*The Bible's Claims About Itself

It is almost impossible for a Christian to have a meeting of minds with an atheist on any subject anywhere in the neighborhood of religion. As soon as the "conversation" moves to the source of the Christian's belief, the Bible, the atheist summarily rejects what the Christian says. In an incredulous voice, he will say something like, "You're telling me that you believe what you read in a book that is thousands of years old over the findings of modern science?" When the Christian answers, "Of course!" the atheist will ask, "Why?"

The only proper response is, "Because it is the Word of God," and the conversation can logically go no further. The determined atheist will accept no argument based on Scripture, and the faithful Christian will accept nothing that contradicts it. The conversation must end unresolved and unsatisfying—unless God Himself intervenes to open the atheist's mind or the unprepared Christian withers under the other's arguments.

In one sense, Christianity begins and ends with the Bible. All we truly know about God is found in its pages, as it is the only permanent record of God's revelation of Himself to mankind. In it, we find all of our instruction on doctrine, law, and morality. It reveals the standards by which human beings can live in harmony. It shows the miserable depths of man's depravity and the incomparable heights of his potential—and how God can take him from the former to the latter. In reality, a converted Christian bases every aspect of life on the words written in it.

Billions have seen the need to own this book we call the Holy Bible. It continues year after year to be the world's bestselling book, and millions of free copies are distributed around the globe. One would think that, with the Bible so accessible, humanity's moral fiber would be strong, but just the opposite is true. What a paradox! A major key to successful and abundant life lies in our hands, yet most reject it as quaint, outdated, and invalid for our times! The fact is, few people really study it, much less believe it. When polled, many give it lip-service, but increasingly, people do not consider it authoritative—it is just another possibility among many.

Accepting the Bible on faith may be noble, but God instructs us through the apostle Paul, "Test all things; hold fast what is good" (I Thessalonians 5:21). We must challenge the Bible to verify its claims, and conversely, we must take up the challenge to put its instructions to the test in our lives. We must make proving God's Word a personal matter that will forever erase all doubts about its validity. This takes time and work. It also takes the inspiration of God's Holy Spirit to open our minds to its richness and truth (I Corinthians 2:6-16; John 14:16-17, 26; 16:13-14). Only then can we really understand and believe.

New Bible students are struck by the Bible's authoritative claims about itself. For instance, Paul writes in II Timothy 3:16, "All Scripture is given by inspiration of God." The phrase "inspiration of God" is in Greek theopneustos, literally "God-breathed." Scripture, then, is a direct product of God's mind and being. The words "all Scripture" (pasa graphe) can be rendered "every text," "every scripture," "the whole scripture," "all the writings," etc., meaning the whole canon of Scripture. In other words, nothing crept into the Bible that God did not want there, and conversely, nothing He wanted to be in it has been left out.

This is backed up by II Peter 1:21: ". . . for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit." God employed His Spirit to inspire His servants, the prophets and apostles. At some point, they wrote down what God had revealed through them, passing His Word on to successive generations.

Hebrews 1:1-2 informs us that God's inspiration occurred in a number of ways: "God, who at various times and in various ways spoke in time past to the fathers by the prophets has in these last days spoken to us by His Son." God is not limited to revealing Himself in any one manner. Sometimes, He spoke directly (see Genesis 12:7; 16:7; Exodus 3:2; etc.). At other times, He spoke in visions and dreams (see Isaiah 1:1; Ezekiel 1:1; Daniel 2:1, 19; Acts 10:10; Revelation 1:10; etc.). He once even spoke through a donkey (Numbers 22:28)! On one occasion, He spoke through the casting of lots (Acts 1:23-26), much as He did through the Urim and Thummim to Israel (Numbers 27:21).

Most importantly, He spoke through His Son, Jesus Christ, who came to reveal the Father (see John 1:18; 14:7-11; 17:25-26). He is uniquely qualified to speak for God because, as the apostle John describes Him in John 1:1-2, 14, 17, He is God! As the Word (Greek logos), He is the Spokesman for God, communicating to humanity, and specifically to His people, the will of God and the way to live in a relationship with Him.

Since He came to reveal the Father, Jesus must have been the God Being that the Israelites worshipped in Old Testament times, who spoke to them and led them. In this vein, John 1:3 specifically claims that the Word is also the Creator (see also Colossians 1:16; Ephesians 3:9). The Being, then, who made all that exists is the same One who inspired the words of Scripture! Since we owe our existence to Him, we also owe obedience to His Word in our Bibles.

As for its content, the Bible claims that it provides truth to humanity. Jesus Himself says in His great prayer to His Father on the night He was arrested, "Your word is truth" (John 17:17). This an echo of Psalm 119:160: "The entirety of Your word is truth, and every one of Your righteous judgments endures forever." God considers every word He speaks or inspires to be true. It is His guarantee that we receive only the best instruction from Him. In fact, He would not be God if He spoke anything other than the truth (Numbers 23:19; Titus 1:2; Hebrews 6:18).

The Bible also claims, "Every word of God is pure" (Proverbs 30:5). David writes in Psalm 12:6, "The words of the Lord are pure words, like silver tried in a furnace of earth, purified seven times" (see Psalm 19:8; 119:140). The Hebrew word behind "pure" means "tested," "refined," or "proven of the highest quality." Our God has given us only the best information to propel us along the path to His Kingdom. We can take great confidence in that.

Jesus comments on the authority of Scripture in Matthew 5:18: "For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled." The jot (iota) and the tittle (keraia, "little horn" or "point") are the smallest parts of written Hebrew. Christ was so sure of Scripture that He claimed that all of it would be fulfilled—down to the minutest parts. He affirms in John 10:35 that "the Scripture cannot be broken," which means its authority cannot be "loosened," "unbound," "destroyed," "annulled," or "taken away." Our Lord and Savior says that no one can diminish the authority of God's Word!

The Bible presents many proofs of its validity and authority; what we have seen so far only scratches the surface. The most convincing and most lasting proof, however, resides in the relationship we build and foster with God. In a way, we can say that our proving of Scripture extends throughout our Christian lives as we see God in action, working in and through us to bring us into His Kingdom. The real proof is in the doing.

*Truth Revealed to Babes

The Bible has been the world's bestselling book for many years; billions of people have ready access to God's Word—as close as their own bookshelf or computer. Yet, while the words of God's Book can be read, and frequently are, what it truly means remains a mystery to most people. The sheer number of Christian denominations shouts the fact that even those who profess to follow Christ do not agree on the Bible's message to humanity. Jesus Himself quotes Isaiah, saying, "Hearing you will hear and shall not understand, and seeing you will see and not perceive" (Matthew 13:14; see Isaiah 6:9). The "mysteries of the kingdom of heaven" have not been opened to them (Matthew 13:11).

Earlier, He had said something similar in a prayer:

At that time Jesus answered and said, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight." (Matthew 11:25-26)

Jesus found something praiseworthy in God the Father denying understanding to those who are thought to be "wise and prudent" but revealing His truth to "babes," average people who are yet unlearned. Those who think that they are smart—who believe they already know how the world works—reject the truths of God as "simple," "pie-in-the-sky," "naïve," "unscientific," "regressive," etc. In contrast, the unlearned possess an open, unspoiled mind that is willing to listen to what God has to say.

In I Corinthians 1:26-29, Paul says that God has called the foolish and the weak to confound the wise and the mighty. Most church members look at Paul's words as if they are a prophecy—that someday, the wise and mighty will look at the glorified saints and say, "If God could do that with them. . . ." But the apostle is also giving us something to do right now. If we are living by God's Word, what we do every day of our Christian lives are the things that will confound those who are the smart and powerful in this present world. When they rise in the resurrection, they will be ashamed that their pride caused them to reject God's revelation when it was being lived right in front of them so plainly. By this, God will humble them and lead them to conversion.

Notice the paragraph leading up to Paul's conclusion that the foolish would confound the wise:

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent." Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (I Corinthians 1:18-24)

The truth is so easy to understand, so shockingly simple: Christ crucified. The Creator God died on a tree, giving His blood to cover human sin. It is quite simple—yet confoundingly profound! From that "simple" idea of Christ crucified, countless books have been written. At its root, the idea is simple, something that we can all understand, but the depth of knowledge and understanding that can be derived from it is limitless!

However, to the so-called wise and prudent, who cannot perceive that truth, whose eyes have not been opened, it is just sheer foolishness, even offensive. But we know that the gospel of Christ crucified—which does not leave Him dead on a tree but proclaims Him alive at God's right hand—is the dynamic power and wisdom of God, which leads no less than to salvation and eternal life. The people of Athens were ready to name Paul a fool for the idea of resurrection (Acts 17:32) because, as the wise of this world, that is how they saw the message: "God dies then comes back to life again, and because of that, we can have eternal life too?"

The Greeks, the ones whom intellectuals hold up as emblems of wisdom and philosophy, thought they were wise to scoff at the truth. To their heirs in the world, the message of the Bible and its simple truths do not measure up to their erudition. For example, they find the nature of God as revealed in Scripture to be lacking. God's Word shows that there is God the Father and Jesus Christ, His Son. They have a spirit, the essence of their minds, by which they act. How plain! Nevertheless, the "wise" reject this in favor of a convoluted and ultimately illogical Trinity that cannot be found in the pages of the Book.

Paul also mentions that "Jews request a sign"; they want some supernatural occurrence—fire from heaven or a miracle of healing or the like—to confirm the preaching of God's revelation to men. Yet even Christ—God in the flesh—refused to do that. His only sign of His Messiahship would be one He had no control over, to rise from the dead after three days and nights (Matthew 12:40). The Jews would not accept that, wanting to see a miracle. Thus, when the teaching of the truth, unaccompanied by a sign, does not conform to their traditions, they, too, scoff and return to their comfortable rituals. As Psalm 78:41 asserts, Israel limits God. They do not have the capacity to see Him as He is or in His multifaceted works.

Jesus says to His disciples, "But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it" (Matthew 13:16-17). Though speaking specifically to the Twelve, it applies also to us; our eyes and ears have been opened to marvelous things from His Word (Psalm 119:18). As the saying goes, with great privilege comes great responsibility. We have an obligation to respond to what God has revealed to us and with its power carry out its implications to their eternal ends.

Peter tells the church, "the pilgrims of the Dispersion [the scattering]" (I Peter 1:1), ". . . as newborn babes, desire the pure milk of the word, that you may grow thereby" (I Peter 2:2). He ends his second epistle with an exhortation to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (II Peter 3:18). Our present duty is to soak up God's amazing revelation and to convert it into a righteous way of living that pleases Him. We must leave babyhood, foolishness, and weakness behind, and become mature, wise, and strong in Christ.

*Hold Tightly to Revelation

The Bible is not against what we might call scholarship or intellectual pursuit. From all that history can tell us, the apostle Paul may have been one of the most intellectual men who have ever lived. II Peter 3:15-16 warns believers that Paul's epistles contain instruction so hard to understand that false teachers can easily twist them to say wrong and harmful things. Members of the church, made up of the weak of the world (I Corinthians 1:26-29), can be especially gullible when it comes to intellectualism, and some stumble.

Even so, Scripture displays no animosity toward the use of the intellect, nor is it against rational arguments and dispassionate reasoning. When used properly, these things are good. God Himself gave us these skills, and we must use these tools to understand God's way of life. In fact, He wants us to use them in our ongoing pursuit of the truth of God. The true teachings of God that we understand and believe have all undergone deep scrutiny by these means and methods—scholarship, rational arguments, and dispassionate reasoning—and they pass muster on all counts. The doctrines that we in the churches of God agree on are sound and biblically based.

While not condemned by any means, human reason, scholarship, logic, and abundant research must take a back seat to two important elements, both of which are given directly by God: divine revelation and the Holy Spirit. These two pieces must be present before the rest of the puzzle will fall into place. Revelation is God's gift to us of His truth through His Word, and the Holy Spirit must be used to understand it properly. Once we have this initial understanding, we can apply scholarship, rational arguments, and dispassionate reasoning to glean further understanding. The important thing is that divine revelation and God's Spirit must come first.

We tend to forget about divine revelation because it is right in our Bibles, right under our noses, and we take it for granted. Of course, we study it frequently, but we rarely think about how the words and the truths they form got there in the first place. They are there because God revealed them, they were recorded by willing minds, and transmitted down through the centuries, guided and protected by God Himself. That is an awesome thing to consider.

We need to be careful to understand that the revelation we interact with in our Bibles is not direct revelation, as experienced by the apostles and prophets in visions, dreams, and the actual appearance by angels or even God Himself from time to time (Hebrews 1:1). Direct revelation is exceedingly rare. What we have in reading God's Word can be called "general revelation." It is what is available to everyone generally.

Scripture contains all that we need to know about our salvation, about God's Plan, and about our parts in it. If it is not in the Book, we can be sure that whatever it may be is not necessary for us to know in terms of salvation. If a fact does not appear in Scripture, it probably does not have much bearing on our calling and our future in the Kingdom of God. Extra-biblical knowledge may be occasionally helpful, and it may even add depth to our understanding. However, when it comes to a conclusion about whether something is spiritually true or not, the words of the Bible itself must be the final arbiter short of a direct appearance from God.

Another way of putting it is that general revelation—what is contained in God's Word—trumps every other source of information available—even church of God publications. Many people have taken Herbert W. Armstrong's booklets and made them into the equivalent of the Epistles of Herbert, metaphorically stapling them at the backs of their Bibles. We should understand that, though inspired by God's Spirit, his writings are not Scripture (see Isaiah 8:16; the canon of Scripture was finished with the death of Christ's disciples, the original twelve apostles). While his works contain quotations from Scripture, they also contain a great deal of material that was simply his explanations of various topics. They should be accorded respect but not veneration.

The only real source of divine revelation that we have access to, then, is the Bible. Certainly, it is more conclusive a source than any Bible resource help, such as concordances, lexicons, commentaries, and Bible dictionaries. Those books can be helpful, adding information and perspective, but they are not the final word on a given topic or doctrine. That is the Bible's job.

In the same way, the Bible is more authoritative than Jewish sources like the Talmud, the Mishna, the Targums, or any Jewish tradition. It is far more trustworthy than any opinion from a sage, rabbi, priest, or historian. The Bible is simply the last word on any matter of true Christian doctrine or practice.

The Bible itself claims this position. Jesus, for instance, in John 17:17, while praying to His Father just before His arrest, says plainly, "Sanctify them [His disciples, including us] by Your truth. Your word is truth." In reality, we need to look no further for the truth—those truths that have to do with our salvation and future in the Kingdom are in God's Word. Our Savior said so.

In II Timothy 3:14-17, Paul instructs the younger Timothy on what is to be the basis for his ministry and preaching:

But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.

Timothy had learned the truth from Paul, who had learned them from Christ. There was a direct line of descent of truth from the Source. That same truth has been preserved and made available to us in our Bibles. In a larger respect, Paul tells us that the Bible—the instruction that we have received from the prophets, apostles, and Jesus Christ Himself—is all that we need to equip us completely for the Kingdom of God.

So, beyond learning and applying these things, what is our responsibility to the revelation given to us? In II Thessalonians 2:13-15, Paul answers this question:

God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth . . . for the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.

The apostle warns that difficult times are coming, times of apostasy, so we must hang on to the revealed truths we have been taught, including the godly traditions we have learned. The revelation of God is precious and should not be sold for a bowl of soup. Do not let cunning arguments or even rational discussions, which may be completely bogus, take us off track. Stick to the pure words of the Book.

*Little Choices

Before the political left hijacked the term choice, its philosophical meaning was "an individual's freedom to determine the moral course of his own life." This is, of course, what theologians and philosophers call "free moral agency" or "free will." God gives us the freedom to choose our path, but it is clear from God's Word that He has a path that He wants us to choose to take. God commands us in Deuteronomy 30:19 to choose life, but He sets before us both life and death, making us choose which way we want to go. As Christians, we are to choose to overcome sin and to live a life of godliness and righteousness.

Despite what many Protestant churches preach in terms of grace—preachers so often minimize the gospel to say that Jesus has done it all for us—Christianity is by no means a passive religion. True Christianity is a religion of constant vigilance in a conscious endeavor—striving, struggling, and making choices—to do what is right to please God.

Consider that, if God has done it all for us, why is the Bible not just one verse long? All that would be necessary is "God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life" (John 3:16). All one would have to do is accept the sacrifice of the Son, and eternity would be assured.

Yet, look how thick a Bible is! It is over 1,000 pages long and absolutely packed full of instruction. Each word in the Book is pure—purified seven times (Psalm 12:6). It is written concisely; everything in it has value. And Jesus tells us, "You shall live by every word of God" (Matthew 4:4; Luke 4:4; Deuteronomy 8:3). The Bible contains many pages of words because there are many necessary instructions for us to learn and follow.

Why? The overall answer is that God wants us to conform to the image of His Son, to put on His mind and character, a goal cannot be accomplished by fiat. Character is built little by little through the process of making right choices. We have to choose to conform to Jesus Christ. God will not make the choice for us. He will make it clear what He wants us to do, and He will do His best to incline us in that direction, but ultimately, we have to choose.

In choosing God's way of life, each mental and physical activity to do good, or conversely, to forsake sin, begins with a choice. The choices that we make may be conscious—when we actually stop to think things through, getting out paper and pencil to jot down all the pros and cons and weigh them in the balance, as it were, before deciding what we should do—or they may be habitual and automatic due to consistent repetition in godly living. Whether we think about them or not, they are still choices.

So, if similar problems keep coming up and we just cannot seem to shake them, we should probably consider the choices that we have been making. Our choices have led to the repeated problems. Most likely, our problems have not come on us because God is angry with us, and Satan has probably not personally put a target on our backs to take pot-shots at us. We love to blame others for our problems, but the fact is that we make a lot of dumb decisions every day! Our choices lead either to the problems that ensnare us or to peace and happiness.

The Bible presents many illustrations of people making both good and bad choices. Abraham makes a good choice in leaving Ur, yet Lot makes a bad choice in settling in Sodom. Esau chooses foolishly in selling his birthright, while Jacob wisely chooses to tithe to God. Saul decides to try to pin David to the wall with a spear, yet David will not lift his hand against the Lord's anointed. The disciples make good choices by immediately following Jesus when He calls them, yet others reject the same calling. For instance, Mark 10:17, 19-22 contains the story of the Rich Young Ruler.

Now as [Jesus] was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?" So Jesus said to him, ". . . You know the commandments: ‘Do not commit adultery,' ‘Do not murder,' ‘Do not steal,' ‘Do not bear false witness,' ‘Do not defraud,' ‘Honor your father and your mother.'" And he answered and said to Him, "Teacher, all these things I have kept from my youth." Then Jesus, looking at him, loved him, and said to him, "One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me." But he was sad at this word, and went away sorrowful, for he had great possessions.

Bad choice! Very poor choice! He had the same opportunity as the disciples, but in contrast, he blows his chance by making a wrong choice. He chooses his lifestyle of wealth, prestige, and influence over eternal life, which, from his own lips, was what he was seeking! Jesus gave him the precise answer to his question and personally invited him to discipleship. It was even plain that Jesus loved him! The door was wide open!

Yet, when he had to decide, he chose money and position over God. He chose his wealth and comfort over charity and service to others. He chose the status quo rather than rocking the boat. The contrast between the Rich Young Ruler and the disciples is stark.

This life-changing choice confronts a person only once in a lifetime, and the individual either answers God's calling or rejects it. Sometimes, though, after we make this right choice, we let down and begin to overlook the small, mundane, everyday choices: "Will I lie or not?" "Will I take advantage or not?" "Will I curse or not?" "Will I gossip or not?" "Will I indulge myself or not?" We are all frequently confronted by such temptations to sin. Many are little things and some are big things, but every time we face them, we must choose.

It is in these choices that overcoming happens. These everyday choices make overcoming either possible for us or impossible. Think about it. It is far easier to make many little right decisions until they become a habit and firm, convicted character than it is to face a mammoth decision all at once with little or no experience in making smaller, correct ones.

Say, for illustration's sake, that we are given the job of cutting down a Giant Sequoia out in Northern California—with a steak knife. Now, if we make stroke after stroke, stroke after stroke, we could indeed, over a long time, cut that massive tree down. But, if the boss told us to fell it in an hour—in the analogy, this is the big decision that must be made right now—we would be unprepared and unable. The job would be far beyond us with our little steak knife.

So Jesus advises us, "He who is faithful in what is least is faithful also in much" (Luke 16:10). This is how to overcome sin and grow in godly character: by making those little choices every day.

What Is Truth?

The goings-on in this world constantly remind me why a certain quotation from the late novelist Michael Crichton, author of The Andromeda Strain, Timeline, The Great Train Robbery, State of Fear, and many other bestselling books, resonates so much. In a speech delivered to the Commonwealth Club in San Francisco on September 15, 2003, he said in answer to the question of what he considered the most important challenge facing mankind:

The greatest challenge facing mankind is the challenge of distinguishing reality from fantasy, truth from propaganda. Perceiving the truth has always been a challenge to mankind, but in the information age (or as I think of it, the disinformation age) it takes on a special urgency and importance.

Last night, millions of Americans viewed the intense debate between Vice President Joe Biden, a Democrat, and Representative Paul Ryan, a Republican. Both candidates thrust and parried with a steady onslaught of statistics—an armory of dollars and percentages—that each insisted were correct and verified by both governmental and independent audits and studies. Of course, the statistics that were waved about had been carefully chosen to support and spin each candidate's position on the several major policies that were "discussed."

But who is the viewer to believe? Among the topics that the moderator brought up, a few were contentious. For instance, Romney-Ryan will put forward a "framework," sparse on details, to reduce the deficit, lower taxes, and create twelve million jobs, welcoming bipartisan support. Obama-Biden will cut middle-class taxes but force wealthy Americans to "pay their fair share," ensuring that Obamacare, Social Security, and Medicare remain to help everyone. The Republican candidates will take foreign policy out of the hands of the UN and take a cautious approach to pulling out of Afghanistan and intervening in Syria. The Democrat candidates will honor their agreement with their allies regarding the Afghanistan exit plan and do what they can to support the rebels in Syria without sending in troops.

One viewer may see a clear choice between the two sides, while another may see only different shades of red. This brings up another point made by Crichton:

We must daily decide whether the threats we face are real, whether the solutions we are offered will do any good, whether the problems we're told exist are in fact real problems, or non-problems. Every one of us has a sense of the world, and we all know that this sense is in part given to us by what other people and society tell us; in part generated by our emotional state, which we project outward; and in part by our genuine perceptions of reality. In short, our struggle to determine what is true is the struggle to decide which of our perceptions are genuine, and which are false because they are handed down, or sold to us, or generated by our own hopes and fears.

Or, as a cynical, career-politician named Pontius Pilate once asked Jesus, "What is truth?" (John 18:38). Not only had he spent his adult life clambering upward in Roman politics, but as governor of Judea, he had also spent many years skirting the pitfalls inherent in Jewish politics. He knew how the world works. Each political party or religious sect had its own "truth," and who could know which was correct? Certainly, an outsider as he was could not separate the pure from the dross. He knew from experience that in a sophisticated world like the Roman Empire—or like our modern civilization—what is perceived to be true is often more important than what is actually true. Clever men can ride such perceptions to the heights of power.

Crichton's warning, then, while intended for us in these Daniel 12:4 times, spotlights an age-old challenge: How do we determine the truth? Our problem is more difficult than Pilate's was only in the fact that we are faced with a tsunami of information each day, as compared to his mere trickle of news. It has been posited that just one Sunday New York Times contains more information than the average medieval villager would receive in a lifetime, and we can be sure that a Roman official would gather somewhat more. As the prophet wrote, "Knowledge [information] shall increase."

Even so, human nature is the same now as it was then, so the level of dishonesty and trickery in those who supply the information is probably nearly the same. Just as Pilate had to discern the facts in the case the Jews brought against Jesus, we have to determine, in a myriad of instances, what is truth and what is marketing, propaganda, spin, disinformation, hyperbole, etc. We must ferret out motives, discover fallacies, and consider probabilities and potentialities. None of these things is easy to do, but some of us, perhaps even many of us, have become proficient in doing these things due to being constantly forced to make such evaluations.

By "us," I mean members of the church of God. There is a good reason—in fact, two good reasons—why we may be better at this than others are: 1) We have access to the truth in God's Word, and 2) we have the help of the Holy Spirit to discern truth. Jesus tells us in John 8:31-32: "If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free." This is an extremely significant statement. It links God's Word with the truth, discipleship with living the truth, and understanding the truth with liberty.

Divine revelation, which we have in Scripture, gives us the foundational truths that do not change, providing us with a starting point of discernment and oftentimes a great deal more. This allows us to cut through the static and grasp the heart of an issue, comment, or claim, making the determination of truth or error easier. Moreover, if we are living the truth, we have experience to know what works and what does not, giving us a further edge. Finally, a deep understanding of the truth allows us the freedom to choose what to believe and what to reject.

In terms of discerning truth, God gives us an awesome gift in the Holy Spirit, which John 14:17 calls "the Spirit of truth, whom the world cannot receive." Later in that Passover message, Jesus instructs the disciples that the Spirit "will guide you into all truth" (John 16:13). Most specifically, He implies spiritual truth, "the deep things of God" that Paul writes about in I Corinthians 2:10-16. However, those spiritual truths do not exist in a vacuum. They reach out into every area of life, shining a light on what is real and exposing what is false. Paul concludes his teaching by saying, ". . . he who is spiritual judges all things" (verse 15), and in actuality, such a person with God's Spirit is in process of developing the very mind of Christ (verse 16).

The task of discerning the truth in these confusing times is before us. We can be thankful that God has given us the tools to meet the challenge and overcome it.

Recent Finds

The insular world of biblical archeology always seems to be waiting with the proverbial "bated breath" for the next big find that will stun the world. More than a hundred years ago, the great archeologists of the day publicly proclaimed that they undertook their expeditions to the then-remote and backwater Near East to "prove the Bible" to an increasingly skeptical world. By the middle of the twentieth century and down to our own time, the pendulum has swung to the other extreme. Now some atheistic archeologists are bent on disproving the Bible—or at least minimalizing its influence on the field of archeology—even to relegating the biblical narrative to "unreliable" status as source material.

Before proceeding any further, we need to realize that no archeological find will ever prove the Bible. Should even the Holy Grail of biblical artifacts, Noah's Ark, be discovered and verified as the real deal, we could not say conclusively, "Now there can be no doubt that what the Bible says is true!" Such a find would certainly galvanize our confidence in Scripture, but such a find would not, by itself, erase all uncertainties. Finding Noah's Ark would prove that the biblical story happened—but few of its details, other than the Ark itself, would be authenticated.

Archeological finds may not prove the Bible to be true, but they do verify its historicity, that is, its general authenticity in reporting the events and culture of its day. To use a hypothetical example, a dig that uncovers a plethora of pig bones in a Philistine city and a nearby excavation of an Israelite city that finds few confirm the general historical understanding that the Israelites kept the food laws of Leviticus 11 and Deuteronomy 14, while their neighbors, the Philistines, did not. If the pig bones are absent at the Israelite city in, say, an earlier Bronze Age layer rather than an Iron Age layer, it may indicate that the clean-unclean laws are older than some scholars have been willing to date them. Beyond that, the find may lend limited credence to the traditional view that the Pentateuch was essentially complete soon after Moses died.

However, such finds do not prove anything conclusively. Notice some of the words in the above paragraph: "general," "may indicate," "limited credence," and "essentially." These are hardly terms of complete confidence in the discovery and the deductions from it. Archeologists cannot honestly claim anything with certainty because so much of what they do is based on educated guesses. Sometimes they are not even sure of the name of the city they are digging into!

Archeologists meticulously measure and record where an artifact is found, but they may not be certain that it actually belongs to the layer it was found in (it could have slipped into a layer below its true provenance or someone may have dug a hole and placed it there). The layer itself may not be dated correctly, since most dating relies on matching pottery shards to "known" dates of other layers (but pottery styles can vary from location to location). And, of course, no artifact is going to be stamped with "© 857 BC"!

Archeological finds, then, even the most spectacular ones, are of limited rather than absolute value. They are similar to the circumstantial evidence in a murder mystery: While the clues by themselves mean little, together they have the potential of amounting to a fairly convincing case. A judge or jury may not be able to be absolutely certain that the defendant committed the crime, but the evidence points in no other direction. In this way, the bulk of archeological discoveries in the Near East and Egypt positively affirm the Bible's historicity.

There have been several finds over the last few years that have added to the already large mass of evidence for Scripture's faithfulness to history. Jerusalem is always a focal point of excavation, and lately, large-scale digs have taken place in the City of David. Dr. Eilat Mazar, granddaughter of famed Israeli archeologist Benjamin Mazar, has conducted several seasons of digs in this early-settled area of Jerusalem.

In 2005, she announced that she had discovered the foundation walls of the ancient palace of King David, which is now skeptically called "the Large Stone Structure" by the scholarly community. Her find is a large public building dating to the tenth century BC, as well as pottery from around the same time, a copper scroll, and clay bullae (inscribed seals) from biblically known individuals. Some believe that the Large Stone Structure is actually the Fortress of Zion, which David captured early in his reign (II Samuel 5:6-10).

Mazar also claims that, in 2007, she found part of Nehemiah's Wall just outside the Dung Gate and the Old City walls facing the Mount of Olives. The wall, which was erected swiftly over 52 days (Nehemiah 6:15), dates to about 445 BC, when Nehemiah came to Jerusalem as the Persian Empire's governor of the area. Two years ago, Mazar announced that she had unearthed the remains of a Solomonic wall, an assertion that is contested by several of her colleagues. Even so, her discoveries have generally supported the biblical text.

The bullae may be the most fascinating of the finds, and many have been found in and around Jerusalem. Most of the time, these bullae were made when a lump of wet clay was affixed to an object (such as a cord that secured a lid to a pot), and then the face of a signet ring was impressed into the clay, identifying the owner, seller, or sender. These seals become especially important when they can be matched to an individual named in Scripture, and several of these have been found. For instance, the seal of Jehucal (also known as Jucal), who is mentioned in Jeremiah 37:3—"And Zedekiah the king sent Jehucal the son of Shelemiah . . . to the prophet Jeremiah, saying, ‘Pray now to the LORD our God for us'"—has been identified.

Famed Israeli archeologist Yigal Shiloh discovered a number of bullae in the Babylonian destruction layer at Jerusalem, and one of them reads, "belonging to Gemaryahu ben Shaphan." This may well be the Gemariah mentioned in Jeremiah 36:10: "Then Baruch read from the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe." These bullae verify that the Bible is telling the stories of real people in actual historical events.

Even finds outside the Middle East can be helpful. A recent discovery of a trove of gold rings in northern Germany may shed light on Israelite migration. The four pounds of gold, shaped into an early form of bullion, dates to about 1300 BC. Testing has determined that the gold originated in mines just east of the Caspian Sea, and scholars are wondering how the gold made its way to the North German Plain. While we cannot be certain that Israelites brought it with them on their westward journey, we know that it is at least a possibility.

These finds, though they are not conclusive proof on their own, give us additional confidence in the Scripture that has been transmitted to us down through history.

A Unique Blog Idea

I have a new idea for blog postings to set this one apart from the crowd. I'm a fair hand as an exegete, so I thought I would find a random verse generator--one that would pop up a random verse from anywhere in the entire Bible, not just from a selected list of verses--and utilize it to pick a verse to comment upon. I would take the first verse that came up, no matter how obscure, no matter what the topic, and explain it in context.

This seems pretty challenging to me, and might make a fairly interesting set of comments. It may also be a good way to come up with sermon topics and article ideas, which are just about the hardest part of my job, week in and week out. After so many years of speaking and writing, coming up with something "new" is an arduous task (not quite as tough as those of Hercules, but near enough). So, if I can use this means to spark ideas for my real work, I come out ahead.

In addition, this will also be a way of studying the Bible more thoroughly in areas that I would not normally be attracted to. I tend to gravitate toward the gospels and the historical books of Scripture, so the fact that the choosing would be random and quite out of my hands makes this a bit of a prod to venture outside my comfort zones.

Perhaps this is the answer to my questioning blog a few weeks back. I did get the idea as I was praying last night, so that may be a clue that this is a direction God wants me take.

Anyway, here goes!

"Sipping" God's Word Through a Firehose

Since the end of 2011, I have been engaged in following a Bible-Reading Plan developed by Professor Grant Horner in 1983. Unlike other plans in which a person reads, say, a chapter from the Old Testament and one from the New, this system has one read ten chapters each day. The Bible is divided into ten "lists" of books, and each day one chapter from each list is read. So, one reads a chapter from the gospels, a chapter from the Pentateuch, a chapter from the Psalms, a chapter from Paul's epistles, etc.

What a challenge this is! Even a speedy reader like me has to devote a good half-hour or more to this task each day. I am not looking forward to the day I have to read Psalm 119 in addition to nine other chapters! However, it does allow one to make connections between ideas in various sections of the Good Book, and if a person reads from his regular Bible, he quickly comes to recognize where certain verses or passages are.

But it is sometimes almost overwhelming. As someone once said, it is like trying to drink the water of God's Word through a firehose! It can seem to be too much, especially on busy days when the stresses of life are pressing down on the mind to get to other matters that must get done!

It is good that Professor Horner recommends that a person should simply read the chapters, neither skimming them or trying to glean too much from them. The idea is just to read God's Word to familiarize oneself with its content, and our amazing minds, a wonderful gift of God, does the rest. Without our realizing it, our subconscious is working with the material we have gone over, and that knowledge is stored away for use later. As we read it again and again, it becomes more firmly fixed and more easily used.

Even though it is a struggle at times, it is well worth the effort! There is no one standing over us with a whip if we miss a day or only have time to read a few chapters. We can always catch up when we have the time to do so.

So come join me by the fire hydrant for a good soaking in the Word of God!

Prophecy's Place

Forerunner, "Prophecy Watch," January-February 2008

As the preacher mounts the stage to present his sermon, the faces of church members in the audience reflect their speculations about the topic he will give. Most of the children, to be sure, just hope that, whatever he preaches on, it will be short. Some of the adults agree. Others are wary, wondering if he will "give it" to some group of sinners—or, God forbid, to them. Perhaps, some seem to be thinking, he will at least talk about something interesting. . . .

To read more, please click here.

The 'Lost' Years

Among history’s most fascinating mysteries is the Bible’s silence about Jesus Christ’s early life. In the gospel of Mark, for instance, Jesus springs into the story as a thirty-year-old man being baptized and beginning His life’s work of preaching the gospel of the Kingdom of God. The apostle John’s account is not so abrupt, although he, too, glosses over the first three decades of Christ’s life in a matter of a few dozen—albeit doctrinally rich—verses. As his book opens, the beloved disciple immediately hits the reader with the astounding fact of Jesus’ identity as the Word of God, the pre-incarnate Creator God, who “became flesh and dwelt among us” (John 1:14). Then, like Mark, John skips to the ministry of John the Baptist and Jesus’ baptism.

Matthew and Luke, however, tantalize us with a scene or two of His early years, but hardly enough to satisfy enquiring minds. Both of these gospel writers record accounts of events surrounding His birth, from the angel’s announcement to Mary that she would have a Son conceived of the Holy Spirit (Luke 1:26-38) to the family’s return from Egypt after fleeing Herod’s murderous anger (Matthew 2:13-21).

At this point, both Matthew and Luke mention that Nazareth became His home:

But when [Joseph] heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.” (Matthew 2:22-23)

Luke simply says that “they returned to Galilee, to their own city, Nazareth” (Luke 2:39). Evidently, Joseph, knowing what the angel had told him and Mary about their divine Son, had considered raising Jesus in Bethlehem, the home city of David, but God warned him that his residence in Nazareth was a far safer alternative. Besides, that Jesus would hail from this tiny Galilean town fulfilled an unwritten prophecy passed down from ancient times that the Messiah would be called a “Nazarene,” that is, an inhabitant of Nazareth (as opposed to a “Nazirite,” a person who has taken a vow of separation to God; see Numbers 6:1-21).

Luke mentions in Luke 2:40, “And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him.” His intention here is to show that Jesus, unlike the gods and demigods of paganism, experienced the normal process of growth—both physically and mentally—that every human does. In other words, He did not suddenly appear out of heaven as a mature individual. Also, Luke’s pointing out that He was “filled with wisdom” suggests that young Jesus spoke and behaved properly in everything—which is utterly miraculous in a little child. He did, though, have the favor of God from the first instant of human life, so His maturity was certainly noteworthy, especially as it centered on His spiritual development.

Only one other scene of His early years is recorded: the occasion when, at twelve years old, He remained behind at the Temple in Jerusalem to listen to and question the teachers there (Luke 2:41-50). The large company of His relatives travel for a whole day before Joseph and Mary realize Jesus is not among them. They hurry back to Jerusalem, and once they find Him, scold Him for scaring them. “And He said to them, ‘Why did you seek Me? Did you not know that I must be about My Father’s business?’” (verse 49).

Luke probably includes this vignette for several reasons: 1) to relate Jesus’ upbringing as normal, loving, public, and religious; 2) to illustrate Him as a prodigy, able even as a Boy to amaze the learned with His intellect; and 3) to show that He was aware early on of both His mission and His true ancestry. We should remember that Luke is writing to explain Jesus, the Perfect Man, to a Gentile audience, so he often blends the mundane with the astonishing to create a true impression in the reader of Jesus being just like us but so much more.

Following this, Luke provides another insight or two: “Then He went down with them and came to Nazareth, and was subject to them, but His mother kept all these things in her heart. And Jesus increased in wisdom and stature, and in favor with God and men” (Luke 2:51-52). Perhaps worried that the reader might take Jesus’ comment to His parents as the response of a smart-aleck, Luke assures us that He was obedient to His parents. He was not the typical child prodigy, spoiled and rebellious, throwing tantrums to get His own way. Quite the opposite, Jesus was submissive and pleasant, a joy for His parents to raise. Observing His perfection, His mother cherished these episodes and patiently waited to see where they would lead her Son.

In the next verse, Luke notes again that Jesus continued to mature. It is as if he is telling us, “Despite confounding the rabbis at age twelve, Jesus only became smarter, wiser, bigger, and stronger, and on top of all that, everyone—and I mean everyone—loved Him!” The beloved physician leaves us with the sense that Jesus’ early years were pleasant, exciting, and full of experiences designed to bring Him to maturity in every facet of life.

Finally, the gospel writers drop incidental details about His family and life before His ministry. For instance, Matthew 13:55-56 contains the puzzled questions of Nazarenes dumbfounded by Christ’s preaching: “Is this not the carpenter’s Son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?”

Joseph’s normal occupation, then, was as a carpenter, a builder, probably one who worked in both stone and wood. Jesus, as most firstborn sons, would likely follow in His father’s trade. As such, He was undoubtedly a well-formed, strong, and fit Man, used to the heavy toil of construction. The villagers’ wonder regarding Jesus teaching and works also hint that He had not flaunted His wisdom, lineage, or power during His youth, or the small-town gossips would have spread it about.

These verses also reveal that He and His family were well known in the town, to the point that everyone knew their names. In addition, His family was a large one: He had four half-brothers that we know of and at least two half-sisters. The natural reading of the Greek is that these were real brothers and sisters, children of Joseph and Mary, not cousins or older children of Joseph by an unknown first wife. Besides, that Jesus is called “her [Mary’s] firstborn Son (Matthew 1:25; Luke 2:7) suggests that she had additional children.

Very little outside of late tradition and supposition can be ascertained about Jesus’ early years. Yet, what little is known points to a thorough preparation for His wonderful ministry and supreme act of redemption.

False Christs and the True

One of the fiercer debates among early adherents of Christianity centered on the person of Jesus Christ Himself. Various groups held widely divergent views on just who He was. In ignorance or in stubborn refusal to accept the testimony of the apostles, first-century groups from Alexandria to Antioch began to teach a slew of different Christs. In Galatians 1:6-7, only two decades removed from Jesus' death on Golgotha, Paul warns the church against false gospels, perversions of the message preached by Jesus and His apostles. Many of these false Christianities became apostate in large part because they changed the teaching about Jesus Christ Himself.

These different Jesuses came in various forms. Some denied His pre-existence, teaching that He was simply a righteous man whom God accepted and glorified as the Messiah. Others advocated a Jesus who was the first creation of God. Early Gnostics of the Docetist persuasion conceived of Jesus as a normal man whom a spirit, Christ, inhabited upon His baptism—and who left Him to return to a pure spirit form before His suffering on the cross. Similarly, others thought of Him as only coming in the appearance of a man of flesh and blood, while in actuality He was of pure spirit essence, not even making footprints when He walked! An element among the Jews, eager to dissociate themselves from Him, even spread the rumor that they had it on good authority that He was really the bastard son of a Roman soldier, so how could He be the Messiah, much less divine?

This proliferation of false Christs became so widespread that by the end of the first century, the aged John son of Zebedee was forced to lay down an unambiguous rule to help the church recognize true from false: "By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God" (I John 4:2-3). He then proceeds to say that this perversion of Jesus' true nature "is the spirit of the Antichrist." In other words, changing the revealed truth about Christ changes Christianity, turning it against (anti-) Christ. By teaching falsehood about the Savior, no matter how sincerely, a group becomes His enemy.

Over the centuries since, Christian theologians and scholars have tried to figure out—even in some cases, to quantify—Jesus and His nature, and it has led to little more than continuing confusion about Him. The real cause of the confusion is that these very intelligent and devoted people have not truly accepted the revelation of Jesus in Scripture. Instead, they have trusted more in scholarship and their own abilities to reason out an answer.

During one of His encounters with the Pharisees, Jesus tells them, "Why do you not understand My speech? Because you are not able to listen to My word" (John 8:43, emphasis ours). These Jews could not understand or believe the truth Jesus taught because they were not spiritually equipped to handle it. Even Jesus' own disciples could not really understand Him until "He opened their understanding, that they might comprehend the Scriptures" (Luke 24:45). As Paul explains in I Corinthians 2:10-11, 14:

But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. . . . Even so no one knows the things of God except the Spirit of God. . . . But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.

Human conceptions of Christ are not enough; the real Jesus Christ of Nazareth must be revealed by God's Spirit through the Scriptures.

The New Testament, of course, presents Jesus Christ primarily in the four gospels, giving us four slightly different perspectives—eyewitness accounts—of Him and His ministry. Each author presents Him in a different manner, with a different intention, and to a different audience. In aggregate, they display a complete, rounded portrait of His personality, message, and purpose.

Matthew writes to a predominantly Jewish audience with the aim of persuading them that Jesus of Nazareth is the promised Messiah of the Old Testament, the true heir of David and King of Israel. He tends to emphasize Jesus' authority and fulfillment of prophecy.

Mark, a protégé of Peter, produces perhaps the simplest gospel, a fairly straightforward account of Christ's ministry. He highlights Jesus as the Servant of God, working steadily and diligently on behalf of mankind—all the way to His suffering and death and beyond.

Luke, the longtime companion of Paul, addresses a mostly Gentile audience. Downplaying Jesus' Jewish origins, he presents Jesus as the model Man, the greatest Son of Adam—in fact, the Second Adam—who came to save the whole world from its sins and to found a new, better world, the Kingdom of God.

Finally, John, writing last of all during a time of increasing apostasy, pens his gospel directly to the mature Christian, remembering scenes from Jesus' ministry that the other gospel writers left out. His shows Jesus Christ as God in the flesh, a Teacher of deep spiritual truth and the Way to eternal life.

These thumbnail sketches are hardly sufficient to explain God's revelation of His Son in Scripture, but they provide a starting point for understanding the approaches of the four gospels. Only in them, and in the rest of the Bible, with the help of God's Spirit, do we see the true Jesus Christ: Savior-King, Suffering Servant, Ideal Man, and Almighty God.

The Historical Jesus

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In the academic world of biblical history and archeology, scholars of the "minimalist" camp are gaining increasing prominence. Essentially, minimalists give the biblical record little credence; they minimize the importance of the Bible to the historical record, placing more trust in evidence from other sources. They tend, then, to discredit the Bible's claims until an archeologist digs up confirmatory proof or until other manuscript evidence comes to light to corroborate Scripture. It seems that, according to modern critical scholarship, the venerable Bible is the ugly stepchild of history, an embarrassment to today's "scientific" study of the past.

Of course, minimizing the Bible's claims cannot help but bring its main Character, Jesus Christ, into question. Since 1985, the Jesus Seminar, a group of about 200 scholars and authors, has done just that. Its aim is to reconstruct the life of the historical Jesus by using modern critical methods, weeding out fact from fiction in the gospel narratives. Out of hand, the members reject all "apocalyptic eschatology," or prophecy concerning the end times. In addition, they say that He "healed" only psychosomatic illness, and so discard His miraculous abilities. They do admit that He was crucified—as a public nuisance—by the Romans, but they reject His resurrection as the visionary experiences of Peter, Paul, and Mary Magdalene. In the end, stripped of all the "fictions" His early followers spread about Him, Jesus is revealed as merely an itinerant Jewish peasant who mingled with the socially disadvantaged and uttered a few pithy sayings.

Yet, if they are to be believed, how did such a common fellow make such a huge impact on world history—to the point that two billion people presently profess to be His followers?

There is a disconnect somewhere, and it is not in the people of faith.

Granted, no serious historian can claim that Jesus Christ is not a historical figure. There is simply too much evidence from the early Christian era to show that He really did exist. As biblical theologian and historian F.F. Bruce has written, "The historicity of Christ is as axiomatic for an unbiased historian as the historicity of Julius Caesar" (The New Testament Documents: Are They Reliable? 5th ed., 1972, p. 119). Ancient documents from respected writers like Tacitus, Flavius Josephus, Suetonius, and Pliny the Younger—and others—refer unreservedly to Jesus of Nazareth as an actual person.

The Roman historian Tacitus, writing about the great fire of Rome in AD 64 during the reign of Nero (AD 54-68), tells of how the emperor blamed the Christians living in the city for starting the conflagration. Perhaps referring to extant Imperial records, he notes in his Annals, XV.44:

Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, 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. . . .

Josephus, a Jewish general and historian who lived into the early second century, penned a controversial paragraph about Jesus (yet attested as early as about AD 324 in the writings of Eusebius, a Catholic church historian):

Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful miracles, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was the Christ, and when Pilate, at the suggestion of the principle men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and then thousand other wonderful things concerning him. And the tribe of Christians so named from him are not extinct to this day. (Antiquities of the Jews, XVIII.3.3)

Suetonius, an annalist of the Imperial dynasty and a court official in the reign of the emperor Hadrian (AD 117-138), writes in his Life of Claudius, XXV.4: "As the Jews were making constant disturbances at the instigation of Chrestus [an alternate spelling of Christus], he expelled them from Rome." This decree of Claudius can perhaps be dated to AD 49. In another work, Life of Nero, XVI.2, Suetonius observes, "Punishment by Nero was inflicted on the Christians, a class of men given to a new and mischievous superstition."

Finally, Plinius Secundus, more commonly known as Pliny the Younger, governor of Bithynia in Asia Minor, corresponded with the emperor Trajan in AD 112 (Epistles, X.96) about how to treat Christians who refused to pay homage to the emperor as a god. He admits, "Having never been present at any trials concerning those who profess Christianity, I am unacquainted not only with the nature of their crimes, or the measure of their punishment, but how far it is proper to enter into an examination concerning them." He mentions Christianity, Christians, and the name of Christ ten times in the short letter, even remarking that Christians "addressed a form of prayer to Christ, as to a divinity."

The Emperor's reply is also preserved, in which he commends Pliny for his actions:

You have adopted the right course, my dearest Secundus, in investigating the charges against the Christians who were brought before you. . . . If indeed they should be brought before you, and the crime is proved, they must be punished; with the restriction, however, that where the party denies he is a Christian. . . .

There are many other, later, secular attestations of Jesus Christ as a historical figure from antiquity, but just these four reveal Christ and Christianity as being known by Roman officials at the highest levels as early as the reign of Claudius (AD 41-54). Certainly, the Roman governor Pontius Pilate knew Jesus Christ and reported His trial and execution in his official records, which unfortunately have not survived.

If nothing else, these early mentions provide unbiased support for many of the biblical claims about Jesus, including His truthful teachings, His miracles, His crucifixion, His resurrection, and even His divinity! The truth is that the critical scholars do not want to believe these things, even from the pens of historians that they usually trust, because they know that believing them would bind them to following Christ's teaching—and they will do anything to avoid that!

'Arguments Over Words'

During my daily commute to and from the office, a trip of just under fifteen minutes, I usually have my radio tuned to WBT and its talk shows, but on occasion I have the pleasure of listening to a book on tape (in this case, on CD). Presently, I am devouring a wonderful book by Simon Winchester titled The Meaning of Everything. Its subject is the history of the Oxford English Dictionary, a potentially dry subject if there ever was one. However, Winchester manages to weave an intriguing story, not only of the gargantuan book's long progress itself, but also of its colorful characters—originators, editors, contributors, and publishers. While some of it can be tedious at times, it is a truly remarkable story.

As many know, I have always been interested in words—in fact, I make my living with words. I began to read fairly early and quickly, and I have continued to read voluminously ever since. Early on—I cannot recall how early exactly—I began to notice similarities among words and learned to break them down into prefix, root, and suffix, and thus to spot probable origins and basic meanings. I am probably among a very small minority of people who owns a handful of etymological dictionaries and word books and actually sits down to read them from time to time. Yes, I will admit it: I am a strange bird.

Nevertheless, my peculiar interest has stood me in good stead in the work I do as an editor and writer. Though I am obviously not perfect, I can often spot nuances of meaning in my own or another's writing and make edits that are helpful to the reader's comprehension of the subject under discussion. In terms of preparing sermons, I often find myself spending inordinate amounts of time researching the meaning of a Greek or Hebrew word that has some connection to my proposed subject—and often that unintended excursion leads to a whole new direction of thought. To me, it is a fascinating process.

This process, however, has its dark side, and I am just as capable of crossing over to it as the next guy is, though perhaps due to my experience I may be more careful. Paul warns Timothy about teachers who are "proud, knowing nothing, but [are] obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wrangling of men of corrupt minds and destitute of truth . . ." (I Timothy 6:4-5). "Arguments over words" can get a teacher into great trouble and actually lead him away from the doctrine of Jesus Christ. So it is that Herbert Armstrong cautioned the church in days past not to hang a doctrine on the definition of a Greek or Hebrew word, but rather let the preponderance of Scripture—particularly the clear verses—define the correct, godly meaning.

In fact, I recently received an admonitory email about the church's use of the word "Bible." Believe it or not—and these days people seem to believe just about anything—there are some in the Christian world who are teaching that "Bible" is a word of pagan origin and thus should not be uttered by God-fearing individuals. The argument goes that "Bible" originates in the name of a pagan god or goddess, and the evil "they," nudged along by Satan himself, have managed to convince the whole world to use this awful word to name God's own Book.

Would that these people had cared to crack open any respected etymological dictionary for the truth!

The word "Bible" is not of pagan origin. "Bible" derives from Byblos, the Greek name of the Phoenician city, Gebal. The Greeks called this city Byblos due to its importance in the bublos ("Egyptian papyrus") trade. Because they were made of papyrus, books were called biblia by the Greeks, and from a Christian point of view, the greatest collection of Greek writings is what we call the Bible.

Gebal, the Phoenician name of the city, is a Semitic word that generally means a "line," as in a line of mountains or a straight coastline. Whatever it described about this city, "Gebal" is not the name of a pagan deity. Anciently, this Phoenician port's patron deity was named Ba'al Gebal or a Ba'alat Gebal (which mean "Lord of Gebal" or "Lady of Gebal," respectively). In either case, "Gebal" is not the pagan god's/goddess' proper name but merely denotes his/her place of residence: Gebal. This may be the fact that has led some to leap to the conclusion that "Bible" is a word of pagan origin. However, as above, Byblos ("papyrus," book) is a completely different word in a quite dissimilar language from Gebal ("line"), even though they are both names of the same city.

We regularly receive similar emails on the words "Jesus" and "God." Both of these common words for Ones we know as the Son and the Father, respectively, are condemned as "pagan" (the critics' favorite word). The former is often said to be descended from the name of the supreme Greek god Zeus, while the latter has purportedly been discovered to come from the name of a Teutonic god, Got or Gott. That "Jesus" can in any way derive from "Zeus" is ludicrous on its face; it is in fact a Latinized spelling of the Greek Iesous, which is itself a transliteration of the Hebrew Yahshua or Joshua, "Yah saves" or "Savior." As for "God," the esteemed Eleventh Edition of the Encyclopedia Britannica reads simply, ". . . the common Teutonic word for a personal object of worship. . . . The word 'god,' on the conversion of the Teutonic races to Christianity, was adopted as the name of the one Supreme Being, the Creator of the universe. . . ." As the writer points out, it is analogous to the Greek theos, used in Scripture to name God.

So, just a caution to Christians in this "Information Age": Allow the red flag to wave furiously in your mind when you come across a theological argument that stands or falls over the meaning or origin of a word. As Paul says, it often leads to trouble. In fact, he cautions, "From such withdraw yourself." There is wisdom.