be that the shared love is contained within himself, in his multiple persons. If he was alone, he would not be sufficient to embody love, but as three in one, he can be just that. A God who is not self sufficient, and needs something or someone else, is not the God Christianity describes. The Trinitarian God is sufficient, but a unitarian God is not.<br />
<br />
But let's go on and look at the Scriptural support for the Trinity.<br />
<blockquote class="tr_bq">
<i><span class="text Matt-28-19" id="en-ESV-24211"><span class="woj">Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit. </span></span></i><span class="text Matt-8-13" id="en-ESVUK-23359">--</span><span class="text Matt-8-13" id="en-ESVUK-23359"> Matthew 28:19 </span> </blockquote>
<br />
<a name='more'></a>It's quite straight forward for everyone to link the normal concept of God with the part of the Trinity referred to as The Father. There are several passages that say things like "<span class="text 1Cor-8-6" id="en-ESV-28517">yet for us there is one God, the Father" (1 Corinthians 8:6). You don't need much more than that. </span>This being is described among other things as being transcendent of Heaven and Earth, being perfect goodness, being the embodiment of love, being the foundation of logic, being the creator of all things, being all knowing, being self existent and sufficient, existing eternally, being unchangeable, not needing anything. God has several qualities that are unique to him, and no lesser being could possibly have them. Yet, both the Son, and The Holy Spirit are described with the same qualities. The Bible is explicit that only one God exists, (e.g. Isaiah 46:9 -- <i>For I am God, and there is none else; I am God, and there is none like me.</i>) so the idea that these are three gods is completely out of the question. Both Jesus and Paul affirm that there is only one God (Mark 12:29 -- <span class="text Mark-12-29" id="en-ESVUK-24695"><i>Jesus answered, </i><span class="woj"><i>“The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one</i>. </span></span>Ephesians 4:6 -- <i><span class="text Eph-4-6" id="en-ESVUK-29262">one God and Father of all, who is over all and through all and in all.</span></i>).<br />
God himself makes it clear that he has no equal: Isaiah 42:8 -- <i><span class="text Isa-42-8" id="en-ESV-18489">I am the <span class="small-caps" style="font-variant: small-caps;">Lord</span>; that is my name;</span></i><span class="indent-1"><i><span class="indent-1-breaks"> </span></i><span class="text Isa-42-8"><i>my glory I give to no other</i>. </span></span><span class="text Isa-48-11" id="en-NIV-18626">Isaiah 48:11 --<i> </i></span><i><span class="indent-1"><span class="indent-1-breaks"></span><span class="text Isa-48-11">How can I let myself be defamed?</span></span></i><span class="indent-1"><i><span class="indent-1-breaks"> </span></i><span class="text Isa-48-11"><i>I will not yield my glory to another</i>.</span></span><br />
Meanwhile, right at the beginning of the Bible God says in Genesis 1:26 "<span class="text Gen-1-26" id="en-ESV-26"><i>Let us make man<sup> </sup>in our image, after our likeness.</i>" Notice the 'us' and the 'our'. He's talking in plural. You might suggest that he's talking to angels, but then humans aren't made in the image of angels: Genesis 1:27 -- </span><i><span class="text Gen-1-27" id="en-ESV-27">So God created man in his own image, </span></i><span class="indent-1"><i><span class="indent-1-breaks"></span></i><span class="text Gen-1-27"><i>in the image of God he created him</i>.</span></span><br />
So given that there is only one God, who has qualities that can't be shared, let's take a look at how Jesus and the Holy Spirit measure up and whether or not they might count in that 'us'.<br />
<h3>
Jesus - The Son, The Word, The Logos, The Lamb, The Angel of the Lord</h3>
Jesus was put to death. But if he never did anything wrong, why was he given the death sentence? Who would do that?<br />
The reason for Jesus' execution was under the charge of blasphemy. The Sanhedrin were extremely unimpressed by this street preacher who was actually claiming to be God. It happens several times.<br />
<blockquote class="tr_bq">
<i><span class="text Mark-2-5" id="en-NIV-24266">When Jesus saw their faith, he said to the paralysed man, <span class="woj">“Son, your sins are forgiven.”</span></span><span class="text Mark-2-6" id="en-NIV-24267"><sup class="versenum"> </sup>Now some teachers of the law were sitting there, thinking to themselves,</span></i><span class="text Mark-2-7" id="en-NIV-24268"><i><sup class="versenum"> </sup>“Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?”</i> -- Mark 2:5-7</span> </blockquote>
<blockquote class="tr_bq">
<i><span class="text John-10-30" id="en-NIV-26512"><span class="woj"><span class="text John-10-32" id="en-NIV-26514"><span class="woj">“</span></span>I and the Father are one.”</span></span></i> <br />
<i><span class="text John-10-31" id="en-NIV-26513">Again his Jewish opponents picked up stones to stone him,</span> <span class="text John-10-32" id="en-NIV-26514">but Jesus said to them, <span class="woj">“I have shown you many good works from the Father. For which of these do you stone me?”</span></span></i><br />
<i> </i><span class="text John-10-33" id="en-NIV-26515"><i>“We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.”</i> -- John 10:30-33</span></blockquote>
<blockquote class="tr_bq">
<span class="text John-14-9" id="en-NIV-26678"><span class="woj"><i>Anyone who has seen me has seen the Father.</i> -- John 14:9</span></span></blockquote>
<blockquote class="tr_bq">
<span class="text John-14-11" id="en-ESV-26668"><span class="woj"><i>Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.</i> -- John 14:11</span></span></blockquote>
<blockquote class="tr_bq">
<i>I am no longer in the world; and yet they themselves are in the world,
and I come to You Holy Father, keep them in Your name, the name which
You have given Me, that they may be one even as We are.</i> -- John 17:11 </blockquote>
<blockquote class="tr_bq">
<i><span class="text John-8-58" id="en-NIV-26440"><span class="woj">“Very truly I tell you,”</span> Jesus answered, <span class="woj">“before Abraham was born, I AM!”</span></span></i><span class="text John-8-59" id="en-NIV-26441"><i><sup class="versenum"> </sup>At this, they picked up stones to stone him</i> -- John 8:58-59</span></blockquote>
In these passages, Jesus says or does something that is universally known to be something that is only possible for God. John 8:58-59 there is a reference to Exodus 3:14 where God as a burning bush speaks to Moses, calling himself 'I AM'.<br />
<blockquote class="tr_bq">
<span class="woj"><i>I am one who testifies for myself; my other witness is the Father, who sent me.</i> -- John 8:18</span></blockquote>
<span class="woj">In this passage, Jesus refers to the Jewish practice of having at least two witnesses in court, but suggests that he by himself counts as that many.</span><br />
<br />
It's quite clear that based on Jesus' own claims to be God that his disciples came to believe it too.<br />
<blockquote class="tr_bq">
<span class="text Col-2-9" id="en-NIV-29504"><i>For in Christ all the fullness of the Deity lives in bodily form</i> -- Colossians 2:9 </span></blockquote>
<blockquote class="tr_bq">
<i><span class="text Phil-2-5" id="en-NIV-29397">Christ Jesus:</span><span class="text Phil-2-6" id="en-NIV-29398"><sup class="versenum"> </sup>Who, being in very nature God,</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Phil-2-6">did not consider equality with God something to be used to his own advantage</span></span></i> -- Philippians 2:5-6 </blockquote>
<blockquote class="tr_bq">
<i>Great indeed, we confess, is the mystery of godliness: He was manifested
in the flesh, vindicated by the Spirit, seen by angels, proclaimed
among the nations, believed on in the world, taken up in glory. </i>-- 1 Timothy 3:16</blockquote>
<blockquote class="tr_bq">
<i>Christ, who is God over all, forever praised! Amen.</i> -- Romans 9:5 </blockquote>
<blockquote class="tr_bq">
<i>our great God and Saviour, Jesus Christ</i> -- Titus 2:13 </blockquote>
<blockquote class="tr_bq">
</blockquote>
<blockquote class="tr_bq">
<span class="text Acts-20-28" id="en-NIV-27655"><i>Be shepherds of the church of God,<sup> </sup>which he bought with his own blood.</i> -- Acts 20:28 </span></blockquote>
<blockquote class="tr_bq">
<i><sup class="versenum"> </sup>“The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”)</i>. -- Matthew 1:23 </blockquote>
<blockquote class="tr_bq">
<span class="text Col-2-9" id="en-NIV-29504"><i>"In the beginning was the Word, and the Word was with God, and the Word
was God. He was in the beginning with God. All things came into being
through Him, and not even one thing that was created came into being
without Him . . . And the Word became flesh, and tabernacled among us"</i> -- John 1:1-3, 14 </span></blockquote>
<blockquote class="tr_bq">
<i>No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.</i> -- John 1:18 </blockquote>
<blockquote class="tr_bq">
<i><span class="text John-3-12" id="en-NIV-26133"><span class="woj">I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things?</span></span> <span class="text John-3-13" id="en-NIV-26134"><span class="woj">No one has ever gone into heaven except the one who came from heaven—the Son of Man.</span></span></i> -- John 3:12-13</blockquote>
<blockquote class="tr_bq">
<i>"Thomas answered and said to Him, "My Lord and my God!"</i> -- John 20:28</blockquote>
<blockquote class="tr_bq">
<i>Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son.</i> -- 2 John 9</blockquote>
<blockquote class="tr_bq">
<span class="text Jude-1-5" id="en-ESV-30662"><i>Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt</i> -- Jude 5</span> </blockquote>
<blockquote class="tr_bq">
<i>the righteousness of our God and Saviour Jesus Christ</i> -- 2 Peter 1:1</blockquote>
And if the disciples calling him God isn't enough, the Father himself calls Jesus God.<br />
<blockquote class="tr_bq">
<i>But about the Son he says, "Your throne, O God, will last for ever and ever</i> -- Hebrews 1:8</blockquote>
It also becomes clear that Jesus was sent by God from Heaven rather than being picked from humans born on Earth.<br />
Jesus apparently first shows up in the New Testament, but actually he has some less obvious appearances throughout the Old too. We know that Jesus is God's incarnation on Earth. In Genesis, he appears and speaks to Hagar.<br />
<blockquote class="tr_bq">
<i><span class="text Gen-16-11" id="en-NIV-393">The angel of the <span class="small-caps" style="font-variant: small-caps;">Lord</span> also said to her:</span></i><br />
<div class="poetry top-05">
<div class="line">
<i><span class="text Gen-16-11">“You are now pregnant</span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Gen-16-11">and you will give birth to a son.</span></span><br /><span class="text Gen-16-11">You shall name him Ishmael,</span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Gen-16-11">for the <span class="small-caps" style="font-variant: small-caps;">Lord</span> has heard of your misery.</span></span><span class="text Gen-16-12" id="en-NIV-394"><sup class="versenum"> </sup></span></i></div>
<div class="line">
<i><span class="text Gen-16-12" id="en-NIV-394"><sup class="versenum"> </sup>He will be a wild donkey of a man;</span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Gen-16-12">his hand will be against everyone</span></span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Gen-16-12">and everyone’s hand against him,</span></span><br /><span class="text Gen-16-12">and he will live in hostility</span><br /><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Gen-16-12">toward all his brothers.”</span></span></i></div>
</div>
<i> </i><br />
<div class="top-05">
<span class="text Gen-16-13" id="en-NIV-395"><i><sup class="versenum"> </sup>She gave this name to the <span class="small-caps" style="font-variant: small-caps;">Lord</span> who spoke to her: “You are the God who sees me,” for she said, “I have now seen the One who sees me.”</i> -- Genesis 16:11-13</span></div>
</blockquote>
He is referred to as the angel of the Lord, but clearly shares the properties of being God and being in physical form. Perhaps at this stage he is not fully human, but he does have that important role of being a relateable bridge between humanity and divinity. There are other occasions too when God clearly appeared in human form.<br />
<blockquote class="tr_bq">
<i><span class="text Gen-32-24" id="en-NIV-953">So Jacob was left alone, and a man wrestled with him till daybreak.</span> <span class="text Gen-32-25" id="en-NIV-954">When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man.</span> <span class="text Gen-32-26" id="en-NIV-955">Then the man said, “Let me go, for it is daybreak.”</span></i><br />
<i><span class="text Gen-32-26">But Jacob replied, “I will not let you go unless you bless me.”</span></i><br />
<i> </i><i><span class="text Gen-32-27" id="en-NIV-956">The man asked him, “What is your name?”</span></i><br />
<i><span class="text Gen-32-27">“Jacob,” he answered.</span></i><br />
<i> </i><i><span class="text Gen-32-28" id="en-NIV-957">Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome.”</span></i><br />
<i> </i><i><span class="text Gen-32-29" id="en-NIV-958">Jacob said, “Please tell me your name.”</span></i><br />
<i><span class="text Gen-32-29">But he replied, “Why do you ask my name?” Then he blessed him there.</span></i><br />
<i> </i><span class="text Gen-32-30" id="en-NIV-959"><i>So Jacob called the place Peniel<sup>,</sup> saying, “It is because I saw God face to face, and yet my life was spared.”</i> -- Genesis 32:24-30</span></blockquote>
<blockquote class="tr_bq">
<i><span class="text Gen-18-1">The <span class="small-caps" style="font-variant: small-caps;">Lord</span> appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day.</span><span class="text Gen-18-2" id="en-NIV-427"><sup class="versenum"> </sup>Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground.</span></i> <br />
<span class="text Gen-18-3" id="en-NIV-428"><i>He said, “If I have found favor in your eyes, my lord, do not pass your servant by.</i> -- Genesis 18:1-3</span></blockquote>
<blockquote class="tr_bq">
<i><span class="text Judg-13-21" id="en-NIV-6906">When the angel of the <span class="small-caps" style="font-variant: small-caps;">Lord</span> did not show himself again to Manoah and his wife, Manoah realized that it was the angel of the <span class="small-caps" style="font-variant: small-caps;">Lord</span>.</span></i> <br />
<span class="text Judg-13-22" id="en-NIV-6907"><i>“We are doomed to die!” he said to his wife. “We have seen God!”</i> -- Judges 13:21-22</span></blockquote>
He's often referred to as LORD, unmistakeably as God, which goes to prove that it is not out of the question in Jewish belief for Yahweh to come to Earth and communicate to us as a physical being. But the angel of the LORD is not always a physical being.<br />
<blockquote class="tr_bq">
<i>The angel of the LORD called to Abraham a second time from heaven</i> -- Genesis 22:15</blockquote>
To think God can only be spiritual or physical at one time is called modalism and is not Biblically sound. God can be both.<br />
<br />
Back to Jesus specifically, a prophecy in Isaiah spells out that the Messiah will be called God. In Jewish tradition names carried meaning and it's clear that the names given to the Messiah are a mixture of human and divine descriptions. <br />
<blockquote class="tr_bq">
<i><span class="text Isa-9-6" id="en-ESV-17836">For to us a child is born,</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Isa-9-6">to us a son is given; </span></span><span class="text Isa-9-6">and the government shall be upon his shoulder, </span><span class="indent-1"><span class="indent-1-breaks"></span><span class="text Isa-9-6">and his name shall be called<sup> </sup></span></span><span class="text Isa-9-6">Wonderful Counsellor, Mighty God,</span></i><span class="indent-1"><i><span class="indent-1-breaks"> </span></i><span class="text Isa-9-6"><i>Everlasting Father, Prince of Peace</i>. -- Isaiah 9:6</span></span></blockquote>
We've all heard Jesus referred to as that last one, if not the rest. As well as that, the passage clearly shows that a son who will be born is also the 'everlasting Father'. That's either a ridiculous contradiction, or a solid sign that Jesus and God are one being.<br />
<br />
So Jesus claims to be God, and his followers believe that he is God, and there is precedence for God to take human form. But does Jesus share attributes with God? We've already seen a couple.<br />
<ul>
<li><b>God's chosen name: </b>God specifically chose a name for his son which tells people what's what. Although in the west we call him 'Jesus', his actual given name was 'Yeshua', or the Greek form 'Joshua', which means "<i>the LORD saves</i>". Whenever you see 'Lord' in all caps like that, it refers to the Tetragrammaton, or God's own holy name. It's usually written as 'YHWH', or 'Yahweh', while again in the west, we make it our own and call it 'Jehovah'. So since in Hosea 13:4, God says he is the only saviour, yet Jesus is widely known to be our saviour, and this name 'Jesus' refers to both of them being saviours, it seems they must both be one and the same. Matthew 1:21 -- <span class="text Matt-1-21" id="en-NIV-23166"><i>She will give birth to a son, and you are to give him the name Jesus,<sup> </sup>because he will save his people from their sins</i>.</span><b> </b></li>
<li><b>Forgives sin</b>s: In <span class="text Mark-2-7" id="en-NIV-24268">Mark 2:5-7, Jesus forgives sins, something only God can do.</span></li>
<li><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><b>Existed Eternally</b>: John 1 and 3 tells us that Jesus was with one with God for all eternity and this is repeated elsewhere too. John 17:5 -- </span></span><span class="text John-17-5" id="en-NIV-26765"><span class="woj"><i>And now, Father, glorify me in your presence with the glory I had with you before the world began</i>. In this passage the word 'world' is the Greek word 'kosmon' which refers to the system of the universe (sometimes physical, sometimes spiritual) rather than the Earth alone.</span></span></li>
<li><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><b>He created things and is not a created being</b>: John 1 also tells us that creation was through Jesus. 1:3 reads "</span></span><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><span class="text John-1-3" id="en-ESV-26037"><i>All things were made through him, and without him was not any thing made that was made</i>." This clearly says that all things that were made, were made through him. If he were a created (made) being, that verse would not make sense.</span> Revelation 5:13 puts Jesus (the lamb) on equal placing with God on the throne above heaven. Hebrews 1:2 -- <i> </i></span></span><i>but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe</i>.</li>
<li><b>Sustains all things</b>: Hebrews 1:3 -- <span class="text Heb-1-3" id="en-NIV-29967"><i>The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word</i>.</span> </li>
<li><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><b>Authority over all creation</b>: Matthew 28:18 -- </span></span><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><i><span class="text Matt-28-18" id="en-NIV-24214">Then Jesus came to them and said, <span class="woj">“All authority in heaven and on earth has been given to me.</span></span></i> </span></span></li>
<li><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><b>Lord of lords</b>: Revelation 17:14 -- </span></span><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><i><span class="text Rev-17-14" id="en-NIV-30990">They will wage war against the Lamb, but the Lamb will triumph over them because he is Lord of lords and King of kings</span></i> </span></span></li>
<li><span class="text Mark-2-7" id="en-NIV-24268"><span class="text Col-2-9" id="en-NIV-29504"><b>Shares his name with God</b>: Notice, 'the name above every name'. There is no exception given for God's own holy name, so it must be his own name that is given. Philippians 2:9-11 -- </span></span><i><span class="text Phil-2-9" id="en-NIV-29401">Therefore God exalted him to the highest place</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Phil-2-9">and gave him the name that is above every name,</span></span><span class="text Phil-2-10" id="en-NIV-29402"><sup> </sup>that at the name of Jesus every knee should bow,</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Phil-2-10">in heaven and on earth and under the earth,</span></span><span class="text Phil-2-11" id="en-NIV-29403"><sup class="versenum"> </sup>and every tongue acknowledge that Jesus Christ is Lord,</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Phil-2-11">to the glory of God the Father. </span></span></i><span class="indent-1"><span class="text Phil-2-11">Similar to the first point in this list is that God gives his own name to Jesus. It's often said that no one knows for certain how to pronounce 'YHWH'. But if we take Jesus' given name 'Yeshua', and maybe go halfway with the western 'Jehovah', we get somewhere interesting. The Hebrews had no 'j' sound, and would have pronounced 'Jehovah', as 'Yehovah'. But the Tetragrammaton there has a 'w' where we have a 'v', so swap that out we get 'Yehowah'. It might just be me, but 'Yehowah', and 'Yeshua' seem almost identical, with perhaps the difference being that 'Yeshua' refers to the Son, while 'Yehowah' is the full trinity.</span></span></li>
<li><span class="indent-1"><span class="text Phil-2-11"><b>Owns what God owns</b>: John 16:15</span></span><i><span class="indent-1"><span class="text Phil-2-11"> -- </span></span></i><span class="woj"><i>All that belongs to the Father is mine</i>.</span></li>
<li><span class="woj"><b>Is to be honoured exactly like the Father</b>: John 5:23 -- </span><span class="text John-5-23" id="en-ESV-26222"><span class="woj"><i>Whoever does not honour the Son does not honour the Father who sent him</i>.</span></span></li>
<li><span class="text John-5-23" id="en-ESV-26222"><span class="woj"><b>Calls himself equal to God</b>: John 5:18 -- </span></span><span class="text John-5-18"><i>This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God</i>. <br />It's quite common for people to think that seeing as one is the Father, and one is the Son, that they should be separate. How can someone give birth to themselves? But despite seeming like common sense to us, the fact that Jesus called God his Father, and was himself called the Son of God, this was clear to the Jews of the time that Jesus was claiming to be equal to God. And as no one is equal to God, then they must be the same being. For the Jews, to call yourself a son of someone, wasn't always necessarily a biological thing. It was often used symbolically to mean you were the same type of person. A common phrase might be 'son of the prophets', which would mean the person being referenced was a prophet or preacher of some kind. So when Jesus claimed to be 'The Son of God', rather than 'a son of God', the cultural shall-we-say slang of the time made it clear that he was calling himself God.<br />Many of his followers referred to him by that title (Mark 1:1, Mark 15:39, Luke 1:35, Luke 9:20, John 1:49), and even Satan and the demons(Matthew 8:28-29, Luke 4:3, Luke 4:41), but he never rejected it.</span></li>
<li><span class="text John-5-18"><b>Word to be kept</b>: John 14:23 -- <i>Jesus answered him, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him." </i></span></li>
<li><span class="woj"><b>All knowing</b>: John 16:30 -- </span><span class="text John-16-30" id="en-NIV-26757"><i>Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God</i>.</span></li>
<li><span class="text John-16-30" id="en-NIV-26757"><b>Knows human hearts and minds</b>: John 2:25 --<i> </i></span><span class="text John-2-25" id="en-NIV-26121"><i>He did not need any testimony about mankind, for he knew what was in each person</i>. Luke 6:8 -- <i>But He knew their thoughts.</i></span></li>
<li><span class="text John-2-25" id="en-NIV-26121"><b>Never changes</b>: Hebrews 13:8 --<i> </i></span><i>Jesus Christ is the same yesterday and today and forever</i>.</li>
<li><b>Holy</b>: Luke 1:35 -- <i><span class="text Luke-1-35" id="en-NIV-24929">The angel answered, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.</span></i></li>
<li><span class="text Luke-1-35" id="en-NIV-24929"><b>Performed miracles and healings</b>: </span><i><span class="text Luke-1-35" id="en-NIV-24929"> </span></i><span class="text Luke-1-35" id="en-NIV-24929">The Gospels are full of examples of Jesus using his ability to heal the sick, wounded, blind, and even the dying and dead. He also has control over the elements as shown by his walking on water, calming a storm, multiplying food, and changing water into wine.</span><i><span class="text Luke-1-35" id="en-NIV-24929"> </span></i><span class="text Luke-1-35" id="en-NIV-24929">He doesn't even need to be in the same room to perform his miracles. </span><span class="text Matt-8-7" id="en-ESVUK-23353">Matthew 8:7-10,13 -- <i>And he said to him, <span class="woj">“I will come and heal him.”</span></i></span><i><span class="text Matt-8-8" id="en-ESVUK-23354"><sup class="versenum"> </sup>But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed.</span> <span class="text Matt-8-9" id="en-ESVUK-23355">For
I too am a man under authority, with soldiers under me. And I say to
one, ‘Go’, and he goes, and to another, ‘Come’, and he comes, and to my
servant, ‘Do this’, and he does it.”</span> <span class="text Matt-8-10" id="en-ESVUK-23356">When Jesus heard this, he marvelled... </span></i><span class="text Matt-8-13" id="en-ESVUK-23359"><i><sup class="versenum"> </sup>And to the centurion Jesus said, <span class="woj">“Go; let it be done for you as you have believed.”</span> And the servant was healed at that very moment</i>.</span></li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>A teacher</b>: John 13:13 -- </span><i><span class="text Matt-8-13" id="en-ESVUK-23359"><span class="text John-13-13" id="en-NIV-26644"><span class="woj">“You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am.</span></span></span><span class="text Matt-8-7" id="en-ESVUK-23353"><span class="woj">”</span></span></i></li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>Reveals Heaven's secrets</b>: In Matthew 13:10-17, Jesus explains that his parables explain the mysteries of Heaven. Galatians 1:12 -- </span><i>I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ</i>.</li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>Accepted worship</b>: Even though in Matthew 4:10 Jesus says </span><span class="text Matt-8-13" id="en-ESVUK-23359">"<i>You shall worship the Lord your God, and serve Him only</i>.", there are several occasions when Jesus is worshipped by his followers (e.g. Matthew 2:11, 9:18, 14:33, 15:25, 28:9, John 9:38). Only God is worthy of worship. Men (Acts 10:25-26) and angels (Revelation 19:10) are not to be worshipped.</span></li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>Can be prayed to</b>: Stephen prays to Jesus in his last moments in Acts 7:59, while Paul encourages prayer to Jesus in Corinthians 1:1-2, and Romans 10:13-14.</span></li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>Baptism in his name</b>: Matthew 28:19 -- </span><i><span class="text Matt-28-19" id="en-ESV-24211"><span class="woj">Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit.</span></span></i></li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>Will judge humanity</b>: 2 Corinthians 5:10 -- </span><i>For we must all appear before the judgement seat of Christ</i>.</li>
<li><b>Our advocate</b>: 1 John 2:1 -- <i>My dear children, I write this to you so that you will not sin. But if
anybody does sin, we have an advocate with the Father--Jesus Christ, the
Righteous One</i>.<span class="p"><br /></span> </li>
<li><b>Refers to himself as the first and the last</b>: Revelation 1:17-18 -- "<i>Do not be afraid; I am the first and the last, and the living One;
and I was dead, and behold, I am alive forevermore, and I have the keys
of death and of Hades.</i>" which is reminiscent of Isaiah 44:6 "<i>Thus says the Lord, the King of Israel and his Redeemer, the Lord of
hosts: ‘I am the first and I am the last, and there is no God besides
Me.</i>" </li>
<li><b>Refers to himself as the Almighty</b>: Just in case you weren't sure... Revelation 1:8 -- “<i>I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty</i>.” This passage comes right after John says that Jesus is coming to give his revelation, and is clearly him introducing himself. Although it says 'Lord God' and not Jesus in this specific verse, the context of the previous verses makes it very clear. If not clear enough the word 'Lord' is translated from the Greek 'kyrios' (<span class="st">κύριος) which in the Bible is always used in reference to Jesus. When 'Lord' is applied to God the Father or the Tetragrammaton the Greek word used is </span><span class="_Tgc">'theos' (Θεός).<br />Knowing this distinction between 'kyrios' and 'theos' an interesting thing happens in Mark 12:30-31 -- </span><i>And you shall love the Lord your God with all your heart and with all
your soul and with all your mind and with all your strength.’ The second
is this: ‘You shall love your neighbour as yourself.’ There is no other
commandment greater than these.”</i>These are the two greatest commandments for Christians. The first is to love the 'Lord your God'. Here Jesus says '<i>kyrion ton theon</i>'. He mixes the two words and uses them to refer to God, basically saying you should love both him and the Father as one entity.<i></i></li>
<li><b>Resurrects himself</b>: Many verses will tell you that God raised Jesus from the dead. (Acts 10:40 -- <i>God raised Him up on the third day and granted that He become visible</i>). However, in John 2:18-22, Jesus explains that he will raise himself: <i><span class="text John-2-18" id="en-ESV-26103">So the Jews said to him, “What sign do you show us for doing these things?”</span> <span class="text John-2-19" id="en-ESV-26104">Jesus answered them, <span class="woj">“Destroy this temple, and in three days I will raise it up.”</span></span> <span class="text John-2-20" id="en-ESV-26105">The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”</span> <span class="text John-2-21" id="en-ESV-26106">But he was speaking about the temple of his body.</span> <span class="text John-2-22" id="en-ESV-26107">When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.</span></i></li>
</ul>
<span class="text Mark-2-7" id="en-NIV-24268">It seems pretty indisputable that the Bible teaches that Jesus and God are one and the same. The idea that Jesus is not a divine being made flesh is a serious sin according to John:</span><br />
<blockquote class="tr_bq">
<span class="text 2John-1-7" id="en-ESV-30636"><i>For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist</i>. -- 2 John 7</span><br />
<span class="text 2John-1-7" id="en-ESV-30636"></span></blockquote>
<h3>
The Holy Spirit</h3>
The Holy Spirit is a more difficult one to get a grasp of. It's hard to understand who it is, what it does, how it functions. Some people like to think of it as God's feminine side (despite always being referred to as 'he'), seeing as both the Father and the Son are referred to as male (even though God has no gender when he isn't assuming a human form). <br /><br />We know that he is the helper sent to us by God. He is the part of God that lives inside each of us. He teaches, guides, helps, and comforts.<br /><br />He too shares God's attributes. And we know that he is separate to both the Father and the Son because all three were present at Jesus' baptism by John (the Baptist).<br />
<blockquote class="tr_bq">
<i><span class="text Matt-3-16" id="en-ESVUK-23209">And when Jesus was baptised, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him;</span></i><span class="text Matt-3-17" id="en-ESVUK-23210"><i><sup class="versenum"> </sup>and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”</i> -- Matthew 3:16-17</span></blockquote>
A good verse that depicts the Trinity in action is this:<br />
<blockquote class="tr_bq">
<i>just as God said, "I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL
BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.</i> -- 2 Corinthians 6:16</blockquote>
This verse shows God dwelling within his followers (The Holy Spirit), walking among them (The Son), and being their God (The Father).<br />
<br />
And let's see the matching qualities.<br />
<ul>
<li><b>Must not be blasphemed</b>: Matthew 12:31 -- <span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><i>Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven</i>.</span></span></li>
<li><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><b>Was present at Creation</b>: Genesis 1:1-2 --<i> </i></span></span><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><i><span class="text Gen-1-1">In the beginning, God created the heavens and the earth.</span> </i><span class="text Gen-1-2" id="en-ESV-2"><i>The earth was without
form and void, and darkness was over the face of the deep. And the
Spirit of God was hovering over the face of the waters</i>. Note that in this passage 'God' in Hebrew is the word 'Elohim' which is a plural.</span></span></span></li>
<li><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><span class="text Gen-1-2" id="en-ESV-2"><b>Exists eternally</b>: Hebrews 9:14 -- </span></span></span><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><span class="text Gen-1-2" id="en-ESV-2"><span class="text Heb-9-14" id="en-ESV-30103"><i>how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God</i>.</span> </span></span></span></li>
<li><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><span class="text Gen-1-2" id="en-ESV-2"><b>Called Lord</b>: 2 Corinthians 3:17 -- </span></span></span><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><span class="text Gen-1-2" id="en-ESV-2"><span class="text 2Cor-3-17" id="en-ESV-28842"><i>Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom</i>.</span> </span> </span></span></li>
<li><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><b>Knows all God's secrets and understands the mind of God</b>: 1 Corinthians 2: 10-11 -- </span></span><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><i>these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God</i>. </span></span><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><i><span class="text 1Cor-2-11" id="en-ESV-28389">For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God</span></i>.</span></span></li>
<li><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><b>Omnipresent</b>: Psalm 139:7-10 -- </span></span><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><i><span class="text Ps-139-7" id="en-ESV-16247">Where shall I go from your Spirit?</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Ps-139-7">Or where shall I flee from your presence<sup>? </sup></span></span><span class="text Ps-139-8" id="en-ESV-16248">If I ascend to heaven, you are there!</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Ps-139-8">If I make my bed in Sheol, you are there<sup>! </sup></span></span><span class="text Ps-139-9" id="en-ESV-16249">If I take the wings of the morning</span><span class="indent-1"><span class="indent-1-breaks"> </span><span class="text Ps-139-9">and dwell in the uttermost parts of the sea,</span></span><span class="text Ps-139-10" id="en-ESV-16250"><sup class="versenum"> </sup>even there your hand shall lead me,</span></i><span class="indent-1"><i><span class="indent-1-breaks"> </span></i><span class="text Ps-139-10"><i>and your right hand shall hold me</i>.</span></span> </span></span></li>
<li><span class="text Matt-12-31" id="en-ESVUK-23521"><span class="woj"><span class="p"><b>A teacher on par with Jesus</b>: John 14:26</span> -- </span></span><i>But the Advocate, the Holy Spirit, whom the Father will send in My name,
will teach you all things and will remind you of everything I have told
you</i>. In this passage again, we see that Jesus, the Father, and the Holy Spirit are separate persons.<span class="p"></span></li>
<li><span class="p"><b>Provides revelations</b>: Ephesians 3:5 -- </span><i>which was not made known to men in other generations as it has now been
revealed by the Spirit to God's holy apostles and prophets</i>.</li>
<li><b>Judges and convicts the world</b>: John 16:7-8 -- <i><span class="text John-16-7" id="en-ESV-26722"><span class="woj">Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you.</span></span> </i><span class="text John-16-8" id="en-ESV-26723"><span class="woj"><i>And when he comes, he will convict the world concerning sin and righteousness and judgement</i>.</span></span> </li>
<li><b>Called advocate or helper by Jesus</b>: John 14:15-17 -- <i><span class="text John-14-15"><span class="woj">“If you love me, keep my commands.</span></span> <span class="text John-14-16" id="en-NIV-26685"><span class="woj">And I will ask the Father, and he will give you another advocate to help you and be with you forever—</span></span> </i><span class="text John-14-17" id="en-NIV-26686"><span class="woj"><i>the Spirit of truth</i>.</span></span></li>
<li><span class="text Matt-8-13" id="en-ESVUK-23359"><b>Baptism in his name</b>: Matthew 28:19 -- </span><i><span class="text Matt-28-19" id="en-ESV-24211"><span class="woj">Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.</span></span></i></li>
<li> <b>Loving</b>: Romans 15:30 -- <i>I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit</i>.</li>
<li><b>Referred to as God</b>: Acts 5:35 -- <i>Peter asked, “Ananias, why has Satan filled your heart so that you should lie to the Holy Spirit and keep back some of the money you got for the land? As long as it remained unsold, wasn’t it your own? And after it was sold, wasn’t the money at your disposal? So how could you have thought of doing what you did? You didn’t lie only to men, but also to God!”</i></li>
<li><b>The Spirit of the Father</b>: Matthew 10:20 -- <i>For it is not you who speak, but it is the Spirit of your Father who speaks in you. </i></li>
<li><b>Is both the Spirit of God and of Christ</b>: Romans 8:9 -- <i><span class="text Rom-8-9" id="en-ESV-28110">You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.</span> </i></li>
<li><b>Is inside people and provides spiritual gifts</b>: Exodus 31:3 -- <i> I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts.</i> Judges 14:6 -- <i>The Spirit of the LORD came upon him in power so that he tore the lion apart with his bare hands</i>.<i> </i>Matthew 1:18 -- <i>she was found to be with child through the Holy Spirit</i>.</li>
<li><b>with you and in you</b>: Ephesians 4:6 says the Father is "<span class="text Eph-4-6" id="en-ESV-29262"><i>over all and through all and in all</i>", while John 14:17 says the Spirit "</span><i>abides with you, and will be in you</i>." </li>
</ul>
I struggle to see how anyone could say that the Trinity is not explicitly represented throughout the Scripture, even if it isn't explicitly explained in the Bible. <br />
<div class="content-box-1">
<div id="Replacep">
<span class="exdous">
</span><br />
<blockquote class="tr_bq">
<i>By the word of the LORD the heavens were made, And by the breath of His mouth all their host.</i> -- Psalm 33:6</blockquote>
</div>
</div>
Certain passages of the Old Testament make more sense in light of the revelation of the trinity. This verse in Psalms refers to the word and the breath of the LORD. We know that Jesus is called the Word, and we also often see the Spirit referred to as breath. <br />
Although Jesus and the Holy Spirit have certain characteristics explicitly referenced that don't match each other, there is a lot of overlap, and they both have qualities that only God could possibly have. So even though it's difficult to wrap your head around, the Father, Son, and Holy Spirit are all separate persons, yet they are all one being and one essence that make up the Trinitarian Godhead.<br />
As well as the passages in the Old Testament that become clearer, there are a number of passages that seem to blur the lines between members of the Trinity. It's really unclear who is being referred to unless you see both persons as one and the same: <br />
<blockquote class="tr_bq">
<i><span class="text 1Tim-6-13" id="en-ESV-29785">I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before<sup> </sup>Pontius Pilate made the good confession,</span><span class="text 1Tim-6-14" id="en-ESV-29786"><sup class="versenum"> </sup>to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ,</span> <span class="text 1Tim-6-15" id="en-ESV-29787">which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords,</span> </i><span class="text 1Tim-6-16" id="en-ESV-29788"><i>who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honour and eternal dominion. Amen</i>. -- 1 Timothy 6:13-16</span></blockquote>
Each one is fully God. They are inseparable and they are not merely a part of God that can be removed. I've been using the word 'trinity' throughout so far, but it is not a Biblical word. A better more accurate word would be 'Godhead'. It might be possible that there are more than three in the Godhead. It doesn't really matter. Another better description of the Trinity would be tri-unity, which may have been the original term, but was squashed together. Tri-unity: three in unison.<br />
Anyway, one last look at a vital passage that really drives the point home:<br />
<blockquote class="tr_bq">
<i><span class="text Matt-28-19" id="en-ESV-24211"><span class="woj">Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit. </span></span></i><span class="text Matt-8-13" id="en-ESVUK-23359">--</span><span class="text Matt-8-13" id="en-ESVUK-23359"> Matthew 28:19 </span></blockquote>
In this all three members of the tri-unity, the Father, the Son, and Holy Spirit are to be referred to in the same name. The name is the Holy name of God ('YHWH' which some call Yahweh, or Jehovah, or Jah, or Adonai) . The word 'name' in the original Greek is 'onoma' (ὄνομα) which is singular, yet it is given to three persons. In the Old Testament Hebrew 'HaShem' which also means 'the name' is used to refer to God's holy name (e.g. Leviticus 24:11, Deuteronomy 28:58). 'the name' replaces 'YHWH' out of respect for God's holiest name, that no one is really sure how to pronounce. By simply saying 'the name' Jews know that refers to YHWH.<br />
YHWH or Jehovah means "the self existent one" or as Moses heard it "I AM" or "<span class="st" data-hveid="57" data-ved="0ahUKEwjo2_GFwL3SAhXjDMAKHRgPD3wQ4EUIOTAD">I am that I am," or "I am the one who is". God has a number of other names that in many cases are more like titles which replace the Holy name. Adonai means 'one who rules' or 'lord'. Elohim (Genesis 14) means 'the strong God'. El Shaddai (Genesis 17) means 'Almighty God'. El Olam (Genesis 21) means 'Everlasting God'. </span><br />
<span class="st" data-hveid="57" data-ved="0ahUKEwjo2_GFwL3SAhXjDMAKHRgPD3wQ4EUIOTAD">This passage in Matthew refers to the name, so whichever one you want to use, it still comes to the same fact that it is referring to God - that the Father, the Son, and the Holy Spirit are all God.</span><br />
<blockquote class="tr_bq">
<span class="st" data-hveid="57" data-ved="0ahUKEwjo2_GFwL3SAhXjDMAKHRgPD3wQ4EUIOTAD"><i><span class="text 1John-4-2" id="en-ESV-30589">By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God,</span> <span class="text 1John-4-3" id="en-ESV-30590">and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.</span></i> -- 1 John 4:2-3</span></blockquote>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-ZTlE4-fEaVs/Wbe4cedPeHI/AAAAAAAAAM4/aymB0eKnuME_7vEQboZZoe7tXlljB6uKQCLcBGAs/s1600/the%2Bholy%2Btrinity%2Bin%2Bscripture%2Bchart.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1027" src="https://1.bp.blogspot.com/-ZTlE4-fEaVs/Wbe4cedPeHI/AAAAAAAAAM4/aymB0eKnuME_7vEQboZZoe7tXlljB6uKQCLcBGAs/s1600/the%2Bholy%2Btrinity%2Bin%2Bscripture%2Bchart.jpg" /></a></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-81881263897340807842017-02-17T11:14:00.001+00:002017-02-17T11:14:58.750+00:00The Self-Contradicting Worldview of Atheism<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-QERLKe8DfBQ/WDg2rFTfP1I/AAAAAAAAAHQ/84foe0sTXWAsIvlTfG7lkdbRFmhqQbp8gCLcB/s1600/gervaisfacts.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="179" src="https://3.bp.blogspot.com/-QERLKe8DfBQ/WDg2rFTfP1I/AAAAAAAAAHQ/84foe0sTXWAsIvlTfG7lkdbRFmhqQbp8gCLcB/s320/gervaisfacts.gif" width="320" /></a></div>
<br />
That title alone is bound to set off some triggers. Which is a shame, because it would be nice to get into the meat of this without having to first lay down some grounding to explain where we're coming from.<br />
<br />
That well-rehearsed scripted cry rings in my ears as I write, "Atheism isn't a worldview! It's just an answer to the God claim!"<br />
<br />
I take this to mean that the atheist saying it is really an <a href="http://godsrocker.blogspot.com/2014/09/what-belief-label-do-you-fit-under.html" target="_blank">agnostic non-theist</a>. As such, they are sat on the fence with an "I don't know if God exists or not and am withholding judgement until more evidence comes in". <br />
An atheist on the proper definition either believes, or feels certain that the claim "God does not exist" is true. <br />
<br />
Following from the belief in that claim is an obvious basis for a worldview. An atheist who believes there is no such thing as God, must necessarily believe that everything in existence operates without need for one. While a theist believes God created, moulded, designed, sustains, and has plans for the universe and everything in it, an atheist requires other explanations. Hence, worldview.<br />
<br />
Going back to the agnostic non-theist for a moment. It would be smart for them to consider the logical implications of an atheistic worldview. Rather than solely look at the claim "God exists", they should study and apply similar scepticism to the alternative claim "God does not exist". Perhaps they'd then see a clearer picture of which worldview makes more sense.<br />
<br />
So. The following will be going through various claims made by atheists about their worldview. These are common claims made by many. We will see that a number of them are incompatible. Fortunately not every atheist holds to all of the claims, and so not every atheist is living with incompatible beliefs, but for those who do spout these contradictory ideas, they should really re-examine their worldview, and at the very least, choose between the contradictions. <br />
If you ever find that you believe two statements that are in contradiction with one another, you have no choice but to drop one.<br />
<a name='more'></a><br />
<br />
<a href="https://1.bp.blogspot.com/-Vj8lW4uZA4Y/WDg280uBdYI/AAAAAAAAAHU/yEbBRLrs694-o-yJpMnL6EeU0X0Fj9YiACLcB/s1600/quote-as-a-scientist-i-don-t-believe-anything-science-shouldn-t-use-the-word-belief-there-lawrence-m-krauss-70-21-38.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="150" src="https://1.bp.blogspot.com/-Vj8lW4uZA4Y/WDg280uBdYI/AAAAAAAAAHU/yEbBRLrs694-o-yJpMnL6EeU0X0Fj9YiACLcB/s320/quote-as-a-scientist-i-don-t-believe-anything-science-shouldn-t-use-the-word-belief-there-lawrence-m-krauss-70-21-38.jpg" width="320" /></a><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
Here, as he has done in many places, physicist Lawrence Krauss claims that he has no beliefs. Does he believe that?<br />
Of course he does. He believes that he has no beliefs. If he thinks something is more likely true than it is false, then he believes that the thing is more likely true than it is false.<br />
There are many many things he believes. When he's out at work, he believes that he has a bottle of milk in his fridge at home. He believes his car is where he parked it. He believes he put his socks on before his shoes.<br />
These things he believes will have varying levels of certainty, and it may be the case that he doesn't claim to know for sure if these things are true, but the statement "I have no beliefs" is as self refuting as they come.<br />
<br />
So choose:<br />
a) You have no beliefs.<br />
b) You believe that you have no beliefs. Therefore you have at least one belief.<br />
<br />
<a href="https://1.bp.blogspot.com/-W_9WoujZg5w/WDg464jMzGI/AAAAAAAAAHk/qhIbjE_ua4M5ApswqW8wtko6wjeAw4dbACLcB/s1600/dawkins%2Bcontradiction.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="222" src="https://1.bp.blogspot.com/-W_9WoujZg5w/WDg464jMzGI/AAAAAAAAAHk/qhIbjE_ua4M5ApswqW8wtko6wjeAw4dbACLcB/s320/dawkins%2Bcontradiction.jpg" width="320" /></a><br />
Dawkins makes a mistake that is extremely common among atheists. Although many atheists may not be aware of half of the problem.<br />
The atheistic worldview has no room for <a href="http://godsrocker.blogspot.com/2015/06/right-and-wrong-means-god-exists-moral.html" target="_blank">objective morality</a>. There is no such thing as right or wrong, or evil or good. There are only the opinions and feelings of the creatures in the world.<br />
But if it's the case that there is no such thing as good or evil, then atheists have no right to be calling things by those names. Faith, religion, and even God often come under fire for being evil in the eyes of atheists. I've even heard people call Jesus evil, which is some crazy cognitive dissonance.<br />
But on the atheist worldview, if religion does things that atheists do not like, then they are not doing evil, they are just behaving differently. It's exactly the same as if atheists were to be outraged that theists preferred chocolate to vanilla. <br />
<br />
So choose:<br />
a) Good and Evil do not exist. <br />
b) Evil exists, but so does God.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-1K1jYZBKeUI/WDg_s_evn2I/AAAAAAAAAH0/v__ewms2YrgJh-TTsonpwN4rKeS2say2QCLcB/s1600/Freethinkers.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://2.bp.blogspot.com/-1K1jYZBKeUI/WDg_s_evn2I/AAAAAAAAAH0/v__ewms2YrgJh-TTsonpwN4rKeS2say2QCLcB/s320/Freethinkers.jpg" width="254" /></a></div>
<br />
A freethinker is someone who doesn't feel constrained by others and uses information to form their own ideas and opinions. There's no reason why this should exclude theists, but quite often atheists frame the debate as between 'freethinkers' (themselves) and 'sheeple' (indoctrinated religious fools).<br />
Nonetheless, it seems that the atheistic worldview doesn't have room for freethinkers anyway. While on theism, God endowed his creations with a mind, self awareness, and the ability to think and create and invent, on atheism the process of evolution is all we have. <br />
Seeing that there is no way for mindless matter to become a thoughtful mind, it becomes a problem for atheism that freethinking is an illusion. No matter how many times you bang two rocks together, it's not going to come to life and invent a sports bra.<br />
On the atheistic worldview, by a mostly random process of chemical reactions and mutations, coupled with natural selection, what was once nothing more than dirt, dust, muck, and water, has somehow over billions of years managed to reform itself (without meaning to) into what we are today. On atheism, we are simply a bag of chemicals continuing to function in this way, and everything we do is no more due to freedom than the actions of a preprogrammed computer. If we have an original idea, it must be a chemical imbalance of some kind. People don't believe things because they are true, or make more sense, they believe them because their programming won't have it any other way.<br />
<blockquote class="tr_bq">
<i>If there is no God, then all that exists is time and chance acting on
matter. If this is true then the difference between your thoughts and
mine correspond to the difference between shaking up a bottle of
Mountain Dew and a bottle of Dr. Pepper. You simply fizz atheistically
and I fizz theistically. This means that you do not hold to atheism
because it is true , but rather because of a series of chemical
reactions… … This means that we have no reason for assigning truth and
falsity to the chemical fizz we call reasoning...</i></blockquote>
<blockquote>
~ Douglas Wilson</blockquote>
So choose: <br />
a) Free thought<br />
b) Acceptance that you are no more than a meat robotLewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-7185361396880846772017-02-10T15:05:00.001+00:002017-02-10T15:05:13.538+00:00Which Bible Is The Right Translation?<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="dialog">
<a href="https://2.bp.blogspot.com/-DB6YMj_hUiE/WJ3WXiI2kHI/AAAAAAAAAJI/LU05Vo3uV0EhqozumRigc0Vdo-ZK3jC8gCLcB/s1600/bible_spines.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="155" src="https://2.bp.blogspot.com/-DB6YMj_hUiE/WJ3WXiI2kHI/AAAAAAAAAJI/LU05Vo3uV0EhqozumRigc0Vdo-ZK3jC8gCLcB/s320/bible_spines.jpg" width="320" /></a>Like most people in my non-denominational group of Christians that I know, my go to English translation for the Bible
is the NIV, the New International Version. It's easy to read and does a
decent job of staying true to the text. And like most people in my
non-denominational group of Christians that I know, as well as a wider
spread of other Christians of various denominations that I do and don't
know, none of us ever use The Message. </div>
<div class="dialog">
<br /></div>
<div class="dialog">
But at other times, I prefer some of the translations
in the ESV, the English Standard Version. There have been a fair few
times where I think this one has nailed a verse, where the NIV doesn't
quite hit the mark.</div>
<div class="dialog">
But then, other people have a fondness for the KJV,
the King James Version. I personally like the old timey language with
the thee's and thou's and such, but there are some things in this
translation that put me off using it generally.</div>
<div class="dialog">
Sometimes specific denominations have their own
preferred translation. Jehovah's Witnesses tend to stick to the NWT,
New World Translation. Or it might be that a certain church pastor has their own favourite so that's what they keep in their pews.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
But when you have all these different versions
floating around, and various people saying they like this one, or that
one, to an outsider it can look like the Bible is in a mess. How can we read and trust the Bible, if we don't know which one is the right one? Of all these versions surely we need to figure out which one is the one to stick to and then ignore the rest?</div>
<div class="dialog">
</div>
<a name='more'></a><br />
<br />
<div class="dialog">
Well, no actually. Because what all these have in
common, is that they are English translations. The original trustworthy
Bible is penned in Hebrew and Greek. And because most of us on this
side of the world don't speak those languages, we have to have it
translated for us.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
And translation, as any translator will tell you, causes problems.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
In fact, way back in the day when the first English
translations were being compiled, the powers that were wanted to put a
stop to it. They all knew that the original Hebrew and Greek texts were
the only accurate ones, and any English version would likely do damage
to the message.</div>
<div class="dialog">
But fortunately sense won out, and translations are now available to thousands of languages around the world.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
I understand completely that those who were opposed
to translating the Bible wanted to preserve the original meaning and
protect God's word. But fortunately the Bible is and always has been, a
work written by men, through inspiration. It's not like the Muslim Qu'ran, which they believe is actually God's
own word. Their belief is that the book is incorruptible and perfect
because it came from God himself, through an angel, to Muhammad. To
translate that might be taking God's word and making it into a human
project, and if a mistake is made, then people would be reading a human
error while believing it was God himself speaking.</div>
<div class="dialog">
<br />
But the Bible doesn't have that problem. It's always been understood to
be written by humans from their perspective and so there is some room
for the information to not always exemplify God's perfect wisdom. And so translating the work of a group of humans, is not so much of a big deal.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
The important thing is that the people who have been
doing the translating have used the original texts as their sources, so
even if they make mistakes, their work can be checked over and over
against the old Greek and Hebrew versions. They can always repair the
damage.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
Say, here's a major reason why I don't like the KJV
so much. The Sixth of the Ten Commandments in the KJV reads "Thou shalt
not kill". And quite irritatingly, this is very often quoted.<br />
But since the KJV, the majority of translations don't use that phrase
any more. Because it's wrong. The better translation that you'll see in
most Bibles now is "You shall not murder".<br />
That might not seem like much of a difference, but the nuance there is really significant. <br />
To kill could mean all sorts of things: killing animals for meat, or
pest control, or it could mean killing in defence during war, or it
could mean mercy killing someone who is going to die a slow agonising
death anyway and saving them from suffering. "Thou shall not kill"
tells you not to do any of those.<br />
But "You shall not murder" is specific. It tells you not to take the
life of another person out of spite or for selfish reasons. It's
massively different when you realise that. It's things like that that
all these translations are trying to iron out.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
But it's not always easy. I can demonstrate just by using English with you.</div>
<div class="dialog">
Say if I put the word 'fumigate' in front of you. You
know what that means. It's using gas to disinfect an area. No confusion
there.</div>
<div class="dialog">
Now if I put the word 'seal' in front of you. What does this mean? It could mean: a lock, or a wax stamp used by royalty, or a type of aquatic mammal, and even a few other things.</div>
<div class="dialog">
So if you're trying to translate something and you
see the word 'seal', what do you do with it? Do you throw a dice and go
with whichever definition lands? Not the best method really. What you would do is look at the context. So you would read the rest of the sentence.<br />
If it said something like "<i>The seal dove into the icy water</i>", you know that you've got the mammal.<br />
If it said something like "<i>He put his seal on the box</i>", what would you do then? It sounds like maybe a king is stamping a package to be sent somewhere important. So is that the translation you would go for? No. Because before that sentence it says "<i>The clown wanted his animals
to get a better view of the circus tent.</i>" It's the mammal again.</div>
<div class="dialog">
Just like in English where we have several words with
multiple meanings, it was the same in Hebrew and Greek. So translators
have to do this work of digging through context that isn't always clear
to try and pull out the right words.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
They've got the added difficulty of having to figure out words that don't have an accurate English equivalent.
In those cases they have to use a word or phrase that's close enough to
keep the meaning, but like we saw with the kill/murder distinction,
sometimes the nuance can be lost, or even new connotations can be
added, which confuse the message.</div>
<div class="dialog">
Because of these difficulties, various translators
have come up with different interpretations of the texts. Some
translators have attempted to make their versions word for word
translations to try and stay as accurate as possible to the original
language but can be difficult to read in English, while others (like
The Message) do a lot of paraphrasing, so that they can try to keep the
information, at the cost of accurate language. The best translations
seem to do try and get a balance of both so that they're easier to
read, but they don't lose the nuances of certain words and phrases.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
So, I would be very wary of saying that there is a
best Bible translation. Like I said, sometimes I prefer ESV over the
NIV, or vice versa, or sometimes even one of the others has it best. People are working on it. If we all spoke perfect Greek and Hebrew we could read the originals and not have this problem, but in the meantime we have to work with what we've got.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
<a href="https://4.bp.blogspot.com/-vylOQS-6b1Q/WJ3WXoiigiI/AAAAAAAAAJM/riCZ-M_0qDcn0ms3nzUoraLk80ss1X2vACLcB/s1600/bible%2Btranslations.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="363" src="https://4.bp.blogspot.com/-vylOQS-6b1Q/WJ3WXoiigiI/AAAAAAAAAJM/riCZ-M_0qDcn0ms3nzUoraLk80ss1X2vACLcB/s640/bible%2Btranslations.jpg" width="640" /></a>
</div>
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-48139207889446050822017-01-22T16:42:00.001+00:002017-01-22T16:42:25.997+00:00Why does God allow evil?<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-BlbvQGNnlEc/WITgveONFAI/AAAAAAAAAIs/OSlU_5_uLtceUwOSeaCxATrsLTvz1pdYwCLcB/s1600/1972542_714528395288315_7995477839874116084_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-BlbvQGNnlEc/WITgveONFAI/AAAAAAAAAIs/OSlU_5_uLtceUwOSeaCxATrsLTvz1pdYwCLcB/s320/1972542_714528395288315_7995477839874116084_n.jpg" width="320" /></a></div>
<div class="dialog">
Here's a thing. The Problem of Evil is a terrible
terrible argument philosophically. It's terrible. Rubbish. Just awful.
It's an emotional knee jerk reaction to stuff people don't like. It
hasn't got any actual weight as an intellectual problem. </div>
<div class="dialog">
<br />
</div>
<div class="dialog">
But people are hung up on it. And we shouldn't be
surprised about that. People in general do favour their emotions over
rationality. <br />
</div>
<div class="character">
<br />
It's human nature to put our feelings first, even
when reason points in a different direction. When you do philosophy,
you have to get in the practice of switching off emotion for a while,
otherwise you can cloud your judgement. It's not always easy, and in
tricky subjects like the worldwide suffering of humanity, it can seem
cold and heartless. But them's the breaks.</div>
<div class="character">
<br />
</div>
<div class="dialog">
Quite often, the Problem of Evil won't even be
presented as any kind of logical philosophical argument or syllogism.
It'll usually just be the question "Why does God let bad things happen?"<br />
You don't have to have studied philosophy for long to know that a question is not the same as an argument!<br />
A question is looking for an answer. You don't know how to explain
something, so you ask someone else if they can. An argument is an
attempt to make an explanation that you already have stick.<br />
</div>
<div class="dialog">
So given that there's this big question casting a large dark shadow of doubt over people, we should wonder if there's an answer.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
And this is a thing that plagued me before I began my
journey into Christianity. There were so many questions like this that
were in common knowledge, yet nobody seemed to even have the beginning
of an answer. We'd say "If God exists, why do bad things happen to good
people?" and then shrug our shoulders and move on thinking "I guess
we'll never know".</div>
<div class="dialog">
There was a time where I thought it was perfectly
reasonable when I heard people saying stuff like "I think it's likely
that there was a man in history called Jesus who was a good teacher,
but I don't know for sure."<br />
</div>
<div class="dialog">
But then I discovered these things called 'reading'
and 'research' and 'critical thinking'. It was amazing the results that
I got. Answers are out there. Just go have a look. <br />
</div>
<div class="dialog">
So, after that lengthy sidetrack, let's get on with
the question of the day. "If God exists, why does he let bad things
happen to good people?"</div>
<div class="dialog">
</div>
<a name='more'></a><br />
<br />
<div class="dialog">
Ok. First off. You have to look at this question as
an internal problem for the Christian worldview. You have to try and
look at things through the lens of Christianity. You're going to get
confused if you try to pin it onto an atheistic world, because it won't
stick. <br />
So, if I drop here a couple of things to keep in mind, it should help.<br />
1) God is the greatest possible being. He is goodness incarnate. Being
goodness incarnate means he is a perfect balance of love, mercy,
justice (that one's important), and also logic. <br />
2) Seeing that we believe in Christianity for various other reasons,
and we believe that God is as described, yet we do see that bad things
happen to good people, we can imagine that even though we might not
fully grasp the intricacies of the plan, we can quite comfortably
believe that God has good reasons for allowing evil.<br />
We might think certain things look terrible from where we stand now,
but we have complete confidence that on a day we meet God, we can ask
him 'why?', and he'll tell us something that will make us go 'Oh right.
I get it now.'<br />
3) But we don't even have to wait that long. We have enough revelation
in the Bible to help us understand at least as much as we need to.<br />
4) God's purpose for humanity in this life is not to give us perfect
happiness and comfort. He's not a nanny or a comfort blanket that stops
any booboos. He has a more important plan, and our purpose is to be a
part of that.<br />
None of us should feel like we are owed a pain-free life. Especially
considering that God himself became a man, faced temptation, and was
finally humiliated, tortured, and executed in the most brutal way
possible. If God did that to himself, then why should we expect better?</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
Philosophers know that there is no contradiction
between the statements "God exists" and "Evil exists". This is why the
Problem of Evil falls flat. And because we know there is no
contradiction, we don't have to worry about the problem. But it's still
good to have some idea of the answer.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
I keep teasing you with this, like I'm about to lead
into the answer don't I? And then I go on about something else. Bear
with me, I'm building up to it. I just have to lay the groundwork
otherwise you might misunderstand important stuff.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
So. The problem of evil from a Christian perspective
is part of a picture that we know there is an answer to, even if we
don't know what it is. It's just like any scientific theory where they
keep testing something a certain way and they keep getting the same
result, but there's a mystery ingredient that they can't figure out.
The theory isn't wrong, it's just incomplete.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
So when somebody says "If God exists why does evil
exist?", and then somehow go from that to concluding 'God doesn't
exist', you can quite clearly see that there is no logical reasoning
going on there. Partly because not knowing an answer doesn't mean that
there is no answer to be found, and partly because of the completely
arbitrary choice to say 'God does not exist', instead of 'Evil does not
exist'. </div>
<div class="dialog">
<br />
Check out the<a href="http://godsrocker.blogspot.com/2015/06/right-and-wrong-means-god-exists-moral.html" target="_blank"> Moral Argument</a>, if atheism is true, then evil does not
exist. So if an atheist takes the problem of evil as proof that God
does not exist, that's just betraying their own bias, when they could
just as easily say 'evil does not exist, but maybe God does'.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
Ok. So let's get started on this theodicy! (theOdyssey)<br />
</div>
<div class="dialog">
<a href="http://godsrocker.blogspot.com/2015/11/a-rough-guide-to-gods-plan.html" target="_blank">God wants to have a perfect world</a>. Every choice he makes reflects the most logical way of achieving that. <br />
Heaven will be that world. Now Heaven doesn't exist yet. Heaven,
according to the Bible, will be some time in the future after Judgement
Day, when God rebuilds the world and cleans out all the bad stuff. We
will get our physical bodies back and have our desire to sin removed.<br />
So we have this promise several times in the Bible, that we have to
suffer for a short time now in preparation for a much greater good in
the future that will last for eternity. And when you compare, what, an
average of 80 years to eternity, the suffering might not be such a big
deal. It's the needle injection that lasts for a few seconds but saves
you from months of illness.<br />
</div>
<blockquote class="tr_bq">
<i>I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.</i> -- Romans 8:18 <br /><i>For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.</i> -- 2 Corinthians 4:17</blockquote>
<div class="dialog">
So that's one angle. The suffering we experience now will be put right in the future.<br />
But that doesn't fully explain why we need suffering at all. Don't worry. There's more.<br />
The greater good. God uses our suffering in ways that have benefits
somewhere down the line. These benefits are more important than the
pain. And it doesn't always mean our personal pain will be balanced by
our personal benefits. We might never see what good came from our
problems, but there could be some butterfly effect that helps somebody
else. Like I said before about the needle vs the illness, sometimes our
pain will be better for us personally in the long run. But in other
cases, someone who is ill might be an inspiration to complete strangers
who begin fundraising to find a cure that will help millions in the
future. That first ill person might die before a cure is ever found,
but they still had a part in saving a huge number of others later on.<br /><br />
</div>
<div class="dialog">
So that's two parts of the theodicy. A promise that
in the end it will all be worth it, and in the meantime all our
suffering will have some kind of butterfly effect that helps the world
in some way. The good will outweigh the bad.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
This stuff is still pretty vague though. And as I
said before, through a Christian eye view, when our faith is strong
because of other reasons, these answers can be enough to satisfy us.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
But don't worry all you skeptics out there! There's yet more to come!</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
You might not be satisfied with an answer that sounds a bit like "just trust us that everything happens for a reason".
I get that. Christians have that trust already, so the answers are fine
for us, but when you're still working at getting that trust into your
system, it's not gonna cut it for you.<br />
</div>
<div class="dialog">
So how about some examples of the greater goods that can only exist if evil and suffering is out there?</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
The big one, the main one that most Christians will go to is free will. Because free will is hugely important. <br />
God wants a perfect world right? In his nature as the embodiment of
love, he wants the maximum amount of persons to share his love with.
But you can only have love if it is freely given by moral, emotional
agents. If you build a robot and program it to say "I love you" and
give you affection on demand, that's not real love. That's some poor
imitation. In God's perfect world of the greatest good, he has to have
the real stuff, not fakeys.<br />
He could have created an endless supply of mindless drones that praise
him, but he wants real people with real minds who genuinely want to be
there.<br />
For that to even begin to work, God has to give humans free will. We can choose to follow him, or choose to rebel. <br />
Obviously, his preference would be that we follow him, and he doesn't
like it when we rebel, but he knows that the end game requires him to
let the rebellion happen. It's for the greater good. That perfect world
won't exist unless he lets some bad stuff go on now.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
And that's an important distinction to make. God
allows rebellion and sin to happen. He doesn't cause it, he doesn't
make people do it. We're all tempted by bad things, and it's our choice to resist or give in.</div>
<div class="dialog">
<br />
Of course, because God allows people to choose sin, that means there
are consequences. When people do bad things, bad things happen. And when someone chooses to do a bad thing, God can't
just step in and put a forcefield around them to stop them doing it.
That would be a violation of their freedom to choose. </div>
<div class="dialog">
So because God needs us to have free will for the perfect world to
work, we are forced to live with the consequences of people choosing to
do evil.</div>
<div class="dialog">
<br />
Most evil in the world can be traced back to the choices that humans
make. There are countries where people are sick and starving.
Meanwhile, wealthier countries that have excess food and medicine could
help them out, but the selfish drive for profit gets in the way of
that. War has been a massive problem throughout history. It's pretty
much always caused by someone who is hungry for power.<br />
Pretty much any evil deed is motivated either by personal greed for
money, power, or sex. Basically people who put their own desires before
other people's.<br />
So while people are free to choose between right and wrong, and so many
choose wrong because it makes them feel good, this means many people
who choose right suffer the consequences of selfish actions.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
But as I said before, God can use the negative consequences to create other good effects. <br />
Often the best way to look at something bad that happens to you, is to
take it as a life lesson. If you learn something important from it, you
grow in character, and wisdom and experience. That in itself is
incredibly valuable. </div>
<blockquote class="tr_bq">
“<i>We rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope.</i>” -- Romans 5:3-4</blockquote>
<div class="dialog">
On top of that, again as previously touched on, bad things happening to
good people can be a motivator for other people to do great things.
Finding cures, fundraising, building hospitals and schools, saving
lives, improving society in general. All this stuff is character
building and about working towards a greater good.</div>
<div class="dialog">
<br /></div>
<div class="dialog">
If you keep your heart in the right <span class="note" id="OrZFTJxR3mRf"></span>place, and still keep your faith, and still want to follow God, then when the Judgement comes, and the
New Earth is created, God will keep all the good that you have in you
and remove all the bad, the temptation to sin, so you will still be
you, but just the best possible version of you.And it will have been your free choice to be a part of that and have your sin washed away. <br />
</div>
<div class="dialog">
On the flipside, those who put their sin first and
care more about it than God or goodness, will be left to it. It's all
about your choice. And in that is just one more reason for suffering to
exist. Punishment for doing evil. I'm not going to dwell on that one,
but you have to admit, it's a vital part of justice.</div>
<blockquote class="tr_bq">
<div class="dialog">
“<i>Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.</i>” -- James 1:2-4, 12
</div>
</blockquote>
<div class="dialog">
So, more about the greater good. If it wasn't for badness in the world, there would be
a whole lot of incredible virtues that would just not exist. It seems
obvious that a world full of virtue is better than one that's
indifferent.<br />
Take these examples:<br />
How can you have courage if there is nothing to fear?<br />
How can you have charity if there are nobody with needs?<br />
How can you have honesty if there is no deceipt?<br />
How can you have heroes if noone needs saving?<br />
Or even, how can you be excellent if there is no such thing as indifference?</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
So, quick recap. Suffering in this life is necessary
because it is a result of free will, second it's required for us to
grow in character and become stronger people, and third it allows us
opportunities to do good and prove ourselves. Finally, at the end
times, if we want to be a part of perfect goodness, sin will be removed
from the world, and we will be the best possible version of ourselves
in Heaven.<br />
</div>
<div class="dialog">
It's clear that suffering is a vital part of God's
plan. You wouldn't be able to get the same results of a perfect
paradise, full of free thinking, loving people by any other way.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
But there's one more layer to dig down into that might still be a niggle to some. Where does evil come from?<br />
</div>
<div class="dialog">
We already covered that a lot of it is the result of
free will. Most of it probably. You could even put in that bracket
victims of natural disasters like tsunamis, earthquakes, and volcanoes.
Some people freely chose to live on fault lines and despite knowing the
hazards of staying there, they don't move away - or maybe they can't
move away because of the free will of someone else who makes it
impossible for them.</div>
<div class="dialog">
<br />
But we still have a difficulty when it comes to things like diseases.
Some of them could again be a product of free will; things like
pollution, diets, lack of exercise, and so on might be contributing to
the causes of illness. But there could be something more fundamental to
this.</div>
<blockquote class="tr_bq">
<div class="dialog">
"<i>He is before all things, and in Him all things hold together</i>." -- Colossians 1:17
</div>
</blockquote>
<div class="dialog">
God sustains the existence of the world. Everything ticks because he keeps it ticking. <br />
There are a number of places in the Old Testament (e.g. Isaiah 64:7 "<i>for you have hidden your face from us</i>") that suggest that even though God sustains us and is still there, he has taken a step back and hidden himself to some extent.<br />
In doing this, in taking away some of his power and separating himself
from us a bit, this would cause some cracks to appear in creation. Just
like where light doesn't shine, there is dark shadow, if God isn't
actively putting his goodness onto his creation, there can only be
decay. <br />
By stepping away from us just a little bit, God is showing us what the
world could be like without him. As he is still mostly present, we can
imagine that things would be a whole lot worse if he withdrew
completely!</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
During the course of most of history, we can see the
pain caused by God stepping away from us. But he also reminded us of
what life will be when we walk with him. He arrived on the planet as
Jesus and taught love, forgiveness, and tolerance, while also healing
the sick and turning sinners away from their temptations. <br />
So again, it was a small taste of what life can be.</div>
<div class="dialog">
<br />
</div>
<div class="dialog">
In this we can see the difference between a world
with God, and a world without him. God doesn't want to lose anyone to
sin, but he has given us the freedom to choose it if that's what we
really want. But why would you want it... unless you're crazy?<br />
</div>
Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-15867431059504848082017-01-08T14:12:00.002+00:002017-01-08T14:12:57.091+00:00Atheism Is Not The Null Hypothesis<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-vrJYuRXHSsc/WHJEQaSyAfI/AAAAAAAAAIQ/6DxtCy8zxIUuVF_0XFl4yAPVwrKBs7nxACLcB/s1600/10649569_742770055797482_3252737896257671180_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://2.bp.blogspot.com/-vrJYuRXHSsc/WHJEQaSyAfI/AAAAAAAAAIQ/6DxtCy8zxIUuVF_0XFl4yAPVwrKBs7nxACLcB/s200/10649569_742770055797482_3252737896257671180_n.jpg" width="141" /></a></div>
I briefly covered my dismay at the<a href="http://godsrocker.blogspot.com/2014/11/atheist-cliches-that-need-to-stop-being-said.html" target="_blank"> phrase</a> '<a href="http://godsrocker.blogspot.com/2014/09/is-atheism-null-hypothesis.html" target="_blank">atheism is the null hypothesis</a>' before, but I've decided to give it a brief revisit.<br />
<br />
The null hypothesis is a term used in science to help weed out parts of theories that can be shaved by <a href="http://godsrocker.blogspot.com/2016/03/does-ockhams-razor-disprove-existence.html" target="_blank">Ockam's Razor</a>. When performing a scientific test, the null hypothesis refers to a specific variable that you can assume is not necessary to the success of the test. If it was removed, the test would work as well as it does when it is present. So when it comes to describing the test and its method, you needn't even mention the variable, because it has no effect whatsoever.<br /><br />This is how atheists feel about the universe and God. They see atheism as the null hypothesis, with God as the useless variable, because they see that the universe runs just fine without him.<br /><br />But isn't that quite clearly concluding atheism based on the presupposition of atheism? Yes. Yes it is.<br />
<br />
<a name='more'></a><br /><br />
Theologies tend to have God in a position that he not only created the universe, but he maintains and sustains it. He's always up to something. So whatever scientific test is done on the universe, is always going to give a result in line with what God is doing (if he is there.. which he is).<br />
<br />
So by doing science, an atheist simply can't know if atheism is the null hypothesis. If God exists, the universe will work as it does. If God does not exist, the universe will work as it does. <br />
You can't take a scientific result and say we don't need God for this to work. God is not a measurable quantity, so you don't know how much of him is in the test.<br />
<br />
It could be pulled some way in the atheists favour like this though (but not much). When Napoleon asked Laplace where God fit into his mathematical work, the scientist answered "Sir, I have no need of that hypothesis."<br />Maybe it is the case that certain systems don't need God to function. They're working mechanically with all the parts and information they need to get along with. God doesn't need to crank a handle and turn cogs. But as John Lennox likes to ask, "What is the explanation for the motor car? The combustion engine or Henry Ford?"<br />Just because you have the function, the mechanism, and it's all good to go without any further input from a creator, it doesn't mean there wasn't a creator. They're a different kind of explanation, and any designed system needs both. <br /><br />So to say atheism is the null hypothesis, is a completely baseless assertion. Instead, any tests about systems in the universe need to be a process of elimination, finding which ones function without God, or can only function with him. As it goes, some things need him regularly, others are on autopilot.<br />Atheists can have hope and faith that one day, the universe will be proven to exist and function without God, but at the moment, they aren't there, and it's dishonest to pretend otherwise.Lewyhttp://www.blogger.com/profile/05601763733567695108noreply@blogger.comtag:blogger.com,1999:blog-284887062730971191.post-72495575381651800332016-04-05T16:34:00.002+01:002016-10-31T12:40:43.079+00:00Abortion Again?Last time I <a href="http://godsrocker.blogspot.co.uk/2015/12/think-about-abortion.html" target="_blank">mentioned abortion</a>, I said it wasn't something I put too much effort into studying. But it seems to be a big deal and I have been thinking about it more and more.<br />
<br />
I still don't see why I need to.<br />
Abortion is the act of killing unborn babies. Does it need to get more complicated than that?<br />
<br />
Apparently. The pro-choice apologetics I've heard though are really really terrible.<br />
Maybe I'm coming in from a hard angle, I mean, I am looking to be convinced that murdering babies is OK. That's a tough sell, but for some reason a lot of people feel that way.<br />
I even offer an alternative: show me why a foetus is somehow not human and therefore all right to dispose of.<br />
<br />
The short of it: my position is that abortion is the murder of unborn babies. You either have to convince me that it's not murder, or it's not a baby.<br />
So far, I'm unmoved. And if it's wrong to hold the view that murdering babies is wrong, then I don't want to be right.<br />
<br />
I don't want to suggest that all women who have had abortions are evil. I imagine many have felt that it was the right thing to do in a certain situation. Of course there are also the numerous medical reasons for abortions to be necessary. The particular attitude I'm very much opposed to is "A baby/pregnancy would be an inconvenience to me, so I'll just abort it".<br />
I'm aware pregnancy is no walk in the park, and childbirth even less so, but once the baby is born, if it's still unwanted, there are plenty of couples who aren't able to conceive their own who would love to adopt.<br />
<br />
So what have I been offered in defence of baby killing?<br />
<br />
<a name='more'></a><br />
<br />
<b>It's the woman's body, so it's her choice what she does with it.</b><br />
<br />
This seems extremely short sighted. The woman has a right to choose what she does with her body, but somehow the unborn child has no right to their own body?<br />
I'm aware that legally, this is the case, but since when has legal been the same as morally correct? Slavery was legal once, child labour was legal once, need I go on?<br />
<br />
Maybe this objection would have some weight if the challenge to show that a foetus isn't a baby was met, but that hasn't happened yet.<br />
<br />
<b>You're not a woman, so it doesn't affect you. If you were a woman you might understand. No uterus, no opinion.</b><br />
<br />
I've genuinely heard this kind of thing. Not just once either. As though my gender has any bearing on the subject of what is or isn't moral.<br />
Or as though not actually being at risk of being personally affected by an issue, means I can't look at it ethically. I'm not in third world Africa, I'm not a persecuted Jew, I'm not and will never be many things, but if something is wrong, then it's wrong and it needs to be stopped.<br />I think this type of response is pure sexism, and is just a poor attempt to handwave away real issues. Besides, millions of women agree with me, so all I'd have to do to meet this challenge, if it really was the case that I couldn't be a part of the conversation, is have one of them speak on my behalf.<br />
<br />
<b>No one can dictate what another person does with their body.</b><br />
<br />
That's what laws are about right? We all have laws that we have to obey that are meant to be based on ethics and social welfare.<br />
It also again cuts both ways, as the woman who refuses to be dictated to, is dictating the fate of the unborn child.<br />
<br />
<b>It's not a baby until it's born.</b><br />
<br />
There are a few reasons people suggest to make out that there's a difference between a foetus and a baby. They're all pretty bad.<br />
<br />
1. Babies only have human rights once born.<br />
> So it has rights when it's outside the womb, but not inside. Even though the only difference is it's location. That is absolute nonsense.<br />
<br />
2. Foetus' aren't able to survive independently until at least 21 weeks.<br />
> So that's near enough a concession that any abortion after 21 weeks is murder for a start. But what does it even mean? A newborn can hardly survive left to its own devices. It might no longer be physically attached and relying on its mother's digestive system to work for it, but it still needs to be actually cared for.<br />
Does this mean that abortions should be ok for as long as the child depends on a parent for care? Up to three years old? Or more even?<br />
It also opens up more issues relating to people in comas or dependent on life support machines for whatever reason. They are no longer self sufficient, so are they expendable?<br />
I think as long as the individual has the potential to get through all right, then they should be cared for, not discarded. A coma patient might wake up in a few weeks, just like a foetus will definitely be born in a few weeks.<br />
<br />
3. A foetus isn't a human until it's at (insert stage of development)<br />
> I don't get it. What stage of development does this bundle of cells become human? To me I think it's obvious that human life begins at conception. The sperm and the ovum have all the ingredients that make a person. This particularly confuses me on an atheistic world-view. At least on theism, we have a spirit that is separate from the physical body. Maybe at 21 weeks the soul enters the body and that's when the foetus becomes human. On a purely naturalistic process, I can't see any point of development that marks where a fertilised egg becomes a human. And the strange thing is, it seems more common for atheists to be pro-choice than pro-life.Lewyhttp://www.blogger.com/profile/08084039300608338116noreply@blogger.com