Why America May Fall Behind in Genetic Technologies, and That’s OK

By J. Warner Wallace 2/26/2018

     Americans are accustomed to being technological leaders in a variety of disciplines, but our nation may fall behind other countries in the field of genetic technology – if current activities in China continue. While that may sound like a challenge we should embrace and correct as a nation, there’s actually a good reason to let China pull ahead, especially if we care about the dignity of humans designed in the image of God.

     A recent Wall Street Journal article (China, Unhampered by Rules, Races Ahead in Gene-Editing Trials), reports that Chinese doctors are beginning “to treat cancer patients using a promising new gene-editing tool.” On it’s face, this sounds like something commendable: saving the lives of dying cancer patients. The American reporters who wrote the article clearly believe the technology is valuable and should be pursued, especially since U.S. scientists helped devise the gene-editing tool (known as Crispr-Cas9). The problem, according to the reporters? American regulations are preventing doctors from using the gene editing tool in human trials.

     Chinese doctors don’t face similar restrictions. Physicians in China have been drawing blood from cancer sufferers, modifying disease-fighting cells with the Crispr-Cas9 tool, and infusing improved, cancer fighting cells back into the patients. Very few Chinese regulations govern or limit this treatment, even though no other country in the world has allowed the technology to be used in a similar way. Experts in America are now concerned that the United States is “at a dangerous point in losing our lead in biomedicine.” In spite of this, American regulators are hesitant to approve gene-editing technologies on humans without fully understanding all the risks. According to the article, Crispr therapies might result in “irreversible changes in people that may not emerge for years,” and may even “spark a dangerous immune reaction.”

     It’s no wonder that American regulators are cautious about rushing into full Crispr-Cas9 trials with humans, even though they have no such hesitation when it comes to testing the technology on other animals. Why the distinction? Why are we willing to risk the lives of rats, monkey or other laboratory animals, yet hesitant to risk the lives of humans? Perhaps it’s because Americans still acknowledge (or at least remember) their Christian heritage. The Biblical worldview describes humans as uniquely designed for a purpose in the image of God, unlike other animals. This may be one of the reasons we instinctively become more cautious when testing humans rather than lab rats.

     “Western scientists,” according to the article, seem to understand the difference between “mice and men.” Scientists who were interviewed for the article “didn’t suggest America’s stringent requirements should be weakened. Instead, many advocate an international consensus on ethical issues around a science that makes fundamental changes to human DNA…” It appears that Western doctors and scientists, raised in a culture that was once deeply influenced by a Biblical view of humanity, would rather the Chinese embrace Western caution than surrender this caution so we can retake the lead.

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James "Jim" Warner Wallace (born June 16, 1961) is an American homicide detective and Christian apologist. Wallace is a Senior Fellow at the Colson Center for Christian Worldview and an Adjunct Professor of Apologetics at Biola University in La Mirada, California. He has authored several books, including Cold-Case Christianity, God’s Crime Scene, and Forensic Faith, in which he applies principles of cold case homicide investigation to apologetic concerns such as the existence of God and the reliability of the Gospels.

• Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels

• God's Crime Scene: A Cold-Case Detective Examines the Evidence for a Divinely Created Universe

• Alive: A Cold-Case Approach to the Resurrection

• Cold-Case Christianity for Kids: Investigate Jesus with a Real Detective

• Keeping Your Kids on God's Side: 40 Conversations to Help Them Build a Lasting Faith

• Forensic Faith: A Homicide Detective Makes the Case for a More Reasonable, Evidential Christian Faith

By Gleason Archer Jr.

13 | Archaeological Evidence for the Antiquity of the Pentateuch
Introduction: Antiquity of the Pentateuch

      This chapter cannot do justice to so extensive a subject as the entire field of biblical archaeology, but can only bring out a few of the best-known and most significant discoveries of the post-Wellhausen era. Standard works on this subject are: Albright, W. F., The Archaeology of Palestine; Barton, G. A., Archaeology and the Bible, a work consisting largely in translations of ancient pagan documents having a relevance for the Old Testament; Finegan, J., Light from the Ancient Past, which contains more extensive discussion and less actual translation; Free, J. P., Archaeology and Bible History, a conservative treatment of the field on a semi-popular level; Price, I. M., et al., The Monuments and the Old Testament (Philadelphia: Judson, 1958), an extensive revision of an older work, which surveys the field on a semipopular level from a moderately Liberal standpoint; Pritchard, J. B. (ed.), Ancient Near Eastern Texts, which is now the standard translation for almost all the ancient documents and literature having a bearing upon the Bible; Thomas, D. W (ed.), Documents from Old Testament Times (New York: Harper and Row, 1958), containing an excellent anthology of ancient non-biblical texts in translation, with introductions and notes; Unger, M. E, Archaeology and the Old Testament, contains a somewhat more thorough and up-to-date discussion from the conservative standpoint than Free’s Archaeology and Bible History.

      In the following pages an attempt is made to group some of the foremost discoveries affecting erroneous criticisms leveled against the historical accuracy of the Pentateuch by adherents of the Documentary School. Each of these ill-founded allegations is followed by a list of archaeological data tending to refute it. No attempt is made to discuss these various discoveries in detail, but a brief summary is given of their importance relative to the allegation concerned.

A Survey of Old Testament Introduction

The Institutes of the Christian Religion

Translated by Henry Beveridge

     26. Moreover, the fear of the Lord, which is uniformly attributed to all the saints, and which, in one passage, is called "the beginning of wisdom," in another wisdom itself, although it is one, proceeds from a twofold cause. God is entitled to the reverence of a Father and a Lord. Hence he who desires duly to worship him, will study to act the part both of an obedient son and a faithful servant. The obedience paid to God as a Father he by his prophet terms honor; the service performed to him as a master he terms fear. "A son honoureth his father, and a servant his master. If then I be a father, where is mine honor? and if I be a master, where is my fear?" [294] But while he thus distinguishes between the two, it is obvious that he at the same time confounds them. The fear of the Lord, therefore, may be defined reverence mingled with honor and fear. It is not strange that the same mind can entertain both feelings; for he who considers with himself what kind of a father God is to us, will see sufficient reason, even were there no hell, why the thought of offending him should seem more dreadful than any death. But so prone is our carnal nature to indulgence in sin, that, in order to curb it in every way, we must also give place to the thought that all iniquity is abomination to the Master under whom we live; that those who, by wicked lives, provoke his anger, will not escape his vengeance.

27. There is nothing repugnant to this in the observation of John: "There is no fear in love; but perfect love casteth out fear: because fear has torment," (1 John 4:18). For he is speaking of the fear of unbelief, between which and the fear of believers there is a wide difference. The wicked do not fear God from any unwillingness to offend him, provided they could do so with impunity; but knowing that he is armed with power for vengeance, they tremble in dismay on hearing of his anger. And they thus dread his anger, because they think it is impending over them, and they every moment expect it to fall upon their heads. But believers, as has been said, dread the offense even more than the punishment. They are not alarmed by the fear of punishment, as if it were impending over them, [295] but are rendered the more cautious of doing anything to provoke it. Thus the Apostle addressing believers says, "Let no man deceive you with vain words; for because of these things, the wrath of God cometh upon the children of disobedience," (Eph. 5:6; Col. 3:6). He does not threaten that wrath will descend upon them; but he admonishes them, while they think how the wrath of God is prepared for the wicked, on account of the crimes which he had enumerated, not to run the risk of provoking it. It seldom happens that mere threatening have the effect of arousing the reprobate; nay, becoming more callous and hardened when God thunders verbally from heaven, they obstinately persist in their rebellion. It is only when actually smitten by his hand that they are forced, whether they will or not, to fear. This fear the sacred writers term servile, and oppose to the free and voluntary fear which becomes sons. Some, by a subtle distinction, have introduced an intermediate species, holding that that forced and servile fear sometimes subdues the mind, and leads spontaneously to proper fear.

28. The divine favor to which faith is said to have respect, we understand to include in it the possession of salvation and eternal life. For if, when God is propitious, no good thing can be wanting to us, we have ample security for our salvation when assured of his love. "Turn us again, O God, and cause thy face to shine," says the Prophet, "and we shall be saved," (Ps. 80:3). Hence the Scriptures make the sum of our salvation to consist in the removal of all enmity, and our admission into favor; thus intimating, that when God is reconciled all danger is past, and every thing good will befall us. Wherefore, faith apprehending the love of God has the promise both of the present and the future life, and ample security for all blessings (Eph. 2:14). The nature of this must be ascertained from the word. Faith does not promise us length of days, riches and honors (the Lord not having been pleased that any of these should be appointed us); but is contented with the assurance, that however poor we may be in regard to present comforts, God will never fail us. The chief security lies in the expectation of future life, which is placed beyond doubt by the word of God. Whatever be the miseries and calamities which await the children of God in this world, they cannot make his favor cease to be complete happiness. Hence, when we were desirous to express the sum of blessedness, we designated it by the favor of God, from which, as their source, all kinds of blessings flow. And we may observe throughout the Scriptures, that they refer us to the love of God, not only when they treat of our eternal salvation, but of any blessing whatever. For which reason David sings, that the loving-kindness of God experienced by the pious heart is sweeter and more to be desired than life itself (Ps. 63:3). In short, if we have every earthly comfort to a wish, but are uncertain whether we have the love or the hatred of God, our felicity will be cursed, and therefore miserable. But if God lift on us the light of his fatherly countenance, our very miseries will be blessed, inasmuch as they will become helps to our salvation. Thus Paul, after bringing together all kinds of adversity, boasts that they cannot separate us from the love of God: and in his prayers he uniformly begins with the grace of God as the source of all prosperity. In like manner, to all the terrors which assail us, David opposes merely the favor of God,--"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me," (Ps. 23:4). And we feel that our minds always waver until, contented with the grace of God, we in it seek peace, and feel thoroughly persuaded of what is said in the psalm, "Blessed is the nation whose God is the Lord, and the people whom he has chosen for his own inheritance," (Ps. 33:12).

29. Free promise we make the foundation of faith, because in it faith properly consists. For though it holds that God is always true, whether in ordering or forbidding, promising or threatening; though it obediently receive his commands, observe his prohibitions, and give heed to his threatening; yet it properly begins with promise, continues with it, and ends with it. It seeks life in God, life which is not found in commands or the denunciations of punishment, but in the promise of mercy. And this promise must be gratuitous; for a conditional promise, which throws us back upon our works, promises life only in so far as we find it existing in ourselves. Therefore, if we would not have faith to waver and tremble, we must support it with the promise of salvation, which is offered by the Lord spontaneously and freely, from a regard to our misery rather than our worth. Hence the Apostle bears this testimony to the Gospel, that it is the word of faith (Rom. 10:8). This he concedes not either to the precepts or the promises of the Law, since there is nothing which can establish our faith, but that free embassy by which God reconciles the world to himself. Hence he often uses faith and the Gospel as correlative terms, as when he says, that the ministry of the Gospel was committed to him for "obedience to the faith;" that "it is the power of God unto salvation to every one that believeth;" that "therein is the righteousness of God revealed from faith to faith," (Rom. 1:5, 16, 17). No wonder: for seeing that the Gospel is "the ministry of reconciliation," (2 Cor. 5:18), there is no other sufficient evidence of the divine favor, such as faith requires to know. Therefore, when we say, that faith must rest on a free promise, we deny not that believers accept and embrace the word of God in all its parts, but we point to the promise of mercy as its special object. Believers, indeed, ought to recognize God as the judge and avenger of wickedness; and yet mercy is the object to which they properly look, since he is exhibited to their contemplation as "good and ready to forgive," "plenteous in mercy," "slow to anger," "good to all," and shedding "his tender mercies over all his works". Ps. 86:5; 103:8; 145:8, 9).

30. I stay not to consider the rabid objections of Pighius, and others like-minded, who inveigh against this restriction, as rending faith, and laying hold of one of its fragments. I admit, as I have already said, that the general object of faith (as they express it) is the truth of God, whether he threatens or gives hope of his favor. Accordingly, the Apostle attributes it to faith in Noah, that he feared the destruction of the world, when as yet it was not seen (Heb. 11:17). If fear of impending punishment was a work of faith, threatening ought not to be excluded in defining it. This is indeed true; but we are unjustly and calumniously charged with denying that faith has respect to the whole word of God. We only mean to maintain these two points,--that faith is never decided until it attain to a free promise; and that the only way in which faith reconciles us to God is by uniting us with Christ. Both are deserving of notice. We are inquiring after a faith which separates the children of God from the reprobate, believers from unbelievers. Shall every man, then, who believes that God is just in what he commands, and true in what he threatens, be on that account classed with believers? Very far from it. Faith, then, has no firm footing until it stand in the mercy of God. Then what end have we in view in discoursing of faith? Is it not that we may understand the way of salvation? But how can faith be saving, unless in so far as it in grafts us into the body of Christ? There is no absurdity, therefore, when, in defining it, we thus press its special object, and, by way of distinction, add to the generic character the particular mark which distinguishes the believer from the unbeliever. In short, the malicious have nothing to carp at in this doctrine, unless they are to bring the same censure against the Apostle Paul, who specially designates the Gospel as "the word of faith," (Rom. 10:8).

31. Hence again we infer, as has already been explained, that faith has no less need of the word than the fruit of a tree has of a living root; because, as David testifies, none can hope in God but those who know his name (Ps. 9:10). This knowledge, however, is not left to every man's imagination, but depends on the testimony which God himself gives to his goodness. This the same Psalmist confirms in another passage, "Thy salvation according to thy word," (Ps. 119:41). Again, "Save me," "I hoped in thy word," (Ps. 119:146, 147). Here we must attend to the relation of faith to the word, and to salvation as its consequence. Still, however, we exclude not the power of God. If faith cannot support itself in the view of this power, it never will give Him the honor which is due. Paul seems to relate a trivial or very ordinary circumstance with regard to Abraham, when he says, that he believed that God, who had given him the promise of a blessed seed, was able also to perform it (Rom. 4:21). And in like manner, in another passage, he says of himself, "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day," (2 Tim. 1:12). But let any one consider with himself, how he is ever and anon assailed with doubts in regard to the power of God, and he will readily perceive, that those who duly magnify it have made no small progress in faith. We all acknowledge that God can do whatsoever he pleases; but while every temptation, even the most trivial, fills us with fear and dread, it is plain that we derogate from the power of God, by attaching less importance to his promises than to Satan's threatenings against them. [296]

This is the reason why Isaiah, when he would impress on the hearts of the people the certainty of faith, discourses so magnificently of the boundless power of God. He often seems, after beginning to speak of the hope of pardon and reconciliation, to digress, and unnecessarily take a long circuitous course, describing how wonderfully God rules the fabric of heaven and earth, with the whole course of nature; and yet he introduces nothing which is not appropriate to the occasion; because unless the power of God, to which all things are possible is presented to our eye, our ears malignantly refuse admission to the word, or set no just value upon it. We may add, that an effectual power is here meant; for piety, as it has elsewhere been seen, always makes a practical application of the power of God; in particular, keeps those works in view in which he has declared himself to be a Father. Hence the frequent mention in Scripture of redemption; from which the Israelites might learn, that he who had once been the author of salvation would be its perpetual guardian. By his own example, also, David reminds us, that the benefits which God has bestowed privately on any individual, tend to confirm his faith for the time to come; nay, that when God seems to have forsaken us, we ought to extend our view farther, and take courage from his former favors, as is said in another psalm, "I remember the days of old: I meditate on all thy works," (Ps. 143:5). Again "I will remember the works of the Lord; surely I will remember thy wonders of old" (Ps. 77:11). But because all our conceptions of the power and works of God are evanescent without the word, we are not rash in maintaining, that there is no faith until God present us with clear evidence of his grace.

Here, however, a question might be raised as to the view to be taken of Sarah and Rebekah, both of whom, impelled as it would seem by zeal for the faith, went beyond the limits of the word. Sarah, in her eager desire for the promised seed, gave her maid to her husband. That she sinned in many respects is not to be denied; but the only fault to which I now refer is her being carried away by zeal, and not confining herself within the limits prescribed by the word. It is certain, however, that her desire proceeded from faith. Rebekah, again, divinely informed of the election of her son Jacob, procures the blessing for him by a wicked stratagem; deceives her husband, who was a witness and minister of divine grace; forces her son to lie; by various frauds and impostures corrupts divine truth; in fine, by exposing his promise to scorn, does what in her lies to make it of no effect. And yet this conduct, however vicious and reprehensible, was not devoid of faith. She must have overcome many obstacles before she obtained so strong a desire of that which, without any hope of earthly advantage, was full of difficulty and danger. In the same way, we cannot say that the holy patriarch Isaac was altogether void of faith, in that, after he had been similarly informed of the honor transferred to the younger son, he still continues his predilection in favor of his first-born, Esau. These examples certainly show that error is often mingled with faith; and yet that when faith is real, it always obtains the preeminence. For as the particular error of Rebekah did not render the blessing of no effect, neither did it nullify the faith which generally ruled in her mind, and was the principle and cause of that action. In this, nevertheless, Rebekah showed how prone the human mind is to turn aside whenever it gives itself the least indulgence. But though defect and infirmity obscure faith, they do not extinguish it. Still they admonish us how carefully we ought to cling to the word of God, and at the same time confirm what we have taught--viz. that faith gives way when not supported by the word, just as the minds of Sarah, Isaac, and Rebekah, would have lost themselves in devious paths, had not the secret restraint of Providence kept them obedient to the word.

32. On the other hand, we have good ground for comprehending all the promises in Christ, since the Apostle comprehends the whole Gospel under the knowledge of Christ, and declares that all the promises of God are in him yea, and amen. [297] The reason for this is obvious. Every promise which God makes is evidence of his good will. This is invariably true, and is not inconsistent with the fact, that the large benefits which the divine liberality is constantly bestowing on the wicked are preparing them for heavier judgment. As they neither think that these proceed from the hand of the Lord, nor acknowledge them as his, or if they do so acknowledge them, never regard them as proofs of his favor, they are in no respect more instructed thereby in his mercy than brute beasts, which, according to their condition, enjoy the same liberality, and yet never look beyond it. Still it is true, that by rejecting the promises generally offered to them, they subject themselves to severer punishment. For though it is only when the promises are received in faith that their efficacy is manifested, still their reality and power are never extinguished by our infidelity or ingratitude. Therefore, when the Lord by his promises invites us not only to enjoy the fruits of his kindness, but also to meditate upon them, he at the same time declares his love. Thus we are brought back to our statement, that every promise is a manifestation of the divine favor toward us. Now, without controversy, God loves no man out of Christ. He is the beloved Son, in whom the love of the Father dwells, and from whom it afterwards extends to us. Thus Paul says "In whom he has made us accepted in the Beloved," (Eph. 1:6). It is by his intervention, therefore, that love is diffused so as to reach us. Accordingly, in another passage, the Apostle calls Christ "our peace," (Eph. 2:14), and also represents him as the bond by which the Father is united to us in paternal affection (Rom. 8:3). It follows, that whenever any promise is made to us, we must turn our eyes toward Christ. Hence, with good reasons Paul declares that in him all the promises of God are confirmed and completed (Rom. 15:8). Some examples are brought forward as repugnant to this view. When Naaman the Syrian made inquiry at the prophet as to the true mode of worshipping God, we cannot (it is said) suppose that he was informed of the Mediator, and yet he is commended for his piety (2 Kings 5:17-19). Nor could Cornelius, a Roman heathen, be acquainted with what was not known to all the Jews, and at best known obscurely. And yet his alms and prayers were acceptable to God (Acts 10:31), while the prophet by his answer approved of the sacrifices of Naaman. In both, this must have been the result of faith. In like manner, the eunuch to whom Philip was sent, had he not been endued with some degree of faith, never would have incurred the fatigue and expense of a long and difficult journey to obtain an opportunity of worship (Acts 8:27, 31); and yet we see how, when interrogated by Philip, he betrays his ignorance of the Mediator. I admit that, in some respect, their faith was not explicit either as to the person of Christ, or the power and office assigned him by the Father. Still it is certain that they were imbued with principles which might give some, though a slender, foretaste of Christ. This should not be thought strange; for the eunuch would not have hastened from a distant country to Jerusalem to an unknown God; nor could Cornelius, after having once embraced the Jewish religion, have lived so long in Judea without becoming acquainted with the rudiments of sound doctrine. In regard to Naaman, it is absurd to suppose that Elisha, while he gave him many minute precepts, said nothing of the principal matter. Therefore, although their knowledge of Christ may have been obscure, we cannot suppose that they had no such knowledge at all. They used the sacrifices of the Law, and must have distinguished them from the spurious sacrifices of the Gentiles, by the end to which they referred--viz. Christ.

33. A simple external manifestation of the word ought to be amply sufficient to produce faith, did not our blindness and perverseness prevent. But such is the proneness of our mind to vanity, that it can never adhere to the truth of God, and such its dullness, that it is always blind even in his light. Hence without the illumination of the Spirit the word has no effect; and hence also it is obvious that faith is something higher than human understanding. Nor were it sufficient for the mind to be illumined by the Spirit of God unless the heart also were strengthened and supported by his power. Here the Schoolmen go completely astray, dwelling entirely in their consideration of faith, on the bare simple assent of the understanding, and altogether overlooking confidence and security of heart. Faith is the special gift of God in both ways,--in purifying the mind so as to give it a relish for divine truth, and afterwards in establishing it therein. For the Spirit does not merely originate faith, but gradually increases it, until by its means he conducts us into the heavenly kingdom. "That good thing which was committed unto thee," says Paul, "keep by the Holy Ghost which dwelleth in us," (2 Tim. 1:14). In what sense Paul says (Gal. 3:2), that the Spirit is given by the hearing of faith, may be easily explained. If there were only a single gift of the Spirit, he who is the author and cause of faith could not without absurdity be said to be its effect; but after celebrating the gifts with which God adorns his church, and by successive additions of faith leads it to perfection, there is nothing strange in his ascribing to faith the very gifts which faith prepares us for receiving. It seems to some paradoxical, when it is said that none can believe Christ save those to whom it is given; but this is partly because they do not observe how recondite and sublime heavenly wisdom is, or how dull the mind of man in discerning divine mysteries, and partly because they pay no regard to that firm and stable constancy of heart which is the chief part of faith.

     Christian Classics Ethereal Library / Public Domain

     Institutes of the Christian Religion

Israel is Key to Christian Presence in Middle East

By Dustin Siggins 2/24/2017

Read The Psalms In "1" Year

Psalm 26

1 Vindicate me, O LORD,
for I have walked in my integrity,
and I have trusted in the LORD without wavering.
2 Prove me, O LORD, and try me;
test my heart and my mind.
3 For your steadfast love is before my eyes,
and I walk in your faithfulness.

4 I do not sit with men of falsehood,
nor do I consort with hypocrites.
5 I hate the assembly of evildoers,
and I will not sit with the wicked.

Church Membership Has Left Me Relationally Jaded

By John Piper 10/27/2017

     Today’s question comes from a listener named Barb. “Pastor John, hello! I’ve been blessed to be in the same local church for twelve years. It’s a very good church. Nevertheless, over those years, I have seen most of the congregation come and go. People who walked with me through difficult life circumstances have left, and I have started over. I feel more and more lonely as the time passes, mostly because I feel myself becoming more cynical, cautious, and superficial with new people. It is hard work getting to know them, and I know they will likely move on before long. What would you say to a Christian who is growing relationally jaded by membership turnover?”

     I would love to help Barb overcome the drift because it is a sinful drift even if an understandable one. The drift toward cynicism or anger or low-grade bitterness is wrong if for no other reason than it won’t solve her problem but only make her life more sad and miserable. Her sense of abandonment will become a self-fulfilling prophecy because nobody wants to be around a bitter person. Several things come to my mind that might help. Let me just offer them to Barb and see if they might be of service.

     While Waiting | First, keep a clear biblical view of this life — this earthly life, this church life, this family life. This earthly life is a season of partly joyful and partly painful waiting for the fulfillment of all God’s promises. We need a mindset of waiting in an imperfect situation. Much of our frustration (I speak for myself at least) comes from having wrong expectations about what this world and even this age of church life will be.

     We expect a better church, a better marriage, better kids, better government, better health, better friends. And the reality falls short. The more it falls short of these expectations the more it will make us cynical and bitter. I know that God is willing to do great things for us, but most of the time we are dealing with people, including the one in the mirror, who fall short of what we hope for. Therefore, we need a mindset about this age that is sober and marked by the long view of patient waiting.

     Like James says, “Be patient, therefore, brothers, until the coming of the Lord.” That’s a long, long patience. It might be to the end of your life. “See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another” (James 5:7–9).

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What Makes a Full Atonement Full?

By Mike Wittimer 9/25/2013

What does the Bible say about illegal immigration?

By Got Questions.org

     Answer: Note: We wholeheartedly believe that Christians are called to be compassionate and merciful toward immigrants (Exodus 22:21; Leviticus 19:33–34; Matthew 25:35). We also believe that the United States should have a more compassionate and merciful immigration policy. However, that is not the question at hand. The question at hand concerns illegal immigration—whether it is wrong to violate a nation’s borders and transgress its immigration laws.

     Romans 13:1–7 makes it abundantly clear that God expects us to obey the laws of the government. The only exception to this is when a law of the government forces us to disobey a command of God (Acts 5:29). Illegal immigration is the breaking of a government’s law. There is nothing in Scripture that contradicts the idea of a sovereign nation having immigration laws. Therefore, it is rebellion against God to unlawfully enter another country. Illegal immigration is a sin.

     Illegal immigration is definitely a controversial issue in the United States (and some other countries) today. Some argue that the immigration laws are unfair, unjust, and even discriminatory—thus giving individuals justification to immigrate illegally. However, Romans 13:1–7 does not give any permission to violate a law just because it is perceived as unjust. Again, the issue is not the fairness of a law. The only biblical reason to violate a government’s law is if that law violates God's Word. When Paul wrote the book of Romans, he was under the authority of the Roman Empire, led by Emperor Nero. Under that reign, there were many laws that were unfair, unjust, and/or blatantly evil. Still, Paul instructed Christians to submit to the government.

By James Orr 1907

VI. TIME OF ORIGIN OF THE LEVITICAL LAW

To sum up our argument thus far: we have sought to show, on both moral and historical grounds, and by positive proof to the contrary, that the Graf-Wellhausen theory of a post-exilian origin of the Levitical Code cannot be upheld. Its main stronghold is the argument from silence; but that silence is neither so complete as is alleged, nor are the inferences drawn from it warranted. By a similar argument, if  Deuteronomy were left out of account, it might be proved that the Book of the Covenant also, as a written Code, was not known before the exile. Yet  Deuteronomy shows how erroneous would be such an inference.

If, however, the Priestly Code is not a post-exilian production, when did it originate? Here we pass over unreservedly to the standpoint of Wellhausen as against those mediating critics, who, with more or less admission of antiquity in parts, assume the law as a whole to have taken shape in the hands of the priests about the ninth century B.C., or between that and the time of  Deuteronomy — but still only as a quasi-private document, — a “programme” struggling for recognition and very imperfectly attaining it, — and receiving changes and additions as far down as the exile. Such, in general statement, is the midway theory advocated by critics like Nöldeke, Dillmann, Kittel, and Baudissin, and against it the more compact and internally consistent hypothesis of Kuenen and Wellhausen bears down with irresistible force. Such a theory is strong, indeed, in its proof, as against the Wellhausen contention, that the Levitical law is older than  Deuteronomy, no trace of whose existence it betrays, while  Deuteronomy very evidently shows traces of its influence, but it is weak as water in arguing for the existence of a Code which embodies the idea of the unity of the sanctuary a century or two before  Deuteronomy was heard of, while yet holding, with the De Wette school, that this idea first came to recognition, or at least to influence, with the publication of  Deuteronomy in the reign of Josiah. Kuenen is fully justified in protesting against this “idea of the passive existence of these laws for ages before they had any practical influence.” A theory which, like that of the older scholars, carries back the bulk of the laws to Mosaic or immediately post-Mosaic times, or, again, a theory which, like Wellhausen’s, brings them all down to times subsequent to  Deuteronomy, — which means, practically, to the exile or after, — can be understood: there is coherence in it. But this intermediate theory, which ascribes to the laws an unacknowledged existence — suspends them, as it were, in the air — in the days of the kings, and supposes them to have remained inoperative for centuries, is impotent against the assaults of its energetic opponents. It encounters all the difficulties of the older theory, arising from the supposed silence of the history and conflict with  Deuteronomy and has none of its compensating advantages. For the law presents in no sense the aspect of a private priestly programme, struggling, without success, for recognition and acceptance. It rests on very definite principles and ideas, gives itself out in all seriousness as a Code of wilderness legislation (why, it may be asked, should ninth century priests throw their “programme” into this form?), and presents not the slightest trace of hesitation or doubt in its demands. It ascribes its legislation in obvious good faith to Moses, or, more correctly, to God through him. We agree, therefore, that this middle theory of a “trancelike” existence of the Levitical Code in the ninth or eighth century, to the priestly circles of which it owed its origin, cannot stand before the rigorous logic of the newer criticism. It is such theories which give the Wellhausen criticism its “case.” We reckon it, indeed, one of the greatest services of the Graf-Wellhausen scheme that it effectually cuts out this mediating, but logically helpless view which weakly contests the ground with it, and leaves us fairly face to face with the ultimate alternative — a post-exilian origin of the law, which many reasons show to be untenable, or a real antiquity of the law answerable to its own profession.

It is involved in what has been said that it is the latter alternative which we adopt, and so come back to the older position of a substantially Mosaic origin of the laws. It is not necessarily implied in this that Moses wrote all these laws, or any one of them with his own pen; or that they were all written down at one time; or that they underwent no subsequent changes in drafting or development; or that the collection of them was not a more or less gradual process; or that there may not have been smaller collections, such, e.g., as that lying at the basis of the Law of Holiness — in circulation and use prior to the final collection, or codification, as we now have it. There is much plausibility in Dillmann’s conjecture that the Law of Holiness ( Lev. 17–26 ), with its Sinaitic signature (chap.  26:46 ), its constantly recurring formula, “I am Jehovah your God,” and its references to deliverance from the bondage to Egypt, in its original form stood after the Book of the Covenant in  Exodus (cf. chap.  24:12 ), as a summary of the priestly legislation of Sinai. However this may be — and we lay no stress upon it — there appears no good ground for assuming that the general codification was not completed at a very early date, possibly before the relapse in the time of the Judges, and probably not later than the early days of the monarchy. There is nothing we can discover which points to a later date; though it does not follow that there may not have been minor modifications and adjustments after.

The Problem of the Old Testament

The Pilgrim's Progress From This World To That Which Is To Come;
Delivered Under The Similitude Of A Dream (Part 2)

By John Bunyan 1678

THE FOURTH STAGE

So the next time he comes he finds her at her old work, making things for the poor. Then said he, What, always at it? Yes, said she, either for myself or for others. And what canst thou earn a day? said he. I do these things, said she, that I may be rich in good works, laying up in store for myself a good foundation against the time to come, that I may lay hold on eternal life.

1 Tim. 6:17–19 17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. 18 They are to do good, to be rich in good works, to be generous and ready to share, 19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.   ESV

Why, prithee, what doest thou with them? said he. Clothe the naked, said she. With that his countenance fell. So he forbore to come at her again. And when he was asked the reason why, he said, that Mercy was a pretty lass, but troubled with ill conditions.

     When he had left her, Prudence said, Did I not tell thee that Mr. Brisk would soon forsake thee? yea, he will rise up an ill report of thee; for, notwithstanding his pretence to religion, and his seeming love to Mercy, yet Mercy and he are of tempers so different that I believe they will never come together.

     MER. I might have had husbands before now, though I spoke not of it to any; but they were such as did not like my conditions, though never did any of them find fault with my person. So they and I could not agree.

     PRUD. Mercy in our days is but little set by any further than as to its name: the practice which is set forth by thy conditions, there are but few that can abide.

     MER. Well, said Mercy, if nobody will have me, I will die unmarried, or my conditions shall be to me as a husband: for I cannot change my nature; and to have one who lies cross to me in this, that I purpose never to admit of as long as I live. I had a sister named Bountiful, that was married to one of these churls, but he and she could never agree; but because my sister was resolved to do as she had begun, that is, to show kindness to the poor, therefore her husband first cried her down at the cross, and then turned her out of his doors.

     PRUD. And yet he was a professor, I warrant you?

     MER. Yes, such a one as he was, and of such as he the world is now full: but I am for none of them all.

     Now Matthew, the eldest son of Christiana, fell sick, and his sickness was sore upon him, for he was much pained in his bowels, so that he was with it at times pulled, as it were, both ends together. There dwelt also not far from thence one Mr. Skill, an ancient and well-approved physician. So Christiana desired it, and they sent for him, and he came. When he was entered the room, and had a little observed the boy, he concluded that he was sick of the gripes. Then he said to his mother, What diet has Matthew of late fed upon? Diet! said Christiana, nothing but what is wholesome. The physician answered, This boy has been tampering with something that lies in his stomach undigested, and that will not away without means. And I tell you he must be purged, or else he will die.

     SAM. Then said Samuel, Mother, what was that which my brother did gather up and eat as soon as we were come from the gate that is at the head of this way? You know that there was an orchard on the left hand, on the other side of the wall, and some of the trees hung over the wall, and my brother did pluck and eat.

     CHR. True, my child, said Christiana, he did take thereof, and did eat: naughty boy as he was, I chid him, and yet he would eat thereof.

     SKILL. I knew he had eaten something that was not wholesome food; and that food, to wit, that fruit, is even the most hurtful of all. It is the fruit of Beelzebub’s orchard. I do marvel that none did warn you of it; many have died thereof.

     CHR. Then Christiana began to cry; and she said, Oh, naughty boy! and Oh, careless mother! what shall I do for my son?

     SKILL. Come, do not be too much dejected; the boy may do well again, but he must purge and vomit.

     CHR. Pray, sir, try the utmost of your skill with him, whatever it costs.

     SKILL. Nay, I hope I shall be reasonable. So he made him a purge, but it was too weak; it was said it was made of the blood of a goat, the ashes of a heifer, and some of the juice of hyssop.

Hebrews 9:13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh,   ESV

Hebrews 9:19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,   ESV

Hebrews 10:1–4 1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3 But in these sacrifices there is a reminder of sins every year. 4 For it is impossible for the blood of bulls and goats to take away sins.   ESV

When Mr. Skill had seen that that purge was too weak, he made one to the purpose. It was made ex carne et sanguine Christi,

John 6:54–57 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.   ESV

Hebrews 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.   ESV

(you know physicians give strange medicines to their patients:) and it was made into pills, with a promise or two, and a proportionable quantity of salt.

Mark 9:49 For everyone will be salted with fire.   ESV

Now, he was to take them three at a time, fasting, in half a quarter of a pint of the tears of repentance.

Zech. 12:10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.   ESV

     When this potion was prepared, and brought to the boy, he was loth to take it, though torn with the gripes as if he should be pulled in pieces. Come, come, said the physician, you must take it. It goes against my stomach, said the boy. I must have you take it, said his mother. I shall vomit it up again, said the boy. Pray, sir, said Christiana to Mr. Skill, how does it taste? It has no ill taste, said the doctor; and with that she touched one of the pills with the tip of her tongue. Oh, Matthew, said she, this potion is sweeter than honey. If thou lovest thy mother, if thou lovest thy brothers, if thou lovest Mercy, if thou lovest thy life, take it. So, with much ado, after a short prayer for the blessing of God upon it, he took it, and it wrought kindly with him. It caused him to purge; it caused him to sleep, and to rest quietly; it put him into a fine heat and breathing sweat, and did quite rid him of his gripes. So in a little time he got up, and walked about with a staff, and would go from room to room, and talk with Prudence, Piety, and Charity, of his distemper, and how he was healed.

     So when the boy was healed, Christiana asked Mr. Skill, saying, Sir, what will content you for your pains and care to and of my child? And he said, You must pay the master of the College of Physicians,

Hebrews 13:11–15 11 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come. 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.   ESV

according to rules made in that case and provided.

     CHR. But, sir, said she, what is this pill good for else?

     SKILL. It is a universal pill; it is good against all the diseases that pilgrims are incident to; and when it is well prepared, it will keep good, time out of mind.

     CHR. Pray, sir, make me up twelve boxes of them; for if I can get these, I will never take other physic.

     SKILL. These pills are good to prevent diseases, as well as to cure when one is sick. Yea, I dare say it, and stand to it, that if a man will but use this physic as he should, it will make him live for ever.

John 6:51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”   ESV

But, good Christiana, thou must give these pills no other way but as I have prescribed; for if you do, they will do no good. So he gave unto Christiana physic for herself, and her boys, and for Mercy; and bid Matthew take heed how he ate any more green plums; and kissed them, and went his way.

     It was told you before, that Prudence bid the boys, that if at any time they would, they should ask her some questions that might be profitable and she would say something to them.

     MATT. Then Matthew, who had been sick, asked her, why for the most part physic should be bitter to our palates.

     PRUD. To show how unwelcome the word of God and the effects thereof are to a carnal heart.

     MATT. Why does physic, if it does good, purge, and cause to vomit?

     PRUD. To show that the word, when it works effectually, cleanseth the heart and mind. For look, what the one doth to the body, the other doth to the soul.

     MATT. What should we learn by seeing the flame of our fire go upwards, and by seeing the beams and sweet influences of the sun strike downwards?

     PRUD. By the going up of the fire, we are taught to ascend to heaven by fervent and hot desires. And by the sun sending his heat, beams, and sweet influences downwards, we are taught the Saviour of the world, though high, reaches down with his grace and love to us below.

     MATT. Whence have the clouds their water?

     PRUD. Out of the sea.

     MATT. What may we learn from that?

     PRUD. That ministers should fetch their doctrine from God.

     MATT. Why do they empty themselves upon the earth?

     PRUD. To show that ministers should give out what they know of God to the world.

     MATT. Why is the rainbow caused by the sun?

     PRUD. To show that the covenant of God’s grace is confirmed to us in Christ.

     MATT. Why do the springs come from the sea to us through the earth?

     PRUD. To show that the grace of God comes to us through the body of Christ.

     MATT. Why do some of the springs rise out of the tops of high hills?

     PRUD. To show that the Spirit of grace shall spring up in some that are great and mighty, as well as in many that are poor and low.

     MATT. Why doth the fire fasten upon the candle-wick?  I really like this.

     PRUD. To show that unless grace doth kindle upon the heart, there will be no true light of life in us.

     MATT. Why are the wick, and tallow and all, spent to maintain the light of the candle?

     PRUD. To show that body and soul, and all, should be at the service of, and spend themselves to maintain in good condition that grace of God that is in us.

     MATT. Why doth the pelican pierce her own breast with her bill?

     PRUD. To nourish her young ones with her blood, and thereby to show that Christ the blessed so loved his young, (his people,) as to save them from death by his blood.

     MATT. What may one learn by hearing the cock to crow?

     PRUD. Learn to remember Peter’s sin, and Peter’s repentance. The cock’s crowing shows also, that day is coming on: let, then, the crowing of the cock put thee in mind of that last and terrible day of judgment.

     Now about this time their month was out; wherefore they signified to those of the house, that it was convenient for them to up and be going. Then said Joseph to his mother, It is proper that you forget not to send to the house of Mr. Interpreter, to pray him to grant that Mr. Great-Heart should be sent unto us, that he may be our conductor for the rest of the way. Good boy, said she, I had almost forgot. So she drew up a petition, and prayed Mr. Watchful the porter to send it by some fit man to her good friend Mr. Interpreter; who, when it was come, and he had seen the contents of the petition, said to the messenger, Go, tell them that I will send him.

     When the family where Christiana was, saw that they had a purpose to go forward, they called the whole house together, to give thanks to their King for sending of them such profitable guests as these. Which done, they said unto Christiana, And shall we not show thee something, as our custom is to do to pilgrims, on which thou mayest meditate when thou art upon the way? So they took Christiana, her children, and Mercy, into the closet, and showed them one of the apples that Eve ate of, and that she also did give to her husband, and that for the eating of which they were both turned out of paradise, and asked her what she thought that was. Then Christiana said, It is food or poison, I know not which. So they opened the matter to her, and she held up her hands and wondered.

Gen. 3:6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.   ESV

Rom. 7:24 Wretched man that I am! Who will deliver me from this body of death?   ESV

     Pilgrim's Progress (Illustrated): Updated, Modern English. More than 100 Illustrations.

Deuteronomy 10

By Don Carson 6/6/2018

     Interspersed with the historical recital that makes up much of the early chapters of Deuteronomy are bursts of exhortation. One of the most moving is found in Deuteronomy 10:12-22. Its magnificent themes include:

     (1) A sheer God-centerdness that embraces both fearing God and loving God (Deut. 10:12-13). In our confused and blinded world, fearing God without loving him will dissolve into terror, and thence into taboos, magic, incantations, rites; loving God without obeying him will dissolve into sentimentalism without strong affection, pretensions of godliness without moral vigor, unbridled lust for power without any sense of impropriety, nostalgic yearnings for relationships without any passion for holiness. Neither pattern squares with what the Bible says: “And now, O Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in all his ways, to love him . . .?” (Deut. 10:12).

     (2) A sheer God-centeredness that pictures election as a gracious act. God owns the whole show — “the heavens, even the highest heavens, the earth and everything in it” (Deut. 10:14). He can do with it as he wishes. What he has in fact done is “set his affection” on the patriarchs, loving them, and in turn choosing their descendants (Deut. 10:15; cf. Deut. 4:37).

     (3) A sheer God-centeredness that is never satisfied with the mere rites and show of religion: it demands the heart (Deut. 10:16). That is why physical circumcision could never be seen as an end in itself, not even in the Old Testament. It symbolized something deeper: circumcision of the heart. What God wants is not merely an outward sign that certain people belong to him, but an inward disposition of heart and mind that orient us to God continually.

     (4) A sheer God-centeredness that recognizes his impartiality, and therefore his justice — and acts accordingly (Deut. 10:17-20). He is “God of gods and Lord of lords, the great God, mighty and awesome” (Deut. 10:17). Small wonder then that he accepts no bribes and shows no partiality. (Never confuse election with partiality. Partiality is favoritism that is corrupted by a willingness to pervert justice for the sake of the favored few; election chooses certain people out of God’s free decision and nothing else, and even then justice is not perverted: hence the cross.) And he expects his people to conduct themselves accordingly.

     (5) A sheer God-centeredness that is displayed in his people’s praise (Deut. 10:20-22). “He is your praise; he is your God” (Deut. 10:21). Those who focus much on God have much for which to praise. Those whose vision is merely terrestrial or self-centered dry up inside like desiccated prunes. God is your praise!

Don Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and co-founder (with Tim Keller) of The Gospel Coalition. He has authored numerous books, and recently edited The Enduring Authority of the Christian Scriptures (Eerdmans, 2016).

The Continual Burnt Offering

By H.A. Ironside - 1941

March 2

1 Kings 12:13 And the king answered the people harshly, and forsaking the counsel that the old men had given him, 14 he spoke to them according to the counsel of the young men, saying, “My father made your yoke heavy, but I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.”  ESV

Proverbs 15:1 A soft answer turns away wrath,
but a harsh word stirs up anger.

Proverbs 13:10  By insolence comes nothing but strife,
but with those who take advice is wisdom.

So many hearts are breaking,
And many more are aching,
To hear the tender word.
God, make me kind!
For I myself am learning
That my sad heart is yearning
For some sweet word to heal my hurt
O Lord, do make me kind.

God, make me kind!
So many hearts are needing
The balm to stop the bleeding
That my kind words can bring.
God, make me kind!
For I myself am learning
The cure in some one’s keeping
He should impart to my sick heart.
O Lord, do make me kind.
--- Duncan McNeil