{"id":1190,"date":"2018-01-30T18:35:31","date_gmt":"2018-01-30T17:35:31","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1190"},"modified":"2018-01-30T18:40:14","modified_gmt":"2018-01-30T17:40:14","slug":"man-his-creation","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/man-his-creation\/","title":{"rendered":"Man \u2014 His Creation"},"content":{"rendered":"\n\n\n
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PREFACE TO REVISED AND ENLARGED EDITION<\/center><\/center><\/p>\n

THE first edition of this book consisted of two chapters. The first was a lecture on the subject of redemption through the Lord Jesus Christ, the Hebrew Messiah and Saviour of the world. Since Hebrews, chapters 1 and 2, deals with this subject so very specifically and fully, I made a translation of them and combined it with a running comment and presented this material as Chapter Two of that volume.<\/p>\n

Because of the vital importance of the message of Chapter One, and the universal need for this truth concerning redemption through Christ, I decided to add supplementary new material and to quote many passages from the Sacred Scriptures that were only referred to in the first edition, in order that those among the nations who do not have a copy of the Word of God might at least have in their hands those portions to which reference is made, and which constitute the biblical proof of the teaching presented.<\/p>\n

It is the earnest desire of the Biblical Research Society that this present volume be translated into the leading languages that are spoken by the peoples of the world in order that it may deliver its message to the great educated classes, who are leading the nations. I am convinced that there are many individuals in all nations who are thus providentially placed in positions of leadership, and who desire the message of redemption, not only for their own good, but also for the good of those with whom they are associated.<\/p>\n

This book goes forth on its world-wide mission with a prayer that God may use it and bless its message to the enriching, spiritually speaking, of the lives of untold millions. May it be used of Him in helping prepare for the world-wide revival, of which we read in the Psalms, the Prophets, and the Book of Revelation, chapter 7.<\/p>\n

Los Angeles, California
\nSeptember 1, 1950<\/span><\/p>\n

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 <\/p>\n

CHAPTER I<\/p>\n

INTRODUCTION<\/p>\n

ALL MEN, with few exceptions, believe in the existence of a Supreme Being. Only the fool says in his heart that there is no God. All clear-thinking, unbiased people, even in the natural, unregenerate state, are not only believers in a Supreme Being, but are also conscious of the fact that there is a maladjustment between God on the one hand and themselves on the other. They recognize, at least in a limited way, His sovereignty and control over all things and their utter dependence upon and responsibility to Him. As proof of this assertion, note the fact that practically all men, as they approach the inevitable hour of death, turn to God and implore forgiveness for their sins and plead for acceptance in His sight. Many of the outstanding infidels and agnostics, atheists and skeptics–after having spent a lifetime of fighting against God–in the last hours of their earthly pilgrimage, cry out to Him for mercy.\u00b9 These facts show that man feels his utter dependence upon a Higher Power which we recognize as a personal God, whose name is Jehovah, the Self-existing One, the Uncaused Cause of all things.<\/p>\n

This feeling of dependence upon the Almighty and the consciousness of alienation from Him lead men to long for restoration to fellowship with their Maker. This restoring of the original normal relation between them is the work of atonement, which doctrine is constantly brought to the front in the teachings of Moses.<\/p>\n

What we mean in theological terms by the word atonement–which literally indicates at-one-ment, a state or condition of being at peace with God–is that all barriers separating the soul from God have been removed, and that satisfaction has been made for all one’s failures, shortcomings, and sins. In other words, the one for whom the atonement has become efficacious is the one who has been reconciled to God and is acceptable to Him. Hence when he leaves this life, he goes into the presence of God and enjoys the sweetest communion and fellowship with Him forever and ever.<\/p>\n

There are various theories of the atonement that have been advanced by different theologians. An examination of any of them shows that those who formulated them, as a rule, took only a few statements of Scripture apart from the general teaching of the Bible and formulated a theory regarding it. In order to convey to us an idea of spiritual realities, truths, and principles, God had to speak in terms that were understandable to man. In doing this, He used many comparisons. But no one illustration, taken from human usage, is adequate to set before man this glorious doctrine, which is one of the profoundest of all themes set forth in the Scriptures. There is truth practically in all the theories regarding the atonement; otherwise none of them would have gained acceptance with any considerable number of people. All of them put together, after the error contained in each has been removed, begin to approximate the great scriptural doctrine regarding reconciliation. The late Dr. E. Y. Mullins, one of America’s greatest theologians, has called our attention to this fact.<\/p>\n

There are seven or eight theories that have been accepted by various groups in Christendom. For instance, the Greek theologians of the Early Church built up what is known as the ransom theory. According to it Christ paid to Satan the ransom for our redemption. He did pay the ransom; but not to Satan. There is also the governmental hypothesis, which has enjoyed extensive popularity. Again, we are familiar with the moral influence assumption. There is likewise the commercial theory. Of course the theory which recognizes the vicarious suffering of the Lord Jesus Christ in behalf of fallen men is the correct one. But it has never, in my judgment, been stated fully and accurately so as to comprehend the major factors entering into the real work of the Son of God for the redemption of mankind. Anyone who is interested in this subject–and all ought to be–can look in any good work on systematic theology and find a brief statement at least of the various and leading theories concerning the atonement. \u00b2<\/p>\n

Some theories of the atonement cluster around the thought of God’s sovereignty as its focal point; others make man’s free will the center and undervalue the Divine Majesty. Either of these methods of approaching the problem hinders one from determining the proper perspective and arriving at the true scriptural teaching. God’s absolute sovereignty must be recognized in any study of the atonement. At the same time the nature with which God endowed man and his position in the divine economy must likewise be recognized as we formulate our ideas regarding this theme. Instead of thinking of the great doctrine of the atonement in terms of a circle with its one center, we should conceive of it as an ellipse with its two foci. These governing points around which the great teachings of the Scriptures relative to redemption cluster and move are the sovereignty of God and the freedom of man. When the scriptural emphasis of these two doctrines is taken into consideration, and each is related properly to the other, a person can gather and correlate the teachings regarding man’s reconciliation to God and can formulate a comprehensive definition of the atonement.<\/p>\n

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Footnotes:<\/p>\n

\u00b9 Some men, after having spent a lifetime in the service of Satan and in the rejection of God, even though they may call upon Him for mercy, do not necessarily receive His favor. This fact is implied in Psalm 50:14-23:<\/p>\n

14 Offer unto God the sacrifice of thanksgiving;
\nAnd pay thy vows unto the Most High;
\n15 And call upon me in the day of trouble:
\nI will deliver thee, and thou shalt glorify me.
\n16 But unto the wicked God saith,
\nWhat hast thou to do to declare my statutes,
\nAnd that thou hast taken my covenant in thy mouth,
\n17 Seeing that thou hatest instruction,
\nAnd castest my words behind thee?
\n18 When thou sawest a thief, thou consentedst with him,
\nAnd hast been partaker with adulterers.
\n19 Thou givest thy mouth to evil,
\nAnd thy tongue frameth deceit.
\n20 Thou sittest and speakest against thy brother;
\nThou slanderest thine own mother’s son.
\n21 These things hast thou done, and I kept silence;
\nThou thoughtest that I was altogether such a one as thyself:
\nBut I will reprove thee, and set them in order before thine eyes.
\n22 Now consider this, ye that forget God,
\nLest I tear you in pieces, and there be none to deliver:
\n23 Whoso offereth the sacrifice of thanksgiving glorifieth me;
\nAnd to him that ordereth his way aright
\nWill I show the salvation of God.<\/p>\n

From this quotation we learn that, if men turn to God and follow Him consistently, He will hear and answer them in times of stress and trouble. It is further stated that, if they do not follow Him constantly, they may in times of disaster cry to Him; but He gives no assurance that they will be heard. A continued and willful rejection of God and Christ on the part of the sinner has a disastrous reaction upon him in that such an attitude most frequently hardens the heart and renders the sinner incapable of genuine „repentance toward God and faith toward Christ“ (Acts 20:21). But at the same time through fear one may cry out for mercy–when it is too late. On this very point Hosea spoke to the nation of Israel, together with the priests and the royal house. Having condemned them for their evil, sinful lives, the prophet declared that „They shall go with their flocks and with their herds to seek Jehovah; but they shall not find him: he hath withdrawn himself from them“ (Hosea 5:6). (See Ps. 18:39-42.)<\/p>\n

On the other hand, every earnest heart that turns in genuine repentance to „the Lamb of God that taketh away the sin of the world“ and in true faith accepts Him shall be saved; for „him that cometh unto me, I will in no wise cast out“ (John 6:37), declared the Saviour.<\/p>\n

\u00b2 In presenting my views on this subject, I wish to state in no uncertain sound that what I shall set forth concerning this matter is what I have got from the study of the Word of God and what the Lord has given me in answer to believing prayer. I feel that the Lord has fulfilled to me, in a measure at least, the promise that „… if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.“ God does honor faith. He urges us to pray for spiritual illumination and understanding. To Him be all the glory for whatever truth I may be able to present in this book, or in any other treatise. I am convinced that God flashes truth into the mind of the one who is ready to receive it, who has stored up the Word of God in his heart, who prays for spiritual understanding, and who searches and digs for it as one does for gold, silver, and precious stones (Prov. 2:1-5)–but never apart from the Written Word, nor contrary to it. (For a discussion of Prov. 2:1-5 see „Conditions of Understanding the Word,“ page 20, of my volume, The World’s Greatest Library Graphically Illustrated.) Having, in a measure at least, complied with these conditions, I feel that the Lord has made good this promise to me–to some degree. I therefore present this message of the atonement and ask the reader to consider it with an open mind and with a real desire to know the truth of God on this most important subject.<\/p>\n

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CHAPTER II<\/p>\n

THE OMNIPOTENT GOD
\n<\/span><\/center><\/p>\n

The heavens declare the glory of God;
\nAnd the firmament showeth his handiwork (Ps. 19:1).<\/p>\n

O Jehovah, our Lord,
\nHow excellent is thy name in all the earth,
\nWho has set thy glory upon the heavens! (Ps. 8:1).<\/span><\/p>\n


\n„For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness; 19 because that which is known of God is manifest in them; for God manifested it unto them. 20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even<\/i> his everlasting power and divinity; that they may be without excuse: 21 because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened“ (Rom. 1:18-21). Anyone who is unbiased can look into the heavens and see behind the thin veil of the physical universe the existence of the omnipotent God in whom we live and move and have our continual being, and to whom we are all responsible. „Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. 30 The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: 31 inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead“ (Acts 17:29-31).<\/p>\n

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I. HIS STATURE ANTHROPOMORPHICALLY\u00b9 SPEAKING
\n<\/span><\/span><\/center><\/p>\n

The God of the universe is omnipotent.<\/i> This statement means that God has all power. He is the source from which all creatures and beings draw their life and strength. His is underived; theirs is derived. He is the Uncaused Cause of all things; they are caused, that is, they live, move, and have their being in Him: „… for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring“ (Acts 17:28).<\/p>\n

He is omnipresent.<\/i> Throughout the great universal distances of space God is present. This scriptural teaching is known as the doctrine of God’s immanence. Nothing can transpire in any portion of the universe without His absolute knowledge. The omnipresence and omniscience of God are beautifully set forth in Psalm 139:1-18:\u00b2<\/p>\n

God is omniscient.<\/i> He knows everything. He declares „the end from the beginning, and from ancient times things that are not yet<\/i> done …“ (Isa. 46:10). In this passage the prophet was not talking of eternity, for it had no beginning and will not have any ending. Evidently since he was discoursing about things that take place in human affairs, he was speaking of that segment of eternity which we call time, and during which the material universe is in existence. In this passage, therefore, the prophet was simply telling us that, during time, there has nothing occurred in any places of universal space which God does not know and declare. Thus there can be no surprise developments of which He is unaware. He knows everything throughout the universe that transpires during time.<\/p>\n

His stature therefore, figuratively speaking, is measured by omnipotence, omniscience, and omnipresence.<\/p>\n

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\nII. HIS CHARACTER
\n<\/span><\/span><\/center><\/p>\n

„And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth; 7 keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty,<\/i> visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation“ (Exod. 34:6,7). In this passage we have God’s own statement relative to His character. If these verses are analyzed, it is seen that He has given a sevenfold statement relative to Himself. Should one emphasize the love of God and neglect to present the other characteristics of His nature, such a one would be misrepresenting Him. An examination of God’s presentation of His people, even the best, reveals the fact that He portrays their vices as well as their virtues. As examples of this principle, look at Abraham and David, with their glaring failures and sins, that were however overshadowed largely by their virtues. God is a God of truth. He desires truth in the inward parts. Since He has presented the true character of His people, it stands to reason that He has represented Himself correctly. Those who proclaim His truth should be very careful to present this sevenfold statement of His nature and being.<\/p>\n

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\nIII. HIS DOMINANT CHARACTERISTICS
\n<\/span><\/span><\/center><\/p>\n

Having seen God’s sevenfold statement of His character, we, in the light of various statements found here and there in the Scriptures, come to the conclusion that there are three principal characteristics of the Almighty, which are His truth, love, and holiness.<\/p>\n

What is truth? It has been defined by one theologian as that „attribute of the divine nature in virtue of which God’s being and God’s knowledge eternally conform to each other.“ This is what is called immanent truth, not transitive truth. God stands behind all things. He brought everything into existence. He is directing all things. He has a certain nature. He sees the end from the beginning. Then immanent truth within the divine nature is that characteristic of the Almighty whereby His own nature and essence correspond eternally with His knowledge, in that all things develop and occur exactly as He has foreseen.<\/p>\n

The second great characteristic of the Almighty is His love. We cannot magnify this attribute too much. He being the Triune God that He is, His love is ever flowing out to others–to each person of the Godhead and to all His creatures. His love would bring all of His creatures into the closest fellowship and communion with Himself and would pour out the riches of His grace upon them. It has sometimes been spoken of as the movement within the Divine Being that flows out to others. If God were only love, all men would be saved and blessed eternally, irrespective of their spiritual condition–and their wills.<\/p>\n

The dominant characteristic of the Almighty’s nature is His holiness. Holiness is not simply absence of, or freedom from, evil or sin, which is the negative side of the proposition. But God’s holiness is positively and aggressively set and fixed upon purity. His holiness will not countenance evil in the least. If therefore holiness were the only characteristic of the Almighty, His wrath would be stirred, and He would deal drastically with the sinner. But His love is a check upon His holiness. We therefore praise God for the fact that He is what He is.<\/p>\n

We have already seen that God is great above all gods, the gods of the heathen. „For Jehovah is a great God, And a great King above all gods“ (Ps. 95:3). He is omnipotent, omnipresent, and omniscient. Moreover, we have learned that holiness is His dominant characteristic. He can neither countenance, nor tolerate sin. Though all of these statements are true, He has permitted sin to arise in His great kingdom and has seemingly tolerated it for centuries and millenniums and ages.<\/p>\n

Before God called the universe into existence–even when He was creating the anointed cherub–He knew at that very time that this one, the highest type of being which He could create, would eventually pit his will against divine authority, and that, by his acting thus, he would corrupt his own nature. Moreover, He was aware that Satan, this anointed cherub in his fallen state, would lead other beings into rebellion against His authority. God also knew that, when He would create man (Gen. 1:26ff), the latter would likewise rebel against Him and would fall, bringing untold misery, sin, and suffering upon all his descendants. Although the Almighty foresaw–crystal clear–Satan’s original rebellion and all subsequent acts of disobedience (and their consequences) on the part of both angels and men, and although His holiness cannot tolerate sin in any form, yet He called into being these creatures, whose willful acts have brought the curse upon the material universe. The reason for this situation will become clear as we proceed further in our study.<\/p>\n

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\nIV. HIS TRIPARTITE\u00b3 NATURE
\n<\/span><\/span><\/center><\/p>\n

The heavens, as we have seen, declare in clear ringing tones the existence of a Supreme Being. But how are we to think of Him–as a single personality or as a tripartite Being? From the evidence in nature we learn only of His existence. As to His personality we cannot determine anything from the material universe. We must turn to revelation for the answer to our question.<\/p>\n

The word in our English Versions of the Scriptures translated God<\/i> is \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/b><\/span>–Elohim–a noun in the plural number. Occasionally this word \u05d0\u05b5\u05dc<\/b><\/span>–El–in the singular referring to the Almighty occurs–evidently for some special reason. Why also the use of this plural noun? There must be a reason. Israel’s Great Confession (Deut. 6:4) is thus stated: <\/span> \u05e9\u05c1\u05b0\u05de\u05b7\u05e2 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b6\u05d7\u05b8\u05d3\u05c3 <\/b><\/span> \u00a0„Hear, O Israel! Jehovah, our Gods, is Jehovah, a unity“ (lit. trans.). This passage–spoken by Moses, the great lawgiver of Israel–is a plain declaration that the omnipotent God is not simply a creature with a single personality, as is often supposed, but is a being who constitutionally exists as a plurality of personalities. As to how many there are of them, we must learn from other passages. In early Hebrew, nouns appeared in the singular, the dual, and the plural numbers. Of course the dual was used only when two persons or things were in the speaker’s mind.\u2074<\/span> The use of the plural indicated at least three. As time passed, however, the dual, as in Greek and other languages, gradually fell into disuse. Yet it did linger on and appears in a number of words that inherently connote duality. But the very fact that the word for <\/span>God<\/i> survives in the Hebrew Scriptures predominantly, from earliest times to the close of the canon of the Old Testament, in the plural and also often in the singular is positive evidence that the Hebrews recognized a plurality of divine personalities who constitute the one Supreme Being.\u2075<\/span> Of course they were given this doctrine by divine revelation, for they could not learn it from nature.<\/p>\n

When we consider this question in the light of various data, here and there in the Hebrew Scriptures, especially in the light of such passages as Isaiah 48:16 and 63:8-10 in their contexts, we see that three divine personalities, and only three, appear in the record. „Come ye near unto me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Lord Jehovah hath sent me, and his Spirit“ (Isa. 48:16). „For he said, Surely, they are my people, children that will not deal falsely: so he was their Saviour. 9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. 10 But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, <\/span>and<\/i> himself fought against them“ (Isa. 63:8-10). The appearance of three divine personalities in these quotations is in perfect harmony with all the data appearing throughout all the Scriptures, both Old and New Testaments. We therefore conclude that there are three divine personalities subsisting in the one divine nature. (For a thorough study of this phase of truth see my volume, The God of Israel.<\/i>)<\/p>\n

When we understand the scriptural truth regarding the three personalities of the Godhead, we are, to a great extent, prepared to see the reasonableness of the biblical doctrine regarding the atonement. As we shall see, it was necessary for one of the divine personalities–the second person of the Godhead–to lay aside His glory and to limit Himself by entering the human sphere by miraculous conception and virgin birth. To show the pertinency of this doctrine, let us consider a pure monotheism, the belief that there is but one personality subsisting in the one divine essence. To be more specific, a pure monotheistic faith is a belief in one God, who is one in the absolute sense of the word as opposed to the doctrine of a unity of personalities in the one divine nature. To the monotheist the scriptural teaching–of both the Old Testament and the New–that the Almighty would thus enter the human realm by becoming a helpless little baby and growing to manhood to lay down His life for man’s redemption is absolutely unthinkable. It is a recognized fact that the omnipotent God must be at the helm of the universe every moment directing it and keeping it under His control. It would be impossible for Him to limit Himself by becoming incarnate and to run the universe at the same time. To the monotheist therefore the incarnation is an impossibility and even an absurdity.<\/p>\n

When anyone accepts the biblical teaching regarding the Holy Trinity, there is perfect harmony between its various elements. Only one of the personalities, He who is called the Son, thus limited Himself temporarily by coming into the human realm to suffer for our salvation. While He was thus incarnate, the other personalities of the Godhead could and did run the universe.<\/p>\n

(In my presenting here the scriptural teaching on this point, I am anticipating that which properly comes later in a logical unfolding of the doctrine of the atonement. The proper understanding of the subject of the Trinity at this point of the discussion is my justification for bringing it in here.)<\/p>\n

Why, then, did God create both angels and men with the power of free choice and the possibility of rebellion against His holiness? Since they have revolted and brought sin into the universe, why has He not completely annihilated these fallen incorrigible spirits? Why did He allow Adam in his fallen state to propagate his species? Why does He still tolerate all this evil in the universe? The origin and the continuation of evil, wickedness, and suffering are questions with which the philosophers and the theologians have grappled from times immemorial. These problems are the subjects of discussion in Job, a most important revelation. Obviously the appearance of evil was no surprise to God. The problems which have arisen because of these different revolts against divine authority could have been solved by the Almighty himself, if they had been simply matters of His wisdom and power to deal with each situation. Since He has allowed these to appear, and since He has not dealt drastically with the rebels in His government, evidently there is a good and sufficient reason for His tolerating this situation. We shall approach nearer to the proper understanding of the sin question and its consequences by studying God’s moral government.<\/p>\n

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V. From Idols To Serve The Living God
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From recent archaeological discoveries in Babylon the late Dr. Langdon of Oxford University came to the conclusion that the evidence unearthed proves positively that primitive man was a monotheist; that is, he was a believer in only one God, whom he worshiped. Men soon drifted from the moorings of their original convictions into polytheism, a belief in many gods. Hence they soon began to make images of the gods of their own creation and bowed down to them. Since this early departure from the recognition of the one God, they have created and multiplied gods according to their own liking. Of course, they have been sincere in doing this. The wrecks of temples erected for the worship of the various gods of men are to be found throughout the entire world. At the present time, innumerable are both temples and gods that are found among the nations of earth.<\/p>\n

It is illogical for men to build temples and to manufacture gods of stocks and stones, to which they bow down in adoration and worship.<\/p>\n

<\/span><\/span><\/p>\n

A. The Testimony of the Statesman-Prophet Isaiah <\/span><\/span><\/center><\/p>\n

9 They that fashion a graven image are all of them vanity; and the things that they delight in shall not profit; and their own witnesses see not, nor know: that they may be put to shame. 10 Who hath fashioned a god, or molten an image that is profitable for nothing? 11 Behold, all his fellows shall be put to shame; and the workmen, they are of men: let them all be gathered together, let them stand up; they shall fear, they shall be put to shame together.<\/p>\n

12 The smith maketh<\/i> an axe, and worketh in the coals, and fashioneth it with hammers, and worketh it with his strong arm: yea, he is hungry, and his strength faileth; he drinketh no water, and is faint. 13 The carpenter stretcheth out a line; he marketh it out with a pencil; he shapeth it with planes, and he marketh it out with the compasses, and shapeth it after the figure of a man, according to the beauty of a man, to dwell in a house. 14 He heweth him down cedars, and taketh the holm-tree and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir-tree, and the rain doth nourish it. 15 Then shall it be for a man to burn; and he taketh thereof, and warmeth himself; yea, he kindleth it, and baketh bread: yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto. 16 He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied; yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire. 17 And the residue thereof he maketh a god, even his graven image; he falleth down unto it and worshippeth, and prayeth unto it, and saith, Deliver me; for thou art my god.<\/p>\n

18 They know not, neither do they consider: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. 19 And none calleth to mind, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? 20 He feedeth on ashes; a deceived heart hath turned him aside; and he cannot deliver his soul, nor say, Is there not a lie in my right hand? (Isa. 44:9-20).<\/p>\n

The message and logic of this prophet of God are so very clear and incisive that nothing is needed in further explanation of the condemnation of idolatry. The idol made from the trunk of a tree is material and physical, but what about the idols made of molten metal? They are simply material substances without life, intellect, and power; but all idols, regardless of the material out of which they are made, are correctly spoken of as „dumb idols.“<\/p>\n

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B. Idols in So-called Christian Countries
\n<\/span><\/span><\/center><\/p>\n

The nations that manufacture literal gods and worship them are not the only idolaters in the world. In so-called Christian lands there are many people worshiping the gods of their own making, just as those in other lands that are bowing down to material stocks and stones do. There are many people in all walks and callings of life who, having rejected the idea of a personal, omnipotent God, have in their own imagination created modern gods to which they offer the devotion of their souls and the loyalty of their hearts. As an example, I wish to call attention to many who are in educational and scientific circles. They, governed and controlled by rationalism, deny the existence of a personal God and henceforth give the allegiance of their souls, which is due to the true and living God in whom they have their being, to their own gods. They may regularly attend church and, as the Apostle Paul declared, hold a form of godliness but deny the power thereof–deny both God and Christ, reject the biblical teaching of inspiration and miracles, and create by their own imaginations idols before which they, figuratively speaking, bow the knee in worship. Countless multitudes are worshiping at the human shrines of modern scholarship and of ever-changing materialistic science, bringing the votive offerings of their souls to the gods of various philosophical systems, political ideologies, economic theories–yes, and all too frequently, to the goddess of fleshly and lustful pleasures and bestial desires and practices.<\/p>\n

These ideas and ideals which develop and take form in the minds and hearts of men, which are elevated to the places of passionate devotion, to which they all too frequently commit everything, and in which they repose implicit faith and confidence are, in the spiritual realm, as real and potent as if they had a material existence. They may therefore be recognized in their true character as idols and those who are dominated by them as idolaters.<\/p>\n

<\/span><\/span><\/p>\n

C. To an Unknown God
\n<\/span><\/span><\/center><\/p>\n

To men in all lands who are worshiping man-made gods–either of a material or psychological nature–I appeal as did the Apostle Paul to the great men of Athens. As he walked through the streets of that metropolis of culture, art, and intellectual activity, he saw many temples and countless idols. He discovered an altar, however, with this inscription: „To an Unknown God.“ This inspired herald of the cross, when he was brought to Mars Hill before the leading thinkers of the nation, declared that this one God who was unknown to them, and to whom they had erected this altar, was the true and the living One in whom they lived, moved, and had their being. He therefore pleaded with them to turn to Him in worship and praise. He did this in his immortal message recorded in Acts 17:22b-31:<\/p>\n

Ye men of Athens, in all things I perceive that ye are very religious. 23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, To AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you. 24 The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands; 25 neither is he served by men’s hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things; 26 and he made of one every nation of men to dwell on all the face of the earth, having determined their<\/i> appointed seasons, and the bounds of their habitation; 27 that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us: 28 for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring. 29 Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man. 30 The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: 31 inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.<\/p>\n

My appeal to one and all is that they turn from idols to serve the true and living God who manifested Himself in the person of Jesus of Nazareth, the Hebrew Messiah and Saviour of the world. He shed His blood for our redemption at His first coming and will return in glory for His people and take them to Himself: „Let not your heart be troubled: believe in God, believe also in me. 2 In my Father’s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. 3 And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there<\/i> ye may be also“ (John 14:1-3).<\/p>\n

Footnotes:<\/p>\n

\u00b9 Anthropomorphism: „Representation or conception of God, or of a god, under a human form, or with human attributes and affections.“–Webster’s<\/i> New International Dictionary.<\/i><\/p>\n

\u00b2<\/span><\/span><\/p>\n

139<\/b> O Jehovah, thou hast searched me, and known me.<\/i>
\n2 Thou knowest my downsitting and mine uprising;
\nThou understandest my thought afar off.
\n3 Thou searchest out my path and my lying down,
\nAnd art acquainted with all my ways.
\n4 For there is not a word in my tongue,
\nBut, lo, O Jehovah, thou knowest it altogether.
\n5 Thou hast beset me behind and before,
\nAnd laid thy hand upon me.
\n6 Such<\/i> knowledge is too wonderful for me;
\nIt is high, I cannot attain unto it.
\n7 Whither shall I go from thy Spirit?
\nOr whither shall I flee from thy presence?
\n8 If I ascend up into heaven, thou art there:
\nIf I make my bed in Sheol, behold, thou art there.
\n9 If I take the wings of the morning,
\nAnd dwell in the uttermost parts of the sea;
\n10 Even there shall thy hand lead me,
\nAnd thy right hand shall hold me.
\n11 If I say, Surely the darkness shall overwhelm me,
\nAnd the light about me shall be night;
\n12 Even the darkness hideth not from thee,
\nBut the night shineth as the day:
\nThe darkness and the light are both alike to thee.<\/i>
\n13 For thou didst form my inward parts:
\nThou didst cover me in my mother’s womb.
\n14 I will give thanks unto thee;
\nfor I am fearfully and wonderfully made:
\nWonderful are thy works;
\nAnd that my soul knoweth right well.
\n15 My frame was not hidden from thee,
\nWhen I was made in secret,
\nAnd<\/i> curiously wrought in the lowest parts of the earth.
\n16 Thine eyes did see mine unformed substance;
\nAnd in thy book they were all written,
\nEven<\/i> the days that were ordained for me,<\/i>
\nWhen as yet there was none of them.
\n17 How precious also are thy thoughts unto me, O God!
\nHow great is the sum of them!
\n18 If I should count them, they are more in number than the sand: When I awake, I am still with thee (Ps. 139:1-18).<\/span><\/span><\/p><\/blockquote>\n


\n\u00b3 Tripartite–Something divided or made in three parts. Made between or involving three parties.<\/p>\n

\u2074<\/span> Some have suggested that the use of the plural noun for God is to be understood as certain English words, which are plural in form but singular in meaning as „scissors,“ „molasses,“ „news,“ etc. This explanation is incorrect. A survey of the use of the word <\/span>\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b><\/span>‚elohim,<\/i> gods, shows that often it was used to refer to the many gods of the heathen. Obviously in such cases it can have but one connotation, namely, the plural significance. If it has this meaning in such instances, it has this basic significance when referring to the true God–unless evidence from the context or related passages can be produced showing a departure from the fundamental meaning of the plural form. Since such is lacking, we must accept the regular meaning of plurality of this word when it refers to the one Supreme Being.<\/p>\n

Others have seen an analogy between the varied uses of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b><\/span>gods, and such nouns as sheep,<\/i> which form is both singular and plural. But the supposed parallelism breaks down by a study of the facts of each case. In my volume, The God of Israel,<\/i> I have shown by many infallible proofs that this word is plural in form and meaning. In a few instances it has been supposed to be plural in form, but singular in meaning. For example, Exodus 7:1 is thought to prove this point: „And Jehovah said unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother shall be thy prophet.“ According to this statement Moses would be to Pharaoh as \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/b><\/span>, Gods, and Aaron would be as his prophet. How could Moses, a single individual, be to Pharaoh as Gods? From numerous passages we know that there are three personalities subsisting in the one divine substance or essence, who constitute the Godhead. Jehovah declared that Moses should be to Pharaoh as the Godhead, that is, he should represent the Godhead to Pharaoh, and Aaron should be his prophet. Put differently, Moses would be the one from whom Aaron would receive his oracles which he delivered to Pharaoh. In the light of these facts we see that Exodus 7:1 does not change nor modify the meaning of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd <\/b><\/span>Gods.<\/i><\/p>\n

Another effort to prove that our term, though plural in form, is singular in meaning is seen by a forced and false translation of Gen. 23:6. The words in question are rendered: „thou [Abraham] art a mighty [\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/b><\/span>] prince among us“ (King James Version). But the correct grammatical translation is: „thou art a prince of God among us …“ (R.V.).<\/p>\n

A forced unnatural meaning should never be placed upon any passage. Only the grammatical, historical meaning should be accepted.<\/p>\n

\u2075<\/span> The ancient Hebrew had three numbers: singular, dual, and plural. Of course, the smallest plural was the number three. Finally, the dual number gradually kept falling into disuse until the plural all but assumed its original function in indicating the number two. The word rendered <\/span>God<\/i> is in the plural number and comes from the earliest times; it therefore originally connoted plurality. From this conclusion there can be no escape. There cannot therefore be less than three personalities indicated in the word Elohim–God.<\/p>\n

There is much proof supporting this conclusion. See chapter II of my volume, The God of Israel.<\/i><\/p>\n

<\/span><\/span><\/p>\n

\n

\n

weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

PREFACE TO REVISED AND ENLARGED EDITION THE first edition of this book consisted of two chapters. The first was a lecture on the subject of redemption through the Lord Jesus Christ, the Hebrew Messiah and Saviour of the world. Since Hebrews, chapters 1 and 2, deals with this subject so very specifically and fully, I … <\/p>\n

\u201eMan \u2014 His Creation\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1190","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1190","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1190"}],"version-history":[{"count":3,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1190\/revisions"}],"predecessor-version":[{"id":1212,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1190\/revisions\/1212"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1190"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1190"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1190"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}