The Earth is 4.5 billion years old ?

Q. I heard a Bible teacher say last week that the earth is 4.5 billion years old and if you didn’t believe that you were ignorant. What is your opinion on this?

A. There are some who still believe that the Earth is millions of years old. It is called the “Gap” theory. They say that between Gen 1.1 and 1.2 there was a “gap” and something happened and God had to recreate the earth. Basically, they believe in a pre-Adamic race and that can be the basis for some prejudicial views of the other races as being inferior to others. Some just have never studied it and just repeat what they have been told for years, but what does the Bible really say. First of all the theory is unscientific. The Gap Theory was a Christian attempt to reconcile the creation account with long periods of time in the Theory of Evolution. But, evolution itself is a theory and totally unscientific, defying the second law of Thermodynamics which basically says that things get worse as they get older, not better. Secondly it is unscriptural. The Gap Theory would describe Adam walking around on top of a giant, fossilized animal graveyard. Over 800 billion skeletons exist in the Karro formation in South Africa alone. However, Paul says in Romans 5.12 through 8.22 that man’s sin brought death into the world, even of animals. I Cor. 15.21 also says the same thing. Third, it is unnecessary. The most natural interpretation of Gen 1.1-2 is taking it at face value. One of the rules of Biblical interpretation is to take a verse literal unless the context tells you otherwise. Gen 1.1 becomes of summary statement of creation and the remaining verses tell you how He did it. Now. Here are some arguments in support of the gap theory and then arguments against it. In Gen 1.2 it says “without form and void” and that speaks of judgment. However, in other passages it simply means “space” (Job 26.7;Deut 32.10;Job 6.18, 12.24;Psa 107.40). Those “for” will say but the verb “was” in Gen 1.2 should be translated “became.” However, the Hebrew “ Hayeta” (was) is found 264 times in the Tanach and 258 times it is translated “was.” The Hebrew verb of being for “became” is ‘haphek.” They will say that there is a difference between “bara” (created) in Gen 1.1 and “asah” (made) in Gen 1.7. However, these verses are used synonymously. In Gen 1.21 “God created “(bara) and “God made” (asah) in Gen 1.25. In Gen 1.26 “Let us make man” (asah) with “So God created” (bara) in Gen 1.27. They then would point out that “darkness” indicates judgment in Gen 1.2. However darkness here is simply the absence of light and it is spoken of as “good” (Psa. 104.20,24). Lastly, some will say the Hebrew word “male” should be replenish indicating that the world was once filled. However, the Hebrew word “male” almost always means “to fill” (Exo 40.34;1Kings 18.33;Psa 107.9).

Creation science and even secular science have confirmed over and over again that the Earth is much younger than what was once thought. The current erosion rate of Niagara Falls, the dust that has accumulated on the surface of the Moon, the development of languages and archeological finds have all confirmed this. But the God Himself says that He created the heavens and the earth in six days (Ex. 21.12-17). Also, the creation narrative itself disproves long periods of time. For instance, how could God create the vegetation and plants on the third day and they survive for millions of years without the sun, which wasn’t created until the fourth day? The answer is God did it in six, literal 24 hour days and there is an eschatological reason why. In Psa. 90.4 it says that a day is like a thousand years and a thousand years like a day and that is Hebraic poetry but it is alluding to something, which is called “the
Seven Thousand Year Plan of God” but that is another subject for another time. Hopefully, this evidence will help you in understanding the Creation story and show you that far from being ignorant, you have solid, biblical ground to stand on when discussing this subject.

Q. What does it mean when 1Cor 12.22 says that tongues is for the unbeliever?

A. To understand what this means, we have to go up to v 21 and see that Paul is quoting Isa 28.11. In the context of the verse, Isaiah says that the Lord had spoken plainly to the people through the prophets, in their own language, so that even a child could understand, but they didn’t listen. So, He threatens them with another method. He would speak to them through the Babylonians and the Medes when they take the city. Later it would be the Greeks and Romans as history plays out up to the first century. Now, there was no reason for the Corinthians to be so desirous of “tongues” because they have been used by God in “punishment” form, not in a way of blessing. Let me give an example of this. In Acts 2. 1-4 we have the Holy Spirit given to believers who were gathered in the Temple on the Feast of Shavuot, or “Pentecost.” This was the day that God gave the Law at Mt Sinai (Exo 19.1-17). In v 5-11 the unbelievers in Yeshua were amazed because these disciples were speaking the known languages from wherever they were from. In v 12-15 they wondered what all of this was about and starting in v 16-36 they were told by Peter that it was a sign from God that the Spirit was being poured as another proof that Yeshua was the Messiah who was delivered up to them according to a predetermined plan and they murdered him, but God raised him from the dead. The tongues prompted their questions and Peter was able to preach to them in a language they all could understand. In v 37-41 the people are shocked and they ask what they should do. You see, the tongues got their attention. Peter tells them to repent of their sins and be immersed (baptized) and receive the Holy Spirit. So, being in the Temple, they go over to the mikva’ot (immersion baths) located at the southern end of the Temple mount and three thousand were saved/baptized. Now, what is interesting is that when the Law was given at Mt Sinai, three thousand people were killed (Exo 32.28). In Acts 2, they are gathered in the Temple on the day they celebrated the giving of that Law and three thousand people are saved. You see, the Law in and of itself cannot save anyone, it kills, but the Spirit of God gives life. In short, the people Isaiah was dealing with rejected the plain truth given by the prophets. Because they rejected it, God allowed strange tongues through the Babylonians to enter the city and take the people captive. They would believe the prophets now because of the strange tongues they were hearing in the streets. In Acts 2, the people were rejecting the plan truth given by the prophets again, and ultimately the Messiah Himself. As a result, they hear tongues in the city again as a sign of judgment. The people need to repent and accept Yeshua as the Messiah, corporately as a nation. But, we know they don’t and in 70 AD God sends a foreign nation with foreign tongues against them (Rome and all her auxiliaries), like the Babylonians, and destroys the city and the Temple. Not by coincidence. The Babylonians and the Romans take the city and destroy the Temple on the same day of the Jewish calendar, the 9th of Av. So, that is why Paul says that tongues are a sign for the unbeliever. There is much more to this but I hope this helps.

Hades / Sheol study continued, Pt. 2...

This week we are going to continue with the question about what Sheol is and why it is not the grave. Sheol is described as a shadowy, dark place (Job 10.21-22, Psa 143.3) and located under the earth (Job 11.8, Isa 44.23,57.9, Ezek 26.20, Amos 9.2). These are figures of speech that indicate it is not a part of “this world” and it has an existence of its own in another dimension. It is a place to reunite with people (Gen 15.15,25.8,35.29.37.35, 49.33, Num 20.24-28,31.2, Deut 32.50,34.5,2Sam 12.23). This cannot be referring to a mass grave. It had a high and a low section (Deut 32.22). The condition of man in sheol is a “rephaim” or a disembodied spirit (Job 26.5, Psa 88.10,Prov 2.18,9.18,21.16, Isa 14.9,26.14-19). People can converse and make moral judgments and are conscious (Isa 14.9-20,44.23,Ezek 32.21. What you can experience in physical life like marriage, business and a knowledge of the living is not possible (Psa 6.5, Ecc 9.10). They experience God’s anger (Deut 32.22) and are in distress (Psa 11.6.3). They also experience pain (Job 26.5). In the Tanach, or Old Testament, the righteous and the wicked went to sheol and God began to reveal to his people that they would be taken to God’s presence (Gen 5.24, Heb 11.5, 2 K 2.11, Psa 49.15,73.24). Sheol is open to God’s sight (Job 26.6, Psa 139.8).

The Greek word for Sheol is Hades and in the Septuagint (LXX) Sheol is referred to 71 times. 64 times it is Hades and the other 7 it uses a translation of other Hebrew words meant to shed light on what Hades is. Not once is Hades equal to the grave or unconsciousness but it is always understood as the abode, or realm, of the dead. It does not mean death in Greek (thanatos) or grave (mneema) and not hell (gehenna) or heaven (ouranos). Now, the New Testament picks right up with these concepts in the Tanach (OT). We come to the story in Lk 16.19-31 of Lazarus and the rich man. We see there are two compartments called torment, where the unrighteous went and Abraham’s Bosom where the righteous went (before the resurrection). This was a story built around historical characters which was a common rabbinical technique, using the dialogue method to get across the concept that there is no escape from torment, no second chance. We must believe the Scriptures in this life. As I stated before, before the resurrection, believers and unbelievers were sent there (Jn 3.13). After that the righteous went to heaven (2Cor 5. 6-8, Phil 1.23-24, Rev 6.9-11). Yeshua went there (Acts 2.31, Eph 4.8-10) and he met the thief there (Lk 23.43). He did not go to heaven until after he received his body in the resurrection (Jn 20.15-18). Then paradise was taken out of Hades and made a part of the third heaven (2 Cor 12.2-4). The wicked descend to Hades, in torment to await eternal punishment (2 Pet 2.9). When the Yom ha Din (day of judgment) comes, Hades will be emptied and its inhabitants stand before God (Rev 20.13-15). Now, there is a Catholic doctrine called Purgatory which says that when a believer dies his soul must be “purged” and punished for unresolved venial (not as serious as a mortal)sin before one can enter heaven. This erroneous concept is based on a misunderstanding of 1 Cor 3.15 but this concept is not biblical because the penalty for our sin has already been paid (Rom 5.8). The teaching of Purgatory is a man-made dogma and there is no such place and it has no connection with the concept of Sheol we have been discussing. So, currently, Hades is a temporary, intermediate state between death and the second resurrection where the wicked go. Hades is without paradise now. Hades will be “emptied” into the Lake of Fire at the second resurrection of unbelievers. Next week we will conclude Sheol and hades and discuss paradise and gehenna (hell).

Q. I am very confused about what Hades is. Some say it is the grave and others say it isn’t. Is Hades the same as the grave? Pt. 1

A. No, Hades is not the same as the grave. Some denominations teach this and it stems from a basic confusion of terms and bad Bible translations. People need to look up the words and meanings in concordances and lexicons and this would go a long way in clearing up some of these issues. We should never argue over translations because that is what they are, translations. And translations are predicated on who translates, what their knowledge of the biblical languages are, social issues of the time and other criteria. There are several translations out there that are terrible and they contribute to so much misunderstanding. That’s why looking the words up for yourself and studying their meanings for yourself can go a long way. But, textual criticism is another issue. Let’s deal with what Hades is and isn’t. Hades is the Greek word for the Hebrew “sheol” and it is used 66 times in the Old Testament as the “netherworld” or “abode of the dead” and it cannot mean “grave” even though the King James translation translates it 31 times as “grave”, 31 times as “hell” and “pit” 3 times. The Hebrew word for grave is “kever” and the biblical authors did not view sheol and kever as synonymous. In Isa 14.19 the king is thrown out of kever into sheol, for example. A group of Hebrew scholars were commissioned to translate the Hebrew Tanach (OT) into Greek and this took some time, but the work was completed before 132 BC. Because there were 72 scholars who contributed,the work was called the Septuagint, abbreviated to LXX. In the LXX, sheol is never translated “mneema”, or grave in Greek. Kever is never translated as “hades” either. Kever is the fate of the body, sheol is the fate of the spirit. (Ps 16.8-11, Phil 1.23). Sheol is under the earth (Isa 14.9;44.23;Ezek 26.20;31.14,16,18, 32.18,24; Psa 63.9;139.8;Gen 37.34-35). Those in sheol are conscious (Isa 44.4-7; 44.23;Ezek 31.16;32.21). There are at least 19 contrasts between kever and sheol:

1) Can’t bury in sheol (Gen 23.4,6,9,19,20, 49.30-31).

2) Kever (graves) can be plural, sheol is never plural.

3) Grave is localized, sheol is accessible anywhere.

4) You can purchase and sell a grave, sheol can’t (Gen 23.4-20).

5)You can own a grave, sheol can’t be owned.

6) You can choose a grave (Gen 23.6), sheol can’t

7) You can drop a body into a grave (Gen 50.13), but you can’t with sheol.

8) erect a monument over a grave (Gen 35.20), but in sheol you can’t.

9) you can open and close a grave (2 K 23.16), sheol is never or closed by man.

10) you can touch a grave (Num 19.18), you can’t touch sheol.

11) a grave is ritually unclean, sheol no

12)you can enter and leave a grave (2 k 23.16), sheol no

13) you can uncover and remove bodies (2 K 23.16)), sheol no

14) you can beautify a grave (Gen 35.20), sheol no.

15) you can rob and defile a grave (Jer 8.1-2), but not with sheol.

16) A grave can be destroyed, but sheol can’t be by man.

17) a grave can be full, sheol never (Prov 27.20).

18) you can see a grave, sheol no.

19) you can visit a loved one, but not in sheol (Job 17.16;Isa 38.10).

Next week, we will pick up on this question and start with what sheol is, which is described as a shadowy, dark place (Job 10.21-22, Psa 143.3) and “down under the earth” (Job 11.8; Isa 44.23, 57.9) and not a part of this world. We will then continue on with what the Greek term ‘hades” means and it how the meanings in the New Testament basically pick up where the Old Testament leaves off. We will also talk about “Paradise” and “Gehenna” as well. Hopefully,once you study all this out there will be no questions about these terms and what the Bible has to say on the issue.

Q. Is there any significance to the fact the Jesus taught on the Mount of Olives?

A. He didn’t teach anywhere without it meaning something. In past articles I showed where he taught in the Temple and the Sea of Galilee all had meaning, and the Mount of Olives has major significance. The Mount of Olives is called “har Mashiach” (mount of Messiah) in Hebrew because of its significance to the coming of Messiah. In the rabbinical writings associated with the feast of Sukkot they wrote that when Messiah comes he will weep over the city from the Mount of Olives. (Zech 14). Let’s deal with one passage in Mark 13 .3, Luke 21 and Matt 24 as an example. These passages teach prophecy and it is very significant that he teaches about the final days here (Matt 24.3). The olive tree is symbolic of Israel (Zech 4.2,3,11; Hosea 14.6; Rev 11.4) and the olive was very valuable. The first press is the best and it is called “extra virgin” olive oil. The priest was anointed with it (Ps 133.2; Exo 27.2). It was used in the Temple (Exo 30.25-30) and the title “ Messiah” is “mashiach” in Hebrew and it means “anointed one.” Messiah is an olive branch out of an older root (Isa 11.1-5) leading men out of darkness (Isa 11.6-10). In Jer 23.5-8, 16.14-16 he gathers Israel from among the nations a second time after a “shaking” called the Tribulation or the “birth-pains of the Messiah.” Now, to get the olives the “branches” are shaken violently (tribulation) and in the process some of the branches break. Those branches are grafted back in and become stronger than before and they produce better. In Rom 11.17-24 Paul teaches that scattered Israel will be grafted into their own tree again (redeemed) and in Rom 11.25 he quotes Isa 59.20 concerning this redemption. There is a word picture here. When a branch is grafted back into the tree it is called a “scion.” A scion means “an heir or descendant.” So, it was very significant that he taught about the shaking, scattering and the eventual regathering of Israel at a place called the Mount of Olives. He went to the Garden of Gethsemene on that same mountain the night when he was arrested. Gethsemene means “oil (shemen) press (gat)” and it was where he (Messiah, anointed one) was pressed. He was the first one “pressed’ (extra virgin=without sin) and many are now grafted into one tree and are “heirs” to salvation. There is much more to this concept but it is very significant that the Messiah taught what he did on the Mount of Olives.

Q. What is the Law of the Tongue?

A The Bible has a lot to say about speech and there isn’t enough room to explain this in detail but here are some basic guidelines. First, we have to see what the Law of the tongue is not. It is not naming and claiming anything. He is God, we are his people. We have no creative power in ourselves to speak anything into existence. Lamentations 3.37-38 says that nobody speaks and it comes to pass unless the Lord has commanded it from His own mouth, and from it comes good and evil. Amos 3.6-8 is another verse that says the same thing. There are many faith teachers who teach people that whatever they say in faith will come to pass, but that isn’t true and they know it. That is not the Law of the Tongue. The law of the Tongue can be found in many scriptures, but it is explained in James 3.1-12. To simplify it, everything we say is from one of three time periods..past, present and future. Most speak in the past through anger or to expound , explain, clarify, justify, rationalize, teach and so on. When we speak in the present we request or assert a fact. When we speak in the future we take an oath, promise or declare and we create a reality and things will change around you, so we shouldn’t enter into this area lightly. So, there are literal “ABC’s” to follow to control our tongues. First, “accuracy”, make sure that we don’t exaggerate and embellish. Secondly, “benefit” means that a revelation must be the only way to obtain some constructive benefit. Third, “certainty” is where we must be sure the information is reliable. Fourth, “desire” is for the information that is being told is going to be constructive, not destructive. And lastly, “equity” means that the revelation must not cause undeserved damage to the subject. It’s not “equitable” to protect one person at the expense of the other. This is the basic, biblical meaning of the law of the tongue and I hope this explains what it is and gives you a basic guideline.

Q. What does Mark 9.49 mean where it says that everyone will be salted with fire?

A.To understand this verse we have to put it into context first, and then it will be clearer. Starting in Mk 9.39-48, the Lord is talking about what will happen to those who reject Him. They will go to the Lake of Fire (Rev 20.10) “where their worm does not die, and the fire is not quenched” quoting Isa 66.24. Their “worm” is a Hebrew idiom meaning their “conscience” and how it will “gnaw” way at them, tormenting and filling them with anguish. In v 49 however the Lord transitions to His own, true believers. “Everyone” refers to “every follower of mine” and the “fire” with which they must endure refers to ”fiery trials” which “season” them (to be salted) because “the servant is not above his master” and the Lord went through the very same thing. This “salting” refers back to Lev 2.13 where it says the Minchah or bread offering must be salted with salt when on the altar (the fire). This refers to the fact that the Messiah, that bread from heaven (Jn 6.58), is the one whose sacrifice is for eternity and it cleanses and preserves us to everlasting life (Jn 6.27). Salt is a preservative, it speaks of eternity and table fellowship. It also was used in cleansing (Ezek 16.4) and also denotes suffering. Salt also prevents fermentation and it was used on the ramp of the altar in the Temple when there was ice so that the priests would not slip, so it refers to being “sure –footed.” The “salt of the covenant” referred to in Lev 2.13 is referring to the perpetuity of the covenant God made at Mt Sinai, which also included the Brit Chadashah, or “new covenant” ( Num 18.19; Deut 29.1 thru 30.11; Jer 31.31,Luke 22.20).

Now, back to our verses in Mark 9.49-50. Every follower will have fiery trials to go through (1Pet 1.7) and to be an acceptable sacrifice and well pleasing to the Lord we must be salted. Matt 5.13 says that we are the “salt of the earth” and Mk 9.50 says that “salt is good”. So what is this salt? In Col 4.6 it says that our speech should be “salted with salt” so that we may know how to sincerely respond to each person. In 1 Pet 3.15-16 it goes a little deeper in that we are to sanctify, or set apart, the Lord in our hearts and to be ready to give a defense to everyone who asks us to give an account for the hope that is within us, yet with gentleness and reverence (salt) and to keep a good conscience (salt) so that in the thing in which you are slandered (fire) , those who revile (the fire) your good behavior (salt) in Christ may be put to shame. So when it refers to salt being good in Mk 9.50 it is referring to how we react under trials (fire) and the situation is “good” as long as we have left others with a good “taste” in their mouths in that they can’t say we spoke or acted untruthfully or unbecomingly. In other words, the salt is that preserving, ceaseless, purifying, honest, friendly speech and how we communicate with people and that should be a positive witness and example to an unbeliever. This “salt” will help remove the “fermentation” of sin in their lives and through our words they can have an accurate picture and may come to know the real Lord and Savior. But if the salt becomes un-flavorful, or does not accomplish the above, what good is it. The verse then concludes with the statement that we should have “salt in yourselves” which means we should retain those valuable and good qualities that will make us a blessing to one another and to all around us and thus, as v 50 says, “be at peace with one another”, the result of the flavorful, good salt.