Truth Magazine

BY Harry R. Osborne

Is it possible to see in the facts about the life of Jesus any evidence of the existence of God and his inspiration of the Bible? As we have noted in the past, fulfilled prophecy regarding the nations gives evidence of God’s existence and his ultimate authorship of the Bible. We will see that the facts concerning the life and death of Jesus were foretold long before his coming and fulfilled in exact detail. Those prophecies are commonly called “Messianic prophecies.”

Someone might say that the prophecies made in the Old Testament about Jesus were actually made at or after the time of Jesus. However, such an objection is due to ignorance of the facts. The Old Testament was written over a 1500 year period ending in about 450 B.C. Even if one rejects that date for its completion, the entire Old Testament was translated into the Greek language during the reign of Ptolemy Philadelphus by 250 B.C. That translation was called “the Septuagint” and no doubt exists about its completion by 250 B.C. Thus, it is clearly proveable that there were at least 250 years between the Messianic prophecies and their fulfillment.

Jesus repeatedly referred to the fact that the Scriptures of the Old Testament spoke of him. All of the gospel accounts contain statements by Jesus claiming to fulfill various prophecies concerning him from the Old Testament. One example of such a reference is found as Jesus spoke to his disciples shortly before his ascension. In Luke 24:44-46, we read the following:

Now he said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then He opened their minds to understand the Scriptures, and He said to them, “Thus it

Specific Prophecies Regarding Messiah

Those prophecies from the Old Testament pointing towards a coming Messiah were not vague or limited to one part of his life, but were specific, detailing a number of facts about his life so people might recognize him by comparing his life with the events foretold. Floyd Hamilton wrote that there were “332 distinct predictions which were literally fulfilled in Christ” (The Basis of Christian Faith, 160). Sixty of those are often called “major prophecies.” Included are these:

 The Messiah was to be born at Bethlehem (Micah 5:2).

 The Messiah was to be preceded by a messenger (Isa. 40:3 and Mal. 3:1).

 The Messiah was to enter Jerusalem riding a donkey (Zech. 9:9).

 The Messiah was to be betrayed by a friend who ate with him (Psa. 41:9).

 The Messiah was to be sold for 30 pieces of silver (Zech. 11:12).

 The money was to be thrown into God’s house and used for a potter’s field (Zech.11:13).

 The Messiah was to stand silent before his accusers (Isa. 53:7).

 The Messiah was to die by crucifixion (Psa. 22:16; Zech. 12:10; Isa. 53:12).

Analysis of Probability Regarding Prophecies

Taking just these eight specific prophecies concerning the Messiah, Peter Stoner wrote in his book, Science Speaks, to show that mere coincidence cannot explain all of these being fulfilled in one man. He applied the science of probability to show the chance that all eight prophecies would be fulfilled in one man. That probability was calculated to be 1 in 100,000,000,000,000,000! When Stoner’s calculations were submitted to the American Scientific Affiliation for verification, both a committee of review and the Executive Council found them “dependable and accurate in regards to the scientific material presented” (see foreword by H. Harold Hartzler in Science Speaks). Is there any comparison we can make to help understand that huge number?

It does not take a great deal of mathematical prowess to understand that 1 in 100,000,000,000,000,000 shows that the odds are heavily against these prophecies being fulfilled as a result of shear chance. But do we really have any concept of how many 100,000,000,000,000,000 is? Is there any comparison we can make to help understand that huge number?

In the book Evidence That Demands A Verdict, Josh McDowell points out the fact that it would take 100,000,000,000,000,000 silver dollars to cover the state of Texas two feet deep. Suppose we marked one of those silver dollars and let a man with a blindfold wander as long and far as he wished, but instructed him to pick up one specific silver dollar. He would have the same chance of picking up the right silver dollar as that one man would have of fulfilling those eight prophecies about the Messiah.

Much More Evidence Available

The fact is that Jesus fulfilled all eight of those prophecies and many more. We have not even discussed the prophecies regarding the Messiah’s lineage as being through Abraham (Gen. 12:2-3; 22:18), Isaac (Gen. 21:12), Jacob (Num. 24:17), Judah (Gen. 49:10), Jesse (Isa. 11:1) and David (Jer. 23:5; 2 Sam. 7). Nor have we mentioned the prophecies of events like the virgin birth (Isa. 7:14) or the miracles done during his ministry (Isa. 35:5-6). The specific prediction of Jesus’ entry into Jerusalem on a donkey has not been examined (Zech. 9:9). Many prophecies about his death and burial remain untouched in this glance at eight prophecies.

How could the writers used to pen those prophecies know that one man would fulfill all those predictions? How could they see that precisely into the future? The fact is that they could not do it of themselves. They could only succeed in such prophecies be-cause the knowledge of God, not man, was ultimately responsible for those predictions. Peter notes that such should serve as evidence to us:

Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven . . . (1 Pet. 1:10-12).

Conclusion

The more we study and examine the Bible, the more we see evidence of its divine inspiration. The God be-hind that inspiration has not left us without evidence of his existence, power and will. He has plainly shown the evidence which separates him from the false gods invented by man. Neither does his word bear the marks of human invention. The Bible bears the unmistakable marks of deity upon every page. That fact must be admitted by any objective person who searches the evidence which God leaves of himself through fulfilled prophecy. How fitting it is that the prophecies of the divine Messiah should themselves serve as a powerful evidence of the invisible God whose power and will are manifest through Scripture.

Guardian of Truth XL: No. 14, p. 6-7
July 18, 1996

By Olen Holderby

As a verb, “To consider or examine attentively or deliberately,” is Webster’s definition of “musing.” That is precisely what we wish to do with the subject of fellow-ship; and, this writer wishes to call attention to some practices which he believes to be dangerous and without scriptural warrant.

It will serve our study best if we give some attention, just briefly, to each of several passages of Scripture. We are, prayerfully, trying to do just what was commanded by Paul in 2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” This appears to be an important need everywhere.

Ephesians 5:11

“And have no fellowship with the unfruitful works of darkness, but rather reprove them.” “Do not participate” (NAS); “Stop having anything to do with” (Williams translation); “Don’t have anything to do with” (Beck translation).

Read the above translations carefully! “Have no fellow-ship” is an obvious command; but, how have we applied it in practice? In many instances it seems to be applied, “have some fellowship,” or, “have partial fellowship.” To use “joint participation” as the definition of “fellowship” is fine providing we understand the application of those two words. As I observe the practice of some brethren, I feel like asking the question of the Psalmist, “Shall the throne of iniquity have fellowship with thee…?” (Ps. 94:20).

“Works of darkness” in our text has often been limited to immorality. Neither the context nor the balance of the New Testament will permit such a limitation; though there can be no doubt that immorality is in the picture here.

Take a look at verse 8, and the terms “darkness” and “light.” Does “light” here refer only to morals; or, does it include all facets of their walking in the Lord? If “light” includes all, then “darkness” would include all of the opposite. The term “darkness” is used by our Lord to describe the whole life of some men (John 8:12; 12:35, 36; Eph. 6:12, etc.). Jesus said, “I am the light of the world.” But, how does Jesus shed that light for us? It is by the word(Pss. 27:1; 119:105, 130; John 3:21). Walking by the instructions of the word would be walking in the light.

Now, this question, “If walking in the light” is walking in harmony with the word, what would be “walking in darkness”? It appears obvious to me, then, that “works of darkness” simply refer to works which are not in harmony with the word. Paul makes the same contrast in Romans 13:12, “… let us therefore cast off the works of darkness, and let us put on the armour of light.” What were these people to “cast off “? Was it just immorality?

It seems, then, that Paul merely used an expression in reference to immorality which applies equally to the area of doctrine. Would not this include the false teacher as well as the immoral? To this writer, the answer has to be in the affirmative.

1 Corinthians 5:9 and 2 Thessalonians 3:6, 14

I put these two Scriptures together because of their using the same terminology: The first in reference to the incestuous man; the second in reference to those walking disorderly. Here we find the expressions, “have no company,” “not to company with,” “not to keep company,” and, “not to eat” with.

“Company” (sunanamignumi) is defined by Vine as, “mix, mingle, to have or keep company with.” These pas-sages would, then, forbid any mixing, mingling, or keeping company with the guilty. In practice many have changed the word “no” to “some.”

The word “disorderly” is often limited to an idle per-son, as mentioned in the text, or to a busybody. The definition of the word does not permit such limitation. Originally a military term, the word “disorderly” meant, “not keeping rank, insubordinate.” Is being idle the only way one can be insubordinate? Again Paul was using a term in application to idleness, which applies with equal force to other insubordinate acts. Would not this include the false teacher? Is not the false teacher insubordinate?

One other point, in these verses, needs to be noticed. We cannot post a guard at the church house door and keep such people from the activities inside; it follows that the “no company” and “not to eat” with, would apply to other activities. If those activities are not limited to, they most certainly would include social activities. If not, why not?

Romans 16:17

“… mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them.” “Mark” (skopeo) is defined as, “to look at, watch.” The NAS puts it, “Keep your eye on.” All of this, of course, is in the form of an urgent warning, as found in Colossians 2:8. Philippians 3:12 uses the word “mark” with a view of following. How closely are we to look at these examples to follow? Then, how closely are we to watch the false teacher in order to avoid him?

Vine defines the word “avoid” (ekklino) as, “turn away from, to turn aside.” For the one that will love life, Peter says, “Let him eschew evil” (1 Pet. 3:11). The word “es-chew” is the same word, with the NAS having “turn away from.” How much of this evil must one turn away from? A little? All? Now apply the same reasoning to the “avoid” of Romans 16:17.

1 Corinthians 15:33

“. . . Bad company corrupts good morals” (NAS). True, this says “morals”; but, to what is Paul applying the principle? He is applying it to doctrine  the resurrection from the dead. If the principle holds true (and it does), keeping company with the false teacher will corrupt; and, this, in spite of what anyone may say to the contrary. With all of this before us, is it any wonder that Paul asks the questions of 2 Corinthians 6:14-16?

Now, we are ready to go back to those “dangerous” practices mentioned in our introductory remarks. I refer to gatherings of various kinds, for social reasons, which bring together those in error with those not in error. Let it be understood that I am not referring to those incidental and chance meetings of the false teacher; though I some-times am made to wonder at the judgment used even here. Nor am I speaking of those situations into which we walk ignorantly, though a case might be made here also.

I have in mind, in this article, those gatherings into which we walk with open eyes. We know that the false teacher(s) will be there. We know that it is not scheduled to array truth against error on some Bible subject. We know that it is basically a social gathering. Whether we call it a jubilee, a camp, a seminar, or some other designation, the nature of it is still the same  we have planned to spend social activities with the teachers of error. We know that we are not there to discuss truth in contrast with error.

Some questions are, I think, in order: How can we have “no fellowship” by having “some fellowship”? How can we stop having anything to do with, by having some-thing to do with? (See our discussion of Ephesians 5:11.) How can we “have no company with” by having some company with? How can we keep from mixing and mingling by mixing and mingling? How can we avoid eating with by eating with? (See our discussion of 1 Cor. 5:9 and 2 Thess. 3:6, 14.) Looking, again, at our discussion of Romans 16:17, how can we avoid anyone by being with them? How can we avoid encouraging the false teacher by encouraging them (2 John 9-11)?

If I have missed something in these passages, what is it that I have missed? If I have misapplied these passages, wherein have I done so? Some suggest that they want to break down the barriers or open channels of communications. Perhaps a noble thought, but what barrier was broken down? Between truth and error? Between those who espouse truth and those who espouse error? The only barrier of which I am aware that exists between me and the false teacher is the error he teaches. When that error is removed, regardless of what his mannerisms may be, I am obligated to accept him, and will do so  in both word and deed.

Brethren, is this conclusion wrong? You may be able to point out inconsistencies in efforts to respect the teaching of these passages; but, that does not change the passages one bit. They teach what they teach, and it is our job to conform to them.

There is the practice of some in condemning the error of the false teacher; then, turning around and using the false teacher in the services of the assembly. A declaration that such practice has nothing to do with these passages, simply does not make it so. Whatever happened to a “thus saith the Lord” for all that we do? What Scripture do we use to justify such? Or, have we reached the point at which we conclude we do not need Scripture for what we practice? The barrier that is being broken down, I fear, is the barrier between truth and error; and, wherever this attitude prevails there will be apostasy. Brethren, these things merit our most serious attention.

These thoughts may not be too popular in some quarters. It may be as Peter said, “And in all this, they are surprised that you do not run with them into the same excess of dissipation, and they malign you” (1 Pet. 4:4, NAS). Nevertheless, our goal, our aim, must be to please him in all things (1 Cor. 5:9; Gal. 1:10). I solicit your prayerful consideration of these matters.

Guardian of Truth XL: No. 14, p. 4-5
July 18, 1996

By Donald P. Ames

In Matthew 26:6-13 and Mark 14:3-9 is re-corded the account of a woman who poured an alabaster flask of very costly oil of spikenard on the head of Jesus. This brought a quick reaction from Jesus’ disciples, who pointed out it could instead have been sold and given to the poor. The oil amounted to about 300 denarii (the denarii was usually pay for a day’s work, hence this amounted to almost a year’s income). Matthew simply says they were “indignant,” but Mark goes on to say “they criticized her sharply.” Surely such a stinging rebuke must have hurt deeply for one who had simply acted out of love and devotion. However, Jesus quickly came to her defense and added, “Wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her” (Mark 14:9).

Isn’t it a great thing.that God does not judge as man does, by appearance? Instead, he looks at the heart, sees the real motive, and responds accordingly. Men may be impressed, and praise a hypocrite (Matt. 6:5, Luke 6:26). God will not make that mistake! Men may belittle someone for a great sacrifice of love, not understanding his true motives. Jesus did not make that mistake! And even though the apostles wrote the record, the Holy Spirit saw it was written as a rebuke to their thoughtlessness, and as a praise to her love and devotion.

Someday Jesus will judge all of us  not by human standards, but in righteousness (Acts 17:31). He will reward those who may have gone unnoticed, such as the beggar Lazarus (Luke 16) or the woman who quietly dropped her two small copper coins in amongst the other much larger contributions (Mark 12:41-44). He will also disregard those who have only sought to be seen by men (Matt. 6:1) and rebuke their hypocrisy. Truly, “the last will be first, and the first will be last” (Matt. 20:16).

At the same time, he also challenges us to “do not judge according to appearance, but judge with righteous judgment” (John 7:24). He also warns us to beware, because “with what judgment you judge, you will be judged” (Matt. 7:2). Let us take a lesson from the pages of God’s word and carefully consider all the facts before reaching any conclusions. Let us also rejoice  and take warning  that we have a God who will judge in true righteousness, seeing all that is done, and will reward the righteous  even if no one else ever notices or appreciates their efforts, Truly that ought to make all of us love him even more!

Guardian of Truth XL: No. 14, p. 2
July 18, 1996

By Mike Willis

One of the older hymns that we sing is “Worthy of Praise.” The thought for the song is taken from Revelation 5. In the fifth chapter, a glimpse into heaven is shown to man. There John saw a book that was written inside and out, sealed with seven seals. An angel asked, “Who is worthy to open the book and loose its seals?” John cried because no one was worthy to loose the seals and open the book. One of the 24 elders told him not to cry because the “lion of the tribe of Judah, the root of David” was worthy to loose the seals and open the book.

John looked again and saw the “Lamb” having seven horns (his omnipotent power) and seven eyes (his omniscience) come to the throne of God and take the book from his hand. When he took the book the heavenly hosts sang,

Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hest redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation (Rev. 5:9).

Many angels joined the chorus and sang,

Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing (Rev. 5:12).

Surely you recognize from these texts the familiar words to our hymn “Worthy Art Thou” by Tillit S. Teddlie. Jesus truly is worthy of our praise and for the reasons assigned to him in the text in Revelation.

Worthy of praise is Christ our Redeemer,

Worthy of glory, honor and pow’r!

Worthy of all our souls adoration,

Worthy art Thou! Worthy art Thou!

Life up the voice in praise and devotion,

Saints of earth before Him should bow;

Angels in heaven worship Him saying,

Worthy art Thou! Worthy art Thou!

Lord, may we come before Thee with singing,

Filled with Thy spirit, wisdom and pow’r’

May we ascribe Thee glory and honor,

Worthy art Thou! Worthy art Thou!

Worthy of riches, blessings and honor,

Worthy of wisdom glory and pow’r!

Worthy of earth and heaven’s thanksgiving

Worthy art Thou! Worthy art Thou!

1. He has redeemed us. He redeemed us from the curse of the Law (Gal. 3:13). He has redeemed us from all iniquity (Tit. 2:14). He redeemed us, not with corruptible things like silver and gold, but with his precious blood (1 Pet. 1:18-19). Thayer defines the word agorazo which is translated “redeem” as follows: “Christ is said to have purchased his disciples i.e. made them, as it were, his private property…. He is said to have bought them for God … by shedding his blood” (8). When we think of our salvation being purchased by God the Son taking upon himself human flesh, sacrificing his life to the miserable death of Calvary, indeed we can exclaim that Jesus is “worthy of praise.”

2. He has redeemed men of every nation under heaven. Salvation is not limited to the Jews. Salvation is available to men of every race. The gospel was sent toevery creature of every nation under heaven (Matt. 28:18-20; Mark 16:15-16). “Whosoever will” may participate in its salvation (Rev. 22:17).

3. He has made us to be a kings and priests. He has exalted those whom he has redeemed to reign with him and to have access to God with him. We have not been consigned to the lowest positions. We have been elevated to be kings and priests.

He is Worthy To Receive

The text tells us that Jesus is worthy to receive “power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” If he is worthy to receive these things, let us bring them to him. Let us bring our power, riches, strength, honor, glory and blessing to him. As we offer our worship each day, let us remember that Jesus is worthy of it.

Guardian of Truth XL: No. 14, p. 2
July 18, 1996