Posted in Apologetics, Existence of God

We Can Know That God Exists

Posted on by Weylan Deaver

By Roy C. Deaver (1922-2007)

[Note: This piece by my grandfather was published in the July 1977 issue of Spiritual Sword (Thomas B. Warren, editor); at the time, he was serving as director of the Brown Trail Preacher Training School. —Weylan Deaver]

It is not unusual at all in our day to hear someone say, “Yes, but we cannot know that God exists. There is no way to prove that God exists. We are compelled to accept the idea of the existence of God by faith.” In response to special invitation I had taken the men of Brown Trail Preacher Training School to Abilene Christian College for the “Preachers’ Workshop.” One of the “buzz sessions” was on “Christian Apologetics.” Of the twenty-five men present in that session twenty-two of them were students at Brown Trail. I had the opportunity of making a few remarks about the meaning and nature of faith, the meaning and nature of knowledge, and the importance of being able to prove that God is, and that the Bible is the word of God. A member of the ACC faculty responded by saying, “There is no way we can prove the existence of God.”

Then again, just this past year, I went with our students to the workshop. The first lecture of the program dealt with the problem of knowledge and its relationship to the existence of God. The speaker—a highly educated, highly trained, exceptionally capable man—emphasized over and over that there is no way to be sure; there is no way to KNOW; there is no way to PROVE the existence of God. He made brief reference to the various arguments frequently used in efforts to prove the existence of God, but he stressed that these arguments were not adequate. He repeatedly declared that “These arguments take you down to this point but from there on you have to proceed on the basis of faith.” He said that this is the case because “There is no way to really know. ”

Immediately following this presentation there was a question session. I raised my hand, was recognized, and spoke as follows: “I would like to ask the speaker one question: Are you sure about that?” He recognized immediately the force of the question, stepped slowly to the microphone, and said: “No.” This admission, of course, destroyed his entire speech. But, his answer was really the only one he could give. If he had said “yes,” he would thereby have admitted that there is some process by which one can arrive at certainty with regard to at least some points. And, if he could follow that process and arrive at certainty with regard to that point, it just might be possible that I could follow that process and arrive at certainty with regard to other points.

Too, it should be pointed out that the brother who made the speech was misusing the word “faith.” That is, he was not using the word “faith” in harmony with the New Testament usage of the word “faith.” When this brother said, “These arguments take you down to this point but from there on you have to proceed on the basis of faith” he was stressing the idea that evidence will take one just so far, and from there on he must proceed upon the basis of accepting something with regard to which there is no evidence. And, to use the word “faith” in the sense of proceeding where there is no evidence is to use the word out of harmony with and contrary to the Bible usage of this word.

Others also are guilty of misusing the word “faith.” One brother, in insisting that we cannot know but that we can establish strong probability, declares that the man of faith behaves “as if” he knew. We would be inclined to ask the question: if the man of faith acts as if he knows, when in reality he knows that he does not know, why is not the man of faith a hypocrite? Further, why is not the man of faith an agnostic? The following quotations are from men whom I love and respect—men of marvelous educational background, men who love the Lord and His word, men who are personal friends of this writer. I am listing here their statements—not to embarrass them, but to try to drive home the point that many are using the word “faith” in a sense out of harmony with the Scriptures. Note carefully: “As indicated earlier, there is not enough evidence anywhere to absolutely prove God, but there is adequate evidence to justify the assumption or the faith that God exists.” “This choice or commitment is into the realm of the subjective, to be sure, since it transcends the objective and what can be clearly proved, and thus it is a leap of faith,” “Hence, it is more reasonable to take the short leap of faith required in Christian belief than it is to take the long leap of faith that is required in atheism. Absolute, dogmatic, unequivocable, complete evidence is often not possible, but a strong presumption is demonstrable.” “The evolutionist has a faith and I have a faith. I happen to believe that my faith is the more reasonable faith.”

What is the meaning of “faith” in the Bible? How is this word used? Does “faith” (in the Bible sense) mean strong probability? Is it identical with assumption? Does it exist only in the absence of evidence? “By faith Abel offered unto God a more excellent sacrifice than Cain,…” (Heb. 11:4). “By faith Noah…prepared an ark to the saving of his house” (Heb. 11:7). “By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance…” (Heb. 11:8). What does “by faith” mean in these statements? Were Abel, Noah, and Abraham guessing? Were they responding upon the basis of assumption? strong probability? acting where there was no evidence? The Bible declares: “So then faith cometh by hearing, and hearing by the word of God,” (Rom. 10:17). Therefore, Biblical faith inherently involves; (1) the fact of the existence of God; (2) the fact of the existence of man; (3) the revealing ability of God to man; (4) the response-ability of man; (5) the testimony of God to man; (6) man’s proper response to that testimony. Faith—in the Bible sense—means taking God at His word. It means doing just what God said do, just because God said to do it. There is no Biblical faith where there is no testimony of God.

Faith does not mean absence of evidence. In fact, Biblically approved faith requires evidence. Where there is no evidence there can be no faith. God expects us to be concerned about evidence. The very existence of the Bible presupposes the need for evidence. John said, “…but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing, ye may have life in his name” (John 20:31). We are not inclined in the least to criticize the attitude of Thomas. Rather, we have great respect and admiration for his attitude. His attitude was: “Without evidence I will not believe. Give me the evidence, and I will believe.” The Lord gave him the evidence. When Thomas saw the evidence, he declared: “My Lord and my God.”

Faith does not in all cases mean the absence of literal sight. Sometimes faith is clearly contrasted with sight (as in 2 Cor. 5:7), but there can be faith where there is sight. The Lord said to Thomas: “Because thou hast seen me, thou hast believed.” Many more of the Samaritans believed on the Lord because of His word (John 4:41). The fact of their seeing Him did not preclude their believing on Him. There can be faith where there is no sight. The Lord said to Thomas: “…blessed are they that have not seen, and yet believed.”

Neither does faith mean the absence of knowledge. It should be shouted from the housetops that Biblically approved faith does not rule out knowing. Paul said, “being therefore always of good courage, and knowing that whilst we are at home in the body we are absent from the Lord…” (2 Cor. 5:6). How did Paul know? “For we walk by faith, not by sight,” (2 Cor. 5:7). Here is knowledge which is the product of faith. Many of Samaria who believed on the Lord said to the woman: “Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world” (John 4:42). These said, “We believe” and “We know.” Faith does not preclude knowledge, and knowledge does not preclude faith. Peter said to the Lord, “And we have believed and know that thou art the Holy One of God” (John 6:69). Paul said, “…for I know him whom I have believed…” (2 Tim. 1:12).

Can we know that God exists? The basic question underlying this question is: Can we know anything at all? For, if it is possible to know anything, then it is possible to know that God exists. Can one know anything? Is a normal human being capable of really knowing anything? To answer this question we must come to a knowledge of what “knowing” means. (Interesting sidelight: Is it possible for one to come to a knowledge of what knowing is? Would it be possible for one to know that it is impossible for one to know?)

The answer to this question (Can we know anything?) involves the whole field of study called epistemology. Epistemology is that field of study which deals with the origin, nature, methods, and limits of knowledge. The human being, in two basic ways, comes to have knowledge. We come to know (learn) by experience, and we come to know (learn) by contemplation. Knowledge which comes by means of actual experience is placed under the heading of SCIENCE. Knowledge which comes by means of contemplation is placed under the heading of PHILOSOPHY. The knowledge which comes by experience may be: mathematical, physical, biological, or social. If the contemplation is about the universe it comes within the realm of metaphysics. If the contemplation is about conduct, it comes within the realm of ethics. If the contemplation is about the beautiful, it comes within the realm of aesthetics. If the contemplation is about correct reasoning (the principles of valid reasoning), it comes within the realm of logic. This reasoning involves two kinds: inductive and deductive.

The Empirical philosophers insist that only real knowledge is that which comes by means of the physical senses. The Existential philosophers insist that there is no way that one can really know anything. We are insisting at this point that though it is certainly true that there is knowledge which comes by means of the physical senses, it is also true that there is knowledge which comes by means of contemplation. We are insisting that it is possible for one to know and to know that he knows by working (in thought) according to the demands of the principles of correct reasoning.

It is generally recognized that 7 x 7 gives 49. The “49” represents a conclusion arrived at by contemplation. But it is possible for us to know (and to know that we know) that 7 x 7 gives 49. Likewise, if one places a dime in an envelope, and then places the envelope in a trunk—we can know where the dime is. We can know that the dime is in the trunk. And, this knowledge we have by contemplation, rather than by sense perception. If it is the case that all men are mortal beings, and if it is the case that Socrates was a man, then we know that it is the case that Socrates was a mortal being. I recently said to my students: “If it is the case that the accute accent can stand on either of the last three syllables of a Greek word, and if it is the case that the circumflex accent can stand only on either of the last two syllables of a Greek word, and if it is the case that the grave accent can stand only on the last syllable of a Greek word—then it is the case that if the third (the antepenult) syllable of a Greek word is accented that accent will have to be the accute. And, you can know this, and you can know that you know it.”

The “law of rationality” holds that “We ought to justify our conclusions by adequate evidence.” Adequate evidence absolutely demands certain conclusions. We are not talking about assumptions. We are not talking about guesses, or speculations. We are speaking of that conclusion which is absolutely demanded by the evidence at hand. And that conclusion which is demanded by the evidence is a matter of knowledge. It is “knowledge” just as much as is the case with regard to sense perception. It is evidence at hand. And that conclusion which is demanded by the evidence is a matter of knowledge. It is “knowledge” just as much as is the case with regard to sense perceptions. It is this kind of knowledge in particular that we have in mind when we emphasize that we can KNOW that God exists. It is this kind of knowledge which is compelled by consideration of the facts: there can be no effect without an adequate cause; there can be no law without a lawgiver; there can be no picture without a painter, no poem without a poet, no design without a designer, no thought without a thinker, no engineering without an engineer, no chemistry without a chemist, and no mathematics without a mathematician.

It is not the purpose of this article to discuss in detail how we can know that God exists, but rather to declare emphatically that it is a fact that we can know that God exists.

Perhaps it should be pointed out that so far as concerns those who love, believe and respect the Bible there should be no problem on this point. For, the Bible frequently and emphatically declares that we CAN and that we MUST know God. The Lord said, “And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ” (John 17:3). John said, “I have written unto you, fathers, because you know him who is from the beginning” (I John 2:13, 14). In fact, in the book of First John the writer uses the word “know” (in some form) twenty-four times. Those who insist that we cannot “know” would do well to study carefully John’s writings.

Posted in Announcements, Books

Deaver-Till Debate (on the alleged moral atrocities of the Bible)

Posted on by Weylan Deaver

On March 25-28, 1991 Mac Deaver debated the skeptic, Ferrel Till, on the campus of what is now Texas State University in San Marcos. Propositions centered on alleged moral atrocities in the Bible, whether they are real, and whether they disprove the Bible’s inspiration. The transcription has recently been reprinted by Christian Researcher Publications as a paperback book, including the four nights of speeches and charts. Copies can be ordered here.

Posted in Doctrine

The Fog Is Lifting

Posted on by Weylan Deaver

By Weylan Deaver

Start with John 3:34, which teaches that God “gives the Spirit without measure” (ESV, cf. ASV, NASB, NKJV, etc.). Here is one verse where the venerable King James Version disappoints by adding the words “unto him” in italics at the end (italics, because “unto him” is not in the Greek, and so does not belong in the text). An accurate translation makes the simple point that the Holy Spirit is given “without measure.” That is significant.

The church of Christ in America in the twentieth century largely accepted, and even insisted, that the Holy Spirit is given “by measure” (not “without measure”). In other words, we taught ourselves to believe the very thing John 3:34 denies. We taught ourselves that there are measures of the Spirit, including a “baptismal measure,” a “laying on of hands measure,” and an “ordinary measure.” We thought this helped fend off claims of modern day miracles because we insisted that miracles were always connected with the first two measures, and that those measures are not available today. But, our artificial construct was fatally flawed because it denies what John 3:34 says. Our humanly devised “measures” gave us peace of mind and we thought we were being true to Scripture. All the while, the doctrine of measures of the Spirit ensured we were enveloped in a theologic fog which could never lift, so long as the artificial categories we created remained entrenched.

To some degree, immeasurable by us, the church was crippled. Two camps opposed each other (based on their views of whether the Spirit’s indwelling was literal or figurative), but both managed to get along—more or less—because both groups bought into the doctrine that there are measures of the Spirit. Not surprisingly, the issue of the Holy Spirit’s presence and role in the church never got conclusively settled in the brotherhood. How could it, when the opposing sides both began from the same flawed premise? In fact, it got so bad that the flawed premise, itself, became vaunted to such status that anyone veering from it risked losing fellowship with those clinging tenaciously to it.

Yet, we could see that the New Testament described the Lord’s church from various angles. We knew it was called the church, but also referred to as a kingdom. Nobody insisted that the church and kingdom must be separate entities. We knew that the church was called the body of Christ, but also his bride, and even God’s house. And no one claimed that the body must be something other than the bride, or that the body cannot be the church, or that God’s house cannot be his kingdom, etc. We all understood these various terms were descriptive of the same institution. The church was the kingdom and also the body and also the bride and also the house of God. They were all the same thing, despite different terminology. We welcomed the assortment of descriptions as giving us insights on the nature of the church.

However, when we found different words used about the Holy Spirit’s connection to saved people, we completely missed the point we were so clear on regarding different portrayals of the church. We somehow concluded that, if the Holy Spirit “fell on,” or was “poured out,” that must be something different from being a “gift” to be “received” by all. We knew the Bible said we are “in” the Spirit, and we are to be “filled” with the Spirit, but we vehemently denied that we could be “baptized” with the Holy Spirit. Our coherent approach to passages on the church became a muddled effort on passages about the Spirit. It needlessly complicated the simple gospel. It made key passages harder to explain, rather than easier. John said the Holy Spirit is given “without measure,” and we said the Holy Spirit is given “by measure,” but never perceived the discrepancy. Without any Scriptures using the terminology, we went ahead and crafted what we called a “baptismal measure of the Spirit,” and a “laying on of hands measure of the Spirit,” and a so-called “ordinary measure of the Spirit.”

Such a mistake could not but hurt. We labored under weight of a blunder which kept facts hidden, given our presupposition. Of course, it never prevented our being dogmatic about our position. In fact, for many, our insistence that we were right was exceeded only by our ignorance which made us wrong. We forfeited “the unity of the Spirit in the bond of peace” and opted for disunity on the Spirit and an uneasy peace (if not outright conflict). God’s Spirit was supposed to give life, foster love, unite the church and prevent its fervor chilling to lukewarmness. Instead, we turned him into a battleground for an ill-advised doctrinal Cold War which flared up now and again, but never seemed to bring more than a tension-filled “unity.”

The Holy Spirit is “the gift of God” (John 4:10 cf. 7:38-39; Acts 2:38; 5:32; 8:20; Luke 11:13; etc.). When God gives a gift, we ought to pay attention. Our appreciation of the gift is connected to our comprehension of the gift. If we do not understand it, we will not value it, and will be unable to exploit it for our good. Imagine you are given a short stack of papers as a gift. You do not recognize their nature. They are covered with tiny print expressing what appears to be much technical, financial, and legal jargon which you are not interested in trying to decipher. A friend sees them and, not knowing what they are, suggests to you that they look important. But neither of you is motivated to do the research required to precisely identify the gift. Ignorant of their worth, you stick the papers in a desk drawer and move on to other matters. Someone finds them years later, after your demise, and cashes in. What you failed to recognize was that the papers were bearer bonds with coupons attached which, if redeemed, would pay $2,000,000 to the bearer. Whereas perception would have led to profit, instead blindness leads to blight.

When it comes to the “gift of the Holy Spirit,” we have too often undervalued the gift while overestimating our knowledge of it. And, when our flawed approach to the topic blinds us to Bible facts, it robs us of the full blessing God intended. Many brethren think the subject is murky, at best. Some think it is to be mostly avoided. It is as though they stick it in an envelope labeled “controversial,” put the envelope in a dark drawer and move on to other matters.

The church does not grow when we shrink from Bible subjects. And, if the Holy Spirit is “controversial,” maybe it is because we have made it so. All that can be known about the Spirit is what the Bible teaches, and God did not write it to confuse us (cf. 1 Cor. 14:33). He wrote it to help us by producing understanding in us, which leads to our appreciation of what he is giving to us.

So, start with John 3:34. There is no “baptismal measure.” There is no “laying on of hands measure.” There is no “ordinary measure.” There are no measures. When we see that truth, new vistas of understanding open and the fog can begin to evaporate. As long as we insist there are measures of the Spirit, we will never be able to fit the relevant passages together. Our manmade theology of different Holy Spirit measures is a ponderous chain, to the detriment of all who choose to carry it.

Jesus talked to the Samaritan woman about “the gift of God,” which he referred to as “living water” (John 4:10). Nearby context is clear that “living water” describes “the Spirit, whom those who believed in him were to receive.” And, “the Spirit had not been given, because Jesus was not yet glorified” (John 7:38-39). So, the gift is the Spirit, who could not arrive till Jesus had ascended.

After his resurrection, Jesus told the apostles to “wait for the promise,” which was granted when they were “baptized with the Holy Spirit” (Acts 1:4-5). John the Baptizer could immerse people in water, but only Jesus could baptize with the Holy Spirit (Matt. 3:11). Thus, in his inaugural sermon, Peter states that Jesus had been “exalted at the right hand of God,” after which he “received from the Father the promise of the Holy Spirit,” which “he poured out” on Pentecost (Acts 2:33). So, we learn that the Holy Spirit is “the promise” and the promise was “poured out” by an exalted Jesus. This is the same promise in Acts 1:4-5, which was identified by Jesus as baptism with the Holy Spirit. This baptism took place when the Spirit was poured out by Jesus in fulfillment of God’s promise.

Furthermore, the promise was a matter of prophecy, which is why Peter quotes from Joel 2, claiming that “in the last days it shall be, God declares, that I will pour out my Spirit on all flesh” (Acts 2:17). Traditionally, we claimed that “all flesh” meant only a handful of Jewish men (i.e. the apostles) and a handful of Gentile folk (i.e. Cornelius’ household). We were satisfied with such anemic analysis because it fit the paradigm created by our presupposition (that there are measures of the Spirit). Our simplistic interpretation never did justice to the language used by God, Joel and Peter. Think of it. There is no way that “all flesh” can be accurately taken to apply exclusively to a tiny group of first-century people who would all fit in a single room. The Spirit was poured out by Jesus in Acts 2 as a promise from God which had been prophesied in Joel 2. The promise was for “all flesh,” and it began to be fulfilled when people began to be baptized with the Holy Spirit.

In fact, in the same sermon, Peter calls on hearers to repent and be baptized so they can receive “the gift of the Holy Spirit” (Acts 2:38). There is absolutely no reason to conclude that this gift is other than the promise being poured out in Acts 2. Moreover, in the very next verse Peter is emphatic that “the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39). This promise (Acts 2:39) is the gift of the Spirit (Acts 2:38), which was poured out by Jesus (Acts 2:33), which Jesus equated with the baptism in the Spirit (Acts 1:4-5), which stems from a prophecy in Joel 2 that applies to all flesh (Acts 2:17).

This fits perfectly the fact that the Holy Spirit is “given to those who obey him” (Acts 5:32). Paul writes of “the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior” (Titus 3:5-6). The “us” refers to all Christians. It cannot be limited to apostles, just as the “all flesh” of Acts 2:17 cannot be limited to apostles (or, apostles plus a few Gentiles). Remember, when God gives the Spirit, it is “without measure” (John 3:34).

When Peter preached to Cornelius, “the Holy Spirit fell on all who heard the word” (Acts 10:44). The same phenomenon is then called “the gift of the Holy Spirit,” which was “poured out” (Acts 10:45). Thus, they could be said to “have received the Holy Spirit” (Acts 10:47). Later, retelling the events, Peter says that when the Spirit “fell on them just as on us” (Acts 11:15), he remembered that Jesus had promised Holy Spirit baptism (Acts 11:16). Then, Peter calls the Holy Spirit baptism of Cornelius “the same gift…he gave to us when we believed” (Acts 11:17). There are no measures of the Spirit, and the Spirit is “given to those who obey him” (Acts 5:32).

What happened to Cornelius is what happens to us today. He had to be “born of water and the Spirit” in order to “enter the kingdom of God” (John 3:5). In his case, the Spirit baptism preceded the water baptism because Cornelius was already “a devout man who feared God with all his household” (Acts 10:2), living faithfully under the divine law he had. His right religion was being replaced by its successor: Christianity. With the gospel spreading the message of accountability to Christ, Cornelius needed to enter the kingdom to be saved. Jesus poured out the Spirit on his household, resulting in their being baptized in Spirit. Miraculous tongue speaking followed as a sign to the Jewish witnesses that the Spirit had actually been given to the Gentiles exactly as it had been given to them. That sparked Peter’s question, “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” (Acts 10:47). Thus born of water and the Spirit, Cornelius and company entered the kingdom. They entered it the same way the apostles entered, the same way we enter, the same way everyone enters.

By this time, some will undoubtedly be claiming that we are opening the door (either directly or, at least, implicitly) to miracles today. That is not at all the case. But it brings us to another signal fact we have too long overlooked. The Holy Spirit was never given by measure, but miraculous abilities from the Spirit were always given by measure! Speaking of miraculous gifts, Paul said, “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills” (1 Cor. 12:11). When miracles were extant, it was always God—not the apostles—who decided and distributed the miracle-performing abilities as he chose.

Miracles were never promised to every Christian, but the Holy Spirit was promised to every Christian (Acts 2:38-39; 5:32). Throughout history, most saints have lived and died without ever seeing—much less performing—a single miracle. Just as a book is not equivalent to its author, so miracles are not the Spirit. And, miracles need not accompany the Spirit in every case. Historically, in fact, in most cases miracles have not (and do not) accompany the presence of God’s Spirit. God said, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit. And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke” (Joel 2:28-30). Notice that “all flesh” can easily be broader than the specified groups who would prophesy and see visions. We are part of “all flesh,” but we do not perform miracles. Notice verse 30 references “wonders in the heavens and on the earth.” Today, we inhabit the same earth, but we behold no wonders being performed. Just so, no one is prophesying, etc. today, even though the same Spirit is still being “poured out” on all who call on the Lord’s name (Titus 3:6).

The miraculous power was a temporary allowance from the Spirit, but it was never identical with the Spirit. Jesus told the apostles they would “receive power when the Holy Spirit has come upon you” (Acts 1:8). The power would be outward, observable evidence of the Spirit’s internal presence. Likewise, Jesus said the kingdom would “come with power” (Mark 9:1). The non-occurrence of miracles today has nothing to do with there being measures of the Spirit. There are no measures of the Spirit. But there are passages that teach the temporary nature and cessation of miracles. To say it again, miraculous gifts were always given by measure; the Holy Spirit is never given by measure. The measured out miraculous gifts are no longer with us, but the Holy Spirit is.

He has been poured out on us (Titus 3:6), just like he was poured out on Pentecost (Acts 2:33), just like he was poured out on Cornelius (Acts 10:45). He was a gift to Cornelius (Acts 11:17), just like he is a gift to us (Acts 2:38). The promise the apostles were told to wait for was the baptism with the Spirit (Acts 1:4-5), and “the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39).

Long ago the Jews could not see what their Old Testament was teaching because they refused to see Christ in it, so a veil was over their hearts (2 Cor. 3:14ff.). Too long we have not seen what the New Testament teaches about the Spirit, at least in part because we clung to the artificial distinctions of manmade categories created by our wrong idea of measures of the Spirit. A fog descended which remains dense, though a ray of light is beginning to pierce it here and there. Eyes are starting to open. We owe it to God to know his “gift.” Surely, greater understanding will foster better days ahead for the kingdom, “that times of refreshing may come from the presence of the Lord” (Acts 3:20).

The Holy Spirit’s presence in the church is both literary and literal; he informs us with his pen and he indwells us with his person. We do disservice to the word of God if we deny what it says about the Writer. And, the Writer says, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5), that we are saved “by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly” (Titus 3:5-6), that this is “the gift of the Holy Spirit” (Acts 2:38), “given to those who obey” (Acts 5:32), that this “promise of the Father” was rehearsed to the apostles as the reason they must wait in Jerusalem since “John baptized with water, but you will be baptized with the Holy Spirit not many days from now” (Acts 1:4-5), that this “promise is for you and for your children and for all who are far off” (Acts 2:39), which had been prophesied when Joel recorded that “I will pour out my Spirit on all flesh” (Acts 2:17), that this had to come from Jesus, “exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this” (Acts 2:33) because, as John had always said, “I have baptized you with water, but he will baptize you with the Holy Spirit” (Mark 1:8), “for he gives the Spirit without measure” (John 3:34) in order that, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (Rom. 8:11).

Posted in General

Read the Bible in 2015

Posted on by Weylan Deaver

By Weylan Deaver

It is the only book God wrote. There is none like it. There is no substitute for what it says. The Bible’s take on every subject it touches is the truth. It will judge us all eventually. That being the case, we ought to be at least as acquainted with Scripture as we are with sports, movies, music, entertainers, hobbies, politics, local news or video games. It is vastly more important than all of those, combined. God’s book should not be a strange, unfamiliar object on the shelf. The New Testament has 260 chapters, and the Old Testament has 929 chapters, for a total of 1,189 chapters. If you begin in January in Genesis and read only four chapters per day, you will finish the entire Bible, with time to spare, before the year is over. Though Bible reading does not necessarily imply faithfulness to God, faithfulness does imply Bible reading. Or, put differently, a Bible reader may not be a dedicated Christian, but the truly dedicated are always Bible readers. It is, at least, a starting place. If you have not read it, you do not realize what you are missing. Regular readers know the Bible is never mastered, no matter how many times they have gone through it. God’s mind is deep, and his written revelation offers insights that are never exhausted. The Bible is given for our learning so that we might obey God. This makes it much more than just a collection of useful information. It is vital, essential, cannot-live-without-it information. We all owe it to God and our eternal well-being to study it diligently. So, determine to read the Bible in the new year. And, please visit us at the church of Christ, where the ancient word of God is always as fresh as this morning’s newspaper.

Posted in General

Long To Look

Posted on by Weylan Deaver

By Weylan Deaver

Speaking of Old Testament prophets’ predictions about Jesus Christ’s “sufferings” and “glories,” Peter wrote, “It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look” (1 Peter 1:12, ESV). Amazing, that angels “long to look” into God’s work regarding human salvation. In that verse, “long” is translated from a Greek word (epithumeo) which means to desire passionately. And, “look” is translated from a Greek word (parakupto) which conveys the image of someone stooping down to look at something. Thus, the “good news” of the gospel is so intriguing that angels have a keen desire to stoop down and see what God is doing for you and me as he offers salvation through Jesus’ blood. Perhaps even more remarkable is the fact that Jesus did not die to offer salvation to any angels who fell away from God, for “it is not angels that he helps” (Hebrews 2:16). So, even though the gospel is not for their own benefit, angels are interested. In point of fact, the gospel is all about saving men and women. Now, wouldn’t it be wonderful if every man and woman were as interested in the gospel as the angels are? God has done something so grand for humanity that angels take note. How sad, tragic, and without excuse that so many people for whom Jesus gave his life cannot seem to muster interest in the message of salvation. Visit us at the church of Christ, where we still “long to look” into God’s truth.

Posted in Baptism, Doctrine, Evangelism, New Testament

Has the Great Commission Been Fulfilled?

Posted on by Mac Deaver

By Mac Deaver

Tarlac Bible Forum

[The Tarlac Bible Forum was conducted in November 2014 at the Nick Hotel in Gerona, Tarlac, in the Philippines. Five lectures were presented by Mac Deaver on the theme of “The Baptism of the Great Commission.” We are publishing his teaching outlines here in the order delivered.]

Lesson 5: Has the Great Commission Been Fulfilled?

Note: The “great commission” has been fulfilled because the purpose of its completion was to make all men answerable to the gospel. The book of Acts is not basically about conversions or even about kingdom entry, though it certainly discusses this in detail, but it is about how God changed human accountability for all time from Gentile-ism and Judaism to Christianity, thus making it possible for the reconciliation of two heretofore separated groups of people (to each other and of these people to God) by means of one divinely authorized approach (Eph. 2:13-22; cf. Acts 19:9). We cannot now do what the apostles were commanded to do (see chapter 15, “Facts That Paint the Picture of Acts” in Except One Be Born From Above).

  1. The apostles were the ones to whom the commission was given (Matt. 28:18-20; Mark 16:15-16; Luke 24:44-49; Read carefully Mark 16:15-20; cf. Heb. 2:1-4; cf. Acts 8:1-4).
  2. The ones responsible to the great commission were the “ambassadors” of Christ, distinguished from the rest of the church (Acts 1:21-26; 26:16; 2 Cor. 5:18-20; Acts 1:22).
  3. Two of the apostles were even given special assignments entailed in their great commission (Matt. 16:19; Acts 1:8; 2:1-4; 8:14-24; 10:44-48; Gal. 2:7; Acts 9:15).
  4. Each apostle had “witnessing” power unavailable to other Christians (1 Cor. 12:11; 14:1, 13; 1 Tim. 4:14; 1:6; 2 Cor. 12:12).
  5. Not all Christians were given the gift of tongues (1 Cor. 14:6, 22).
  6. Even if it could be proven that the early church bore the same relationship to the commission that the apostles did, we today still could not have that relationship to it (Eph. 2:20; 4:11; Heb. 2:1-4; the apostles were in a category all their own: Acts 2:42; 1 Cor. 4:9-13; 2 Cor. 12:12; Matt. 18:18 with Matt. 16:18-20; 19:27-28).
  7. During the thirty year period of evangelism in all the world, God was miraculously managing the whole affair (Acts 13:1-4; 16:6-10; cf. 1 Cor. 13:8-13; Acts 14:27; 1 Cor. 16:8, 9, 11; Rev. 3:7; Col. 1:16, 23).
  8. Passages that obligate Christians today to teach cannot in and of themselves prove that the evangelism is to be based on the great commission (1 Tim. 3:15; 2 Tim. 2:2; 1 Tim. 3:2; Matt. 22:37-40).
  9. God has withdrawn all miraculous assistance, which was absolutely necessary to carrying out the commission in the first century (Mark 16:15-20; 1 Cor. 13:8-13; cf. Acts 17:27; Matt. 7:7-11 with Luke 11:13; 2 Pet. 3:9; 1 Tim. 2:4).Note: Our world is not like that of the first century (transition era)! Today all men outside the church die in sin when they die without obeying the gospel. In the first century, there was a way (Judaism and Gentile-ism) for men outside the church to be saved before the gospel reached them because of the religious arrangement that had been made by God for them! Gentile-ism (Patriarchy) and Judaism were finally superseded by Christianity!

Consider these arguments:

Argument #1:

  • All assignments that the apostles were given to do that required the capacity for inspired speaking and miracle working are assignments that Christians today cannot carry out.
  • The assignment that the apostles were given to go into all the world and to preach the gospel to every creature was an assignment that the apostles were given to do that required the capacity for inspired speaking and miracle working (John 14:26; 15:26-27; 16:13; 1 Cor. 2:12-13; Heb. 2:3-4).
  • Therefore, the assignment to go into all the world and to preach the gospel to every creature was an assignment that Christians today cannot carry out.

Argument #2:

  • Any assignment that the apostles were given which changed human amenability on earth for all time is an assignment that cannot be carried out following its fulfillment.
  • The assignment that the apostles were given to go into all the world and to preach the gospel to every creature is an assignment which changed amenability on earth for all time (Col. 1:23; Acts 10:36; 17:30-31).
  • Therefore, the assignment that the apostles were given to go into all the world and to preach the gospel to every creature is an assignment that cannot be carried out following its fulfillment.
Posted in Christianity and Culture

Keep Christ Constantly

Posted on by Weylan Deaver

By Weylan Deaver

No one knows Jesus was born on December 25. The best that can be said is that December 25 is Christ’s birthday, by tradition, but that is a long way from provable fact. Had God wanted us to know the exact date, he would have told us. That no one knows Jesus’ date of birth is evidence God never intended for it to be religiously observed. The first mention of celebrating Jesus’ birth in the extant historic records does not occur until A.D. 336. Even though December 25 cannot be proven as Jesus’ birthday, some may ask, “Isn’t it still good that so many think about Jesus on that day?” Well, it is certainly good to think about Jesus. The problem is, most do not think about him enough. They do not meditate on his message. They do not let the gospel bring them to obedience. In the end, what good does it do a person to keep Jesus’ birth in his thoughts during a particular season of the year, if he is not going to obey the Lord throughout the year? As Jesus remarked, “You are my friends if you do what I command you” (John 15:14, ESV). Jesus commanded many things, including repentance (Luke 13:3), baptism (Mark 16:16), and putting God first in everything (Matthew 6:33). Jesus never demanded we celebrate his birthday. To remember his birth while forgetting his commands does no one any lasting good. If one wants to focus thoughts on the Lord’s birth at Christmas, then he ought to follow up by focusing on the Lord, including all his commands, every day. The gospel is not seasonal (2 Timothy 4:2), and Jesus’ words will judge us all one day (John 12:48). Visit us at the church of Christ, where our goal is not to keep Christ in Christmas, but, rather, to keep Christ constantly.

Posted in Baptism, Doctrine, Salvation

Correct and Incorrect Reasons for Rebaptism

Posted on by Mac Deaver

By Mac Deaver

Tarlac Bible Forum

[The Tarlac Bible Forum was conducted in November 2014 at the Nick Hotel in Gerona, Tarlac, in the Philippines. Five lectures were presented by Mac Deaver on the theme of “The Baptism of the Great Commission.” We are publishing his teaching outlines here in the order delivered.]

Lesson 4: Correct and Incorrect Reasons for Rebaptism

I. Some incorrect reasons for rebaptism:

  1. I knew only a little truth when I was first baptized (cf. Heb. 6:1-3; 1 Cor. 3:1ff.).
  2. Others for whom I have love or respect have been rebaptized (cf. Acts 19:1-7).
  3. I would feel better if a certain preacher baptized me (cf. 1 Cor. 1:10-17; 3:4-9).
  4. To increase the “chances” of my eternal salvation (cf. Col. 2:12; Luke 10:31; Eccl. 9:11).
  5. My baptism was ineffectual because I could not make the confession with my mouth or I did not make the confession before many men (cf. Matt. 10:32-33; Rom. 10:9-10; Rev. 3:5; 1 Tim. 6:12).
  6. I’m not sure the water was pure (cf. Heb. 10:22; Acts 22:16; Eph. 5:26).
  7. The person who baptized me was not a Christian or later apostatized from the faith (cf. Luke 8:11; cf. Demas in 2 Tim. 4:10; Col. 4:14; Philem. 23).
  8. I did not realize at the time that I would receive the actual baptism of the Spirit (Acts 2:38).
  9. I was baptized because I didn’t want to go to hell (cf. Acts 2:40; 1 John 4:18).

II. Some correct reasons for rebaptism:

  1. I was baptized simply because others wanted me to be (Rom. 6:17).
  2. I really didn’t understand what I was doing (John 6:44-45).
  3. I did not have faith that I was being saved from sin (Col. 2:12).
  4. I did not really repent of my sins (2 Cor. 7:10).
  5. I thought I had already been saved and that I was being baptized to join some church (Acts 22:16; 1 Pet. 3:21).
  6. Even though I was an innocent child (having no sin), I was taught that I should submit to baptism in order to be like Christ (Acts 22:16; Eph. 5:26; Tit. 3:5-6).
  7. I was “baptized” when I was a mere baby (cf. Matt. 18:1-6).
  8. I never heard anything about the Holy Spirit (Matt. 28:18-20; Acts 19:2).
  9. I did not know that in baptism I was leaving the world and entering the church (1 John 4:4; 5:19).
  10. To have a clear conscience and make my calling and election sure (2 Pet. 1:10).
  11. When I was baptized, it was for the remission of sins, but I did not believe that Jesus was divine (cf. Matt. 16:16; John 9:35-37).