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Rosa and Jesus

Rosa and her son Jesus - I tried different religions, but none of them offered me true peace or the assurance of eternal life. I got tired of searching, thinking that maybe that was all there was, and that I’d have to suffer in this life and after death. (more )
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Gospel Hall dot Org exists to share information about assemblies of Christians who gather to the Name of the Lord Jesus Christ, to raise awareness of the gospel message and teaching about Christian living in a New Testament Church.

FAQs

When will Old Testament believers be resurrected?

What is the meaning of "rest" and "stand in thy lot" (Daniel 12:13)" TARGET="_blank">Daniel 12:13)?

Daniel 12:7" TARGET="_blank">Daniel 12:7 states that the Great Tribulation will last 3.5 years or 1260 days. Verses 11 and 12 add 30 and 45 days to make 1290 and 1335 days. Mr. H. S. Paisley in "This Daniel" suggests that the added days are required after the descent of the Lord to earth to judge the nations and set up the Kingdom.

Undoubtedly, "the end of the days" (verse 13) refers to the end of the tribulation. Daniel is promised that although he will "rest" and his body will "sleep in the dust of the earth" (verse 2), he will "awake" "to everlasting life," and will "stand in [his] lot," that is, he will share in the glory of the kingdom of the true Prince of Peace.

Some teach that "stand in his lot" is resurrection, and that church saints will be raptured when the Lord comes to the air and Old Testament and tribulation saints will be raised at the end of the tribulation days. Whatever view is held on this subject, it is clear that all who have died and all who have been raptured without dying will join together in the city where the Lamb is the Light (Revelation 21:23," TARGET="_blank">Revelation 21:23, Hebrews 12:22-24)." TARGET="_blank">Hebrews 12:22-24).

N. Crawford

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Why does God allow suffering and pain?

Why is there pain and suffering?

You may also be interested in the more personal question "Why am I experiencing a time of difficulty? What is going trying to do to me?"

C.S. Lewis called it “The Problem of Pain” in his short, but influential book.

“If God were good, He would wish to make his creatures perfectly happy, and if God were almighty, He would be able to do what He wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both. That is the problem of pain in its simplest form.”

Very briefly, there are a number of ways of answering this challenge.

Choice

God created man, Satan and the angels with the power of choice. This gives us the option of choosing to obey or to rebel against God. Building us with a free will has the inherent risk of losing us to sin. Suffering, being the result of sin, is the inheritance we received from Adam and Eve and their fatal choice to disobey God. Romans 5:12" TARGET="_blank">Romans 5:12 says that he is the source of death in the world being the head of all humanity. As a consequence of Adam’s choice, the world is visited by calamity and suffering.

Romans 5:12" TARGET="_blank">Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned--

This “bondage of corruption,” with the “whole world groaning and travailing together in pain” (Romans 8:21, 22)," TARGET="_blank">Romans 8:21, 22), has affected all men everywhere. God did not make the world in its fallen state. In fact, when finishing the world he said "it is very good" (Genesis 2:1-3)." TARGET="_blank">Genesis 2:1-3). Some day in the future, God will take away the curse from the earth. In that day, “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” (Revelation 21:4)." TARGET="_blank">Revelation 21:4).

God lacks power?

If God is almighty, then why does he allow suffering to exist? God actually uses suffering to accomplish his will. Hebrews 12:5-11" TARGET="_blank">Hebrews 12:5-11 says that he disciplines his children with chastening. Discipline is both punishment and instruction.

Hebrews 12:5-11" TARGET="_blank">Hebrews 12:5-11 And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. (6) For the Lord disciplines the one he loves, and chastises every son whom he receives." (7) It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? (8) If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. (9) Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? (10) For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. (11) For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

Hebrews 5:8-9" TARGET="_blank">Hebrews 5:8-9 says that Christ himself “learned” and was "made perfect" by what he suffered. Christ was certainly not ignorant nor unaware of suffering neither was he "imperfect" in the moral sense of sin. He "learned" by experience what suffering is. He "learned" obedience by practicing obedience even at the cost of the worst suffering imaginable. "Made perfect" is the completion of his work by carrying it out to the end.

Hebrews 5:7-9" TARGET="_blank">Hebrews 5:7-9 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. (8) Although he was a son, he learned obedience through what he suffered. (9) And being made perfect, he became the source of eternal salvation to all who obey him,

Just because suffering continues to exist does not logically mean it exists because God is powerless to stop it. God uses suffering to accomplish his purposes, which raises the next question…

God is cruel?

If God is capable of stopping suffering, then why does it continue? To end suffering, God would have to end the root cause of suffering – the ability to sin. This would mean that God would end our ability to make choices. To stop murder, God could end our ability to commit murder. To stop sin against God, he could end our ability to rebel. To stop evil implies ending the ability for individuals to choose what they want to do. God created Adam with the foreknowledge that Adam and his sons had the ability to worship God as well as the ability of Cain to kill his own brother.

Doesn’t God want his creatures to be perfectly happy?

Is God leading us somewhere with the aid of suffering? The purpose of creation is not to give us self-indulgent pleasure. The ultimate happiness of man is found by being able to glorify God even if that entails suffering on our part. If God had made Adam with the mind of a programmed machine, Adam would not have sinned nor died. Adam and his descendents would also not have the experience of being redeemed by grace. There would be no salvation. There would be no mercy of God. There would be no heaven. Instead, God has created a plan that will be consummated by the salvation of sinners who don’t deserve redemption, but will worship God eternally because of it. Man would never know salvation apart from sin.

Suffering is turned into goodness in the end. God was not surprised by Adam’s sin and fall. Of course, this does not mean that God is the source of sin, but it does mean that God is above sin and can use it to accomplish glory in the end. If God is eventually going to bring glory to himself through the suffering of all humanity, can he not do the same in your broken life?

Conclusion

These are summary paragraphs of a few reasons why suffering is allowed to continue. We can't know all the reasons why God allows suffering we just know that He does.

Shad Sluiter

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Did Abel offer a "sin offering" for his sacrifice?

Should the word “sin” in Genesis 4:7" TARGET="_blank">Genesis 4:7 be “sin-offering” as some translators suggest?

The fact is that the same Hebrew word, "hattath”, may be rendered either “sin” or “sin-offering,” according to the context in which it occurs. In the Authorjsed Version it is given, “sin,” about 17 times, and as “sin-offering” about 120 times; while it is also in a few places rendered, “punishment” (for sin). All this is of interest, because it suggests that the sin, its punishment, and the offering which atones for it, are in a sense equivalent in value, since one word serves for all three.

But naturally the above fact makes it diflicult in a few passages to decide which rendering into English is the proper one. In Gen. 4." TARGET="_blank">Gen. 4. 7 the Newberry Bible gives, “sin offering” in its margin; and this rendering well agrees with the verb “lieth” which follows, for this, as the New- berry margin also points out, is a word used of animals “crouching” or lying down. It is the same Hebrew word that occurs in Genesis 49:14 of an ass crouching down under its load, and in Isaiah 17" TARGET="_blank">Isaiah 17: 2 of flocks lying down to rest.

Of course, the distinction between the various kinds of offerings was not made known at that early time as it was afterwards in Leviticus. Yet God’s act in clothing Adam and Eve with coats of the skin of some animal was doubtless an object lesson to them of the necessity for blood- shedding, as pointing the way to remission of sins. Probably most of the sacrifices offered in times prior to Leviticus took in more aspects of truth than the one, and might be considered from different points of view.

If the verse be taken in this sense, the meaning would be, “If thou art a well-doer shalt thou not be accepted? but if not, a lamb or other animal is readily available, lying as it were at thy very door, to be made use of in offering for thy sin.”

On the other hand, in Cain’s previous “gift-offering” there was no acknowledgement of sinnership on his part. He had assumed the place of a “well-doer,” without having a right to it.

An interesting point which would follow on this view of the passage is that Cain, instead of shedding the blood of the readily available animal, that it might cry for mercy on his behalf, went out to shed his brother’s blood, which cried for vengeance on him (v. 10).

W.R.

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Was the descent at the time of Pentecost gradual?

Was the descent at the time of Pentecost gradual?

If the question refers to the coming of the Spirit at Pentecost, the answer is in verses 2 to 4 of Acts 2" TARGET="_blank">Acts 2: "And suddenly there came a sound from heaven as of a rushing mighty wind, … And they were all filled with the Holy Ghost." With unexpected suddenness (Strong’s Dictionary), the sound filled the house, divided tongues (ESV) appeared and rested on the believers, the Holy Spirit filled them, and they spoke in tongues.

However, perhaps the question addresses the descent or decline of Israel’s place of privilege. During the period covered in the Book of Acts, the gospel went "to the Jew first and also to the Greek" (Romans 1:16)." TARGET="_blank">Romans 1:16). In Ezekiel’s visions, the glory of the Lord gradually moved away from the temple, the land, and the nation. The Lord did not rush to withdraw from His people. The prophet received the message of judgment before the glory departed, but God carried out the judgment with apparent reluctance, which is both instructive and touching. So during the book of Acts, Israel’s removal from its position of privilege took place gradually. The Lord had announced it before the cross, and made it clear that the reason was the slaying of the beloved Son (Matthew 21:33-43)." TARGET="_blank">Matthew 21:33-43). He taught that after He ascended back to heaven, the nation would seal its doom by sending after Him the message, "We will not have this Man to reign over us" (Luke 19:12-14)" TARGET="_blank">Luke 19:12-14) and by declining the invitation of the King’s messengers (Matthew 22:1-7)." TARGET="_blank">Matthew 22:1-7). The same leaders who plotted the death of Christ sent their message of determined rejection ("We will not have this Man . . .") back to heaven when they stoned Stephen (Acts 7)." TARGET="_blank">Acts 7). They imprisoned and beat the messengers (ch 5). They proved that their slaying of Christ was not accidental; they were not manslayers (Deu 19:1-4)," TARGET="_blank">Deu 19:1-4), but, as Stephen said (Acts 7:52)," TARGET="_blank">Acts 7:52), were murderers (Deuteronomy 19:11, 12)." TARGET="_blank">Deuteronomy 19:11, 12). They had no refuge from the sword of judgment. As the gospel spread from Jerusalem to Rome in Acts, the Jewish leaders affirmed the nation’s rejection of Christ and His messengers, although individual Jews were saved.

The nation rejected Christ and His kingdom when they crucified Him. As the gospel spread, the nation’s rejection of the message spread; the pall of darkness and blindness (Romans 11:25)" TARGET="_blank">Romans 11:25) settled over Israel. With apparent reluctance, God gradually removed the place of privilege from the nation that had rejected His Son. That generation crucified the King and therefore would not share in His kingdom. That was settled before the beginning of Acts. During Acts, God gradually removed their place of privilege as the message went from Jerusalem to Rome. After the end of Acts, the army came from Rome to Jerusalem to destroy the city (Matthew 22:7)." TARGET="_blank">Matthew 22:7). The decline was gradual, but the result inevitable.

D. Oliver
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Does Satan cause natural disasters?

Is Satan responsible for natural disasters such as earthquakes, tsunamis, hurricanes, mudslides or tornadoes?

Every time there is a major disaster such as the massive earthquake in Haiti in 2010, the earthquake in Japan in 2011, Hurricane Katrina in Louisiana in 2005, the earthquake and following tsunami in Indonesia and Thailand in 2004, we invariably ask the question – where is God? Is Satan responsible for causing natural disasters? Does God permit natural disasters?

Satan is not in control of the world. Anything he does has limits placed upon him by God. Being a powerful angel, although fallen from his original position, he has been given great power. But Satan is not infinite.

The clearest example of natural disaster being caused by the Devil is found in the book of Job. The first chapter of Job is quoted in the paragraphs below. God permitted Satan to attack Job but only to the extent that God allowed. Satan was not allowed to take Job’s life. However, Satan stripped Job of every posession and loved one. You will see in the following verses that the events were attributed to a group of raiding warrior (15 and 17), the “fire of God” (17) and wind from the wilderness (19). Job is never told from where his troubles were coming from. He is unaware the Satan is involved, but he recognizes that God is in control of it all. The rest of the book deals with his mental anguish at being tried by God.

Job 1:9-22" TARGET="_blank">Job 1:9-22 Then Satan answered the LORD and said, "Does Job fear God for no reason? (10) Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. (11) But stretch out your hand and touch all that he has, and he will curse you to your face." (12) And the LORD said to Satan, "Behold, all that he has is in your hand. Only against him do not stretch out your hand." So Satan went out from the presence of the LORD. (13) Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother's house, (14) and there came a messenger to Job and said, "The oxen were plowing and the donkeys feeding beside them, (15) and the Sabeans fell upon them and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you." (16) While he was yet speaking, there came another and said, "The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you." (17) While he was yet speaking, there came another and said, "The Chaldeans formed three groups and made a raid on the camels and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you." (18) While he was yet speaking, there came another and said, "Your sons and daughters were eating and drinking wine in their oldest brother's house, (19) and behold, a great wind came across the wilderness and struck the four corners of the house, and it fell upon the young people, and they are dead, and I alone have escaped to tell you." (20) Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. (21) And he said, "Naked I came from my mother's womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD." (22) In all this Job did not sin or charge God with wrong.

So should we conclude that everyting bad in the world is a result of Satan's work?

Natural Explanations

It is clear from scientific study of the earth that there are natural explanations for every kind of natural disaster. Warm water in the oceans creates conditions suitable for massive windstorms. The shifting of the earth’s plates causes earthquakes where tectonic plates come together. Underwater earthquakes cause tsunamis. While we may know the immediate natural cause for disasters, we still credit the ultimate hand of providence to God. Insurance companies won’t cover property damage in times of war or because of “Acts of God”. Did God design the world to be full of suffering?

God is in control

Colossians 1:16-17" TARGET="_blank">Colossians 1:16-17 says that Jesus Christ is in control of the universe:

Colossians 1:15-17" TARGET="_blank">Colossians 1:15-17 He is the image of the invisible God, the firstborn of all creation. (16) For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things were created through him and for him. (17) And he is before all things, and in him all things hold together.

It was Very Good

The way in which God created the universe has been affected by sin. At the close of the week of creation we read that the creation was “very good”. Like a work of fine art, God was satisfied that what he created was beautiful and perfect.

Genesis 1:31" TARGET="_blank">Genesis 1:31 And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.

Shortly after finishing the creation, Adam and Eve sinned, bringing a curse onto the earth. Romans 5:12" TARGET="_blank">Romans 5:12 tells us that death came into the world through sin.

Romans 5:12" TARGET="_blank">Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned--

The curse extended to the earth. God caused the earth not to yield its full potential in growing food.

Genesis 3:17-19" TARGET="_blank">Genesis 3:17-19 And to Adam he said, "Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, 'You shall not eat of it,' cursed is the ground because of you; in pain you shall eat of it all the days of your life; (18) thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. (19) By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return."

Later in the Bible, the “whole creation groans” under the curse of sin. The world still suffers under the influence of the curse from the first sin. It can be concluded that the “groaning” of creation can be seen in the suffering that randomly visits us as well as the beings of the world.

Romans 8:18-22" TARGET="_blank">Romans 8:18-22 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. (19) For the creation waits with eager longing for the revealing of the sons of God. (20) For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope (21) that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. (22) For we know that the whole creation has been groaning together in the pains of childbirth until now.

Does God judge us through natural disasters?

There are some occasions in the Bible when God utilized nature to bring judgment directly against a group of people. However, like all miracles in the Bible, these events are exceptional occasions when God was lifting up a prophet (Moses, Elijah) or bringing an end to an era of wickedness. There is nothing in the Bible to indicate that we should try to interpret weather, earthquake, plague or any other naturally occurring disaster as a sign from heaven. The following examples are all accompanied by the message of a prophet sent by God. The prophet carried with him special authority to control these events, not merely explain them.

Elijah, a prophet of God, caused a terrible famine to strike the land of Israel for the sin of the king and the people.

1 Kings 17:1" TARGET="_blank">1 Kings 17:1 Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, "As the LORD, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word."

Through Moses, God caused terrible plagues to fall against Egypt. Most of the plagues have similar events that occur in nature, but God caused these plagues to fall at the command of Moses and at a much greater severity than anything in the history of Egypt.

Moses and all the people of Israel watched as Korah and his rebellious followers were swallowed in a disaster like an earthquake or a giant sink hole.

Numbers 16:29-33" TARGET="_blank">Numbers 16:29-33 If these men die as all men die, or if they are visited by the fate of all mankind, then the LORD has not sent me. (30) But if the LORD creates something new, and the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the LORD." (31) And as soon as he had finished speaking all these words, the ground under them split apart. (32) And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. (33) So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly.

In the judgments against the earth in Revelation 6" TARGET="_blank">Revelation 6 to 18 tell us about massive hailstones, earthquakes, comets falling from the heavens and water turning to blood.

Revelation 16:21" TARGET="_blank">Revelation 16:21 And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

Revelation 8:8-11" TARGET="_blank">Revelation 8:8-11 The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea, and a third of the sea became blood. (9) A third of the living creatures in the sea died, and a third of the ships were destroyed. (10) The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. (11) The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the water, because it had been made bitter.

But why does God allow suffering to continue?

The explanation from the verses above answers the questions as to “where” does the suffering come from – from sin. However, the questions still remains “Why doesn’t God stop it?”

Two other questions that are closely related to this are

Why does God allow me to experience trials?

Why does God allow suffering to continue?

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Was Adam alive before God breathed into him the breath of life?

Had the body of Adam physical life, before the Lord God “breathed into his nostrils the breath of life”? (See Genesis 2:7)." TARGET="_blank">Genesis 2:7).

I should consider such an idea most speculative. How do we know what interval, if any, occurred between the formation of Adam’s body and the inbreathing of the breath of life? There is no necessary thought of Adam’s body lying without breath, but even so, that would here prove nothing, for the body of a person who has just died has still the blood in it, but there is no life in the blood. James by the Spirit distinctly affirms that “the body without the spirit is dead” (James 3:26)," TARGET="_blank">James 3:26), therefore Adam’s body could not be alive before receiving the spirit. It is striking, but not surprising, how the Bible confirms true science, which are both products of the same divine Mind; but science is a very different thing from “scientists” self-styled, and their theories. Scientists used to make merry at the idea of a body made of the dust of earth. Now it has been discovered that the fourteen elementary substances said to be found in the dust of the earth, do occur also in the human body in greater or lesser quantities. The word for “breath” in Gen. 2." TARGET="_blank">Gen. 2. 7 is UeShãnij, a word only used of God: 2 Samuel 22:16" TARGET="_blank">2 Samuel 22:16 (blast); Job 4:9;" TARGET="_blank">Job 4:9; Job 32:8;" TARGET="_blank">Job 32:8; Job 33:4;" TARGET="_blank">Job 33:4; Isaiah 30:33," TARGET="_blank">Isaiah 30:33, etc.; or of man: 1 Kings 15:29;" TARGET="_blank">1 Kings 15:29; Job 26:4;" TARGET="_blank">Job 26:4; Isaiah 2:22;" TARGET="_blank">Isaiah 2:22; Isaiah 57:16," TARGET="_blank">Isaiah 57:16, and in contrast with animals—see Joshua 11:11, 14," TARGET="_blank">Joshua 11:11, 14, where “everything that breathed was slain”, but the cattle were left alive.

W.H.

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Should a believer be removed from fellowship if he stops attending meetings of the assembly?

How do the Scriptures look upon such as habitually absent themselves from the Breaking of Bread, and are seldom or never seen at the Gospel Meeting or the Prayer Meeting? Has Numbers 9:13" TARGET="_blank">Numbers 9:13 any application to them?

I do not think that we could apply Numbers 9." TARGET="_blank">Numbers 9. 13 to them, unless by way of pointing out from it how seriously neglect of obedience to God’s commands was dealt with under law, in any case where there was no legitimate excuse for it. It must, however, be understood that “shall be cut off from among his people”, does not necessarily imply that his fellow-Israelites were to slay him. See Leviticus 20" TARGET="_blank">Leviticus 20: , where in various verses a clear distinction seems to be drawn between “shall be cut off” and “shall be put to death,” the former referring to action taken by the Lord Himself. Something similar is seen, even in the days of grace, in 1 Cor. 11:30," TARGET="_blank">1 Cor. 11:30, where certain members of the assembly had been taken away by death, not indeed for absence from the Supper, but for irreverence when present.

Where there is habitual absence from the meetings, something else lies behind it, the absence being merely a symptom of a deeper disorder. In some instances it means that the person concerned is beginning to turn away from all that he once professed to have and enjoy. In Hebrews 10:25-31" TARGET="_blank">Hebrews 10:25-31 the “FORSAKING OF THE ASSEMBLING OF OUR. SELVES TOGETHER” seems to be viewed as the first manifestatior outwardly of a course which ends in apostasy; and the individual who is guilty of it may eventually prove to be an “adversary” (ver. 27). In other cases the staying away is due to some real or imagined grievance, and if there is any substance whatever in this grievance, an effort should be made to remove it if possible.

Between these two extremes lie many differing degrees of backsliding by which the trouble may be caused, and which should give scope for the exercise of any pastoral gift or activity there may be in the assembly. And in the course of this it may possibly be discovered that due allowance has not been made for the circumstances of the person, and for hindrances which may make regular attendance a difficult matter.

On the other hand, where absence from the meetings has been entire, and for a prolonged period, the point might require to be considered, whether the one concerned is still to be looked upon as a member of the assembly, or whether it should be made clear that he is no longer such. Otherwise, unnecessary reproach may be brought on the saints through his actions, even years afterwards.

W.R.

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Did Isaiah say a virgin would give birth?

Is there any good ground for the change, advocated by some, of the word “virgin” In Isaiah 7:14" TARGET="_blank">Isaiah 7:14 to “young married woman” or “young woman of marriageable age”?

I believe “virgin” can be shown to be the true rendering, along several lines of proof. It is significant that those who propose this change are mostly of Modernist tendencies. Such men deny the miraculous in general, and would gladly get rid of the Virgin Birth of our Lord, and create a discrepancy between Matthew 1:23" TARGET="_blank">Matthew 1:23 and our verse. Gesenius, the well-known author of the Hebrew and Chaldee Lexicon, a man with a strong Modernistic bias, says, “The true meaning of ‘almäh, (“virgin” in Isaiah 7:14)" TARGET="_blank">Isaiah 7:14) is a girl of marriageable age, with no special reference to her unspotted virginity, which is expressed,” he affirms, “by another word, bethulah”; but that moral purity is surely taken for granted, unless definite proof is alleged to the contrary. He adds, “almãh is used of a youthful spouse recently married”; but the only place he quotes to prove this is the verse in question, Isaiah 7:14," TARGET="_blank">Isaiah 7:14, where he wants to rule out the other meaning, and thus begs the question. He also
quotes Canticles 6. 8 to prove his point, but as virgins (‘almöth) are distinguished there from wives and concubines, we may ask what they do stand for, if not for unmarried girls of unspotted character? Gesenius admits, moreover, that his word bethfflah is sometimes clearly used of a woman newly married, e.g., in Joel i. 8. If that word had been used in Isaiah 7:14" TARGET="_blank">Isaiah 7:14 he might still have found a loop-hole, and have quoted Joel to show that even “bethfflãh was not conclusive. God, however, has raised up to oppose Gesenius a man of equal scholarship, namely, Dr. S. P. Tregelles, of humble evangelical faith, and also of European reputation as a Hebraist. He translated Gesenius’ Lexicon from the German, and has added notes in brackets to neutralise, where necessary, the bias of the Lexicon. The following note by Dr. Tregelles occurs under “‘almãh”: “Gesenius’ object in view in seeking to undermine the opinion, which would assign the signification of virgin to this word, is clearly to raise a discrepancy between Isaiah 7:14" TARGET="_blank">Isaiah 7:14 and Matthew 1:23." TARGET="_blank">Matthew 1:23. Nothing which has been stated (i.e. by Gesenius earlier in the article) does, however, really give us any ground for assigning another meaning.. . . ‘Almãh in the Punic language signifies virgin.
The absolute authority of the New Testament is, however, quite sufficient to settle the question to a Christian.” We may refer here to the words of Matthew 1:23" TARGET="_blank">Matthew 1:23: “Now all this was done that it might be fulfilled, which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which is by interpretation, God with us.” The Evangelist uses the ordinary Greek word, “parthenos,” for “virgin,” used too in Luke 2:27," TARGET="_blank">Luke 2:27, of the Virgin Mary. The Greek Version, the Septuagint, does sometimes translate the word “‘almãh” otherwise than by “parthenos,” but here in Isa. 7. 14," TARGET="_blank">Isa. 7. 14, where as Tregelles points out “it must to their minds have occasioned a difficulty,” they translate by the same word that we have in the Gospels. We may suppose these learned Jews—the translators of their own Scriptures—knew at least as much of Hebrew and Greek as Modernist scholars. Matthew does not appear to have quoted from the LXX, so is an independent witness. We do not, however, in any case, need even the authority of God-fearing scholars. This is a question in which “a wayfaring man, though a fool, shall not err.” Let us look at the other occurrences of the word, “‘almãh,” in the Old Testament. It is used in Genesis 24:43" TARGET="_blank">Genesis 24:43 of Rebecca—the prospective wife of Isaac. The other word, “bethülãh, occurs in verse i6, as we might say “virgin” or “maid” indiscriminately. Miriam, in Exodus 2:8," TARGET="_blank">Exodus 2:8, is called an “‘almh,” and she was clearly not a young married woman, but a maiden. This suits, too, in Proverbs 30:19." TARGET="_blank">Proverbs 30:19. Canticles 10:3 seems to demand the sense of virgins, as also chap. 6. 8, as we have seen. Psalm 68:25" TARGET="_blank">Psalm 68:25 we may take as neutral; we cannot affirm the damsels to be virgins, though they might have been. Then there is another consideration. The name to be given to the child—”Emmanuel,” “God with us”—goes a long way to justify the translation of “virgin” by our Translators and Revisers, as such a birth demanded extraordinary concomitant circumstances. The context, too, favours the same conclusion. Jehovah had offered Ahaz any sign he might choose to ask—”in the depth or in the height” above, that is anything comparable with the drying up of the Red Sea or the Jordan, or on the other hand, with Joshua’s long day. When Ahaz refused, the prophet replied, “The Lord Himself shall give you a sign. “Behold a* (literally “the”) virgin shall conceive and bear a son, and shall call his name Emmanuel.” Clearly God’s sign would be something extraordinarily arresting. How else would the Eternal Son of God enter into manhood except in the womb of a Virgin? The birth of a son to a young married woman, far from being an arresting sign, would not be a sign at all, but the most atural of events.

W.H.

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