| Topic: |
Religions > Atheism |
| User: |
"LJ Fan Club" |
| Date: |
02 Aug 2007 07:32:56 AM |
| Object: |
Today is August 02, 2007 |
Today is August 02, 2007
Verse of the Day -- 1 Corinthians 15:49
Just as we have borne the image of the earthly, we shall also bear the image
of the heavenly.
Thought for the Day
We get a great new body for eternity!
Mini Bible Study for the Day
Whether we die, or meet the Lord in the air, we'll get a new body to house
our eternal soul and spirit. But this new body will not be the same as what
we have now. It will be similar to the new body Jesus received after His
resurrection:
Philippians 3:20 "our citizenship is in heaven....the Lord Jesus Christ will
transform the body of our humble state into conformity with the body of His
glory."
There are at least four notable differences in this new body: 1) It will have
no sin; 2) It will have no blood-- only flesh and bone (Luke 24:39). Up until
that time, our "life" was in the blood (Lev. 17:11), but we will have no need
of blood as our "life" will be in Christ; 3) we can walk through walls (John
20:19); and 4) it will never grow old (Titus 1:2).
So, PTL, we're in a temporary container.
Question for the Day
I really enjoy the Q & A but I question whether Satan was kicked out of
heaven "prior to Adam."
Answer:
Thanks! The wording of our answer could be confusing. By "prior to
Adam" we didn't mean "prior to creation". We should have been more clear
and said "prior to Adam's fall". Thanks for the heads-up.
.
|
|
| User: "Pastor Kutchie, ordained atheist minister" |
|
| Title: Re: Today is August 02, 2007 |
02 Aug 2007 08:08:28 AM |
|
|
John B Loiuodice Fan Club: Number one on a membership of one wrote:
Today is August 02, 2007
No *****, Sherlock?
Give that man a degree in Whateverology.
.
|
|
|
| User: "LJ Fan Club" |
|
| Title: Re: Today is August 02, 2007 |
02 Aug 2007 08:17:36 AM |
|
|
"Pastor Kutchie, ordained atheist minister" <666@heathens.org.uk> wrote in message
news:1186060108.649367.171490@22g2000hsm.googlegroups.com...
John B Loiuodice Fan Club: Number one on a membership of one wrote:
Today is August 02, 2007
No *****, Sherlock?
Give that man a degree in Whateverology.
RU a "pastor"? (-;
Don't U have things mixed up! (-;
Read this "pastor" (-; ...
.. Why This Gospel of John Was Written
(John 20:30-31 NASB)
.. Why This Gospel Was Written
30 ?a?Therefore many other ?1??b?signs Jesus also performed
in the presence of the disciples, which are not written in this
book;
31 but these have been written ?a?so that you may believe
that Jesus is ?1?the Christ, ?b?the Son of God; and that
?c?believing you may have life in His name.
[1]
.. The Purpose of John's Gospel (20:30, 31)
Not all the miracles performed by Jesus are recorded in John's
Gospel. The Holy Spirit selected those signs which would best serve
His purpose.
Here we have John's object in writing the book. It was so that his
readers may believe that Jesus is the true Messiah and the Son of
God. Believing, they will have eternal life in His name.
Have you believed?
[2]
This is the key to the gospel. The Lord did many things that are not
recorded. He healed multitudes. I think John also means that He did
many other things after His resurrection which are not recorded.
John has been selective in his writing of this gospel. He has chosen
the material which he has written because he had a definite purpose
in mind.
John did not attempt to write a biography of Jesus Christ. He did
not even attempt to fill in the life of Christ in areas not covered
by the other gospels. He wrote so that you might "believe that Jesus
is the Christ, the Son of God; and that believing ye might have life
through his name." It is through believing that you receive life and
are born again. You become a child of God through faith in the Lord
Jesus Christ.
[3]
"Therefore" ties this statement to what immediately precedes it.
John wrote his Gospel because those who believe on Jesus without
seeing Him in the flesh are acceptable to God. He wrote, therefore,
that people may believe and so enjoy eternal life. There were many
other evidences of Jesus' deity that John could have presented.
However, he chose those that he recorded here to lead his readers to
the type of faith that Thomas just articulated and that Jesus just
commended. That was John's strategy in composing this Gospel under
the Holy Spirit's inspiration.
What did John have in mind when he referred to other "signs?"
Perhaps he meant the seven miracles that he featured, the
significance of which Jesus usually explained in the context (chs.
2-12).
[4]
A Summary of the Seven Signs in John
Sign
Significance659
Belief
Unbelief
Reference
Changing water to wine
Jesus' power over quality
The disciples
2:1-11
Healing the official's son
Jesus' power over space
The official and his household
4:46-54
Healing the paralytic
Jesus' power over time
The paralytic?
The Jews
5:1-9
Feeding the 5,000
Jesus' power over quantity
Some people in the crowd
6:1-15
Walking on the water
Jesus' power over nature
The disciples
6:16-21
Healing a man born blind
Jesus' power over misfortune
The blind man
The Pharisees
9:1-12
Raising Lazarus
Jesus' power over death
Martha, Mary, and many Jews
The Jewish authorities
11:1-16
It seems more probable that John meant to include the Resurrection
since it was the greatest of all the demonstrations of Jesus' deity.
Jesus explained the significance of this miracle in the Upper Room
Discourse (chs. 13-16).
20:31 This verse unites many of the most important themes in the
fourth Gospel. John's purpose was clearly evangelistic. His Gospel
is an excellent portion of Scripture to give to an unbeliever. It is
probably the most effective evangelistic tool available. Its impact
on the reader is strongest when one reads it through at one sitting,
which takes less than two hours for most people. This document can
also deepen and establish the faith of any believer. However that is
more a comment on its result than its purpose.
The implication of this purpose is that John meant unbelievers when
he wrote "you." Did he have a particular group of unbelievers in
mind, or was he addressing any reader? Some commentators have tried
to identify a particular audience from statements in the text. Yet
it seems more probable that John wrote for a general audience since
he did not identify his intended audience specifically. His
presentation of Jesus as the divine Son of God certainly has
universal application.
"There cannot be any doubt but that John conceived of Jesus as the
very incarnation of God."660
John's purpose was not academic. It was not simply that people might
believe intellectually that Jesus is the divine Messiah. It was
rather that they might believe those foundational truths so they
could possess and experience the life of God fully (cf. 10:10). This
divine life affects the whole person, not just the intellect.
Moreover it affects him or her forever, not just during that
person's present lifetime.
John's clear purpose statement concludes the body of this Gospel.
[5]
.. The 7 I AM Statements
.. in the Gospel According to John
Twenty-three times [23 times] in all we find our Lord's
meaningful I AM (ego eimi, Gr.) in the
Greek text of this gospel
In John ...
(4:26; 6:20,35,41,48,51; 8:12,18,24,28,58;
10:7,9,11,14; 11:25; 13:19; 14:6; 15:1,5;
18:5,6,8).
In several of these, He joins His I AM with
seven tremendous metaphors which are expressive
of His saving relationship toward the world.
I AM the Bread of life (6:35, 41, 48, 51)
I AM the Light of the world (8:12)
I AM the Door of the sheep (10:7, 9)
I AM the Good Shepherd (10:11, 14)
I AM the Resurrection and the Life (11:25)
I AM the Way, the Truth, and the Life (14:6)
I AM the true Vine (15:1, 5)
-------------------------------------------------------
4 Thomas Nelson Publishers. (1996).
Nelson's complete book of Bible maps & charts : Old and New
Testaments.
"Completely revised and updated comfort print edition"; Includes
indexes.
(Rev. and updated ed.). Nashville, Tenn.: Thomas Nelson.
20:30-31. John explained His purpose in writing this Gospel, that
people might contemplate and perceive the theological significance
of Jesus' miracles (semeia, "signs"). Many people today ignore,
deny, or rationalize Jesus' miracles. Even in Jesus' day some people
attributed them to God whereas others attributed them to Satan (3:2;
9:33; Matt. 12:24). To ignore, deny, or rationalize them in that day
was impossible because the miracles were manifold and manifest. John
indicated He was aware of the Synoptic miracles: Jesus did many
other miraculous signs. In fact, 35 different miracles are recorded
in the four Gospels (see the list at John 2:1-11). John selected 7
for special consideration in order that people might come to believe
that Jesus is the Christ, the promised Messiah, and the Son of God.
(The niv marg. reading, "may continue to believe," is probably not
the correct textual reading; the niv text correctly renders the Gr.
by the words may believe.)
[6]
Conclusion (20:30-31). It is evident that this is a natural
conclusion to the Gospel (on chap. 21, see below). The fourth
Evangelist stresses the purpose of his Gospel: that we might believe
(the verb has two readings which the niv marg. notes: "to begin to
believe" [aorist] and "to continue to believe" [present]; the former
implies an evangelistic purpose, the latter a pastoral intent for
those who already believe). The Gospel is a record of signs-of
evidences-which the reader must weigh. It stems from Jesus'
disciples who are trustworthy witnesses (see 19:35) and in
particular from the testimony of John (21:24). Its aim is to lead us
to faith in Christ because in him alone can we find life.
[7]
John 20:30, 31
THE PARTIALNESS AND THE PURPOSE OF THE EVANGELIC RECORD
(The Ascension.-Bethany.-Mark xvi. 19, 20; Luke xxiv. 50-53; John
xx. 30, 31.)
"And many other signs truly did Jesus in the presence of His
disciples."
Exegetical Remarks.-Ver. 30.-"And many other signs truly (r.v.
Therefore) did Jesus in the presence of His (r.v. The) disciples."
The Greek here for "signs" is often rendered miracles, for the
miracles of Jesus were all signs indicating the Divinity of their
Author. The signs were not merely those referring to the
resurrection, but included, no doubt, all the manifestations of His
power both before and after His resurrection. They refer to His
whole work. "Which are not written in this book." The evangelical
record then of Christ's life is only partial. It is said in the last
verse of the next chapter: "There are also many other things which
Jesus did, the which, if they should be written every one, I suppose
that even the world itself could not contain the books that should
be written." "This," says Dr. Brown, "is to be taken as something
more than a merely parabolical expression which would hardly comport
with the sublime simplicity of this writer. It is intended to let
his reader know that even now when he had done, he felt his
materials so far from being exhausted, that he was still running
over, and could multiply gospels to almost any extent within the
strict limits of what Jesus did. But in the limitation of these
matchless histories, in point of length and number alike -there is
as much of that Divine wisdom which has presided over, and pervades,
the living oracles, as in their variety and fulness."
Ver. 31.-"But these are written, that ye might (r.v. May) believe
that Jesus is the Christ, the Son of God; and that believing ye
might (r.v. May) have life through (r.v. In) His name." This "ye"
addresses every reader, to the end of the world. It speaks from John
to the person that now reads the words, inviting him to believe on
the Lord Jesus Christ, and have life through His name. Jesus is the
Christ, the Messiah. Christ lived, His apostles preached, and His
evangelists wrote, that the world might shape its conceptions to the
true idea of the Messiah, not as the Emancipator of the nation, but
as the Saviour of the world." We have in these two verses what the
best scholars of modern times consider to be a proper summary and
ending of the book. The chapter which follows has been considered a
later addition.
[8]
Cross References Are Numerous
30. many other. f166, Mt +1:17. Jn 21:25. Lk 1:3, 4. 3:18. Ro *15:4.
1 Co 10:11. 2 Ti m3:15-17. 2 P 3:1, 2. 1 J 1:3, 4. m5:13. signs. Jn
+2:11, 23. in the presence. Ac 10:41. this book. Ac +1:20.
31. these. ver. 28. Jn 1:49. 6:69, 70. 9:35-38. 19:35. Ps *2:7, 12.
Mt *16:16. +*27:54n. Lk 1:4. Ac *8:37. 9:20. Ro 1:3, 4. 1 J 4:15.
5:1, 10, 20. 2 J *9. Re 2:18. written, that. T#1041. Ro m10:17.
might believe. ver. 29. Jn +11:27. that Jesus is. Mt +1:1. Mk +8:29.
the Son of God. Mt +14:33. believing. Jn m3:15, 16, 18, 36. *5:24,
39, 40. 6:40. 10:10. Mk *16:16. Ac 8:37. 1 P 1:9. 1 J 2:23-25.
m5:10-13. have life. Jn 6:53. +8:12. 1 J m5:13. through. Lk *24:47.
Ac 3:16. *10:43. *13:38, 39. 1 Co *6:11. his name. f121T1, Dt
+28:58. Jn +1:12. +14:13. 17:11, 12. Ac +3:6. 15:26. 1 Co 1:10.
[9]
--------------------------------------------------------------------
------------
a John 21:25
1 Or attesting miracles
b John 2:11
a John 19:35
1 I.e. the Messiah
b Matt 4:3
c John 3:15
[1]New American Standard Bible : 1995 update. 1995 (Jn 20:30-31).
LaHabra, CA: The Lockman Foundation.
[2]MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible
Commentary : Old and New Testaments (Jn 21:1). Nashville: Thomas
Nelson.
[3]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on
the Thru the Bible radio program. (electronic ed.) (4:500).
Nashville: Thomas Nelson.
[4]Tom Constable. (2003; 2003). Tom Constable's Expository Notes on
the Bible (Jn 20:30). Galaxie Software.
659 659. Idem, John: The Gospel . . ., p. 312.
660 660. Morris, p. 756.
[5]Tom Constable. (2003; 2003). Tom Constable's Expository Notes on
the Bible (Jn 20:30-31). Galaxie Software.
marg. margin, marginal reading
Gr. Greek
[6]Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary.
(1983-c1985). The Bible knowledge commentary : An exposition of the
scriptures (2:344). Wheaton, IL: Victor Books.
niv New International Version
[7]Elwell, W. A. (1996, c1989). Vol. 3: Evangelical commentary on
the Bible. Baker reference library (Jn 20:30). Grand Rapids, Mich.:
Baker Book House.
[8]Thomas, D. (1997). The genius of the fourth Gospel : A
homiletical commentary on the Gospel of John. Reprint of the 1885
ed. published by R. D. Dickinson, London under title: The genius of
the fourth Gospel.; Includes index. Kregel Bible study classics
(186). Oak Harbor, WA: Logos Research Systems, Inc.
+ + More references at verse indicated
* * Clear cross reference
m m Critical, significant cross reference
T#1041 1041. Producing faith. Jn +20:31.
[9]Smith, J. H. (1992; Published in electronic form, 1996). The new
treasury of scripture knowledge : The most complete listing of cross
references available anywhere- every verse, every theme, every
important word (1228). Nashville TN: Thomas Nelson.
-- +Sig+
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| User: "Vlad the accountant" |
|
| Title: Re: Today is August 02, 2007 |
02 Aug 2007 09:02:21 AM |
|
|
On Aug 2, 2:17 pm, "LJ Fan Club" <ljfanclub2...@Nothotmail.com> wrote:
"Pastor Kutchie, ordained atheist minister" <6...@heathens.org.uk> wrote =
in messagenews:1186060108.649367.171490@22g2000hsm.googlegroups.com...
John B Loiuodice Fan Club: Number one on a membership of one wrote:
Today is August 02, 2007
No *****, Sherlock?
Give that man a degree in Whateverology.
RU a "pastor"? (-;
Don't U have things mixed up! (-;
Read this "pastor" (-; ...
. Why This Gospel of John Was Written
(John 20:30-31 NASB)
. Why This Gospel Was Written
30 ?a?Therefore many other ?1??b?signs Jesus also performed
in the presence of the disciples, which are not written in this
book;
31 but these have been written ?a?so that you may believe
that Jesus is ?1?the Christ, ?b?the Son of God; and that
?c?believing you may have life in His name.
[1]
. The Purpose of John's Gospel (20:30, 31)
Not all the miracles performed by Jesus are recorded in John's
Gospel. The Holy Spirit selected those signs which would best serve
His purpose.
Here we have John's object in writing the book. It was so that his
readers may believe that Jesus is the true Messiah and the Son of
God. Believing, they will have eternal life in His name.
Have you believed?
[2]
This is the key to the gospel. The Lord did many things that are not
recorded. He healed multitudes. I think John also means that He did
many other things after His resurrection which are not recorded.
John has been selective in his writing of this gospel. He has chosen
the material which he has written because he had a definite purpose
in mind.
John did not attempt to write a biography of Jesus Christ. He did
not even attempt to fill in the life of Christ in areas not covered
by the other gospels. He wrote so that you might "believe that Jesus
is the Christ, the Son of God; and that believing ye might have life
through his name." It is through believing that you receive life and
are born again. You become a child of God through faith in the Lord
Jesus Christ.
[3]
"Therefore" ties this statement to what immediately precedes it.
John wrote his Gospel because those who believe on Jesus without
seeing Him in the flesh are acceptable to God. He wrote, therefore,
that people may believe and so enjoy eternal life. There were many
other evidences of Jesus' deity that John could have presented.
However, he chose those that he recorded here to lead his readers to
the type of faith that Thomas just articulated and that Jesus just
commended. That was John's strategy in composing this Gospel under
the Holy Spirit's inspiration.
What did John have in mind when he referred to other "signs?"
Perhaps he meant the seven miracles that he featured, the
significance of which Jesus usually explained in the context (chs.
2-12).
[4]
A Summary of the Seven Signs in John
Sign
Significance659
Belief
Unbelief
Reference
Changing water to wine
Jesus' power over quality
The disciples
2:1-11
Healing the official's son
Jesus' power over space
The official and his household
4:46-54
Healing the paralytic
Jesus' power over time
The paralytic?
The Jews
5:1-9
Feeding the 5,000
Jesus' power over quantity
Some people in the crowd
6:1-15
Walking on the water
Jesus' power over nature
The disciples
6:16-21
Healing a man born blind
Jesus' power over misfortune
The blind man
The Pharisees
9:1-12
Raising Lazarus
Jesus' power over death
Martha, Mary, and many Jews
The Jewish authorities
11:1-16
It seems more probable that John meant to include the Resurrection
since it was the greatest of all the demonstrations of Jesus' deity.
Jesus explained the significance of this miracle in the Upper Room
Discourse (chs. 13-16).
20:31 This verse unites many of the most important themes in the
fourth Gospel. John's purpose was clearly evangelistic. His Gospel
is an excellent portion of Scripture to give to an unbeliever. It is
probably the most effective evangelistic tool available. Its impact
on the reader is strongest when one reads it through at one sitting,
which takes less than two hours for most people. This document can
also deepen and establish the faith of any believer. However that is
more a comment on its result than its purpose.
The implication of this purpose is that John meant unbelievers when
he wrote "you." Did he have a particular group of unbelievers in
mind, or was he addressing any reader? Some commentators have tried
to identify a particular audience from statements in the text. Yet
it seems more probable that John wrote for a general audience since
he did not identify his intended audience specifically. His
presentation of Jesus as the divine Son of God certainly has
universal application.
"There cannot be any doubt but that John conceived of Jesus as the
very incarnation of God."660
John's purpose was not academic. It was not simply that people might
believe intellectually that Jesus is the divine Messiah. It was
rather that they might believe those foundational truths so they
could possess and experience the life of God fully (cf. 10:10). This
divine life affects the whole person, not just the intellect.
Moreover it affects him or her forever, not just during that
person's present lifetime.
John's clear purpose statement concludes the body of this Gospel.
[5]
. The 7 I AM Statements
. in the Gospel According to John
Twenty-three times [23 times] in all we find our Lord's
meaningful I AM (ego eimi, Gr.) in the
Greek text of this gospel
In John ...
(4:26; 6:20,35,41,48,51; 8:12,18,24,28,58;
10:7,9,11,14; 11:25; 13:19; 14:6; 15:1,5;
18:5,6,8).
In several of these, He joins His I AM with
seven tremendous metaphors which are expressive
of His saving relationship toward the world.
I AM the Bread of life (6:35, 41, 48, 51)
I AM the Light of the world (8:12)
I AM the Door of the sheep (10:7, 9)
I AM the Good Shepherd (10:11, 14)
I AM the Resurrection and the Life (11:25)
I AM the Way, the Truth, and the Life (14:6)
I AM the true Vine (15:1, 5)
-------------------------------------------------------
4 Thomas Nelson Publishers. (1996).
Nelson's complete book of Bible maps & charts : Old and New
Testaments.
"Completely revised and updated comfort print edition"; Includes
indexes.
(Rev. and updated ed.). Nashville, Tenn.: Thomas Nelson.
20:30-31. John explained His purpose in writing this Gospel, that
people might contemplate and perceive the theological significance
of Jesus' miracles (semeia, "signs"). Many people today ignore,
deny, or rationalize Jesus' miracles. Even in Jesus' day some people
attributed them to God whereas others attributed them to Satan (3:2;
9:33; Matt. 12:24). To ignore, deny, or rationalize them in that day
was impossible because the miracles were manifold and manifest. John
indicated He was aware of the Synoptic miracles: Jesus did many
other miraculous signs. In fact, 35 different miracles are recorded
in the four Gospels (see the list at John 2:1-11). John selected 7
for special consideration in order that people might come to believe
that Jesus is the Christ, the promised Messiah, and the Son of God.
(The niv marg. reading, "may continue to believe," is probably not
the correct textual reading; the niv text correctly renders the Gr.
by the words may believe.)
[6]
Conclusion (20:30-31). It is evident that this is a natural
conclusion to the Gospel (on chap. 21, see below). The fourth
Evangelist stresses the purpose of his Gospel: that we might believe
(the verb has two readings which the niv marg. notes: "to begin to
believe" [aorist] and "to continue to believe" [present]; the former
implies an evangelistic purpose, the latter a pastoral intent for
those who already believe). The Gospel is a record of signs-of
evidences-which the reader must weigh. It stems from Jesus'
disciples who are trustworthy witnesses (see 19:35) and in
particular from the testimony of John (21:24). Its aim is to lead us
to faith in Christ because in him alone can we find life.
[7]
John 20:30, 31
THE PARTIALNESS AND THE PURPOSE OF THE EVANGELIC RECORD
(The Ascension.-Bethany.-Mark xvi. 19, 20; Luke xxiv. 50-53; John
xx. 30, 31.)
"And many other signs truly did Jesus in the presence of His
disciples."
Exegetical Remarks.-Ver. 30.-"And many other signs truly (r.v.
Therefore) did Jesus in the presence of His (r.v. The) disciples."
The Greek here for "signs" is often rendered miracles, for the
miracles of Jesus were all signs indicating the Divinity of their
Author. The signs were not merely those referring to the
resurrection, but included, no doubt, all the manifestations of His
power both before and after His resurrection. They refer to His
whole work. "Which are not written in this book." The evangelical
record then of Christ's life is only partial. It is said in the last
verse of the next chapter: "There are also many other things which
Jesus did, the which, if they should be written every one, I suppose
that even the world itself could not contain the books that should
be written." "This," says Dr. Brown, "is to be taken as something
more than a merely parabolical expression which would hardly comport
with the sublime simplicity of this writer. It is intended to let
his reader know that even now when he had done, he felt his
materials so far from being exhausted, that he was still running
over, and could multiply gospels to almost any extent within the
strict limits of what Jesus did. But in the limitation of these
matchless histories, in point of length and number alike -there is
as much of that Divine wisdom which has presided over, and pervades,
the living oracles, as in their variety and fulness."
Ver. 31.-"But these are written, that ye might (r.v. May) believe
that Jesus is the Christ, the Son of God; and that believing ye
might (r.v. May) have life through (r.v. ...
read more =BB
*****, this one responds!
please prove the existance of god and i will convert...loads of jesus
brownie points and heaven awaits
.
|
|
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| User: "LJ Fan Club" |
|
| Title: Re: Today is August 02, 2007 |
02 Aug 2007 11:21:03 AM |
|
|
"Vlad the accountant" <vlad.the.accountant@googlemail.com> wrote in message
news:1186063341.918346.67300@g4g2000hsf.googlegroups.com...
On Aug 2, 2:17 pm, "LJ Fan Club" <ljfanclub2...@Nothotmail.com> wrote:
"Pastor Kutchie, ordained atheist minister" <6...@heathens.org.uk> wrote in
messagenews:1186060108.649367.171490@22g2000hsm.googlegroups.com...
John B Loiuodice Fan Club: Number one on a membership of one wrote:
Today is August 02, 2007
No *****, Sherlock?
Give that man a degree in Whateverology.
RU a "pastor"? (-;
Don't U have things mixed up! (-;
Read this "pastor" (-; ...
. Why This Gospel of John Was Written
(John 20:30-31 NASB)
. Why This Gospel Was Written
30 ?a?Therefore many other ?1??b?signs Jesus also performed
in the presence of the disciples, which are not written in this
book;
31 but these have been written ?a?so that you may believe
that Jesus is ?1?the Christ, ?b?the Son of God; and that
?c?believing you may have life in His name.
[1]
. The Purpose of John's Gospel (20:30, 31)
Not all the miracles performed by Jesus are recorded in John's
Gospel. The Holy Spirit selected those signs which would best serve
His purpose.
Here we have John's object in writing the book. It was so that his
readers may believe that Jesus is the true Messiah and the Son of
God. Believing, they will have eternal life in His name.
Have you believed?
[2]
This is the key to the gospel. The Lord did many things that are not
recorded. He healed multitudes. I think John also means that He did
many other things after His resurrection which are not recorded.
John has been selective in his writing of this gospel. He has chosen
the material which he has written because he had a definite purpose
in mind.
John did not attempt to write a biography of Jesus Christ. He did
not even attempt to fill in the life of Christ in areas not covered
by the other gospels. He wrote so that you might "believe that Jesus
is the Christ, the Son of God; and that believing ye might have life
through his name." It is through believing that you receive life and
are born again. You become a child of God through faith in the Lord
Jesus Christ.
[3]
"Therefore" ties this statement to what immediately precedes it.
John wrote his Gospel because those who believe on Jesus without
seeing Him in the flesh are acceptable to God. He wrote, therefore,
that people may believe and so enjoy eternal life. There were many
other evidences of Jesus' deity that John could have presented.
However, he chose those that he recorded here to lead his readers to
the type of faith that Thomas just articulated and that Jesus just
commended. That was John's strategy in composing this Gospel under
the Holy Spirit's inspiration.
What did John have in mind when he referred to other "signs?"
Perhaps he meant the seven miracles that he featured, the
significance of which Jesus usually explained in the context (chs.
2-12).
[4]
A Summary of the Seven Signs in John
Sign
Significance659
Belief
Unbelief
Reference
Changing water to wine
Jesus' power over quality
The disciples
2:1-11
Healing the official's son
Jesus' power over space
The official and his household
4:46-54
Healing the paralytic
Jesus' power over time
The paralytic?
The Jews
5:1-9
Feeding the 5,000
Jesus' power over quantity
Some people in the crowd
6:1-15
Walking on the water
Jesus' power over nature
The disciples
6:16-21
Healing a man born blind
Jesus' power over misfortune
The blind man
The Pharisees
9:1-12
Raising Lazarus
Jesus' power over death
Martha, Mary, and many Jews
The Jewish authorities
11:1-16
It seems more probable that John meant to include the Resurrection
since it was the greatest of all the demonstrations of Jesus' deity.
Jesus explained the significance of this miracle in the Upper Room
Discourse (chs. 13-16).
20:31 This verse unites many of the most important themes in the
fourth Gospel. John's purpose was clearly evangelistic. His Gospel
is an excellent portion of Scripture to give to an unbeliever. It is
probably the most effective evangelistic tool available. Its impact
on the reader is strongest when one reads it through at one sitting,
which takes less than two hours for most people. This document can
also deepen and establish the faith of any believer. However that is
more a comment on its result than its purpose.
The implication of this purpose is that John meant unbelievers when
he wrote "you." Did he have a particular group of unbelievers in
mind, or was he addressing any reader? Some commentators have tried
to identify a particular audience from statements in the text. Yet
it seems more probable that John wrote for a general audience since
he did not identify his intended audience specifically. His
presentation of Jesus as the divine Son of God certainly has
universal application.
"There cannot be any doubt but that John conceived of Jesus as the
very incarnation of God."660
John's purpose was not academic. It was not simply that people might
believe intellectually that Jesus is the divine Messiah. It was
rather that they might believe those foundational truths so they
could possess and experience the life of God fully (cf. 10:10). This
divine life affects the whole person, not just the intellect.
Moreover it affects him or her forever, not just during that
person's present lifetime.
John's clear purpose statement concludes the body of this Gospel.
[5]
. The 7 I AM Statements
. in the Gospel According to John
Twenty-three times [23 times] in all we find our Lord's
meaningful I AM (ego eimi, Gr.) in the
Greek text of this gospel
In John ...
(4:26; 6:20,35,41,48,51; 8:12,18,24,28,58;
10:7,9,11,14; 11:25; 13:19; 14:6; 15:1,5;
18:5,6,8).
In several of these, He joins His I AM with
seven tremendous metaphors which are expressive
of His saving relationship toward the world.
I AM the Bread of life (6:35, 41, 48, 51)
I AM the Light of the world (8:12)
I AM the Door of the sheep (10:7, 9)
I AM the Good Shepherd (10:11, 14)
I AM the Resurrection and the Life (11:25)
I AM the Way, the Truth, and the Life (14:6)
I AM the true Vine (15:1, 5)
-------------------------------------------------------
4 Thomas Nelson Publishers. (1996).
Nelson's complete book of Bible maps & charts : Old and New
Testaments.
"Completely revised and updated comfort print edition"; Includes
indexes.
(Rev. and updated ed.). Nashville, Tenn.: Thomas Nelson.
20:30-31. John explained His purpose in writing this Gospel, that
people might contemplate and perceive the theological significance
of Jesus' miracles (semeia, "signs"). Many people today ignore,
deny, or rationalize Jesus' miracles. Even in Jesus' day some people
attributed them to God whereas others attributed them to Satan (3:2;
9:33; Matt. 12:24). To ignore, deny, or rationalize them in that day
was impossible because the miracles were manifold and manifest. John
indicated He was aware of the Synoptic miracles: Jesus did many
other miraculous signs. In fact, 35 different miracles are recorded
in the four Gospels (see the list at John 2:1-11). John selected 7
for special consideration in order that people might come to believe
that Jesus is the Christ, the promised Messiah, and the Son of God.
(The niv marg. reading, "may continue to believe," is probably not
the correct textual reading; the niv text correctly renders the Gr.
by the words may believe.)
[6]
Conclusion (20:30-31). It is evident that this is a natural
conclusion to the Gospel (on chap. 21, see below). The fourth
Evangelist stresses the purpose of his Gospel: that we might believe
(the verb has two readings which the niv marg. notes: "to begin to
believe" [aorist] and "to continue to believe" [present]; the former
implies an evangelistic purpose, the latter a pastoral intent for
those who already believe). The Gospel is a record of signs-of
evidences-which the reader must weigh. It stems from Jesus'
disciples who are trustworthy witnesses (see 19:35) and in
particular from the testimony of John (21:24). Its aim is to lead us
to faith in Christ because in him alone can we find life.
[7]
John 20:30, 31
THE PARTIALNESS AND THE PURPOSE OF THE EVANGELIC RECORD
(The Ascension.-Bethany.-Mark xvi. 19, 20; Luke xxiv. 50-53; John
xx. 30, 31.)
"And many other signs truly did Jesus in the presence of His
disciples."
Exegetical Remarks.-Ver. 30.-"And many other signs truly (r.v.
Therefore) did Jesus in the presence of His (r.v. The) disciples."
The Greek here for "signs" is often rendered miracles, for the
miracles of Jesus were all signs indicating the Divinity of their
Author. The signs were not merely those referring to the
resurrection, but included, no doubt, all the manifestations of His
power both before and after His resurrection. They refer to His
whole work. "Which are not written in this book." The evangelical
record then of Christ's life is only partial. It is said in the last
verse of the next chapter: "There are also many other things which
Jesus did, the which, if they should be written every one, I suppose
that even the world itself could not contain the books that should
be written." "This," says Dr. Brown, "is to be taken as something
more than a merely parabolical expression which would hardly comport
with the sublime simplicity of this writer. It is intended to let
his reader know that even now when he had done, he felt his
materials so far from being exhausted, that he was still running
over, and could multiply gospels to almost any extent within the
strict limits of what Jesus did. But in the limitation of these
matchless histories, in point of length and number alike -there is
as much of that Divine wisdom which has presided over, and pervades,
the living oracles, as in their variety and fulness."
Ver. 31.-"But these are written, that ye might (r.v. May) believe
that Jesus is the Christ, the Son of God; and that believing ye
might (r.v. May) have life through (r.v. ...
read more »
*****, this one responds!
please prove the existance of god and i will convert...loads of jesus
brownie points and heaven awaits
Here is evidence, but if you are that New "Type of Atheist",
[See the posting all about them.], then it will
be worthless, since you do not want any evidence.
I wrote a book listed in the reference material
"The Resurrection of Jesus", and have included 80+ references.
.. Ancient Evidence for Jesus from Non-Christian Sources
Introduction
There are a few references to Jesus in 1st-century Roman and Jewish
sources. Documents indicate that within a few years of Jesus' death,
Romans were aware that someone named Chrestus (a slight misspelling of
Christus) had been responsible for disturbances in the Jewish community
in Rome (Suetonius, The Life of the Deified Claudius 25.4). Twenty years
later, according to Tacitus, Christians in Rome were prominent enough to
be persecuted by Nero, and it was known that they were devoted to
Christus, whom Pilate had executed (Annals 15.44). This knowledge of
Jesus, however, was dependent on familiarity with early Christianity and
does not provide independent evidence about Jesus. Josephus wrote a
paragraph about Jesus (The Antiquities of the Jews 18.63ff.), as he did
about Theudas, the Egyptian, and other charismatic leaders (History of
the Jewish War 2.258-263; The Antiquities of the Jews 20.97-99,
167-172), but it has been heavily revised by Christian scribes, and
Josephus's original remarks cannot be discerned.[1]
Articles Included in this Report:
· Ancient Evidence for Jesus from Non-Christian Sources
· The Inspiration of the Bible
· No Lost Books
· Authority of the Bible
· Are the Biblical Documents Reliable?
· Did Jesus Claim to Be God?
· If Christ Has Not Been Raised: Reasoning Through the
Resurrection
· Religious Stew
· Only Two Religions: Meditations on Religious Pluralism
· Is the Church Ready to Engage the World for Christ?
· The Resurrection: Fact or Fiction?
· Is Christianity Based on Fraud?
· Spotlight on the Narrow Path
· Witnessing to Liberals
· Christianity's Real Record
· Why Does God Make Atheists?
· The Historic Alliance of Christianity and Science
· General & Special Revelation - A Match Made In Heaven
· Miracles
· Additional References Taken From: "The Resurrection of Jesus",
written by John B. Loiodice © 2005.
Ancient Evidence for Jesus from Non-Christian Sources
Written by Michael Gleghorn
Evidence from Tacitus
Although there is overwhelming evidence that the New Testament is an
accurate and trustworthy historical document, many people are still
reluctant to believe what it says unless there is also some independent,
non-biblical testimony that corroborates its statements. In the introduction
to one of his books, F.F. Bruce tells about a Christian correspondent who
was told by an agnostic friend that "apart from obscure references in
Josephus and the like," there was no historical evidence for the life of
Jesus outside the Bible.{1} This, he wrote to Bruce, had caused him
"great concern and some little upset in [his] spiritual life."{2} He
concludes his letter by asking, "Is such collateral proof available, and if
not, are there reasons for the lack of it?"{3} The answer to this question
is, "Yes, such collateral proof is available," and we will be looking at some
of it in this article.
Let's begin our inquiry with a passage that historian Edwin Yamauchi calls
"probably the most important reference to Jesus outside the New
Testament."{4} Reporting on Emperor Nero's decision to blame the
Christians for the fire that had destroyed Rome in A.D. 64, the Roman
historian Tacitus wrote:
Nero fastened the guilt ... on a class hated for their abominations, called
Christians by the populace. Christus, from whom the name had its origin,
suffered the extreme penalty during the reign of Tiberius at the hands of ...
Pontius Pilatus, and a most mischievous superstition, thus checked for the
moment, again broke out not only in Judaea, the first source of the evil,
but even in Rome....{5}
What all can we learn from this ancient (and rather unsympathetic)
reference to Jesus and the early Christians? Notice, first, that Tacitus
reports Christians derived their name from a historical person called
Christus (from the Latin), or Christ. He is said to have "suffered the
extreme penalty," obviously alluding to the Roman method of execution
known as crucifixion. This is said to have occurred during the reign of
Tiberius and by the sentence of Pontius Pilatus. This confirms much of
what the Gospels tell us about the death of Jesus.
But what are we to make of Tacitus' rather enigmatic statement that
Christ's death briefly checked "a most mischievous superstition," which
subsequently arose not only in Judaea, but also in Rome? One historian
suggests that Tacitus is here "bearing indirect ... testimony to the
conviction of the early church that the Christ who had been crucified had
risen from the grave."{6} While this interpretation is admittedly
speculative, it does help explain the otherwise bizarre occurrence of a
rapidly growing religion based on the worship of a man who had been
crucified as a criminal.{7} How else might one explain that?
Evidence from Pliny the Younger
Another important source of evidence about Jesus and early Christianity
can be found in the letters of Pliny the Younger to Emperor Trajan. Pliny
was the Roman governor of Bithynia in Asia Minor. In one of his letters,
dated around A.D. 112, he asks Trajan's advice about the appropriate
way to conduct legal proceedings against those accused of being
Christians.{8} Pliny says that he needed to consult the emperor about this
issue because a great multitude of every age, class, and sex stood
accused of Christianity.{9}
At one point in his letter, Pliny relates some of the information he has
learned about these Christians:
They were in the habit of meeting on a certain fixed day before it was
light, when they sang in alternate verses a hymn to Christ, as to a god, and
bound themselves by a solemn oath, not to any wicked deeds, but never
to commit any fraud, theft or adultery, never to falsify their word, nor
deny a trust when they should be called upon to deliver it up; after which
it was their custom to separate, and then reassemble to partake of food--
but food of an ordinary and innocent kind.{10}
This passage provides us with a number of interesting insights into the
beliefs and practices of early Christians. First, we see that Christians
regularly met on a certain fixed day for worship. Second, their worship
was directed to Christ, demonstrating that they firmly believed in His
divinity. Furthermore, one scholar interprets Pliny's statement that hymns
were sung to Christ, as to a god, as a reference to the rather distinctive
fact that, "unlike other gods who were worshipped, Christ was a person
who had lived on earth."{11} If this interpretation is correct, Pliny
understood that Christians were worshipping an actual historical person as
God! Of course, this agrees perfectly with the New Testament doctrine
that Jesus was both God and man.
Not only does Pliny's letter help us understand what early Christians
believed about Jesus' person, it also reveals the high esteem to which they
held His teachings. For instance, Pliny notes that Christians bound
themselves by a solemn oath not to violate various moral standards, which
find their source in the ethical teachings of Jesus. In addition, Pliny's
reference to the Christian custom of sharing a common meal likely alludes
to their observance of communion and the "love feast."{12} This
interpretation helps explain the Christian claim that the meal was merely
food of an ordinary and innocent kind. They were attempting to counter
the charge, sometimes made by non-Christians, of practicing "ritual
cannibalism."{13} The Christians of that day humbly repudiated such
slanderous attacks on Jesus' teachings. We must sometimes do the same
today.
Evidence from Josephus
Perhaps the most remarkable reference to Jesus outside the Bible can be
found in the writings of Josephus, a first century Jewish historian. On two
occasions, in his Jewish Antiquities, he mentions Jesus. The second, less
revealing, reference describes the condemnation of one "James" by the
Jewish Sanhedrin. This James, says Josephus, was "the brother of Jesus
the so-called Christ."{14} F.F. Bruce points out how this agrees with
Paul's description of James in Galatians 1:19 as "the Lord's brother."{15}
And Edwin Yamauchi informs us that "few scholars have questioned" that
Josephus actually penned this passage.{16}
As interesting as this brief reference is, there is an earlier one, which is
truly astonishing. Called the "Testimonium Flavianum," the relevant portion
declares:
About this time there lived Jesus, a wise man, if indeed one ought to call
him a man. For he ... wrought surprising feats.... He was the Christ. When
Pilate ... condemned him to be crucified, those who had ... come to love
him did not give up their affection for him. On the third day he appeared
.... restored to life.... And the tribe of Christians ... has ... not
disappeared.{17}
Did Josephus really write this? Most scholars think the core of the
passage originated with Josephus, but that it was later altered by a
Christian editor, possibly between the third and fourth century A.D.{18}
But why do they think it was altered? Josephus was not a Christian, and it
is difficult to believe that anyone but a Christian would have made some of
these statements.{19}
For instance, the claim that Jesus was a wise man seems authentic, but the
qualifying phrase, "if indeed one ought to call him a man," is suspect. It
implies that Jesus was more than human, and it is quite unlikely that
Josephus would have said that! It is also difficult to believe he would have
flatly asserted that Jesus was the Christ, especially when he later refers to
Jesus as "the so-called" Christ. Finally, the claim that on the third day
Jesus appeared to His disciples restored to life, inasmuch as it affirms
Jesus' resurrection, is quite unlikely to come from a non-Christian!
But even if we disregard the questionable parts of this passage, we are
still left with a good deal of corroborating information about the biblical
Jesus. We read that he was a wise man who performed surprising feats.
And although He was crucified under Pilate, His followers continued their
discipleship and became known as Christians. When we combine these
statements with Josephus' later reference to Jesus as "the so-called
Christ," a rather detailed picture emerges which harmonizes quite well
with the biblical record. It increasingly appears that the "biblical Jesus"
and the "historical Jesus" are one and the same!
Evidence from the Babylonian Talmud
There are only a few clear references to Jesus in the Babylonian Talmud,
a collection of Jewish rabbinical writings compiled between approximately
A.D. 70-500. Given this time frame, it is naturally supposed that earlier
references to Jesus are more likely to be historically reliable than later
ones. In the case of the Talmud, the earliest period of compilation
occurred between A.D. 70-200.{20} The most significant reference to
Jesus from this period states:
On the eve of the Passover Yeshu was hanged. For forty days before the
execution took place, a herald ... cried, "He is going forth to be stoned
because he has practiced sorcery and enticed Israel to apostasy."{21}
Let's examine this passage. You may have noticed that it refers to
someone named "Yeshu." So why do we think this is Jesus? Actually,
"Yeshu" (or "Yeshua") is how Jesus' name is pronounced in Hebrew. But
what does the passage mean by saying that Jesus "was hanged"? Doesn't
the New Testament say he was crucified? Indeed it does. But the term
"hanged" can function as a synonym for "crucified." For instance,
Galatians 3:13 declares that Christ was "hanged", and Luke 23:39 applies
this term to the criminals who were crucified with Jesus.{22} So the
Talmud declares that Jesus was crucified on the eve of Passover. But
what of the cry of the herald that Jesus was to be stoned? This may
simply indicate what the Jewish leaders were planning to do.{23} If so,
Roman involvement changed their plans!{24}
The passage also tells us why Jesus was crucified. It claims He practiced
sorcery and enticed Israel to apostasy! Since this accusation comes from
a rather hostile source, we should not be too surprised if Jesus is
described somewhat differently than in the New Testament. But if we
make allowances for this, what might such charges imply about Jesus?
Interestingly, both accusations have close parallels in the canonical
gospels. For instance, the charge of sorcery is similar to the Pharisees'
accusation that Jesus cast out demons "by Beelzebul the ruler of the
demons."{25} But notice this: such a charge actually tends to confirm the
New Testament claim that Jesus performed miraculous feats. Apparently
Jesus' miracles were too well attested to deny. The only alternative was to
ascribe them to sorcery! Likewise, the charge of enticing Israel to
apostasy parallels Luke's account of the Jewish leaders who accused
Jesus of misleading the nation with his teaching.{26} Such a charge tends
to corroborate the New Testament record of Jesus' powerful teaching
ministry. Thus, if read carefully, this passage from the Talmud confirms
much of our knowledge about Jesus from the New Testament.
Evidence from Lucian
Lucian of Samosata was a second century Greek satirist. In one of his
works, he wrote of the early Christians as follows:
The Christians ... worship a man to this day--the distinguished personage
who introduced their novel rites, and was crucified on that account.... [It]
was impressed on them by their original lawgiver that they are all brothers,
from the moment that they are converted, and deny the gods of Greece,
and worship the crucified sage, and live after his laws.{27}
Although Lucian is jesting here at the early Christians, he does make some
significant comments about their founder. For instance, he says the
Christians worshipped a man, "who introduced their novel rites." And
though this man's followers clearly thought quite highly of Him, He so
angered many of His contemporaries with His teaching that He "was
crucified on that account."
Although Lucian does not mention his name, he is clearly referring to
Jesus. But what did Jesus teach to arouse such wrath? According to
Lucian, he taught that all men are brothers from the moment of their
conversion. That's harmless enough. But what did this conversion involve?
It involved denying the Greek gods, worshipping Jesus, and living
according to His teachings. It's not too difficult to imagine someone being
killed for teaching that. Though Lucian doesn't say so explicitly, the
Christian denial of other gods combined with their worship of Jesus
implies the belief that Jesus was more than human. Since they denied
other gods in order to worship Him, they apparently thought Jesus a
greater God than any that Greece had to offer!
Let's summarize what we've learned about Jesus from this examination of
ancient non-Christian sources. First, both Josephus and Lucian indicate
that Jesus was regarded as wise. Second, Pliny, the Talmud, and Lucian
imply He was a powerful and revered teacher. Third, both Josephus and
the Talmud indicate He performed miraculous feats. Fourth, Tacitus,
Josephus, the Talmud, and Lucian all mention that He was crucified.
Tacitus and Josephus say this occurred under Pontius Pilate. And the
Talmud declares it happened on the eve of Passover. Fifth, there are
possible references to the Christian belief in Jesus' resurrection in both
Tacitus and Josephus. Sixth, Josephus records that Jesus' followers
believed He was the Christ, or Messiah. And finally, both Pliny and
Lucian indicate that Christians worshipped Jesus as God!
I hope you see how this small selection of ancient non-Christian sources
helps corroborate our knowledge of Jesus from the gospels. Of course,
there are many ancient Christian sources of information about Jesus as
well. But since the historical reliability of the canonical gospels is so well
established, I invite you to read those for an authoritative "life of Jesus!"
--------------------------------------------------------------------------
Notes
F. F. Bruce, Jesus and Christian Origins Outside the New Testament
(Grand Rapids, Michigan: William B. Eerdmans Publishing Company,
1974), 13.
Ibid.
Ibid.
Edwin Yamauchi, quoted in Lee Strobel, The Case for Christ (Grand
Rapids, Michigan: Zondervan Publishing House, 1998), 82.
Tacitus, Annals 15.44, cited in Strobel, The Case for Christ, 82.
N.D. Anderson, Christianity: The Witness of History (London: Tyndale,
1969), 19, cited in Gary R. Habermas, The Historical Jesus (Joplin,
Missouri: College Press Publishing Company, 1996), 189-190.
Edwin Yamauchi, cited in Strobel, The Case for Christ, 82.
Pliny, Epistles x. 96, cited in Bruce, Christian Origins, 25; Habermas, The
Historical Jesus, 198.
Ibid., 27.
Pliny, Letters, transl. by William Melmoth, rev. by W.M.L. Hutchinson
(Cambridge: Harvard Univ. Press, 1935), vol. II, X:96, cited in
Habermas, The Historical Jesus, 199.
M. Harris, "References to Jesus in Early Classical Authors," in Gospel
Perspectives V, 354-55, cited in E. Yamauchi, "Jesus Outside the New
Testament: What is the Evidence?", in Jesus Under Fire, ed. by Michael J.
Wilkins and J.P. Moreland (Grand Rapids, Michigan: Zondervan
Publishing House, 1995), p. 227, note 66.
Habermas, The Historical Jesus, 199.
Bruce, Christian Origins, 28.
Josephus, Antiquities xx. 200, cited in Bruce, Christian Origins, 36.
Ibid.
Yamauchi, "Jesus Outside the New Testament", 212.
Josephus, Antiquities 18.63-64, cited in Yamauchi, "Jesus Outside the
New Testament", 212.
Ibid.
Although time would not permit me to mention it on the radio, another
version of Josephus' "Testimonium Flavianum" survives in a tenth-century
Arabic version (Bruce, Christian Origins, 41). In 1971, Professor
Schlomo Pines published a study on this passage. The passage is
interesting because it lacks most of the questionable elements that many
scholars believe to be Christian interpolations. Indeed, "as Schlomo Pines
and David Flusser...stated, it is quite plausible that none of the arguments
against Josephus writing the original words even applies to the Arabic
text, especially since the latter would have had less chance of being
censored by the church" (Habermas, The Historical Jesus, 194). The
passage reads as follows: "At this time there was a wise man who was
called Jesus. His conduct was good and (he) was known to be virtuous.
And many people from among the Jews and the other nations became his
disciples. Pilate condemned him to be crucified and to die. But those who
had become his disciples did not abandon his discipleship. They reported
that he had appeared to them three days after his crucifixion, and that he
was alive; accordingly he was perhaps the Messiah, concerning whom the
prophets have recounted wonders." (Quoted in James H. Charlesworth,
Jesus Within Judaism, (Garden City: Doubleday, 1988), 95, cited in
Habermas, The Historical Jesus, 194).
Habermas, The Historical Jesus, 202-03.
The Babylonian Talmud, transl. by I. Epstein (London: Soncino, 1935),
vol. III, Sanhedrin 43a, 281, cited in Habermas, The Historical Jesus,
203.
Habermas, The Historical Jesus, 203.
See John 8:58-59 and 10:31-33.
Habermas, The Historical Jesus, 204. See also John 18:31-32.
Matt. 12:24. I gleaned this observation from Bruce, Christian Origins, 56.
Luke 23:2, 5.
Lucian, The Death of Peregrine, 11-13, in The Works of Lucian of
Samosata, transl. by H.W. Fowler and F.G. Fowler, 4 vols. (Oxford:
Clarendon, 1949), vol. 4., cited in Habermas, The Historical Jesus, 206.
© 2001 Probe Ministries International
About the Author
Michael Gleghorn is a research associate with Probe Ministries. He
earned a B.A. in psychology from Baylor University and a Th.M. in
systematic theology from Dallas Theological Seminary. Before coming on
staff with Probe he taught history and theology at Christway Academy in
Duncanville, Texas. In addition to his work with Probe he is involved with
ministry to international students at the University of Texas at Dallas. He
can be reached via e-mail at
Probe Ministries is a non-profit ministry whose mission is to assist the
church in renewing the minds of believers with a Christian worldview and
to equip the church to engage the world for Christ. Probe fulfills this
mission through their Mind Games conferences for youth and adults, their
3 1/2 minute daily radio program, and their extensive Web site at
www.probe.org.
This document is the sole property of Probe Ministries. It may not be
altered or edited in any way. It may be circulated without charge if
reproduced in its entirety. All reproductions of this document must contain
the copyright notice (i.e., Copyright [Date] by Probe Ministries
International) and this Copyright/Limitations notice. This document may
not be used for resale (or the enhancement of any product sold) without
the written permission of Probe Ministries International.
The Inspiration of the Bible
Written by Rick Wade
Introduction
A question we often encounter when talking with non-believers about
Christ is, "Why should I believe the Bible?" Or a person might say, "You
have your Bible; Muslims have their Koran; different religions have their
own holy books. What makes yours special?" How would you answer
such questions?
These questions fall under the purview of apologetics. They call for a
defense. However, before giving a defense we need theological and
biblical grounding. To defend the Bible, we have to know what it is.
In this article, then, we'll deal with the nature of Scripture. Are these
writings simply the remembrances of two religious groups? Are they
writings consisting of ideas conceived by Jews and early Christians as
they sought to establish their religion? Or are they the words of God
Himself, given to us for our benefit?
The latter position is the one held by the people of God throughout
history. Christians have historically accepted both the Old and New
Testaments as God's word written. But two movements of thought have
undermined belief in inspiration. One was the higher critical movement that
reduced Scripture to simply the recollections and ideas of a religious
group. The more recent movement (although it really isn't organized
enough to call it a "movement") is religious pluralism, which holds that all
religions--or at least the major ones--are equally valid, meaning that none
is more true than others. If other religions are equally valid, then other holy
books are also. Many Christian young people think this way.
Our evaluation of the Bible and other "holy books" is governed by the
recognition that the Bible is the inspired word of God. If God's final word
is found in what we call the Bible, then no other book can be God's
word. To differ with what the Bible says is to differ with God.
What do we mean by inspiration? Following the work of the higher critics,
many people--even within the church--have come to see the Bible as
inspired in the same way that, say, an artist might be inspired. The artist
sees the Grand Canyon and with her imagination now flooded with images
and ideas hurries back to her canvas to paint a beautiful picture. A poet,
upon viewing the devastation of war, proceeds to pen lines which stir the
compassion of readers. Is that what we mean when we say the Bible is
inspired?
We use the word inspiration because of 2 Timothy 3:16: "All Scripture is
inspired by God and profitable for teaching, for reproof, for correction,
for training in righteousness." Inspired is translated from the Greek word
theopnuestos which literally means "God-breathed." Some have said the
word could be translated "ex-spired" or "breathed out." Inspiration, then,
in the biblical sense, isn't the stirring of the imagination of the writer, but
rather is the means by which the writers accurately wrote what God
wanted written.
This idea finds support in 2 Peter 1: 20-21: "But know this first of all, that
no prophecy of Scripture is a matter of one's own interpretation, for no
prophecy was ever made by an act of human will, but men moved by the
Holy Spirit spoke from God."
What we need before proceeding is a working definition of inspiration.
Theologian Carl F. H. Henry writes, "Inspiration is a supernatural
influence upon the divinely chosen prophets and apostles whereby the
Spirit of God assures the truth and trustworthiness of their oral and written
proclamation."{1} Furthermore, the writers were "divinely superintended
by the Holy Spirit in the choice of words they used."{2} Although some
things were dictated to the writers, most of the time the Spirit simply
superintended the writing so that the writer, using his own words, wrote
what the Spirit wanted.
The Historical View of the Church
The first place to look in establishing any doctrine is, of course, the Bible.
Before turning to Scripture to see what it claims for itself, however, it will
be worthwhile to be sure this has been the view of the church throughout
history. Because of the objections of liberal scholars, we might want to
see whose position is in keeping with our predecessors in the faith.
Historically, the church has consistently held to the inspiration of
Scripture, at least until the 19th century. One scholar has said that
throughout the first eight centuries of the church, "Hardly is there a single
point with regard to which there reigned . . . a greater or more cordial
unanimity."{3} The great Princeton theologian B. B. Warfield said,
"Christendom has always reposed upon the belief that the utterances of
this book are properly oracles of God."{4} In the 16th century, the
Reformers Martin Luther and John Calvin were explicit in their recognition
of the divine source and authority of Scripture.{5} B. B. Warfield,
Charles Hodge, J. Gresham Machen, Carl F. H. Henry, J. I. Packer and
other very reputable scholars and theologians over the last century and a
half have argued forcefully for the inspiration of Scripture. And as
Warfield notes, this belief underlies all the creeds of the church as
well.{6}
The Witness of the Old Testament
Let's turn now to the Bible itself, beginning with the Old Testament, to see
whether its own claims match the beliefs of the church.
The clear intent of the Old Testament writers was to convey God's
message. Consider first that God was said to speak to the people. "God
says" (Deut. 5:27), "Thus says the Lord" (Exod. 4:22), "I have put my
words in your mouth" (Jer. 1:9), "The word of the Lord came to him"
(Gen. 15:4; 1 Kings 17:8). All these references to God speaking show
that He is interested in communicating with us verbally. The Old
Testament explicitly states 3,808 times that it is conveying the express
words of God.{7}
Furthermore, God was so interested in people preserving and knowing
His word that at times He told people to write down what He said. We
read in Exodus 17:14: "Then the Lord said to Moses, 'Write this in a
book as a memorial and recite it to Joshua, that I will utterly blot out the
memory of Amalek from under heaven.'" (See also 24:3-7, 34:27; Jer.
30:2; 36:2.)
The clear testimony of Old Testament writings is that God spoke to
people, and He instructed them to write down the things He said. These
writings have been handed down to us.
Of course, we shouldn't think of all the Old Testament¾or the New
Testament either¾as having been dictated to the writers. In fact, most of
the Bible was not. What we want to establish here is that God is a
communicating God, and He communicates verbally. The idea that God is
somehow unable or unwilling to communicate propositionally to man--
which is what a number of scholars of this century continue to hold¾is
foreign to the Old Testament. God spoke, and the people heard and
understood.
We should now shift to the New Testament to see what it says about
inspiration. Let's begin with the testimony of Jesus.
The Witness of Jesus
Did Jesus believe in the doctrine of inspiration?
It is clear that Jesus acknowledged the Old Testament writings as being
divine in nature. Consider John 10:34-36: "Jesus answered them, 'Is it not
written in your Law, "I have said you are gods"? If he called them "gods"
to whom the word of God came--and the Scripture cannot be broken--
what about the one whom the Father set apart as his very own and sent
into the world?'" Jesus believed it was God's word that came to the
prophets of old, and He referred to it as Scripture that could not be
broken. In Matt. 5:17-19, He affirmed the Law as being fixed and above
the whims of men.
Jesus drew on the teachings of the Old Testament in His encounter with
Satan (Matt. 4:1-11). His responses, "Man shall not live on bread alone"
(Deut. 8:3), "You shall worship the Lord your God and serve Him only"
(Deut. 6:13), and "You shall not put the Lord your God to the test" (Deut.
6:16) are all drawn from Deuteronomy. Each statement was prefaced by
"It is written" or "It is said." Jesus said that he only spoke what the Father
wanted Him to (John 12:49). By quoting these passages as authoritative
over Satan, He was, in effect, saying these were God's words. He also
honored the words of Moses (Mark 7:10), Isaiah (Mark 7:6), David
(Mark 12:36), and Daniel (Matt. 24:15) as authoritative, as carrying the
weight of God's words.{8} Jesus even referred to an Old Testament
writing as God's word when this wasn't explicitly attributed to God in the
Old Testament itself (Gen. 2:24; Matt. 19:4,5).
In our consideration of the position of Jesus on the nature of Scripture, we
also need to look at His view of the New Testament. But one might ask,
"It hadn't been written yet, how could Jesus be cited in support of the
inspiration of the New Testament?
To get a clear picture of this we need to realize what Jesus was doing with
His apostles. His small group of twelve was being trained to carry on the
witness and work of Jesus after He was gone. They were given a place of
special importance in the furthering of His work (Mark 3:14-15). Thus,
He taught them with clarity while often teaching the crowds in parables
(Mark 4:34). He sent them as the Father had sent Him (John 20:21) so
they would be witnesses of "all these things" (Luke 24:48). Both the Spirit
and the apostles would be witnesses for Christ (John 15:26ff; cf. Acts
5:32). He promised to send the Spirit to help them when He left. They
would be empowered to bear witness (Acts. 1:4,5,8). The Spirit would
give them the right things to say when brought to trial (Matt. 10:19ff). He
would remind them of what Jesus had said (John 14:26) and would give
them new knowledge (John 16:12ff). As John Wenham said, "The last
two promises . . . do not of course refer specifically or exclusively to the
inspiration of a New Testament Canon, but they provide in principle all
that is required for the formation of such a Canon, should that be God's
purpose."{9}
Thus, Jesus didn't identify a specific body of literature as the New
Testament or state specifically that one would be written. However, He
prepared the apostles as His special agents to hand down the truths He
taught, and He promised assistance in doing this. Given God's work in
establishing the Old Testament and Jesus' references to the written word
in His own teaching, it is entirely reasonable that He had plans for His
apostles to put in writing the message of good news He brought.
The Witness of the Apostles
Finally, we need to see what the apostles tell us about the nature of
Scripture. To understand their position, we'll need to not only see what
they said about Scripture, but also understand what it meant to be an
apostle.
The office of apostle grew out of Jewish jurisprudence wherein a sjaliach
("one who is sent out") could appear in the name of another with the
authority of that other person. It was said that "the sjaliach for a person is
as this person himself."{10} As Christ's representatives the apostles (
apostle also means "sent out") carried forth the teaching they had
received. "This apostolic preaching is the foundation of the Church, to
which the Church is bound" (Matt. 16:18; Eph. 2:20).{11} The apostles
had been authorized by Jesus as special ambassadors to teach what he
had taught them (cf. John 20:21). Their message was authoritative when
spoken; when written it would be authoritative as well.
As the apostles were witnesses of the gospel they also were bearers of
tradition. This isn't "tradition" in the contemporary sense by which we
mean that which comes from man and may be changed. Tradition in the
Hebrew understanding meant "what has been handed down with
authority."{12} This is what Paul referred to when he praised the
Corinthians for holding to the traditions they had been taught and exhorted
the Thessalonians to do the same (1 Cor. 11:2; 2 Thess. 2:15). Contrast
this with the tradition of men which drew criticism from Jesus (Mark 7:8).
Paul attributed what he taught directly to Christ (2 Cor. 13:3). He
identified his gospel with the preaching of Jesus (Rom. 16:25). And he
said his words were taught by the Spirit (1 Cor. 2:13). What he wrote to
the Corinthians was "the Lord's commandment" (1 Cor. 14:37).
Furthermore, Paul, and John as well, considered their writings important
enough to call for people to read them (Col. 4:16; 1 Thess. 5:27; John
20:31; Rev. 1:3). Peter put the apostolic message on par with the writings
of the Old Testament prophets (2 Pet. 3:2).
What was the nature of Scripture according to the apostles? Many if not
most Christians are familiar with 2 Timothy 3:16: "All Scripture is inspired
by God and profitable for teaching, for reproof, for correction, for training
in righteousness." This is the verse most often cited in support of the
doctrine of the inspiration of Scripture. Paul was speaking primarily of the
Old Testament in this passage. The idea of God "breathing out" or
speaking wasn't new to Paul, however, because he knew the Old
Testament well, and there he could read that "the 'mouth' of God was
regarded as the source from which the Divine message came."{13}Isaiah
45:23 says, "I have sworn by Myself, The word has gone forth from My
mouth in righteousness and will not turn back" (see also 55:11). Paul also
would have known that Jesus quoted Deuteronomy when He replied to
the tempter, "Man shall not live on bread alone, but on every word that
proceeds out of the mouth of God" (Matt. 4:4; cf. Deut. 8:3).
Peter also taught that the Scriptures were, in effect, the speech of God. In
2 Peter 1: 20-21, he noted that prophecy was made by "men moved by
the Holy Spirit [who] spoke from God." It didn't originate in men.
One further note. The Greek word graphe in the New Testament only
refers to sacred Scriptures. This is the word used in 1 Timothy 5:18 and 2
Peter 3:16 to refer to the writings of the apostles.
The apostles thus were the ambassadors of Christ who spoke in His stead
and delivered the message which was the standard for belief and practice.
They had both their own recollections of what they witnessed and heard
and the empowerment of the Spirit. The message they preached was the
one they wrote down. The New Testament, like the Old, claims very
clearly to be the inspired word of God.
Making a Defense
We now come to a very important part in our discussion of the inspiration
of Scripture. It's one thing to establish the biblical teaching on the nature
of the Bible itself. It's quite another to give a defense to critics.
As I noted earlier, we frequently hear questions such as "Many religions
have their own holy books. Why should we believe the Bible is special?"
When this objection comes from someone who holds to religious
pluralism, before answering the question about the Bible we will have to
question him on the reasonableness of pluralism itself. No amount of
evidences or arguments for the Bible will make a bit of difference if the
person believes that there is no right or wrong when it comes to religion.
It's easy for apologists to come to rely primarily on their arguments when
responding to critics, which is something even Paul wouldn't do (1 Cor.
2:3-5). What we learn from Scripture is the power of Scripture itself. "For
the word of God is living and active and sharper than any two-edged
sword," Hebrews says (4:12). Isaiah 55:11 says that God's word will
accomplish his will. In Acts 2:37 we see the results of the proclamation of
the word of God in changed people.
So, where am I going with this? I wonder how many people who object
to our insistence that our "holy book" is the only true word of God have
ever read any of it! Before we launch into a lengthy apologetic for
Scripture, it might be good to get them to read it and let the Spirit open
their minds to see its truth (1 Cor. 2:6-16).
Am I tossing out the entire apologetics enterprise and saying, "Look, just
read the Bible and don't ask so many questions"? No. I'm simply trying
to move the conversation to more fruitful ground. Once the person learns
what the Bible says, he can ask specific questions about its content, or we
can ask him what about it makes him think it might not be God's word.
The Bible clearly claims to be the authoritative word of God, and as such
it makes demands on us. So, at least the tone of Scripture is what we
might expect of a book with God as its source. But does it give evidence
that it must have God as its source? And does its self-witness find
confirmation in our experience?
Regarding the necessity of having God as its source, we can consider
prophecy. Who else but God could know what would happen hundreds
of years in the future? What mere human could get 300 prophecies
correct about one person (Jesus)?{14}
The Bible's insight into human nature and the solutions it provides to our
fallen condition are also evidence of its divine source. In addition, the
Bible's honesty about the weaknesses of even its heroes is evidence that it
isn't just a human book. By contrast, we tend to build ourselves up in our
own writing.
As further evidence that the Bible is God's word, we can note its survival
and influence throughout the last two millennia despite repeated attempts
to destroy it.
What Scripture proclaims about itself finds confirmation in our experience.
For example, the practical changes it brings in individuals and societies are
evidence that it is true.
One more note. We have the testimony of Jesus about Scripture whose
resurrection is evidence that He knew what He was talking about!
In sum, the testimony of Scripture to its own nature finds confirmation in
many areas.{15} Even with all this evidence, however, we aren't going to
be able to prove the inspiration of the Bible to anyone who either isn't
interested enough to give it serious thought or to the critic who only wants
to argue. But we can share its message, make attempts at gentle
persuasion and answer questions as we wait for the Spirit to open the
person's mind and heart.
--------------------------------------------------------------------------
References
1. Carl F. H. Henry, God, Revelation & Authority, vol. 4, The
God Who Speaks and Shows (Waco, TX: Word Books, 1979), 129.
2. Class notes, Introduction to Theology, Trinity Evangelical
Divinity School, May 4, 1987. See also Warfield cited in Henry, God,
Revelation and Authority, 4:141.
3. L. Gaussen, The Inspiration of the Holy Scriptures (Chicago:
Moody Press, 1949), 145. See the entire section, pp. 145-152.
4. Benjamin Breckinridge Warfield, The Inspiration and
Authority of the Bible (Phillipsburg, NJ: Presbyterian and Reformed
Publishing Company, 1948), 107.
5. Warfield, 108-09.
6. Ibid., 110-11.
7. René Pache, The Inspiration and Authority of Scripture
(Chicago: Moody Press, 1969), 81.
8. John W. Wenham, Christ and the Bible (Downers Grove:
InterVarsity Press, 1972), 24.
9. Wenham, 113.
10. Edward J. Young, Thy Word is Truth (Grand Rapids:
Eerdmans, 1957), 21.
11. Ibid.
12. Herman Ridderbos, "The Canon of the New Testament," in
Revelation and the Bible, ed. Carl F. H. Henry ;(Grand Rapids: Baker,
1958), 192, 193.
13. Ibid., 193.
14. Josh McDowell, Evidence That Demands a Verdict, Volume
1, rev. ed. (San Bernardino, Ca.: Here's Life Publishers, ;1979), 144.
15. See Bernard Ramm, Protestant Christian Evidences (Chicago:
Moody Press, 1953), esp. chaps. 8 and 9.
About the Author
Rick Wade graduated from Moody Bible Institute with a B.A. in
Communications (radio broadcasting) in 1986. He graduated ***** laude
in 1990 from Trinity Evangelical Divinity School with an M.A. in Christian
Thought (theology/philosophy of religion) where his studies culminated in
a thesis on the apologetics of Carl F. H. Henry. Rick and his family make
their home in Garland, Texas. He can be reached via e-mail at
rwade@probe.org.
Probe Ministries is a non-profit ministry whose mission is to assist the
church in renewing the minds of believers with a Christian worldview and
to equip the church to engage the world for Christ. Probe fulfills this
mission through their Mind Games conferences for youth and adults, their
3 1/2 minute daily radio program, and their extensive Web site at
www.probe.org.
This document is the sole property of Probe Ministries. It may not be
altered or edited in any way. It may be circulated without charge if
reproduced in its entirety. All reproductions of this document must contain
the copyright notice (i.e., Copyright [Date] by Probe Ministries
International) and this Copyright/Limitations notice. This document may
not be used for resale (or the enhancement of any product sold) without
the written permission of Probe Ministries International.
No Lost Books
Written by Greg Koukl
Browsing through the religious section in your local bookstore, you're
likely to stumble on a handful of titles that suggest the discovery of "lost
books" of the Bible. Generally, these represent works that were
"politically incorrect" according to the theological notions of the time.
Branded as spurious by early church leaders, they were discredited and
destroyed. Luckily, a handful of copies survived. Archaeologists have
rescued these previously "lost books" of the Bible. The Gospel of
Thomas, unearthed in the Nag Hammadi library in Upper Egypt in 1945,
would be an example.
Invariably, this sends a jolt through the system of the conscientious
Christian. Could it be that archaeology has unearthed ancient biblical texts
that cast doubt on the current canon of Scripture? Is it possible the Bible
that Christians have is incomplete?
It may be hard to believe, but this question can be answered without ever
reading any of the books in question. No research needs to be done, no
ancient tomes addressed, no works of antiquity perused. Curiously, the
entire issue can be answered by a close look at one word: Bible.
The Bible Divine
The whole question of alleged lost books of the Bible hinges on what one
means by the word "Bible." It can only mean one of two things, it seems
to me. There is a religious understanding of the word, and there is a more
secular definition.
When one asks an evangelical Christian what the Bible is, he's likely to
say simply, "It's God's Word." When pressed for a more theologically
precise definition, he might add that God superintended the writing of
Scripture so that the human authors, using their own style, personalities
and resources, wrote down, word for word, exactly what God intended
them to write in the originals. This verbal plenary inspiration is a critical
part of the Christian definition of the word "Bible."
The key concept for our discussion is the phrase "exactly what God
intended them to write." This is a critical part of the first definition of the
word "Bible," the idea that God was not limited by the fact that human
authors were involved in the process.
Man's Mistakes
A common objection to the notion of inspiration is that the Bible was only
written by men, and men make mistakes. This complaint misses the mark
for two reasons.
First, it does not logically follow that because humans were involved in the
writing process, the Bible must necessarily be in error. Mistakes may be
possible, but they're not necessary. To assume error in all human writing
is also self-defeating. The humanly derived statement, "The Bible was
written by men, and men make mistakes," would be suspect by the same
standards. The fact is, human beings can and do produce writing with no
errors. It happens all the time.
Further, the challenge that men make mistakes ignores the main
issue-whether or not the Bible was written only by men. The Christian
accepts that humans are limited, but denies that man's limitations are
significant in this case because inspiration implies that God's power
supersedes man's liabilities.
A simple question-Columbo style-serves to illustrate this: "Are you saying
that if God exists, He's not capable of writing what He wants through
imperfect men?" This seems hard to affirm. The notion of an omnipotent
God not being able to accomplish such a simple task is ludicrous. If, on
the other hand, the answer is "No, I think He is able," then the objection
vanishes. If God is capable, then man's limitations are not a limit on God.
The divine inspiration of the Bible automatically solves the problem of
human involvement. If God insures the results, it doesn't matter if men or
monkeys do the writing, they will still write exactly what God intends.
That is part of what it means for the Bible to be divinely inspired.
The important thing for our purpose here is not to defend the notion of
divine inspiration, but to understand that God's authorship and
supernatural preservation are necessarily entailed in the first definition of
the word "Bible." The Bible is the 66 individual books contained under
one cover that are supernaturally inspired by God, and are preserved and
protected by His power.
The Bible Secular
The second definition of the word "Bible" is not religious, and therefore
assumes no supernatural origin. This view says that while Christians
treated the Scriptures as divinely inspired, they were mistaken. The Bible
merely represents a consensus, a collection of books chosen by the early
church to reflect its own beliefs.
A book that didn't make the cut was rejected for one reason: Early
Christians didn't accept its theology. The cause was human and political,
not divine and supernatural. Christianity is no different from other religions
that have collections of authoritative writings. Even individual professions
identify certain books as official representations-"bibles"-of their
respective fields. The Bible, then, is merely a collection of books chosen
by the early church to represent its own beliefs.
So we have two possible meanings for the word "Bible," a supernatural
one and a natural one. Either the Bible is divinely given and divinely
preserved-the conservative Christian view-or it's merely a human
document representing the beliefs of a religious group known as
Christianity-the view of just about everyone else. Given either of these
two definitions, could any books of the Bible be lost?
No Lost Books
Start with the first meaning, the supernatural definition of the Bible. Is it
possible that books could be lost from a Bible of this sort? The answer is
certainly no. Remember, on this view God Himself is supernaturally
preserving and protecting the integrity of His work.
Regardless of whether the Christian claim about inspiration is accurate or
not, it is obvious that on this definition it is not possible God would
misplace His own book. The "lost books" thesis would thus be reduced
to, "Certain books that almighty God was responsible to preserve and
protect got lost."
This is silly. God would be both almighty and inept at the same time. If the
Bible is in fact the inspired Word of God, then the power of God Himself
guarantees that no portion of it will ever be lost. There will always be a
fully adequate testimony of His Word in every generation.
Could there be lost books given the second definition? What if Christians
are wrong in attributing God's stewardship to the Scriptures? What if the
Bible ultimately turns out to be merely a product of human design? If
that's the case, then the term "Bible" refers not to the Word of God (the
first definition), but to the canon of beliefs of the leaders of the early
church (the second definition). Is it possible that books could be lost from
a Bible of this sort?
The answer again is certainly not. The "lost books" thesis would be
reduced to this: "Early church leaders rejected certain books as
unrepresentative of their beliefs that they actually believed reflected their
beliefs." The contradiction is obvious.
If the Bible is a collection of books the early church leaders decided
would represent their point of view, then they have the final word on what
is included. Any books they rejected were never part of their Bible to
begin with, so even by the second definition, "lost books" of the Bible
would be a misnomer.
Consider this scenario. You decide to write a book about your personal
beliefs drawing from stacks of notes containing reflections you've
collected over the years. After recording the ones you agree with, you
discard the rest. Later, someone rummaging through your trash comes
upon your discarded notes. Could he claim he'd stumbled upon your lost
beliefs?
"No," you respond, "these were not lost. They were rejected. If they were
really my beliefs, they'd be in the book, not in the garbage."
It's ironic that "lost books" advocates often point out that rediscovered
texts were missing because the early Church Fathers suppressed them.
It's true; they did. Critics think this strengthens their case, but it doesn't.
Instead it destroys their position by proving that the "lost books" were not
lost but discarded, rejected as not representative of Christian beliefs.
Therefore, they did not belong in the Christian Bible. If they never were in
the Bible in the first place they couldn't be lost from the Bible.
Recall Vote?
Another approach to Scripture is worth mentioning. Some academics, like
those of the Jesus Seminar, reject the idea that the Bible has supernatural
origins. Since the Bible is just man's opinion anyway, why not have a
recall vote? Amend the text to fix what is now considered defective or out
of step with the times.
Such a reshuffling of the biblical deck-tossing out some books and
including others to reflect what the church currently believes about
spiritual truth-is certainly an alternative on a naturalistic view of the
Scripture. If the members of the Jesus Seminar want to include the Gospel
of Thomas in their bible, they're welcome to. Keep in mind though, they
would not be restoring a "lost book" of the Bible, but merely redefining
the canon to fit modern tastes.
Regardless of how you view the Scripture-as supernatural or as
natural-there is no sense in which there could be lost books of the Bible.
If the Bible is supernatural-if God is responsible for its writing, it's
transmission, and its survival-then God, being God, doesn't fail. He
doesn't make mistakes, He doesn't forget things, and He's not
constrained by man's limitations. God can't lose His lessons.
However, if the Bible is not supernatural-as many will contend, especially
those who claim to have found lost books-one faces a different problem.
By what standard do we claim these are bona fide lost books of the
canon of the early church? If, from a human perspective, the Bible is that
collection of writings reflecting the beliefs of early Christianity, then any
writings discarded are not books of the Bible by very definition.
Has archaeology unearthed previously unknown ancient texts? Certainly.
Are they interesting, noteworthy, and valuable? Some. Are they missing
books of the Bible? The answer is no. Two thousand years later, the
rediscovery of something like the Gospel of Thomas may be
archaeologically significant. It might be a lost book of antiquity, a great
find, even a wonderful piece of literature. But it is not a lost book of the
Bible.
Greg Koukl is the president and founder of Stand To Reason, author, and
radio show host.
© Stand To Reason 2006
STR trains Ambassadors for Christ in the areas of knowledge, wisdom,
and character.
Authority of the Bible
Written by Patrick Zukeran
There are many books today that claim to be the Word of God. The
Koran, the Islam holy book, claims to be the Word of God. The Book of
Mormon claims to be the Word of God. The Hindus believe the
Bhagavad Vita is the source of eternal truth. Karl Marx, with his atheistic
worldview, claimed his writing, The Communist Manifesto, was the
ultimate truth.
We Christians believe the Bible to be the Word of God and the eternal
source of truth we live by. How do we know the Bible is the Word of
God? Can we actually prove that the Bible is truly the Word of God? The
answer is yes.
Before I begin this discussion of the authority of the Bible, let me first
quote the words of Jesus found in John 15:18. Jesus warns his disciples
about the attitude the world will have toward those who follow Him. Jesus
says, 'If the world hates you, keep in mind it hated me first. If you
belonged to the world, it would love you as its own As it is you do not
belong to the world. That is why the world hates you. 1 Peter 5:8 states,
"Your enemy the devil prowls around like a roaring lion looking for
someone to devour."
What is vital to understand from these passages is the attitude of the
world toward God. The world is in rebellion against God, and worldly
people under the influence of Satan seek to destroy your faith.
In the light of the times we live in, it is important for Christians not only
know what they believe but also, why they believe what they believe.
I once heard an astounding statistic. It indicated that 80 percent of the
college-bound students who profess to be Christians leave for school and
return home no longer believing in Christ. One of the reasons is this: when
a student sits in class and hears the professor discredit the Bible, the
student doesn't have a defense and is easily deceived into believing the
Bible is no longer credible. This happens too often because Christians
know what they believe, but not why they believe it.
In my experience, there is no book that is criticized and attacked more
than the Bible. Many intelligent scholars have written books that attempt
to discredit the authority of the Bible. This is one of Satan's goals: to get
man to doubt the Word of God.
To counter this attack we will study some of the evidence in the case
proving the authority and divine origin of the Bible. This knowledge will
enable us to make a solid defense of the faith when we are attacked.
There has not been in the history of man a book that has rocked the
world as has the Bible. The impact it has made is phenomenal. Some hail
the Bible as the Word of God; others criticize and condemn it. With the
Bible facing such great opposition today, and with many other works
claiming to be the "word of God," how do we know the Bible is the true
Word of God? Let us take a look at the evidence.
Internal Evidence
The evidence for the authority of the Bible falls into two major categories:
internal evidence and external evidence. I mean by internal evidence, the
evidence that is found within the Bible itself. By external evidence, I mean
evidence that is found outside the Bible, such as archaeology, science,
philosophy, and ancient manuscripts. Let us first consider the former, the
internal evidences. Self-proclamation
The first fact is that the Bible claims to be the Word of God. The authors
knew they were writing the words of God, even though they often did not
fully understand what they were writing. 2 Timothy 3:16 states, "All
scripture is inspired by God." 2 Peter 1:21 states, "No prophecy was ever
made by an act of human will but men moved by the Holy Spirit spoke
from God." Jesus himself viewed the Old Testament as authoritative and
quoted from it throughout his ministry.
Holy Spirit
Second, the Holy Spirit confirms to us that the Bible is the Word of God.
John 16:13 states, "But when He, the Spirit of truth comes, He will guide
you into all truth." The Holy Spirit who convicts the world of sin also
assures the believer that the Bible is God's Word.
Transforming Ability
Third, we have evidence concerning the transforming ability of the Bible.
Hebrews 4:12 says, "The word of God is living and active and sharper
than any two-edged sword, and piercing as far as the division of soul and
spirit." Romans 12:2 says, "And be not conformed to this world but be
transformed by the renewing of your mind." The Word of God and the
Spirit of God actually transforms the lives of people. The Bible has
changed the lives of murderers, drug addicts, top government officials,
business people, and students, to name just a few people from every walk
of life who have been transformed by the Bible. No other book can make
such a claim. This is because the Bible is not a mere book on good living
but is literally packed with power. It is the Word of God with the power
to change lives.
These are only three internal evidences supporting the authority of the
Bible. These of course are not the best arguments to use in a debate, but
they are evidence. In the next section, we will study what I believe is the
best internal argument.
Unity
We have studied three internal evidences that support the authority and
divine inspiration of the Bible. In this section, we will study the fourth
internal evidence: the unity of the Bible.
The Bible covers hundreds of topics, yet it does not contradict itself. It
remains united in its theme. "Well, what's so amazing about that?" you
may ask. Consider these facts. First, the Bible was written over a span of
fifteen hundred years. Second, it was written by more than forty men from
every walk of life. For example, Moses was educated in Egypt and
became a prophet over Israel. Peter was a simple fisherman, Solomon
was a king, Luke was a doctor, Amos was a shepherd, and Matthew was
a tax collector. All the writers were of vastly different occupations and
backgrounds.
Third, it was written in many different places. The Bible was written on
three different continents: Asia, Africa, and Europe. Moses wrote in the
desert of Sinai, Paul wrote in a prison in Rome, Daniel wrote in exile in
Babylon, and Ezra wrote in the ruined city of Jerusalem.
Fourth, it was written under many different circumstances. David wrote
during a time of war, Jeremiah wrote at the sorrowful time of Israel's
downfall, Peter wrote while Israel was under Roman domination, and
Joshua wrote while invading the land of Canaan.
Fifth, the writers had different purposes for writing. Isaiah wrote to warn
Israel of God's coming judgment on their sin, Matthew wrote to prove to
the Jews that Jesus is the Messiah, Zechariah wrote to encourage a
disheartened Israel who had returned from Babylonian exile, and Paul
wrote addressing problems in different Asian and European churches.
If we put all these factors together, the Bible was written over fifteen
hundred years, by forty different authors, at different places, under various
circumstances, and addressing a multitude of issues. It is amazing that with
such diversity, there is such unity in the Bible. That unity is organized
around one theme: God's redemption of man and all of creation.
Hundreds of controversial subjects are addressed and yet the writers do
not contradict each other. The Bible is an incredible document.
Let me offer you a good illustration from apologist Josh McDowell. Take
ten contemporary authors and ask them to write their viewpoints on one
controversial subject. Would they all agree? No, we would have
disagreements from one author to another. Now look at the authorship of
the Bible. All these authors, from a span of fifteen hundred years, wrote
on many controversial subjects, and they do not contradict one
another.{1}
It seems one author guided these writers through the whole process: the
Holy Spirit. 1 Peter 2:21 states, "No prophecy was ever made by an act
of human will, but men moved by the Holy Spirit spoke from God." The
unity of the Bible is just one more amazing proof of the divine inspiration
and authority of the Bible.
External Evidence
In our study on the authority of the Bible, we have studied the internal
evidences, which are found within the Bible itself. Except for the unity of
the Bible, most of these arguments are subjective in nature. Now we will
study the external evidences of the Bible, that is, evidences found outside
the Bible.
Indestructibility
The first external evidence is the indestructibility of the Bible. The Bible is
the most well-known book in the history of the world, and no book has
been attacked more than it. Skeptics have tried to destroy the authority of
the Bible for the last eighteen hundred years. It has undergone every kind
of scrutiny possible from archaeology, science, philosophy, and
computers. Yet, despite all these attacks, the Bible proves itself to be true
again and again. Each time the skeptics have been wrong, and the Bible
has proven itself true. Just the fact that the Bible has remained steadfast in
its authority after two thousand years is another piece of evidence
supporting its divine origin.
Archaeology
The second source of external evidence comes from archaeology. Middle
Eastern archaeological investigations have proven the Bible to be true and
unerringly accurate in its historical descriptions. Nelson Glueck, a
renowned Jewish archaeologist, states, "No archaeological discovery has
ever controverted a biblical reference."{2}
Dr. William Albright, who was not a friend of Christianity and was
probably the foremost authority in Middle East archaeology in his time,
said this about the Bible: "There can be no doubt that archaeology has
confirmed the substantial historicity of the Old Testament."{3}
Here are a couple of examples of the historical accuracy of the Bible. A
good example is found in Genesis 14. The Bible speaks of Abraham's
victory over Chedorlaomer and five Mesopotamian kings. For years, the
critics stated that these accounts were fictitious and many people
discredited the Bible. In the 1960s, however, the Ebla tablets were
discovered in northern Syria. The Ebla kingdom was a powerful kingdom
in the twentieth century B.C. The Ebla tablets are records of its history.
Thousands of tablets have been discovered. What is important is that
many of these tablets make a reference to all five cities of the plain
proving the Genesis 14 account to be accurate.{4}
Another example is the story of Jericho recorded in the book of Joshua.
For years skeptics thought the story of the falling walls of Jericho was a
myth. However, in the 1930s, Dr. John Garstang made a remarkable
discovery. He states, "As to the main fact, then, there remains no doubt:
the walls fell outwards so completely, the attackers would be able to
clamber up and over the ruins of the city." This is remarkable becaus | | | | |
