Truth Magazine

By Bill Cavender

Last November it was my good pleasure and privilege to spend two to three hours a day for five days with about thirty different young men who are preaching and/or who. plan to give their lives in preaching the gospel of Christ. This was a refreshing experience for this.: preacher of fifty years in age and thirty years in preaching. It caused me to look again into my own heart, to examine myself as to my own love for God, for Christ, for the scriptures, and for the souls of lost people. Vicariously, and to a small degree, I caught Again . a glimpse of myself thirty years ago, beginning to preach, with all :the dedication, sincerity, determination, zeal and anticipation .of a useful life in God’s service and kingdom which I observed for five days in most of those young men who met and talked with me

My task with those men was to talk with them, teach, and discuss with them the “Work of a Gospel Preacher.”: We tried to include in these discussions, and in the material presented, such topics as the preacher’s attitude and disposition, habits, marriage, family, wife, children, child-rearing, relationships with brethren (elders, deacons, women, other preachers, etc.), preaching, condemnation of error and false teachers, study habits, prayer life, visiting, etc., and not just confine our .remarks and material specifically to the preacher’s work.

In the beginning of our classes together, I asked each of these young preachers to write a paragraph or two, stating to me their reasons for desiring to preach and what they hoped to accomplish by preaching the gospel of Christ. Some of these statements touched me deeply, and caused me to re-examine my own motives and purposes these many years later. These young preachers helped me, I believe, more than I helped them. I desire now to share with you some of their statements, convictions and ideals.

One preacher, age 21, married one year, wrote: “I want to preach the gospel for several reasons. First, because I don’t think I would be happy doing anything else. Preaching the gospel is the greatest work that any man could undertake, and I feel that it’s the most needed work that could be done on this earth. I think that I have a certain amount of ability, and that I should use what I have in service to the Lord. I’ve learned a lot in the past year and yet I feel as though I know very little. I engaged in things and believed things less than a year ago that I wouldn’t think of doing or believing now, because I have studied the truth and seen that I was wrong. I want to study and know God’s will and to live to the best of my ability the life which He intends for a Christian to live. I’m concerned with the destiny of my own soul and the souls of others, and my highest accomplishment as a gospel preacher would be to live in such a way as to be granted mercy in the day of judgment and to be saved. In striving for this goal I hope that I might teach others the truth that they might have a hope of salvation also.”

One brother, age 31, married, with children, wrote: “Why am I preaching the gospel — I don’t have any other choice. There is nothing else that I can do and be satisfied in life. I feel that God has given me certain talents and abilities and I must do all that I can to use them faithfully in His service. What do I hope to accomplish by preaching the gospel? To be able to stand before my God and Maker in the day of Judgment and return, with an increase, the talents that He has given me. With God as my Helper, I hope that during whatever time He grants me, I may be able to point some to ‘the way,’ bring some back to ‘the way,’ and help others grow in Christ.”

Two brethren, both age 20, unmarried, wrote: “Two reasons seem to come into my mind when I think about why I’ve decided to make it my life’s work to preach. One is because in being raised as a preacher’s son I feel that I have a certain natural inclination to preach. A second and more mature reason is that my high regard for the work of preaching Christ is such that I would not be satisfied doing anything less. Again I can identify two goals which I hope to attain through preaching. One is to satisfy my own desire to do the most profitable, worthwhile work possible and secondly to save others. I think in both of these goals not only would I be blessed personally, and others also, but God would be glorified through my life …. Why do I want to preach? It was in the second year of grade school when I decided what my life’s work would be. Since that time there has never been a serious second thought as to do something else in my life. I want to preach the gospel and do it as best I can. Why? Simply because I personally feel that my soul would be lost if I didn’t. Also having grown up in the home of a preacher, I’ve seen all the trials and heartaches; having to move to a new town, having to change schools and make new friends, hearing the phone ring in the middle of the night, seeing Dad have to go to the hospital or funeral home in the early hours of the morning, being with sickness and death, and seeing all the problems preachers must go through and that brethren put upon them. Living with all this all my life and seeing what a preacher must face, all I can say is I wouldn’t want .it any other way in my life for years to come. What do I hope to accomplish? There are basically two things that I feel are important goals in my life as a preacher. First of all I want to save myself and go to heaven, and, second, to take as many people with me as possible. This is the crux of my ambition and all I hope to accomplish centers around this.”

A brother, age 19, single, a preacher’s son, wrote: “My father, brother, uncle and cousin are all preachers. I have been preaching for a year now, so you might say that by now I should know why I want to preach. However, I can’t really put my finger on the one, predominant reason I want to preach. My dad told me, if you can keep from preaching, then don’t do it. Of course he wasn’t telling me that preaching was such a lousy job that if at all possible I should avoid it. What he was saying was that if preaching wasn’t something that I felt that I just had to do, then I had no business doing it. Why do I want to preach? Because after preaching for one year I really can’t imagine not doing it. I feel I have the ability and for me not to use that ability in service to God would seem wrong to me.”

A preacher, 23 years old, married, father of one child, wrote: “I plan to preach because I believe that I can fill a need for someone to spread the Gospel of our Lord. I believe that I was put on this earth to serve God and man (in that order). I feel that through preaching I can discharge these two responsibilities. I plan to move to Canada next summer and work in either the Sundridge or Bancroft area, helping men there for maybe one or two years until I learn the area and its needs. When I move to the place where I see the most need, I will try to stay there no less than five years and will plan to stay a lifetime. I think a lot of money and time is wasted by constantly moving from one place to another. I will either go to a small congregation and help it grow, or I will begin one and help it grow. My short and long range goal is to teach men and women the truth about God, and to lead a good Christian life as an example to all.”

What is my purpose in reproducing these statements and thoughts here? To cause our readers and brethren to consider the thoughts and purposes of some young preachers. To help us all to appreciate and respect those young, dedicated men who will serve God, serve their brethren, and use their lives in the greatest work in the world. And to, hopefully, cause all of us who preach to pause and think, to re-examine our own hearts and motives, to be sure that we have not lost that sincerity and dedication to God and our fellows which are so necessary to the accomplishment of our work and the salvation of our own soul. Perhaps, in some later articles, I can share with you the thoughts of other young men as they expressed them from their hearts to mine.

Truth Magazine XXI: 37, pp. 584-585
September 22, 1977

By Larry Ray Hafley

Dr. Albert Garner is a Missionary Baptist preacher, author, and debater. He is one of the most capable Baptist debaters. He has written numerous tracts, booklets, and books defending Baptist doctrine. He is well educated. He has served as the head and director of Missionary Baptist schools and organizations. He is editor of The Baptist Anchor, a monthly magazine. When Mr. Garner speaks, he speaks as an eminently qualified representative of Missionary Baptist doctrine.

Mr. Garner has a brother, Eugene. Though his brother is not as well known, he is an able student and exponent of Baptist doctrine. Eugene Garner is an excellent writer. Eugene has assisted his brother, Albert, in debate. This shows the confidence that the esteemed Dr. has in his brother’s ability.

Gatherings and Gleanings of the Garner’s on Apostasy

On the subject of apostasy, the doctrine of perseverance, better known as “once saved, always saved” or “once in grace, always in grace,” the Garner brothers are apparently poles apart. As witness thereto, note:

Albert Garner’s views on the doctrine of the impossibility of apostasy are a matter of public record. See the Kelley-Garner Debate and the Garner-Smith Debate. J. T. Smith and asked Dr. Garner, “Is the eternal salvation of the child of God, saved by the blood, absolutely unconditional in that he is not required to do anything to go to heaven? Dr. Garner’s Answer: ‘YES.’ ” Smith inquired further, “Is it possible for a child of God, saved by the blood, to commit all the sins listed in Rom. 1:28-32 and Gal. 5:19-21 and die without repenting of any of them and still go to heaven? Dr. Garner’s Answer: ‘Yes.'” Along with Hoyt Chastain, Wayne Camp, and other Baptist preachers, Garner believes that a child of God may die drunk, guilty of adultery and murder and still go to heaven!

Eugene Garner’s views are not as widely known as his brother’s are. Eugene sat as the side of his brother when he took the positions above on the doctrine of apostasy. However, he has made statements which are diametrically opposed to those of his more famous brother. But let Eugene speak for himself:

“On the other hand, this faith may be: denied (1 Tim. 5:8; Rev. 2:13); departed or erred from (1 Tim. 4:1; 6:101; cast off (1 Tim. 5:12!; and overthrown (2 Tim. 2:181. . . “Whatever these verses may infer, they certainly do not teach an inevitable perseverance of all the saved in a walk that be acceptable to God. They do not teach the principle of ‘once-in-the-faith, always-in-the-faith.’ They do not hold forth the promise of a glorious inheritance in the kingdom of God for any who fall to: continue, abide, or walk in the divinely appointed paths of faith-obedience.

“It is dangerous to be presumptuous; it is wise, even for saved men, to heed the warnings of the Scriptures (1 Cor. 10:12). Such as are truly wise will give earnest, diligent heed to the things they have heard-lest the stream of eternal blessings pass them by.

“. . . But to assume that such a one-point-in-time exercise of faith guarantees the experience of ‘every spiritual blessing’ in perpetuity is to go beyond the promise of the Scriptures and to deceive one’s self. The experience of ‘all spiritual blessings’ is contingent upon one’s continuance in faith-whatever trusted preacher, prophet, angel, missionary or grandmother may teach to the contrary (1 Tim. 2:15; Col. 1:23; comp. Heb. 3:12-14)” (Eugene Garner, “The Real Danger!!,” The Clarion Herald, October 9, 1974, pp. 3, 4).

. . “Any doctrine of ‘perseverance’ that tends to confuse or compromise the doctrine of responsible Christian behavior needs more careful consideration in the light of the Scriptures” (Eugene Garner, The Clarion Hearald, May 18, 1977. p. 21).

“Absolutely Unconditional” Vs.”Is Contingent”

Albert Garner says the salvation of the child of God is “absolutely unconditional.” Eugene Garner says, “The experience of ‘all spiritual blessings’ is contingent upon one’s continuance in faith. ” There can be no harmony or reconciliation of these two positions. It is Albert versus Eugene, or Garner versus Garner. One or the other is wrong; both cannot be right. If Eugene is correct, he had better straighten out his brother. If Albert has the truth, it does not matter. Eugene can be wrong, teach false doctrine, contradict his brother and Baptist doctrine and be saved in heaven regardless of how much harm he does. After all, Albert Garner believes that all the sins a child of God may commit “from idolatry to murder will not make his soul in any more danger.” So, even if Eugene is wrong, even if he perverts the truth, he has nothing to worry about!

Now, either the salvation of the child of God is “absolutely unconditional,” or it “is contingent upon one’s continuance in faith?” Which is it? Will either one of the Garner brothers explain?

“Confuse Or Compromise”

Was Albert Garner guilty of confusing or compromising the doctrine of “Responsible Christian Behavior” when he said that a child of God may die guilty of the works of the flesh and still be saved? Was he, Eugene? Oh, well, if Albert is right, it will not matter anyway. According to him, a child of God may die guilty of the most hideous, heinous sins and still enter eternal glory. Surely, then, a little confusing or compromising of “Responsible Christian Behavior” will not condemn!

Conclusion: No, we are not making light of the seriousness of these issues. I believe Eugene Garner has stated the truth in the quotations cited above. If he has indeed stated the truth, all his Baptist brethren are wrong. If I have somehow misinterpreted these men, I would appreciate a clarification. If there is a reply, we will be happy to consider it and to make correction if necessary.

Truth Magazine XXI: 37, p. 583
September 22, 1977

By Morris W. R. Bailey

Our discussion of the subject of handling aright the Word of truth, has thus far focused on the proper distinction between the Old Testament and the New Testament, with emphasis on the fact that we are under the latter and not under the former. Paul said, “For ye are not under law, but under grace (Rom. 6:14). Because of the possibility of a false conclusion being drawn from this teaching concerning the Law, it is therefore appropriate that at this point we pause to consider the

Proper Use of the Old Testament Scriptures

It is virtually impossible to discuss any subject so thoroughly that no questions will ever be raised, nor objections filed against our conclusions. There are some who draw false inferences and raise objections when it is taught that we are not under the Old Testament. They will ask, “Don’t you believe that the Old Testament is true?” and, “If we are not under the Old Testament, of what use is it? Why study it?”

Well, of course we believe that the Old Testament is true. While we do not believe that we are commanded to build an ark, we do believe that Noah was thus commanded and while we do not keep the Sabbath day, we believe that it is nevertheless true that Israel was commanded to keep it.

Given by Inspiration

In 2 Timothy 3:16, 17 Paul said, “Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction in righteousness. That the man of God may be complete, furnished completely unto every good work” (A.M.S.).

In these words Paul placed the seal of divine inspiration on the scriptures. By the term “scripture” he would, of course, include such books of the New Testament as were written at that time. It would also most certainly include the Old Testament Scriptures which had been in use for some time, and which he elsewhere called the oracles of God (Romans 3:2).

Inspired Scriptures Profitable

Not only did Paul say that the scriptures are inspired of God; but he also said that such scriptures are profitable for teaching, for reproof, for correction, for instruction in righteousness. It is my personal conviction that the matter of reproof, correction, instruction in righteousness more adequately describes the purpose of the New Testament Scriptures. There is, however, one function that is common to Old and New Testament alike. Both are profitable for teaching.

We may say, in fact, that the word, teaching, is broad enough to encompass the whole scope of the purpose of Old Testament revelation as far as we are concerned today. That it serves in the role of teaching is evident from the fact that time after time Jesus and the apostles quoted from the Old Testament as they taught the things relating to the kingdom of God. In the remainder of this article I shall point out some things that the Old Testament Scriptures teach that are indeed profitable.

The Story of Creation

The first thing that we shall notice that is taught in the Old Testament Scriptures, that is of profit, is the story of creation. In fact it is the first thing that we encounter, for the Old Testament begins with the sublime declaration that, “In the beginning God created the heavens and the earth (Genesis 1:1). This, I propose to show, is the only account of creation that has been offered that can be regarded as credible.

That reason, itself, calls for a creator is evident in the very nature of things. Allow me to illustrate.

I drive an automobile. It is a complex machine, composed of a chassis with four wheels for mobility, a body with seats for the comfort of passengers, and a motor to furnish power. It would be nothing short of insanity to suggest that this automobile did not have a maker. We could only pity the twisted mentality of anyone who would tell us that the automobile was the result of an explosion, or who told us that it was the result of a long evolutionary process that began with a tiny piece of metal, and aided only by resident forces and unguided by any intelligence evolved through various forms over millions of years to form the complex automobile of today.

Reason rebels at such a ridiculous suggestion. Reason tells us that someone made the automobile. But that is as far as reason can go. It cannot, tell who the builder was. For that we are dependent on some form of revelation. I lift up the hood of the car. On a nameplate I see the words. “Made By The Ford Motor Company.”

We have a universe. It is far more complex than any automobile. Reason tells us that it did not just happen. Nor is it reasonable to assume that it is the result of a long evolutionary process. Reason calls for an intelligent first cause. But reason cannot tell us who the maker is. For that information we are dependent on some form of revelation. The Old Testament Scriptures provide that information. Just as the nameplate on the automobile identifies the manufacturer, so Genesis 1:1 is the great nameplate that identifies God as the creator of the universe. In like manner Genesis 1:27 identifies God as the creator of man.

Furnish Examples of Outstanding Faith

In the fourth chapter of Romans Paul holds up Abraham as one who, “wavered not through unbelief, but waxed strong through faith.” He then said in verses 23,24, “Now it was not written for his sake alone . . . but for our sake also.” Thus from the Old Tes*ament we learn about faith that is pleasing to God.

The writer of Hebrews said, “By faith Abraham, when he was called, obeyed to go out unto a place that he was afterward to receive for an inheritance, and he went out not knowing whither he went” (Heb. 11:8). Again, “By faith Abraham, being tried offered up Isaac . . . .” The details are all found in the twelfth and twentysecond chapters of Genesis. From this splendid example of faith, we learn that the faith that avails in the sight of God is a faith that obeys. Moreover, it is unqualified obedience that asks no questions and raises no objections, but does what God commands regardless of the cost.

Inspire Hope

To the Romans Paul wrote, “For whatsoever things were written aforetime, were written for our learning, that through patience and comfort of the scriptures we might have hope.” Thus while hope looks to the future it draws inspiration from the past in the things written aforetime, that is, the Old Testament Scriptures.

Have you ever felt unjustly treated? Then consider the experience of Joseph. Hated by his brothers and sold by them down into Egypt. Then unjustly put in prison by the man whom he had faithfully served, because he dared to do right and refused to do wrong. However he was later able to see in all this the hand of God who can make “All things work together for good to them that love God” (Romans 8:28).

Have you ever suffered a series of calamities where it seemed that everything went wrong that could go wrong? Then consider the experience of Job. In one day he lost all his property and his family. As if that was not enough he was smitten with boils. But the end was not yet. He was taunted by friends and ridiculed by his wife. Yet he regarded these calamities as but God’s way of trying him (Job 23:10). His emergence from this trial as gold that had been tried is hope inspiring to all who suffer similar trials.

Have you ever had to stand alone for truth and righteousness? Then consider the experience of the prophet Elijah. In that great contest at Mount Carmel he was outnumbered by the four hundred and fifty prophets of Baal. Yet the events of that day give us hope that God and one man are sufficient majority to meet any crisis.

The Necessity of Obedience

From the Old Testament we learn that God has always required obedience. In the history of Israel we see demonstrated the undying truth that, “Righteousness exalteth a nation; but sin is a reproach to any people” (Proverbs 14:34).

Disobedience Brings Punishment

From the Old Testament we learn that just as certain as it is that God requires obedience, so it is that disobedience is punished. In the tenth chapter of First Corinthians Paul cited some outstanding examples of disobedience on the part of Israel and its consequent punishment, and then added, “Now these things were our examples, to the end that we should not lust after evil things as they also lusted.” And, “Now these things happened unto them by way of example; and they were written for our admonition . . . .” (vs. 6, 11).

From various examples of disobedience we learn that it assumes various forms. Israel disobeyed God in rebelling against his commandment (Deut. 1:43). In offering strange fire, Nadab and Abihu disobeyed by substituting for what God had commanded (Lev. 10:1,2). In partially obeying God’s command to utterly destroy the Amalekites, Saul was reckoned as guilty of total disobedience (1 Samuel 15:19).

Yes, there is much to be learned from the Old Testament. May we ever heed its lessons recorded for our learning.

Truth Magazine XXI: 37, pp. 581-582
September 22, 1977

By Mike Willis

In recent weeks, I have heard several charges made which imply that the Bible cannot be considered the Word of God because it teaches an out-dated set of facts about science. One of the examples of the kind of science one finds in the Bible, according to the one who made this charge, was that the Bible teaches that the universe is geocentric (earth-centered) instead of heliocentric (sun-centered). The one who made this charge has yet to produce the verse which teaches this false science. However, this is an example of some of the kinds of charges that are being made about the Bible. Hence, it is appropriate that we raise the question, “Is the Bible scientifically accurate?”

The Bible Is Not A Book Of Science

Before going into this matter any further, let me hasten to point out that the Bible was never intended to be a science book. It does not describe things in the technological vocabulary of the scientist; rather, it describes things from the standpoint of man (for example, we read in the Bible, and speak of today, sunrise and sunset though neither of these terms is technically accurate). The Bible was never designed to be a revealed textbook on science. It is God’s revelation to man pertaining to salvation.

Yet, the claim that the Bible is verbally inspired cannot be sustained if the passing comments which it makes regarding the universe are in conflict with the facts of science. Hence, in order for the Bible to be inspired of God, it must be a book which harmonizes with the known facts of science. When I say that the Bible is scientifically accurate, I am making a statement regarding God’s superintendence over the writing of the Bible to keep it from making scientific blunders. Dr. Carl F. H. Henry stated this as follows:

“No claim is made that the sacred writers, as Individuals, were personally exempt from the naive world-view of their own day, nor that their writings articulate a classified and systematized science involving general laws. What is claimed is that, as the messengers of holy revelation, they were lifted beyond their own capacities, and that their declarations bearing upon nature and upon man are as reliable as their teaching about God and His activity” (Contemporary Evangelical Thought, “Science and Religion;” p. 269).

That is a good statement of what I believe happened with reference to the science which is in the Bible.

The superintendence of God in the writing of the Bible is seen by the absence of contemporary sciences of the various writers of the Bible. Although Moses was schooled in all the knowledge of the Egyptians (Acts 7:22), he did not incorporate into his writings the science of the Egyptians. Though Daniel was “skillful in all wisdom. endued with knowledge and understanding science” (Dan. 1:4), he did not record any of that Babylonian science in the Bible. Why? Because God superintended the writing of the Scriptures to prevent the “sciences” of the ancients from being placed in the Bible.

Conflicts Between The Bible And Science

There are a number of conflicts between the science of 1977 and the Bible. I am personally thankful to God that there are such conflicts. For the Bible to totally agree with the science of 1977 would be disastrous for this simple reason: the science of 1980 will be in conflict with the science of 1977. Hence, we should be thrilled to see the conflicts which presently exist between science and the Bible. When conflict occurs between the Bible and modern science, I am personally very willing to believe the Bible. The philosophies of science will change with each new generation but the word of God will endure forever.

The real conflicts occur between science and the Bible “whenever a scholar makes a pronouncement outside his own field of learning. When science becomes a religion, or religion dictates scientific thought, there is trouble” (Edson R. Peck, “Does Science Contradict The Bible?”, Can I Trust The Bible?, Howard F. Vos. editor, p. 51). I have witnessed these kinds of conflicts on a number of occasions. I have set in classes in English under a man who had a doctorate degree in that field. On some occasion, he would pronounce that the Bible was in conflict with modern science. Here was a man who had a degree in neither science nor the Bible but was making pronouncements about both. I saw no evidence that he had studied either science or the Bible. Yet, the fact that he was a Ph.D. gave weight to what he had said.

Other conflicts occur between the Bible and science when the theories of science are brought against the Bible. For example, the theory of evolution is definitely in conflict with the Bible. Yet evolution is not scientific; it cannot be proven or tested by the techniques of science. Rather, it is a philosophy of how the world came to be. The Bible is in conflict with that unproven philosophy.

Sometimes faulty Bible exegesis causes conflict between the Bible and science. Some understood the phrase “the four corners of the earth” (Isa. 11:12) to be biblical proof that the world was flat during the days when the explorers were first trying to sail around the world. Yet the phrase is still used to refer to the four points of the compass (north, south, east and west). Here was a case in which faulty Bible exegesis conflicted with the facts of science.

However, when the Bible is correctly interpreted, it is not in conflict with proven facts of science. The God who created this universe is the same God who wrote the Bible. We should not be surprised, therefore, to see a remarkable harmony between His creation and His revelation.

Biblical Comments About Nature

To read some of the comments which the Bible makes about nature will show God’s superintendence over the writers of the Bible. The writers of the Bible made comments about things which they could not possibly have known without divine revelation having guided them to make those statements. Consider some of these statements:

1. “He . . . hangs the earth on nothing” (Job 26:7). That statement does not sound strange to those of us who live in 1977. We have been privileged to watch the pictures which those in the space ships have sent back to the earth. As the men in the space ship traveled toward the moon, they would get about halfway there and turn to show us a picture of the earth. There the earth was, sitting in space, and resting on nothing. But, tell me how Job knew that. This statement was written thousands of years ago. Some think that the book of Job is one of the earliest writings in the Bible. He was living during the time that men, thought that the earth was on a turtle’s back or that Atlas was holding it up. (Why those men never questioned regarding what the turtle or Atlas was resting on puzzles me.) Yet, Job did not reproduce the “science” of his day; instead, he wrote the radically different statement which has later been confirmed by modern science that God “hangs the earth on nothing.” This is a wonderful example of the scientific accuracy of the Bible.

2. “He made from one (blood-KJV) every nation of mankind” (Acts 17:26). (The reading “one blood” of the KJV adds nothing to the statement as its reads in the NASB. If all men descended from one man, they would all have the same blood.) Today, we know that there is no difference in the blood of the black, red, white, etc. men. Their blood is interchangeable. Transfusions can be given from one race of men to another without trouble. But, how did Paul know that hundreds of years before the microscope was invented? We see, again, the wonderful superintendence of God in the writing of the Bible which caused this statement which harmonizes with the known facts of science to be placed in the Scriptures rather than the thoughts of scientists who were contemporary with Paul.

We could cite other instances of the harmony between the known facts of science and the Bible (such as 1 Cor. 15:39-“all flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish”) if given the time and space. These, however, suffice to show that the facts of science and the revelation of God are not in conflict.

Conclusion

That the scholarly world is still discussing whether or not the Bible is scientifically accurate is a wonder in itself. The science which is mentioned in the Bible is 2000 years old, at the least. Most books have a life-span of 20 years. Any book which survives that length of time is extraordinary. Most of the books which discuss science are out-dated by the time they go to the press. Yet, here is the Bible, a book which is over 2000 years old and still considered to be scientifically accurate by a large number of educated men and by the large majority of the populace. Though no one discusses whether or not the writings of Aristotle, Plato, Homer, and other early writers are scientifically accurate because the answer is so blatantly obvious, men are still discussing whether or not the Bible is scientifically accurate which is a tribute to the Book of books in itself.

Truth Magazine XXI: 37, pp. 579-581
September 22, 1977