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Meriam's Guy

Does Mormonism attack other Religions?
Posted:Dec 26, 2011 7:56 am
Last Updated:Jun 16, 2024 7:58 am
4028 Views

Mormons do not like it when their Church is labeled a cult by Christians. This bothers them and they want desperately to be accepted as Christian by the Christian community. The Mormon church spends a great deal of time and money on public relations with the aim of portraying a loving, family-oriented, non-condemning Christian denomination. But Christians react to this and cite the great differences in doctrine between Mormons and Christians and continue to pronounce the Church of Jesus Christ of Latter-day Saints as a non-Christian cult.

The battle continues and Mormons try to claim that they do not go around condemning other religions like "anti-Mormons" do. They say they are forgiving, tolerant, good Christian people who don't have anything against anyone. They claim they are being more Christ-like.
Their desire for a good image is understandable. But the question remains. Does the Mormon church condemn other religious systems? The answer is definitely, "Yes." Let's look at Mormon writers and see what they have said.

Joseph Smith said . . .

(Regarding Joseph Smith's alleged first vision where celestial personages appeared to him.) . . .) "My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right — and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt . . ." (Joseph Smith, History of the Church, vol. 1, p. 5-6).

"What is it that inspires professors of Christianity generally with a hope of salvation? It is that smooth, sophisticated influence of the devil, by which he deceives the whole world," (Teachings of the Prophet Joseph Smith, compiled by Joseph Fielding Smith, p. 270.)

(In questions directed to Joseph Smith, the founder of Mormonism. . .)
First -- "Do you believe the Bible?"
If we do, we are the only people under heaven that do, for there are none of the religious sects of the day that do."
Third — "Will everybody be damned, but Mormons?"
Yes, and a great portion of them, unless they repent, and work righteousness." (Teachings, page 119.)

Brigham Young said. . .

"But He did send His angel to this same obscure person, Joseph Smith jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong," (Brigham Young, Journal of Discourses, vol. 2, 1855, p. 171).

John Taylor said . . .

"We talk about Christianity, but it is a perfect pack of nonsense.... Myself and hundreds of the Elders around me have seen its pomp, parade, and glory; and what is it? It is a sounding brass and a tinkling symbol; it is as corrupt as hell; and the Devil could not invent a better engine to spread his work than the Christianity of the nineteenth century," (Journal of Discourses, vol. 6, 1858, p. 167).

"Where shall we look for the true order or authority of God? It cannot be found in any nation of Christendom," (Journal of Discourses, vol. 10, 1863, p. 127).

James Talmage said . . .

"A self-suggesting interpretation of history indicates that there has been a great departure from the way of salvation as laid down by the Savior, a universal apostasy from the Church of Christ," (The Articles of Faith, Deseret Book Company, Salt Lake City, p. 182).

Bruce McConkie said . . .

"With the loss of the gospel, the nations of the earth went into a moral eclipse called the Dark Ages," (Mormon Doctrine, Bookcraft, Salt Lake City, Utah, p. 44).

Joseph Fielding Smith said . . .

"Again, following the death of his apostles, apostasy once more set in, and again the saving principles and ordinances of the gospel were changed to suit the conveniences and notions of the people. Doctrines were corrupted, authority lost, and a false order of religion took the place of the gospel of Jesus Christ, just as it had been the case in former dispensations, and the people were left in spiritual darkness," (Doctrines of Salvation, page 266).

The Book of Mormon says. . .

"And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church which is the mother of abominations; and she is the of all the earth" (1 Nephi 14:10).

"And when the day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the earth, whose foundation is the devil, then, at that day, the work of the Father shall commence. . ." (1 Nephi. 14:17).

The Doctrine and Covenants says . . .

"Verily, verily, I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face" (Doctrine and Covenants, 112:23).

When the Mormon missionaries come to the door and do their "gospel" presentation, they mention an apostasy and the need for a prophet, their prophet, to restore the true Teachings of Jesus. Of course, these ‘restored' teachings are completely false.
Nevertheless, the Mormon church clearly condemns other religious systems. Those Mormons who complain about poor treatment should familiarize themselves with their teachers' words.

carm
0 Comments
Does Mormonism attack other Religions?
Posted:Dec 26, 2011 4:28 am
Last Updated:Jun 16, 2024 7:58 am
4103 Views

Mormons do not like it when their Church is labeled a cult by Christians. This bothers them and they want desperately to be accepted as Christian by the Christian community. The Mormon church spends a great deal of time and money on public relations with the aim of portraying a loving, family-oriented, non-condemning Christian denomination. But Christians react to this and cite the great differences in doctrine between Mormons and Christians and continue to pronounce the Church of Jesus Christ of Latter-day Saints as a non-Christian cult.

The battle continues and Mormons try to claim that they do not go around condemning other religions like "anti-Mormons" do. They say they are forgiving, tolerant, good Christian people who don't have anything against anyone. They claim they are being more Christ-like.
Their desire for a good image is understandable. But the question remains. Does the Mormon church condemn other religious systems? The answer is definitely, "Yes." Let's look at Mormon writers and see what they have said.

Joseph Smith said . . .

(Regarding Joseph Smith's alleged first vision where celestial personages appeared to him.) . . .) "My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right — and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt . . ." (Joseph Smith, History of the Church, vol. 1, p. 5-6).

"What is it that inspires professors of Christianity generally with a hope of salvation? It is that smooth, sophisticated influence of the devil, by which he deceives the whole world," (Teachings of the Prophet Joseph Smith, compiled by Joseph Fielding Smith, p. 270.)

(In questions directed to Joseph Smith, the founder of Mormonism. . .)
First -- "Do you believe the Bible?"
If we do, we are the only people under heaven that do, for there are none of the religious sects of the day that do."
Third — "Will everybody be damned, but Mormons?"
Yes, and a great portion of them, unless they repent, and work righteousness." (Teachings, page 119.)

Brigham Young said. . .

"But He did send His angel to this same obscure person, Joseph Smith jun., who afterwards became a Prophet, Seer, and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all wrong," (Brigham Young, Journal of Discourses, vol. 2, 1855, p. 171).

John Taylor said . . .

"We talk about Christianity, but it is a perfect pack of nonsense.... Myself and hundreds of the Elders around me have seen its pomp, parade, and glory; and what is it? It is a sounding brass and a tinkling symbol; it is as corrupt as hell; and the Devil could not invent a better engine to spread his work than the Christianity of the nineteenth century," (Journal of Discourses, vol. 6, 1858, p. 167).

"Where shall we look for the true order or authority of God? It cannot be found in any nation of Christendom," (Journal of Discourses, vol. 10, 1863, p. 127).

James Talmage said . . .

"A self-suggesting interpretation of history indicates that there has been a great departure from the way of salvation as laid down by the Savior, a universal apostasy from the Church of Christ," (The Articles of Faith, Deseret Book Company, Salt Lake City, p. 182).

Bruce McConkie said . . .

"With the loss of the gospel, the nations of the earth went into a moral eclipse called the Dark Ages," (Mormon Doctrine, Bookcraft, Salt Lake City, Utah, p. 44).

Joseph Fielding Smith said . . .

"Again, following the death of his apostles, apostasy once more set in, and again the saving principles and ordinances of the gospel were changed to suit the conveniences and notions of the people. Doctrines were corrupted, authority lost, and a false order of religion took the place of the gospel of Jesus Christ, just as it had been the case in former dispensations, and the people were left in spiritual darkness," (Doctrines of Salvation, page 266).

The Book of Mormon says. . .

"And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church which is the mother of abominations; and she is the of all the earth" (1 Nephi 14:10).

"And when the day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the earth, whose foundation is the devil, then, at that day, the work of the Father shall commence. . ." (1 Nephi. 14:17).

The Doctrine and Covenants says . . .

"Verily, verily, I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face" (Doctrine and Covenants, 112:23).

When the Mormon missionaries come to the door and do their "gospel" presentation, they mention an apostasy and the need for a prophet, their prophet, to restore the true Teachings of Jesus. Of course, these ‘restored' teachings are completely false.
Nevertheless, the Mormon church clearly condemns other religious systems. Those Mormons who complain about poor treatment should familiarize themselves with their teachers' words.

carm
0 Comments
The deity of Christ
Posted:Dec 25, 2011 3:49 pm
Last Updated:Jun 16, 2024 7:58 am
3953 Views

The Jehovah's Witnesses deny the Deity of Christ. This refutes that:

If Jesus is God, why did he pray to the Father in John 17?

Jesus prayed to the Father because as a man, under the Law (Gal. 4:4), he needed to pray to the Father. The Bible teaches that he was both God and man (Col. 2:9; John 8:58 with Ex. 3:14). Also, Jesus has two natures. Therefore, we will see two types of scripture concerning Jesus: those that seem to focus on His divine-side, and those that seem to focus on His human-side. The Jehovah's Witnesses are simply ignoring, or changing, the divine-side scriptures and concentrating on those that describe His human-side. See Hypostatic Union for information on the two natures of Jesus.

Also, God is a Trinity which means that the Father, , and the Holy Spirit are all divine, but are distinct persons, not three gods. The person of the prayed to the person of the Father. This makes sense since Jesus was fully divine and fully human at the same time.



If Jesus is God, why did Jesus say the Father was greater than He (John 14:2?

He said this because His position was different than that of God the Father, not His nature. Heb. 2:9 says that Jesus was made for a little while lower than the angels and Gal. 4:4 says, He was under the Law. Therefore, as a man he was in a lesser position that the Father, but not different in nature. This would also explain why he grew in wisdom and stature (Luke 2:52).

By comparison, a husband is the head of the family and the wife is not. Though their positions are different, he has greater authority, their natures are the same. This is how it works with Jesus. His nature is the same as the Father, but he was sent by the Father (John 6:44) and was in a lesser position due to his incarnation and being under the Law.



Why did Jesus ask, "Why call me good, only God is good?" in Luke 18:19?

Jesus said this because it is true that only God is good. When Jesus said this he wasn't saying that people can't do good things on a human level but that true goodness belongs to God alone. He is the standard of what is good. So, we must ask the Jehovah's Witness, "Was Jesus good?" Obviously, the answer has to be yes. Therefore, when Jesus said only God was good, he was confirming His own deity because what He was doing was good.



Why did Jesus say that He could only do those things that He saw the Father do in John 5:19?

He said this because as God in flesh he was able to do the same things that God the Father could do. No mere man or angel could rightfully say this. If Jesus is the second person of the Trinity, then he would naturally be able to do whatever the Father can do. Therefore, Jesus is divine.

by Carm
0 Comments
simple to see if you have the "True Jesus"
Posted:Dec 25, 2011 12:38 pm
Last Updated:Jun 16, 2024 7:58 am
3906 Views

There is a simple way to see if someone has the true Jesus or not. By true Jesus, I mean the one of the Bible, not the one of Mormonism who is the brother of the devil, nor the Jehovah's Witness Jesus who is Michael the Archangel, and certainly not the one of the New Age Movement who is simply a man in tune with the divine consciousness.

The Jesus of the Bible is prayed to (Acts 7:55-60; Psalm 116:4 and Zech. 13:9 with 1 Cor. 1:1-2).
The Jesus of the Bible is worshiped (Matt. 2:2,11; 14:33; 28:9; John 9:35-38; Heb. 1:6)
The Jesus of the Bible called God (John 20:28; Heb. 1:.

In cult theologies, Jesus is a creation in one form or another (this is why the Jehovah's Witnesses add the word ‘other' four times to Col. 1:16-17). Therefore, He is not to be prayed to, worshiped, or called God.

If you are a Christian then you will be able to pray to Jesus, not just through. You will be able to worship Jesus equally with the Father. And you will be able to call Jesus your Lord and God. A cultist cannot do this. A cultist has a false Jesus, and, therefore, a false hope of salvation.
The following is an expansion of the above points

If you put your faith in a Jesus that is not true, then your faith is useless. The power of faith does not rest in the act of believing, but in its object; the greatest faith in someone false is the same as no faith at all. Sincerity and false messiahs do not bridge the chasm of sin between God and man, only the Jesus of the Bible does that. Who then, is the true Jesus?

Jesus said that He was the only One who reveals the Father (Matt. 11:27 and Luke 10:22): "All things have been committed to me by my Father. No one knows who the is except the Father, and no one knows who the Father is except the and those to whom the chooses to reveal him" (NIV).

So, to know the true Father you must first know the true Jesus. The question is, how do you recognize the true Jesus? Simple, look in the Bible.

If you were to say, "Father receive my spirit," who would you be praying to? The Father, right?

If you were to say, "Jesus receive my spirit," who would you be praying to? Jesus.

In Acts 7:59, Stephen, while full of the Holy Spirit (v. 55), prayed to Jesus:

And they went on stoning Stephen as he called upon the Lord and said, "Lord Jesus, receive my spirit." (See also Acts 9:14; Rom. 10:13.)

(In Mormonism, in 3 Nephi 19:18 Jesus is prayed to and called Lord and God. This is useful to mention to a Mormon when necessary.)

Stephen prayed to Jesus, not just through Him. If it is acceptable for him then it should be alright for you. The Jesus of the Bible is prayed to. I pray to Jesus. Do you? If yes, good. If not, why?

But you might say, "Jesus said to pray to the Father." I do. But I also pray to Jesus as Stephen did. If the church is only to pray to the Father then why did Stephen, under the inspiration of the Holy Spirit, address Jesus in His prayer? Was he wrong? See also 1 Cor. 1:1-2 with Psalm 116:4 where calling upon the name of the Lord is prayer and prayer is addressed to Jesus by the Corinthian church.

Jesus was also worshipped. The verses are:

And those who were in the boat worshiped Him, saying, "You are certainly God's ! (Matt. 14:33).
And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him (Matt. 28:9).
See also Matt. 2:2,11; 14:33; 28:9; John 9:35-38; Heb. 1:6.

The Jesus of the Bible is prayed to and worshiped. Do you do what Jesus' disciples did? Do you pray to and worship the true Jesus?
Since it is against Mormon and Jehovah's Witness theologies to pray to Jesus but only through, if you do worship Jesus, how can you do that without praying to Him? And, do you honor Him equally with the Father as Jesus said to do in John 5:23? If you do not, then why not?

There is just one more issue to address. Do you call Jesus your Lord and God?

After Jesus' resurrection He showed Himself to many people. One of them was Thomas. John 20:28:

Thomas answered and said to Him [Jesus], "My Lord and my God!" The literal Greek says, "The Lord of me and the God of me."

(In Mormonism, in 3 Nephi 19:18 Jesus is prayed to and called Lord and God. This is useful to mention to a Mormon when necessary.)

"My God!" is a pagan expression used today. Two points can be made from this. First, do you agree that Thomas a devout Jew was swearing, like a pagan of today? Second, there is no biblical account of swear words. Peter did swear in Mark 141 by swearing he did not know Jesus. To say Thomas was swearing, or merely exclaiming profound surprise has no evidence.

God calls Jesus God in Heb. 1:8

But of the He [the Father] says, "Thy throne, O God, is forever and ever..."

Unfortunately, in the Jehovah's Witness Bible in Heb. 1:8 you'll see that it says, "God is your throne, forever and ever." This, technically speaking, is a legitimate translation. The reason this is so lies in the nature of the Greek language and the fact that the form of the word "God" and "Throne" both end in a noun construction that is interchangeable, therefore making the NWT translation legitimate. It is unfortunate that the Watchtower has chosen to do this. Nevertheless, if you'd like to read more about this, then go to The Jehovah's Witnesses and Heb. 1:8 and Psalm 45:6.
Conclusion

The Jesus of the Bible is prayed to (Acts 7:55-60; Psalm 116:4 and Zech. 13:9 with 1 Cor. 1:1-2), worshiped (Matt. 2:2,11; 14:33; 28:9; John 9:35-38; Heb. 1:6), and called Lord and God (John 20:28; Heb. 1:. If I have the wrong Jesus, and therefore I serve the wrong God, then why do I pray to Jesus, worship Him, and call Him my Lord and God as the Scriptures teach? But, if you have the true Jesus, why is it you don't do those things? Why does JW theology not agree with the scriptures?

I think the answer is simple. The Jesus of the cults is not the true Jesus. Therefore, they are wrong.

Carm
0 Comments
Christmas is for the People
Posted:Dec 25, 2011 5:50 am
Last Updated:Jun 16, 2024 7:58 am
3942 Views

Years ago I was kinda sad to find out that no one really knows what day Jesus was born. They definitely know that it was not in December. So it has been thrown in at the end of the year next to the new year.

I used to get upset at how Christmas is so commercialized.i dont do anything anymore. My and I have a dinner. Watch some games on TV. But thats it. No trees, no lights. Just a day of family. Everyday is Jesus' day to be honest to the believer. But the 25th? Called by some a pagan effort? Well i think its pleasing to God that people in many instances just love on each other. There is nothing wrong with the presents and all of the celebration. God created people for people and families for families just as much as he created us to fellowship with him.
0 Comments
Mormon Tithing by Coercion
Posted:Dec 25, 2011 5:41 am
Last Updated:Dec 29, 2011 6:12 am
4690 Views

Despite the Fact that Jesus never taught tithing, nor did his disciples, nor is it a New Covenant Christian teaching at all, the Mormons who are not Christians, make it mandatory and a damnable offense.

Tithing by Coercion

By Bill McKeever

Most people would be offended at any organization which teaches that in order to escape damnation, giving of your financial means is mandatory. Yet, this is exactly what Mormonism teaches.

Mormonism teaches that there are three degrees of glory reserved for those who have passed on from mortality. These are called the celestial, terrestrial, and telestial kingdoms. Within the celestial there are three more levels. LDS leaders have proclaimed that what a person believes and does in this life will be tantamount as to which kingdom that person will abide in the next life. Interestingly enough, any level lower than the top level within the celestial kingdom has been described as damnation.

To clarify this we quote LDS Apostle Bruce McConkie. McConkie stated that salvation has varying degrees just as damnation has varying degrees. According to page 177 of his book "Mormon Doctrine," he states that those who are damned are, "Those who fail to gain exaltation in the highest heaven in the celestial world, even though they do gain a celestial mansion in one of the lower heavens of that world." He goes on to say, "The rejection of any covenant, the gospel, celestial marriage, or any other, assures the rebellious person of damnation."

If one hopes to obtain the celestial kingdom in the next life, he must practice what is known as "celestial law." In the words of third LDS President John Taylor, "We are told that if we cannot abide the law of the celestial kingdom we cannot inherit a celestial glory" (Journal of Discourses, Vol.26, p.133).

Brigham Young, Mormonism's second president, stated that if a person hopes to obtain the celestial kingdom,

"it requires a strict obedience to every point of law and doctrine and to every ordinance which the Lord reveals: in short, it requires a strict observance of every requirement of Heaven, to fully prepare a people for the possession and enjoyment of the celestial kingdom" (Journal of Discourses, Vol.10, p.286).

Having said all this, it should be noted that paying a full tithe is a requirement under celestial law. Said Mormon Apostle James E. Talmage,

"It is important to know that the Church of Jesus Christ of Latter-day Saints has observed this requirement from the early days of its history--not because it was operative in ancient Israel, nor because it was law and custom among the Jews in the days of Christ, but because it has been authoritatively established through modern revelation in the Church."

Talmage then quoted Doctrine and Covenants 119: 3-4, which reads,

"And this shall be the beginning of the tithing of my People. And after that, those who have thus been tithed, shall pay one tenth of all their interest annually; and this shall be a standing law unto them for ever, for my Holy Priesthood, saith the Lord." (The Vitality of Mormonism, p.207 - p.20.

Our argument is not against tithing per se, all of us at MRM freely give to the churches we attend. We do so, not as a means to escape "damnation," but rather as a means of furthering the ministry of the church. Giving to our individual churches enables it to spread the Christian message whether it is at home or abroad. The Mormon may argue that he freely gives of his tithes to his church and that he does not feel he is being coerced into doing so. This may be true; however, it is the letter of Mormon law wherein the coercion lies, not an individual's feelings about the law.

Another important aspect of celestial law is participation in the temple endowment ceremony. But herein lies the catch. In order to enter an LDS temple, it is necessary to obtain a temple recommend. A recommend is granted only when the Mormon has been found faithful in numerous categories, including tithe-paying. If a Mormon does not pay his tithes, he cannot get a recommend. If he cannot get a recommend, he cannot go to the temple. If he cannot go to the temple, he cannot go to the celestial kingdom; hence he receives damnation in the next life. Consequently, if the Mormon wants to escape damnation, he is compelled to pay up, whether he likes it or not. This is tithing by coercion, not the biblical method prescribed in the Bible.
0 Comments
taking it to the next level
Posted:Dec 23, 2011 3:35 am
Last Updated:Jan 15, 2012 3:46 am
5996 Views

I often hear people talk about taking a relationship to the next level. In most cases that is speaking about having sex with the person that you are dating. This is not an article of condemnation or anything, but really one of life. You know, there are mans' ways and then there are God's ways. One thing I can say for sure is that mans ways almost always have a certain amount of selfish reasoning to them. God's ways in contrast have a special seal about them. They are built to make a foundation that is lasting.



When Meriam and I first started talking about meeting and eventual marriage, I told her that she is God's first and foremost. I said that that is the most important thing to me is her relationship with God. If you build a home taking short cuts and a big storm comes a long, the short cuts just may cause the house to be destroyed in a big storm. All of the Hurricane extra reinforcements are not there because, well the house doesnt have to have them to withstand normal bad storms.



God designed Men for Women and Women for men. Its natural. He created Men wired one way and Women another. When we honor each other and are unselfish, then you actually have soul mates in life. But when you are selfish and always in it for what you can get out of a relationship, someone is always going to feel used, and then they in turn will try and find ways to use you.



The Church will many times say to the woman it is God's plan for you to submit to your husbands. It gets to a point where when things go awry its because the woman is not fully submitting.That's what people will point to. Isn't it ironic, that if they had read the full scripture they would see that it says, husbands, lay down your very lives for your wives. I hate to tell men this, but if you do this, it is a much stronger statement than submitting. This means you actually place your life on the line daily for your wife and family. Do you do this?



The Apostle Paul once wrote, I can do all things, but not all things are profitable. Yes he is saying that yeah, he could do as he wishes, but is what he is doing going to be helpful to him or be good in his plans? That is something to think about. I could also show you where it says that there is no condemnation in Christ, but does that mean that there is no cause and natural effect in life? Of course there is. If you are married, you have an affair, many bad things can happen. Your spouse finds out and they leave or divorce you. You may get a disease, or get pregnant. The list is long. There is also a scripture that says anything done in darkness will be found out in the light. Your wrong doing will some day be found out.



Over the years I have seen a lot of things designed for one thing, being used for something else. It never quite works efficiently when it is used for something it is not designed for. Usually there are some other types of problems that evolve from not doing things the right way. Then it is an ongoing procession of alterations to make up for the last alteration.



I can't begin to tell you how many things in life that I have purchased and put together that have come with instructions. I can tell you that usually I do not read the instructions and just get going on things. There have been many times that I end up with things left over, or I had to start over because I needed to do step A before I had done step B. I am sure many of us can relate to this. Reading the instructions really needs to be a norm instead of a aberration.



God is not going to send a believer to eternal damnation over sex before marriage. But as I said, there are natural consequences in life to what we do. As I said before, when using something designed one way to work in another capacity brings many modifications. Please do not feel condemned in what I am saying, that is not my intent. Please do not, if you have been sexually active out of marriage. My intent is to see the reasoning behind what I am saying.



The way we are wired. After sex, men tend to just go into their caves and women tend to want to enjoy snuggling and short conversation. Their exploring is still going on, when the man inately feels he has explored enough and his emotions are stymied, while hers has just begun. So men, if they love their spouse go beyond and snuggle and talk. Because it is not about them at this point, it is about understanding and further loving her. But it is not natural. It's learned. Just as the art of helping the man to understand, comes from a wise woman.



God did not come up with all of these laws just to be able to control us or punish us for a good laugh. His reasoning is that he fully understands what sin actually does to the people he so loves. Yeah, we hate to use the word sin, and I tried to avoid it here. No one likes to use that word, but its in the instruction book. God gives us guidelines, not to make us Holy, but to protect us. protect us from ourselves and our selfishness that brings on natural consequences in life. It's because he loves us. He is not out to get us.



We are adults. We can do whatever we want. You know what? Yes we can. But not all things are profitable. God warns us that the storms of life will come. That is inevitable. So, do we prepare for those storms with just as much anticipation as we do for retirement someday? No we do do not in most cases. We live for the moment. That is the selfish side of us.



I made a promise to Meriam. I told her that we would wait until marriage before we made love. When you love someone and desire someone badly, yeah its hard. But I know around the corner there are hurricanes in life. I am in the midst of building a house that follows God's instructions. There are many reasons why. Over here is the 5000 per square inch cement for the slab. Thats code, and will keep out water. God has codes. Over here are hurricane reinforcements for the walls and for the roof. They arent going anywhere. You could get the 115 mile per hour resistant windows, but I am going to put the best windows with storm shutters to protect us when we need to use them. Wood and Ceramic floors to last a lifetime, because to me as God says, Marriaage is intended to last a lifetime.



We all know adultery is wrong. On so many levels it is wrong.Very destructive. But sex between two unmarried people is not adultery, so it really is not hurting anything is it? Well in God's instruction manual it is called fornication. It is not spoken of in a high manner. It is called sinful. I pointed out some issues in adultery and the natural ramifications that can occur. There are many with fornication as well. A Baby. Abortions. Diseases. One person perhaps being stuck with all the responsibilities. Childcare payments for life. Things done out of order in the instructions that cause great modifications in peoples lives.



Making love with the person you love is intended to be beautiful. It is intended to be a loving selfless intimate act that brings two people as close as they could ever be. It is also an act that can produce life. Its a miracle. But yet we can either have it beautiful, or we can make it something that is very selfish. It is often even perverted. How sad.



To a man, he may feel shameful in doing this in a wrong way. But his hormones will over ride the shame until he feels some shame later again. But eventually he will become desensitized to the wrong approach to sex. The woman, she is always about relationship. Some times, she will continue because she feels it is part of building the relationship. At first she will feel dirty and shame, but then she too will become desensitized to something beautiful being out of the realm of what is the right way.



If you have read this far, thank you. I am just sharing my heart. There is an old 70's saying. God said it, I believe it and that settles it. God says to wait until marriage. There are also scriptures that say God is the same yesterday, today and tomorrow. Apostle Paul said to men that burn in desire for their woman(called them virgins) that they needed to marry them.



I love Meriam with all of my heart. I, in this case have read the manual. It tells me to not make love until I marry Meriam. i can look back and mention all the times I have bought something in life that included instructions. All the times that I endeavored frustrations over having to redo things all because I was too impetuous..and just forged on like a bull in a China shop.



I never want Meriam to feel shame. I want her to feel right about everything we do in life. Love? Shouldn't love be brought about in love. I believe Love is patient. I believe it is kind and does not seek itself. If we act and do in love, then how can we go wrong? If love builds a house or a relationship; it will use all of the needed precautions. It will save and build with the best materials. Its for a lifetime, not a season. If we build for seasons, that is in turn all we will end up with.



I want a life time. Be Blessed
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when dreams may come
Posted:Dec 23, 2011 3:32 am
Last Updated:Jun 16, 2024 7:58 am
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I saw on face book today a single mom stating that people were telling her that she was too old to have her dream of going to culinary school and becoming a Chef. I can't really put her statement here of what she said to them, but I am sure you can imagine. When people have dreams in life, it requires having hope for something. Hope is the basis that fuels faith in it ever happening.



When I was younger, I had all of these dreams and visions of what I wanted my life to be. I hoped to make a difference in this world. My visions were that of serving God in a capacity of perhaps a Pastor. I married by the time I was 24 to a gal who had had a lot of bad stuff happen to her by her father. No molestation of the body, but perhaps just as bad, molested in the spirit. She never felt accepted or wanted by her dad. It is a molestation in my opinion that haunts her to this day. I know there a other people who could understand and relate. Anyway, I spent 20 years of my life trying to make a marriage work that was oil and water. I was faithful. She was not. The time came where God said to just let go and I did.



In this 20 years, my dreams died. My hope that I had, it diminished in regards to what was always in my heart. So I deferred. i found other things to focus on besides what God had placed in my heart. Oh, I encouraged others. I shared what God was sharing with me, but I buried the dreams and desires in my heart as if I could not bear to dream anymore.



Some of my friends could see this. A dear one always seemed to point it out. Stating I know God has something special in store for you. I had let her see places in my heart that I didn't often let people see. Its easier to put up walls in the form of a gruff exterior than be honest and see the room full of brokenness inside of shattered dreams. We all have broken areas of our desires in life. We just do not like to admit it.



So what brings me to this place to speak of this? God is the God of second chances. He knows exactly what we need in life. I can say today that I feel more alive today than I have in many many years. In the past I was in a relationship where I always had to be doing something to gain acceptance. I would not do that today. I would just be myself. I know that is good enough. I am not a bad person. My friends know that I am a good friend, and my knows I do my best as his father and friend. I know my faults too. Funny thing is my ex-wife says that I am a good man too. I wish her the best. Its strange, but over the years, and it has been 13 now; I dont even feel inside like we were ever married. God has healed me. But its nice not to be disliked. I wish her the best too. I hope her struggles are over and she meets God's choice for her.



I just got off of the phone with Meriam. She is in Manilla with her family in a pre-Christmas get together. Some people will never understand my relationship to her. She is from another country. We have an age difference. I do not really care if people disapprove for whatever reason. I do not care if people say why don't you find someone from this country. I really believe she is the love of my life. Yeah that can sound crazy. You can think that because she is beautiful. That I am thinking with my eyes.



The truth of the matter is that when i first saw her, God spoke to me. He told me that she is a lot like my mother was. Very loving and a beautiful heart. I kept asking God questions about her. Boy did I hope she could feel the same about me. In my wildest dreams I did not think I would ever really be sincerely loved in this life time. Each time I asked God, he found a way to show me exactly what he was talking to my heart about with her. She is a wonderful person that thinks of me always. She finds new ways to let me know how much she loves me.



This is not one of those situations where you meet someone and in an hour they tell you they love you. Our situation took a little time. But I will say, for me it was really love at first site. I saw Jesus in her eyes. In knowing her, I see him in her life daily. I just grow deeper and deeper in love with her everyday.



Funny thing happened when I got to know her. All of those dreams that were always in me have come alive. Here is a person that her hearts' desire is to be a soul winner for Christ. We are on the very same page. She tells me she fan feel my love and my sincerity towards her and I can honestly say, her actions and words make me experience what I have always desired in life, and that is to have a mate that fully accepts and loves me. I thought I would never experience that in life. I give thanks to God for this. i feel like God has completed me in life.



She once told me, that she could have had a different person, but that God sent me and that I am the right guy. In my heart I know that she is exactly what I have dreamed of. Someone that I can actually fulfill God's plan in my life with. Today we talked on the phone, and that is what cause this blog. We laughed together. Her nieces were in the background. She and I both said that we can not wait to have some of our own. We love . We both believe that are God's greatest gift to a family.



I say all of this to say to people, you have dreams. Some have come true, some lay dormant in your lives. The most important thing is to remind God that you have these dreams because he placed them inside you. Ask him to rekindle your hope in life for what is really important to you. Then allow him to bring them to pass. God Bless You!
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Is Mohammad mentioned in the Bible?
Posted:Dec 21, 2011 3:07 am
Last Updated:Dec 22, 2011 5:19 am
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MUHAMMAD IN THE BIBLE?

During 1975 Ahmed Deedat held a series of lectures at the Durban City Hall, two of which set out to prove that Muhammad is foretold in the Bible. The first lecture, entitled What the Bible Says About Muhammad, dealt with the prophecy in Deuteronomy 18.18 in the Old Testament, and in it Mr. Deedat sought to show that Moses was predicting the coming of Muhammad when speaking of a prophet to follow him who would be like him. During 1976 Mr. Deedat published this lecture in booklet form under the same title. In his second lecture in 1975 he spoke on Muhammad the Natural Successor to Christ and here he endeavoured to prove that Jesus was foretelling the coming of Muhammad when he exhorted his disciples to wait for the coming of the one he called the Comforter who, he said, would follow him.

Deedat's lectures were typical of numerous similar attempts that have been made by Muslim writers over the years to make these two particular prophecies fit Muhammad. The effort has generally arisen from a verse in the Qur'an which states that the coming of Muhammad was foretold in the Jewish and the Christian Scriptures. It reads:

Those who follow the Apostle, the unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Law and the Gospel. Surah 7.157

It is not surprising, therefore, to find that Muslims have searched exhaustively through the "Law and the Gospel" (the Tawrat and the Injil, the Old and New Testaments respectively) for proof that these two books indeed contain prophecies of the coming of Muhammad. The Qur'an seems to suggest that these prophecies would be found in the Torah and the Gospel without much difficulty, but when Muslims have applied themselves to finding these alleged predictions, they have been unpleasantly surprised to discover that in these two books it is Jesus who is the subject of the many prophecies in them and not Muhammad. The birth of Jesus, his ministry, parables, miracles, crucifixion, resurrection, ascension, second coming, deity, glory and honour are the concerns of the prophetic texts of the Torah and the Gospel, and so extensively do these prophecies herald his advent as the ultimate climax of God's revealed truth and love towards men that one cannot help but be struck by the fact that the Bible makes no allowance for the anti-climax of a "prophet" to follow him. Such prophecies are conspicuous only by their absence.

Nevertheless, spurred on by the assurance in the Qur'an that the Bible indeed foretells the coming of Muhammad, Muslims have made every effort to find these prophecies. The obvious dearth of material in support of their quest has led most of them to wisely rely solely on the two prophecies we have already mentioned - one in each of the Testaments -, to prove their claim. Others, like Kaldani and Vidyarthy, have unwisely tried to apply every major prophecy in the Bible to Muhammad (including striking predictions of the crucifixion, atoning work and resurrection of Jesus Christ in Isaiah 53 for example!), but the shameless twists of interpretation that they have been compelled to resort to together with an abdication of all reason in their efforts to prove their points has fortunately restrained other Muslims from following in their steps and they have accordingly relied solely on the two prophecies we have mentioned, one by Moses and one by Jesus respectively.

We are in the circumstances entitled to presume that these two prophecies are believed by the Muslims to be the strongest in support of their claims. Accordingly, if it can be proved that these texts do not in any way refer to Muhammad, or anticipate his advent or prophethood, then the whole theory that Muhammad is foretold in the Bible must simultaneously fall to the ground.

We shall therefore in this booklet generously consider the strongest evidence of the Muslims that Muhammad is foretold in these two passages and will, in the light of the context of each passage, and of other factors crucial to a proper determination of the matter, decide whether the evidence is sufficient to prove the point or whether the case must ultimately be found to go against them.

It is universally accepted in all civilised communities that if a matter is to be determined properly, all the relevant evidence must be weighed together and all irrelevant evidence must be ignored accordingly. No matter how great the temptation may be to ignore the relevant facts while giving undue weight to the irrelevant ones if this is the only way a matter can be decided in one's favour, the man who really loves the truth and seeks for it will resist the temptation. It is our sincere hope that the Muslims who read this document will do likewise.

MOSES AND THE PROPHET

"I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him". Deuteronomy 18.18

Whenever Muslims seek to establish that Muhammad is foretold in the Torah, the Old Testament, they invariably refer to this verse as the one obvious prophecy in support of their claim. They argue that the prophet who was promised by God to Moses was Muhammad because:

The Qur'an is allegedly the Word of God and therefore, as Muhammad recited each passage that was delivered to him, he had the words of God put into his mouth in accordance with the words of this prophecy;

The prophet to come would be from among the brethren of the Israelites, hence the Ishmaelites, because Israel (Jacob) and Ishmael were both descended from Abraham, and the tribes who descended from the twelve sons of Ishmael are therefore "brethren" of the tribes who descended from the twelve sons of Israel. As Muhammad was the only Ishmaelite to claim prophethood in the line of the Old Testament prophets, they aver that the prophecy can only refer to him;

Muhammad was like Moses in so many ways that the prophecy can only refer to him.

We shall consider these claims briefly and will do so in the light of the context of the prophecy, for this is the only way that a correct interpretation of the text can be obtained. Every intelligent expositor of scripture knows that no passage can be fairly interpreted if it is isolated from its context. Therefore it is essential to quote from the whole passage in which the prophecy is found and the following two extracts are of great importance:

The Levitical priests, that is, all the tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the offerings by fire to the Lord, and his rightful dues. They shall have no inheritance among their brethren; the Lord is their inheritance as he promised them. Deuteronomy 18.1-2

The Lord your God will raise up for you a prophet like me from among you, from your brethren - him shall you heed - just as you desired of the Lord your God at Horeb on the day of the assembly, when you said, 'Let me not hear again the voice of the Lord my God, or see this great fire any more, lest I die'. And the Lord said to me, 'They have rightly said all that they have spoken. I will raise up for them a prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I shall command him. And whoever will not give heed to my words which he shall speak in my name, I myself will require it of him. But the prophet who presumes to speak a word in my name which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die'. Deuteronomy 18.15-20

We shall proceed to briefly consider the three points that supposedly prove that Muhammad is the prophet referred to in the text and thereafter will, in the light of the context of the passage, discover precisely which prophet is referred to in the prophecy contained in Deuteronomy 18.18.

1. THE WORD OF GOD IN THE PROPHET'S MOUTH.

Christians do not believe that the Qur'an is the Word of God but, purely for the sake of argument, we shall proceed as if God did indeed put his words in Muhammad's mouth to discover whether this might prove that Muhammad is the prophet referred to in Deuteronomy 18.18. In our view the statement "I will put my words in his mouth" does not help to identify the prophet referred to at all. It is true of every prophet that God has put his words in his mouth. For God said to Jeremiah:

"Behold I have put my words in your mouth".
Jeremiah 1.9

Furthermore we also read in Deuteronomy 18.18 that the prophet to follow Moses "shall speak to them all that I command him". Now we read that Jesus once said to his disciples:

"For I have not spoken on my own authority; the Father who sent me has himself given me commandment what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has bidden me".
John 12.49-50.

A similar text which illustrates this point is found in the great prayer which Jesus prayed on the last night that he was with his disciples. He said:

"I have given them the words which thou gavest me".
John 17.8

In no way, therefore, can the identity of the prophet in the text of Deuteronomy 18.18 be established from the fact that God would put his words in his mouth. With every prophet who is true this is the case and the great prophet referred to in the text, who would be uniquely like Moses in a way that none of the other prophets were, must accordingly be identified from other sources.

2. A PROPHET FROM AMONG THEIR BRETHREN.

Muslims allege that the expression "their brethren" in Deuteronomy 18.18 means the brethren of the Israelites, hence the Ishmaelites. In this case, however, if we are truly to discover the real identity of the prophet who would be like Moses, we must consider the expression in its context.

God said, "I will raise up for them a prophet like you from among their brethren." Of whom is God speaking when he speaks of "them" and "their"? When we go back to the first two verses of Deuteronomy 18 we find the answer:

"The Levitical priests, that is, all the tribe of Levi, shall have no portion or inheritance with Israel ... they shall have no inheritance among their brethren".
Deuteronomy 18.1-2.

It is abundantly clear from these two verses that "they" refers to the tribe of Levi and that "their brethren" refers to the remaining eleven tribes of Israel. This is an inescapable fact. No honest method of interpretation or consistent method of exposition can possibly allow that Deuteronomy 18.18 refers to anyone else than the tribe of Levi and the remaining tribes of Israel. Let us briefly examine the only possible exposition of the prophecy that can lead to a correct interpretation and identification of "their brethren". We need only accentuate the relevant words from Deuteronomy 18.1-2 to discover the only possible conclusion that can be drawn. The text reads:

"The tribe of Levi shall have no inheritance with ISRAEL. They shall have no inheritance among THEIR BRETHREN".

Therefore the only logical interpretation of Deuteronomy 18.18 can be: "I will raise up for them (that is, the tribe of Levi) a prophet like you from among their brethren (that is, one of the other tribes of Israel)". Indeed throughout the Old Testament one often finds the expression "their brethren" meaning the remaining tribes of Israel as distinct from the tribe specifically referred to. Let us consider this verse as an example:

But the of Benjamin would not listen to the voice of their brethren, the of Israel.
Judges 20.13

Here "their brethren" is specifically stated to be the other tribes of Israel as distinct from the tribe of Benjamin. In Deuteronomy 18.18, therefore, "their brethren" clearly means the brethren in Israel of the tribe of Levi. Again in Numbers 8.26 the tribe of Levi is commanded to minister to "their brethren", that is, the remaining tribes of Israel. In 2 Kings 24.12 the tribe of Judah is distinguished from "their brethren", once again the remaining tribes of Israel. (Further scriptures proving the point are Judges 21.22, 2 Samuel 2.26, 2 Kings 23.9, 1 Chronicles 12.32, 2 Chronicles 28.15, Nehemiah 5.1 and others).

Indeed in Deuteronomy 17.15 we read that Moses on one occasion said to the Israelites "One from among your brethren you shall set as king over you; you may not put a foreigner over you, who is not your brother". Only an Israelite could be appointed king of Israel - "one from among your brethren" - no foreigner, be he Ishmaelite, Edomite or whoever he may be, could be made King of Israel because he was not one of "their brethren", that is, a member of one of the tribes of Israel.

At this stage, therefore, we have a fatal objection to the theory that Muhammad is foretold in Deuteronomy 18.18. He was an Ishmaelite and accordingly is automatically disqualified from being the prophet whose coming was foretold in that verse. The prophet was obviously to come from one of the tribes of Israel other than the tribe of Levi. God said he would raise up a prophet for the Levites like Moses from among "their brethren", that is, from one of the other tribes of Israel. As we intend to prove that Jesus was the prophet whose coming was foretold it will be appropriate to mention at this stage that he was descended from the tribe of Judah (Matthew 1.2, Hebrews 7.14). He is therefore ably qualified to be the prophet who would be raised up from among the brethren of the Levites.

3. A PROPHET LIKE UNTO MOSES.

The Islamic publications listed in the Bibliography to this booklet are full of comparisons between Moses and Muhammad where evidence is brought forward of certain likenesses between them. These publications also produce many differences between Jesus and Moses as the authors try to disprove that Jesus is the prophet whose coming was foretold in Deuteronomy 18.18.

In his booklet "What the Bible Says About Muhummed" Mr. Deedat produces a number of similarities between Moses and Muhammad which he claims do not exist between Moses and Jesus. Most of these are meaningless, however, and only serve to show the supreme uniqueness of Jesus over against the whole human race. For example, Deedat argues that Moses and Muhammad were both born naturally of human parents and are buried on earth, whereas Jesus was born of a virgin-woman, had no earthly father, and ascended to heaven (Deedat, What the Bible Says About Muhummed", p. 7, 12). It is obvious that all men have natural parents and go back to the dust, and all Mr. Deedat is doing is to reveal certain ways in which Jesus was absolutely unique among men. This does not help to identify the prophet predicted by Moses, however.

In the publications referred to we do find occasionally more prominent likenesses between Moses and Muhammad which do need to be analysed more carefully. Three such comparisons are:

1. Moses and Muhammad became the lawgivers, military leaders, and spiritual guides of their peoples and nations;

2. Moses and Muhammad were at first rejected by their own people, fled into exile, but returned some years later to become the religious and secular leaders of their nations;

3. Moses and Muhammad made possible the immediate and successful conquests of the land of Palestine after their deaths by their followers, Joshua and Umar respectively.

At the same time it is alleged in these publications that Jesus and Moses were so different, according to Christian belief, that Jesus cannot be the prophet referred to. Such differences are these:

1. Moses was only a prophet but, according to Christian belief, Jesus is the of God;

2. Moses died naturally but Jesus died violently;

3. Moses was the national ruler of Israel which Jesus was not at any time during his ministry here on earth.

We are constrained to ask: do these similarities and contrasts in any way prove that Muhammad is the prophet like Moses whose coming was foretold in Deuteronomy 18.18? It is the easiest of matters to show that this sort of reasoning will in no way assist us to discover the real identity of the prophet. Firstly, none of the alleged differences between Moses and Jesus are of any importance. The Bible often calls Jesus a prophet as well as the of God (see, for example, Matthew 13.57, 21.11, and John 4.44) and the fact that Jesus died violently is hardly relevant to the issues at stake. Many prophets were killed by the Jews for their testimonies, a fact to which both the Bible and the Qur'an bear witness, (cf. Matthew 23.31, Surah 2.91). Furthermore the Bible teaches that the Christian Church as a whole has replaced the nation of Israel in this age as the collective object of God's special favours. Likewise, whereas Moses led that nation during his life on earth, so Jesus today heads the Church of God from his throne in heaven above. In this respect, therefore, he is really like Moses.

Secondly, if we reverse the process we can show many similarities between Moses and Jesus where Muhammad at the same time can be contrasted with them. Some of these are:

1. Moses and Jesus were Israelites - Muhammad was an Ishmaelite. (This is, as we have seen, a crucial factor in really determining the identity of the prophet who was to follow Moses).

2. Moses and Jesus both left Egypt to perform God's work - Muhammad was never in Egypt. Of Moses we read: "By faith he forsook Egypt" (Hebrews 11.27). Of Jesus we read: "Out of Egypt have I called my " (Matthew 2.15).

3. Moses and Jesus forsook great wealth to share the poverty of their people which Muhammad did not. Of Moses we read: "He considered abuse suffered for the Christ greater wealth than all the treasures of Egypt" and that he chose "to share ill-treatment with the people of God" (Hebrews 11.25-26). Of Jesus we read: "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich" (2 Corinthians 8.9).

So we have similarities between Moses and Jesus where Muhammad can be contrasted with them. This shows how weak the Muslim method of comparing Moses with Muhammad (while contrasting them with Jesus) is, for it works both ways. How then can we truly identify the prophet who was to be like Moses?

As there were numerous prophets down the ages, it is logical to assume that this prophet would be uniquely like Moses in a way that none of the other prophets were. Clearly the prophet to come would emulate him in the exceptional and unique characteristics of his prophethood. Indeed we would expect that God would give some indication in the prophecy of the distinguishing features of this prophet who was to be like Moses. We only have to refer to the context of the prophecy to find this striking verse which very clearly gives us an indication of the nature of the prophet to follow:

"The Lord your God will raise up for you a prophet like me from among you, from your brethren - him you shall heed - just as you desired of the Lord your God at Horeb on the day of the assembly, when you said, 'Let me not hear again the voice of the Lord my God or see this great fire any more, lest I die' ".
Deuteronomy 18.15-16.

The prophet would be raised up just as God had raised Moses up as the mediator of the covenant which he gave at Horeb. The Israelites pleaded with Moses to become a mediator between them and God because they did not wish to hear God's voice face to face, and God said "They have rightly said all that they have spoken" (Deuteronomy 18.17). God henceforth raised Moses up as the mediator of the covenant between himself and Israel. We need also to consider that God spoke to Moses in a very special way as well and in the Bible we read:

Thus the Lord used to speak to Moses face to face, as a man speaks to his friend.
Exodus 33.11

The Qur'an also teaches that God spoke directly to Moses in a way in which he did not speak to other prophets (Surah 4.164). Furthermore, to confirm the great mediatorial work which Moses was to perform, God did great signs and miracles through him in the presence of all Israel. Now as God had promised that the prophet to come would be like him in this mediatorial work, we must conclude that the distinguishing features of the prophet would be these:

1. He would be the direct mediator of a covenant between God and his people;

2. He would know God face to face;

3. His office would be confirmed by great signs and wonders which he would do by the power of God in the sight of all the nation of Israel.

This conclusion is in fact clearly established by these last words in the Book of Deuteronomy:

And there has not arisen a prophet since in Israel like Moses, whom the Lord knew face to face, none like him for all the signs and wonders which the Lord sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, and for all the mighty power and all the great and terrible deeds which Moses performed in the sight of all Israel.
Deuteronomy 34.10-12.

The three distinguishing features of Moses as a prophet are clearly mentioned: he was the mediator between God and Israel, he knew the Lord face to face, and he did great signs and wonders. The prophet like him would obviously have to emulate these unique features of his prophethood. Did Muhammad possess these exceptional characteristics by which the prophet was to be recognised?

Firstly, whereas God spoke directly to Moses, so that he was a direct mediator between God and the people of Israel, the Qur'an is alleged to have come at all times from the Angel Gabriel to Muhammad and at no time did God directly communicate it to him face to face, as the Muslims themselves admit. He also did not mediate a covenant between God and the people of Israel.

Secondly, Muhammad performed no signs and wonders. Although the Hadith record some fanciful miracles, these are purely mythical, for the Qur'an very clearly says of Muhammad that he performed no signs. In Surah 6.37, when Muhammad's adversaries say "Why has no sign been sent down to him from his Lord?", Muhammad is bidden to reply merely that God could send one if he wanted to but had not done so. In the same Surah we read that Muhammad said, "I have not that for which you are impatient" (Surah 6.57), meaning signs and wonders such as Moses had. He goes on to say that if he had had them, the dispute between him and them would have been decided long ago.

Again in the same Surah Muhammad's adversaries say they will believe if signs come from God, but he only replies that God has reserved them because they would still disbelieve anyway (as indeed the Jews did with Jesus - John 12.37). Furthermore the Qur'an also says that Muhammad's adversaries in Mecca also once said to him:

"Why are not (signs) sent to him, like those which were sent to Moses?"
Surah 28.48

The answer the Qur'an gives is much the same - they rejected the signs of Moses anyway, so why do they now expect Muhammad to perform signs? Nevertheless, in terms of the prophecy in Deuteronomy 18.18, this was a very poignant and significant observation for it plainly distinguishes between Moses and Muhammad in the very important matter of performing signs and wonders. How indeed could Muhammad possibly be the prophet whose coming was foretold in Deuteronomy 18.18 if he was not granted the power to perform the kind of signs and wonders performed by Moses? In this case, therefore, he was definitely not like Moses in one of the vital, distinguishing characteristics of his prophethood. The Qur'an has its own testimony to this effect.

So we find that Muhammad was not a direct mediator between God and man, nor could he do any signs and wonders to confirm his office. Deuteronomy 34.11 makes it essential that the prophet like Moses would do similar signs and wonders to those which Moses did, and as Muhammad did not, we have a second fatal objection against the theory that he is the prophet foretold in Deuteronomy 18.18. We can conclude by saying that whatever evidence the Muslims may produce in favour of their assertion, the really relevant and crucial evidence needed to prove the point is not only unfavourable in his case but in fact fatally rules out the possibility that he might indeed be the prophet of whom Moses spoke.

4. JESUS - THE PROPHET LIKE UNTO MOSES.

Considering now whether Jesus is the prophet referred to, let us begin by answering a few typical objections raised by the Muslims. Firstly, if he was the Christ, they say he could not be the prophet to follow Moses, because the Jews distinguished between Elijah, the Christ, and the prophet (John 1. 19-21). The argument goes that John the Baptist is believed by the Christians to have come in the spirit of Elijah, Jesus was the Christ, and Muhammad, therefore, must have been the prophet. We have already shown, however, that it is impossible for Muhammad to be the prophet. In any even nothing conclusive can be construed from the speculations of the Jews. They once said of Jesus: "This is indeed the prophet" (John 7.40). On another occasion they said he was "one of the prophets" (Matthew 16.14), on another "a prophet" (Mark 6.15) and worse still thought of him as both Elijah (Mark 6.15) and John the Baptist himself (Matthew 16.14).

It needs to be pointed out that the Bible does not teach that Elijah, the Christ, and the prophet were to come in that order. The questions put by the Jews to John, whether he was Elijah, the Christ, or the prophet, merely expressed their own hopes and expectations of figureheads to come. In the light of their confusion, however, we can see that no serious consideration can be given to the distinctions they made between the Christ and the prophet. It is also important to note that the predictions of the prophet, etc., were made in the reverse order in the Old Testament (the prophet was promised by Moses, most of the prophecies of the coming Christ were set out in the writings of the later prophets, and the promise of the coming of Elijah only appears at the end of the book in Malachi 4.5). Furthermore no deliberate distinction between the prophet and the Christ was ever drawn in these prophecies and it is not surprising to find the Jews in one breath proclaiming that Jesus was indeed both the prophet and the Christ (John 7.40-41).

Another favourite objection is that Jesus died at the hands of the Jews and God said, in Deuteronomy 18.20, that only the self-styled prophets would die. Every prophet, however, died - many violently as the Qur'an and the Bible jointly testify - and the mere physical death of a prophet was certainly no evidence against his divine mission. God obviously did not mean that every true prophet would not die! What he meant was that a false prophet was to be put to death and would perish eternally - and all his prophecies with him. Only Judgment Day will reveal all the false prophets of the ages.

What we are ultimately concerned about is this - God gave a definite promise that a prophet would arise like Moses who would mediate another covenant and that signs would accompany this covenant to confirm its heavenly origin. The very Bible that contains the prophecy of the prophet to come confirms quite clearly that that prophet was Jesus Christ. The Apostle Peter, claiming that God had foretold the coming of Jesus Christ through all the prophets, appealed specifically to Deuteronomy 18.18 as proof that Moses had done so (Acts 3.22). Jesus himself said, "Moses wrote of me" (John 5.46) and it is difficult to find elsewhere in the five books of Moses such a direct prophecy of his advent. Peter chose Deuteronomy 18.18 as the one distinctive prophecy in all the writings of Moses of the coming of Jesus Christ into the world.

Likewise in Acts 7.37 Stephen appealed to Deuteronomy 18.18 as proof that Moses was one of those who had "announced beforehand the coming of the Righteous One", Jesus, the one whom the Jews had recently betrayed and crucified.

After witnessing all the signs that Jesus had done and after taking part in the New Covenant which he had mediated face-to-face between God and his people, the early Christians knew that Jesus was the prophet whose coming was foretold in Deuteronomy 18.18. They also knew that the prophecy of a prophet to come like Moses had been supplemented by God's promise to the prophet Jeremiah that he would mediate a new covenant in the days to come between himself and his people. For in speaking of this new covenant God clearly distinguished between it and the old covenant he had made with Moses and it was therefore obvious that the one who would mediate it would be the prophet whose coming Moses had foretold. God said:

"Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant which I made with their fathers when I took them by the hand to lead them out of the land of Egypt, my covenant which they broke, though I was their husband, says the Lord. But this is the covenant which I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it upon their hearts; and I will be their God and they shall be my people. And no longer shall each man teach his neighbour and each his brother, saying 'Know the Lord', for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and I will remember their sin no more".
Jeremiah 31.31-34.

"I will make a new covenant", God said, thereby confirming the promise in Deuteronomy 18 that a prophet would come to mediate between God and his people in the likeness of Moses. The promised new covenant was directly compared with the covenant God had made with Moses. The covenant would be different to that given through Moses but the prophet who would mediate it would be like him. It is therefore quite obvious that the prophet whose coming was foretold in Deuteronomy 18.18 would be the one to mediate this new covenant between God and his people. And we read: "Therefore Jesus is the mediator of a new covenant" (Hebrews 9.15). To ratify the first covenant we read that:

Moses took the blood and threw it upon the people, and said, 'Behold the blood of the covenant which the Lord has made with you in accordance with all these words'.
Exodus 24.8

Just as the first covenant had therefore been ratified by the blood of a sacrificial offering, so the prophet to follow Moses would be like him and would also ratify God's new covenant with blood. And Jesus therefore said:

"This cup is the new covenant in my blood".
1 Corinthians 11.25

God's promise of the coming of a prophet like Moses who would mediate a new covenant was one of the great blessings in the days preceding the advent of Jesus Christ. Although God mediated the old covenant through Moses, the blazing fire the Israelites saw together with the tempests and other portents made them "entreat that no further messages be spoken to them. For they could not endure the order that was given" (Hebrews 12.19-20). They all broke the covenant (Jeremiah 31.31) and died in the wilderness like flies (1 Corinthians 10.5). They failed to receive the life that was promised to those who abided by the old covenant.

Therefore God promised to their descendants that he would raise up another prophet like Moses and would mediate a new covenant through him which God's people would both give heed to and obtain the promised blessings accompanying it - true knowledge of God, forgiveness of sins, power to keep God's law, and the public favour of God (Jeremiah 31.33-34). This new covenant Jesus brought in in due time.

Unlike the Israelites under the old covenant who fell by the wayside, the people of God through this new covenant have come "to the assembly of the firstborn who are enrolled in heaven, and to a judge who is God of all, and to the spirits of just men made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks more graciously than the blood of Abel" (Hebrews 12.23-24). This is the covenant which Jesus brought in.

Jesus therefore is the promised prophet like Moses for he mediated the new covenant between God and his people. Like Moses (and in a way in which no other prophet could compare), he also knew God face-to-face and became a direct mediator between God and men. "I know him, I come from him, and he sent me", Jesus said (John 7.29). Again he proclaimed: "No one knows the Father except the , and anyone to whom the chooses to reveal him" (Matthew 11.27). And yet again Jesus said: "Not that anyone has ever seen the Father except him who is from God - he has seen the Father" (John 6.46). And what further evidence do we need that Jesus knew God face-to-face and is the direct mediator between him and men than these two verses: "I am the Way, the Truth, and the Life. No one comes to the Father but by me ... Anyone who has seen me has seen the Father" (John 14.6, 14.9).

When he spoke to God face-to-face, "Moses did not know that the skin of his face shone while he talked with him" (Exodus 34. 29-30). When the image of the invisible God was directly revealed through the transfigured face of Jesus Christ, "his face did shine as the sun" (Matthew 17.2). No other prophet could claim such a distinction - no one else knew God face-to-face in such a way that his face shone while he communed with him.

Not only was the new covenant mediated through Jesus who knew God face-to-face as Moses had done, but he too performed great signs and wonders to confirm his mediatorial work. One of the greatest signs that Moses did was to control the sea: "Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind" (Exodus 14.21). Although other prophets had power over rivers (Joshua 3.13, 2 Kings 2.14), no other prophet emulated him in controlling the sea until Jesus came and we read that his disciples exclaimed "What manner of man is this, that even the winds and the sea obey him?" (Matthew 8.27). He caused a raging storm on the Sea of Galilee to cease with just three words: "Peace - be still" (Mark 4.39).

Another of the great signs that Moses did was the feeding of the Israelites with bread from heaven. When the Israelites at the time of Jesus saw him perform a similar miracle by feeding no less than five thousand people with just a few loaves of bread they were convinced that he was the promised prophet.

When the people saw the sign which he had done, they said, 'This is indeed the prophet who is to come into the world'.
John 6.14

When they saw the sign, they said "This is the prophet". They knew well enough that the promised prophet would be recognised among other things by the performance of signs similar to those which Moses had done. When Jesus gave no indication of repeating the sign, the Israelites recalled that Moses had performed his feat for forty years unabated. So they said to Jesus, "What sign do you do that we may see and believe you?" (John 6.30), appealing to Moses' act of sustaining the lives of their forefathers in the wilderness. Jesus replied:

"I am the Bread of Life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven that a man may eat of it and not die. I am the living bread which came down from heaven; if anyone eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh".
John 6.48-51.

In every way he gave proof that he was the prophet who was to come - one to mediate a covenant like that mediated through Moses at Horeb - one who would know God face-to-face - one who would perform great signs and wonders as Moses had done. In every way the Jews were right on this one point when they said "This is really the prophet" (John 7.40).

So it is proved that Muhammad is not foretold in Deuteronomy 18.18 but rather that the prophet whose coming was foretold in that verse was Jesus Christ. We shall go on to see that if Muhammad is not foretold on the Old Testament, neither is he foretold in the New Testament.

We shall again see that Jesus Christ is the climax of all prophecy in all the revealed scriptures of God. For all the promises, revelations and blessings of God are vested in him - the fountainhead of the love and favour of God towards men.

For all the promises of God find their Yes in him. That is why we utter the Amen through him, to the glory of God.
2 Corinthians 1.20

We shall also see, even more clearly, that in the Torah and the Gospel there is only one Saviour, one man alone through whom the favour of God can be obtained. While there were many prophets in ages past - both true and false - yet for us there is only one Lord and one Saviour - Jesus Christ. Again it will be seen how deeply God wishes to impress this truth upon all men that they may believe in and follow Jesus Christ into the Kingdom of Heaven.

For all who do not heed his words or believe in him with all their hearts, there remains only a "fearful prospect of judgment" (Hebrews 10.27) when God will fulfill his warning in Deuteronomy 18.19 by requiring of them their unbelief in the Saviour he sent and he will surely dismiss them, one and all, from his presence for ever and ever.

Believe in the Lord Jesus Christ and you will be saved, you and your household.
Acts 16.31

JESUS AND THE COMFORTER

Whenever Muslims seek to prove that Muhammad is foretold in the New Testament, they immediately appeal to the promise of Jesus that the "Comforter" would follow him and claim that this Comforter was Muhammad (particularly as in the Qur'an, Jesus is alleged to have foretold the coming of Muhammad in Surah 61.6 in similar language). Whereas the Revised Standard Version uses the word "Counsellor" rather than "Comforter", we shall use the word "Comforter" throughout this chapter because it is more familiar to the Muslims. The texts where the Comforter is mentioned by Jesus are:

"And I will pray the Father, and he will give you another Comforter, to be with you for ever, even the Spirit of Truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells with you, and will be in you".
John 14.16-17.

"But the Comforter, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you".
John 14.26

"But when the Comforter comes, whom I shall send you from the Father, even the Spirit of Truth, who proceeds from the Father, he will bear witness to me".
John 15.26

"Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Comforter will not come to you; but if I go, I will send him to you".
John 16.7

It is generally alleged by Muslims that the Greek word "paracletos" (meaning Comforter, Counsellor, Advocate, etc., in effect, one who unites men to God) is not the original word but that Jesus in fact foretold the coming of Muhammad by name and that the translation of his name into Greek (or at least the meaning of his name in Greek) is "periklutos", that is, the "praised one".

There is not a shred of evidence in favour of the assertion that the original word was "periklutos". We have thousands of New Testament manuscripts pre-dating Islam and not one of these contains the word "periklutos". In view of the fact that Muslims are prone to levelling false allegations that Christians are regularly changing the Bible, it is rather intriguing to find that they have no scruples about doing this themselves when it suits them to do so. In any event a cursory reading of the texts where the word "paracletos" appears will show that this is the only word that suits the context as I will show in one instance later on in this chapter.

Some wiser Muslims admit that "paracletos" is correct, but they claim in any event that Muhammad was the Comforter whom Jesus was referring to. Let us briefly examine some of the texts in a truly exegetical manner to discover whether Muhammad is indeed the Comforter whose coming Jesus foretold.

It is quite obvious from the four texts quoted that Comforter, Holy Spirit, and Spirit of Truth are interchangeable terms and that Jesus is speaking of the same person in each instance. The one obvious fact that emerges is that the Comforter is a spirit. (The fact that Jesus always speaks of the Spirit in the masculine gender in no way suggests that the Comforter must be a man as some of the publications in the Bibliography suggest. God himself is always spoken of in both the Bible and the Qur'an in the masculine gender and God is spirit - John 4.24. In the same way Jesus always speaks of the Comforter as a spirit and not as a man).

If we apply sound exegesis to John 14.16-17 we shall discover no less than eight reasons why the Comforter cannot possibly be Muhammad.

1. "He will give YOU another Comforter".

Jesus promised his disciples that God would send the Comforter to them. He would send the Spirit of Truth to Peter, and to John, and to the rest of the disciples - not to Meccans. Medinans or Arabians.

2. "He will give you ANOTHER Comforter".

If, as Muslims allege, the original word was periklutos and that Christians changed it into paracletos, then the sentence would have read, "He will give you another praised one". This statement is both out of place in its context and devoid of support elsewhere in the Bible. Jesus is never called the "periklutos" in the Bible (the word appears nowhere in the Bible) so it is grossly unlikely that he would have said "He will give you another praised one" when he never used that title for himself. Worse still, as the Muslims allege that he actually foretold the coming of Muhammad by mentioning his name, the sentence in that case would have read "He will give you another Muhammad". The further the Muslims try to press the point, the more absurd it tends to become.

John 16.12-13 makes it clear that the word "paracletos" is obviously the correct one. The text reads: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth". In other words, I have been your Comforter, your paracletos, and have many things to tell you, but I send the Spirit of Truth to you, another Comforter, another paracletos.

In 1 John 2.1 we read that Christians have an "advocate" with the Father, "Jesus Christ the Righteous", and the word translated "advocate" is paracletos in the Greek. So Jesus is our paracletos, our Comforter and advocate with the Father, and he promised to give his disciples another Comforter. It is therefore logical to find that Jesus promised another paracletos when he himself was described as the paracletos of his followers, but it is illogical to suggest that he would speak of "another periklutos" when the word was never used to describe him in the first place.

3. "To be with you FOREVER".

When Muhammad came he did not stay with his people forever but died in 632 AD and his tomb is in Medina where his body has lain for over 1300 years. Nevertheless Jesus said that the Comforter, once he had come, would never leave his disciples, but would be with them forever.

4. "The Spirit of Truth whom the world CANNOT receive".

The Qur'an says that Muhammad came as a universal messenger to men (Surah 34.2. If so, Jesus was not referring to Muhammad for he said that the world cannot receive the Comforter, the Spirit of Truth.

5. "You KNOW him".

It is quite obvious from this statement that the disciples knew the Spirit of Truth. As Muhammad was only born more than five hundred years later, it certainly could not be him. The next clause brings out just how the disciples knew him. At this stage we can see quite clearly that the Comforter is a spirit who was in the disciples' presence already.

6. "He dwells WITH you".

Where did the Comforter dwell with them? From various verses, especially John 1.32, we can see that the Spirit was in Jesus himself and so was with the disciples.

7. "He will be IN you".

Here the death-blow is dealt to the theory that Muhammad is the Comforter, the Spirit of Truth. As the Spirit was in Jesus, so he would be in the disciples as well. The Greek word here is "en" and this means "right inside". So Jesus was in fact saying "he will be right inside you".

8. The last reason is really a re-emphasis of the first one. Do you notice how often Jesus addresses his own disciples when he speaks of the sphere of influence of the Comforter? "You know him ... he dwells with you ... he will be in you". Quite clearly the disciples were to anticipate the coming of the Comforter as a spirit who would come to them just after Jesus had left them. No other interpretation can possibly be drawn from this text. Only wishful thinking makes the Muslims allege that Muhammad was foretold by Jesus, but a practical interpretation of the texts destroys this possibility.

Let us read how the Spirit came to Jesus: "The Holy Spirit descended upon him in bodily form, as a dove" (Luke 3.22). We read that the Spirit, the Comforter, came to the disciples in a similar way just after the ascension of Jesus (as Jesus told them he would): "And there appeared to them tongues as of fire, distributed and resting on them. And they were all filled with the Holy Spirit" (Acts 2.3-4). He was with the disciples in the person of Jesus while he was still with them, and he was in the disciples from the day of Pentecost. We thus see the prediction Jesus made in John 14.17 duly fulfilled in the coming of the Holy Spirit.

Within only ten days after the ascension of Jesus, the disciples duly received the Comforter as he was promised to them by Jesus. He had told them to wait in Jerusalem until the Holy Spirit, the Comforter, should come (Acts 1.4- as indeed he did while they were all together praying for his advent in the city. Muhammad is right out of this picture.

Moving on now to John 16.7 (quoted earlier), the whole meaning of this verse also becomes clear from the statement of Jesus, "I have many things to say to you, but you cannot bear them now" (John 16.12). Jesus also said: "It is to your advantage that I go away" (John 16.7). The disciples could not bear his teaching now because they were ordinary men devoid of power to comprehend or apply what he said. The Spirit of Truth was indeed in Jesus, but was not yet in his disciples, so they were unable to follow the spiritual elements in his teaching. But after the ascension they received the Spirit and could now communicate and understand his teaching because the Spirit of Truth was in them as well. That is why Jesus said "it is to your advantage that I go away". This is made equally clear elsewhere in the Bible:

What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him, God has revealed to us through the Spirit. For what person knows a man's thoughts except the spirit of the man which is in him? So no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the spirit which is from God, that we might understand the gifts bestowed on us by God.
1 Corinthians 2.9-13.

Paul makes it plain that the Spirit had already been given and if it had not, it could not have been to any advantage to the disciples to be without Jesus once he had ascended to heaven.

So it is abundantly proved that Muhammad is not the Spirit of Truth, the Comforter, whose coming Jesus foretold. Who is the Comforter then? He is the very Spirit of the living God as can be seen from some of the quotations already given. On the day when the Comforter duly came upon the disciples, his coming was accompanied by a tremendous sound, "like the rush of a mighty wind" (Acts 2.2). When the Jews heard this, they rushed together to see what was happening. Peter declared to them all:

"This is what was spoken by the prophet Joel: 'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh' ".
Acts 2.16-17.

The Comforter, the Spirit of God, had come down on the disciples as Jesus had promised and was to be given to believing Christian men and women from every nation under the sun. But notice how Peter linked the coming of the Spirit with the ascension of Christ:

"This Jesus God raised up and of that we are all witnesses. Being therefore exacted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear".
Acts 2.32-33.

Clearly the coming of the Comforter was inseparably linked to the risen, ascended glory of Jesus in the highest place that heaven affords. The Comforter is also called "the Spirit of Christ" (Romans 8. 9) and the reason is plain from what Jesus said:

1. "He will glorify me" (John 16.14).

2. "He will bear witness to me" (John 15.26).

3. "He will convince the world concerning sin because they do not believe in me" (John 16. 8-9).

4. "He will take what is mine and declare it to you" (John 16.14).

5. "He will bring to your remembrance all that I have said to you" (John 14.26).

Quite obviously the great work of the Comforter is to bring people to Jesus, to make them see him as Saviour and Lord, and to draw them to him. The Comforter was given so that the glory of Jesus might be revealed to men and in men. A beautiful example of this is given by the Apostle John:

His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and done to him.
John 12.16

Without the Spirit, they had no understanding, but when they received the Spirit after Jesus was glorified, then they remembered as Jesus said they would. John illustrates this in this passage as well:

On the last day of the feast, the great day, Jesus stood up and proclaimed, 'If any one thirst, let him come to me and drink. He who believes in me, as the scripture has said, out of his heart will flow rivers of living water'. Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified.
John 7.37-39.

As soon as Jesus was glorified the Spirit was given so that the glory of Jesus in heaven might become real to men here on earth. As Peter said (Acts 2.33), once Jesus was exalted at the right hand of God, the Spirit was freely given to his disciples.

Again Peter said, "The God of our fathers glorified Jesus" (Acts 3.13). We cannot see or comprehend this glory of Jesus here on earth (and Jesus himself said, "I do not receive glory from men" John 5.41), but he sent the Spirit so that we might behold this glory by the eye of faith. As Jesus himself said to his disciples of the Spirit:

"He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine, therefore I said that he will take what is mine and declare it to you".
John 16.14-15.

The Holy Spirit is the Spirit of God and he is given to all true believers so that the glory of Jesus in heaven may become real to men on earth. John makes it plain how a man receives the Holy Spirit:

Now this he spoke about the Spirit, which those who BELIEVED in him were to receive.
John 7.39

To receive the Comforter, the Spirit of God, one must believe in Jesus and surrender body and soul to him. Without the Spirit no one sees or believes in the glory of Christ, but for those who are his true followers and who are sanctified by the Holy Spirit (1 Peter 1.2), Peter says:

Without having seen him, you love him, though you do not now see him, you believe in him and rejoice with unutterable and exalted joy. As the outcome of your faith you obtain the salvation of your souls.
1 Peter 1.8-9.

The distinction between those who have received the Spirit and those who have not, those who have beheld the glory of Christ and those who have not, comes out very clearly as Peter continues to speak to his fellow-believers:

To you therefore who believe, he is precious, but for those who do not believe, 'The very stone which the builders rejected has become the head of the corner'.
1 Peter 2.7

The Bible says much about the Comforter, the Spirit of Truth, but the great and most handsome work of the Spirit is summed up in Jesus' words:

"HE WILL GLORIFY ME".
John 16.14

Although the Spirit had been at work in the world before the advent of Jesus Christ, and had indeed filled many of the great prophets and men of old with a longing for the coming Christ, he only finally united himself to men, and men to God, and indeed true believers to one another after the resurrection and ascension of Christ to heaven.

Jesus Christ spoke to his OWN disciples of the coming of the Comforter because the Spirit was sent down to comfort and regenerate all true believers in Jesus. This is one of the most significant and consistent elements of the teaching of Jesus about the Comforter. The prime purpose of the coming of the Comforter - immediately after the ascension of Jesus - was to draw men to him so that those who are influenced by the work of the Comforter will therefore become followers of Jesus. It is further evidence against the theory that Muhammad was the Comforter for, whereas the Comforter would not speak of himself but only of Jesus, Muhammad drew attention away from Jesus to himself, describing himself as the ultimate apostle of God to be followed and obeyed. The Comforter was never to do a thing like this. Jesus made it plain that the Comforter would draw the attention and faith of all men to himself and would glorify him before the eyes of faith of true believers as the Lord of glory in heaven.

After Jesus Christ had ascended to heaven to be glorified at the right hand of God above all the angels and departed saints, the Comforter came immediately upon his disciples to make this glory real to them and through them to spread it all over the world. For Jesus Christ is the very image of the Father's glory. In him are all things united, whether in heaven or on earth. He is the climax of God's plan for the fulness of time. He is the beginning and the end of all God's gracious work in all ages - for all the salvation and glory that God has prepared for those who love him are vested in Jesus.

The Comforter came to give us a foretaste of this glory. He came to make the resplendent glory of Jesus real to those who follow him. As Moses encouraged his people to look forward to the prophet who would be like him, who would mediate a new covenant to save all who truly believe, so the Comforter encourages Christ's followers in this age to look up to the risen, ascended, Lord Jesus Christ who sits on the throne of God in eternal glory above the heavens.

Far from Muhammad being foretold in the Bible, every prophecy, every agent of God, every true prophet and spirit, looks upward towards the radiance of the Father's glory, the one who sits upon the throne, the Lord Jesus Christ.

Jesus Christ ascended to heaven - God took him to himself. For Jesus alone is the Redeemer of the world. He alone is able, as a man, to enter the holy presence of the Father's throne and fill it with his own glorious majesty. So likewise he is able to reconcile sinful men to God and will one day be seen again in all his splendour as he comes to call his own - those who eagerly awaited his coming before his time and all those who since his sojourn on this earth look forward to his return from heaven - to be with him where he is to behold with awe the glory which the Father gave him in his love for him before the foundation of the world.

Moses rejoiced to see his day when speaking of the prophet to come. The Comforter today still rejoices to reveal his glory and majesty to those in whom he dwells. The angels and departed saints await with longing for the day when he shall be revealed to all the universe in all his magnificence - when all men shall be raised from the dead to see the of man coming on the clouds of heaven with power and great glory, a day when the Comforter's work will be finally completed, a day when every knee shall bow and every tongue confess that it is Jesus Christ who is Lord - to the everlasting glory of God the Father - Amen!

BIBLIOGRAPHY

BOOKS AND PAMPHLETS:

Badawi, Dr J - Muhammad in the Bible. (Islamic Information Foundation, Halifax, Canada, 1982).

Dawud, Prof A - Muhammad in the Bible. (Angkatan Nahdhatul- Islam Bersatu, Singapore, 197.

Deedat, A H - Muhammad in the Old and the New Testaments. (Uthmania Islamic Service Centre, Johannesburg, South Africa. n.d.)

Deedat, A H - Muhammad Successor to Jesus Christ as portrayed in the Old and New Testaments. (Muslim Brotherhood Aid Services, Johannesburg South Africa n.d.)

Deedat, A H - What the Bible says about Muhammad. (Islamic Propagation Centre, Durban, South Africa, 1976)

Durrani, Dr M H - Muhammad - The Biblical Prophet. (International Islamic Publishers, Karachi, Pakistan, 1980).

Gilchrist, J D - The Prophet after Moses. (Jesus to the Muslims, Benoni, South Africa, 1976).

Gilchrist, J D - The Successor to Christ. (Jesus to the Muslims, Benoni, South Africa, 1975).

Hamid, S M A - Evidence of the Bible about Mohammad. (Karachi, Pakistan, 1973).

Jamiat, U N - The Prophet Muhammad in the Bible. (Jamiat Ulema Natal, Wasbank, South Africa, n.d.)

Kaldani D B - Mohammad in the Bible. (Abbas Manzil Library, Allahabad, Pakistan, 1952).

Lee, F N - Muhammad in the Bible? (Unpublished M.Th. thesis, Stellenbosch, South Africa, 1964).

S G Mission - The Prophet like unto Moses. (Scripture Gift Mission, London, England, 1951).

Shafaat, Dr A - Islam and its Prophet: A Fulfilment of Biblical Prophecies. (Nur Al Islam Foundation, Ville St Laurent, Canada, 1984).

Vidyarthy, A H - Muhammad in World Scriptures. (Volume 2, Ahmadiyya Anjuman Ishaat-l-lslam, Lahore, Pakistan, 196.
Y.M.M.A. - Do you know? The Prophet Muhammad is prophesied in the Holy Bible! (Young Men's Muslim Association. Johannesburg, South Africa, 1960).

ARTICLES IN OTHER BOOKS:

Niazi, K - The Bible and the last Prophet. (The Mirror of Trinity, S M Ashrai', Lahorc, Pakistan, 1975).

Pfander, C G - Is the Mission of Mohammad foretold in the Old or New Testaments? Mizanul Haqq - the Balance of Truth, Church Missionary House, London, England, 1867).

Robson, J - Does the Bible speak of Muhammad? (The Muslim World, Vol. 25, p. 17).

Smith, P - Did Jesus Foretell Ahmed? (The Muslim World, Vol. 12, p. 71).

Tisdall, W St C - Does the Bible Contain Prophecies concerning Muhammad? (Mizanul Haqq - The Balance of Truth, Revised Edition, Religious Tract Society, London, England, 1910).

LECTURES ON TAPE:

Deedat, A H - Muhammad the Natural Successor to Christ. (Durban City Hall, Durban, South Africa, 1975)

Books by John Gilchrist
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The Faith... of Christ?!
Posted:Dec 21, 2011 2:36 am
Last Updated:Jun 16, 2024 7:58 am
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I just read this and my mind is still spinning as I am trying to take it all in. It stirs my spirit inside to think about this more:





Here is a good article on the faith of Christ by C. Baxter Kruger that I think will help shed light on the question of whether faith is something we muster up for ourselves or is a gift given to us through Jesus Christ upon which we rely so that we can experience all that is ours in Him. . .



Way back in the 50’s a debate started regarding the translation of certain key passages in Paul that had to do with justification by faith. The question was whether or not we should translate these passages as referring to Christ’s faith or to ours. Of course, most post-reformation translations take these passages as obvious references to our faith in Christ. In the Greek language, however, the construction could be translated either as a subjective genitive (Christ’s faith) or as an objective genitive (our faith in Christ). Interestingly, the King James translates them as referring to Christ’s own faith. Over the decades the debate grew intense and scholars from around the world joined in. In fifty or so years a decided shift has taken place. At first the burden of proof was on those who thought the passages should be translated as referring to Christ's faith, and not to our faith in Christ. These days it is the other way around.



Here are the key passages. I will quote first from the New American Standard Bible.



ROM 3:22 “even the righteousness of God through faith in Jesus Christ for all those who believe, for there is no distinction.”



ROM 3:26 “for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who as faith in Jesus.”



GAL 2:16 “nevertheless knowing that a man is no justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.”



GAL 2:20 “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me, and the life which I now live in the flesh I live by faith in the of God, who loved me, and delivered Himself up for me.”



GAL 3:22 “But the Scripture has shut up all me under sin, that the promise by faith in Jesus Christ might be given to those who believe.”



EPH 3:12 “in whom we have boldness and confident access through faith in Him.”



PHIL 3:9 “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.”



As you can see, far from being peripheral, these passages are at the center of Paul’s thought. The issue at hand challenges both the Roman Catholic and Reformation doctrines of justification at a fundamental level.



I first discovered the debate when I was in seminary working on an exegetical paper on EPH 4:11-13. Verse 13 reads, “until we all attain to the unity of the faith, and of the knowledge of the of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ.” In my paper, I argued that ‘of the faith, and of the knowledge of the of God’ were to be interpreted as referring to Christ’s own faith and knowledge, as surely as ‘the fulness of Christ’ refers to his own fulness and not ours. Looking back I can see how this issue opened the door for me to understand the theology of J. B. and T. F. Torrance, with their powerful and beautiful emphasis on the vicarious humanity of Christ. Over the years I continued to follow the debate, which reached its peak in the 90’s, but is still brewing. Strangely, the theological significance of this transition is yet to be appreciated.



Three factors convince me that Paul is not talking about our faith in Christ, but Christ’s very own faith, such that we are justified by the faith and faithfulness of Jesus himself.



(1) It seems clear enough, as even the NASB translation reads, that Paul (in EPH 4:13) is speaking about our participation in Jesus’ own faith, knowledge and fulness. In his earlier prayer (EPH 3:14-19) Paul prays that we would come to comprehend and to know the love of Christ, that we “may be filled up to all the fulness of God.” In Colossians Paul says, “For in Him [Christ] all the fulness of Deity dwells in bodily form, and in Him you have been made full” (2:9-10). Clearly the fulness belongs to Jesus, and is then shared with us. Jesus himself tells us that he came to give us not simply peace, but his own peace (JN 14:27), and his own joy (15:11). And, of course, in his famous prayer it is abundantly clear that Jesus envisages the very love and glory of the Father and themselves dwelling in us personally (17:22-26). In Matthew, Jesus claims not only that all things have been handed over to him, but also that he alone knows the Father, and anyone to whom the wills to reveal Him (11:27). The heart of the gospel is the fact that Jesus alone knows the Father, and he alone is filled with the fulness of God, and that he has come to share himself and all that he is and has (fulness, knowledge, peace, joy, glory, love, and faith, among other things) with us. Sharing in Jesus' own life and relationship with his Father and the Spirit is the point.



(2) The genitive construction in ROM 3:26 (ek pisteos Jesou) is exactly the same in ROM 4:16 where Paul is talking about Abraham’s faith (ek pisteos Abraam). The NASB does not translate the Abraham passage as 'our faith in Abraham,' but as “those who are of the faith of Abraham.” If the NASB were consistent, ROM 3:26 would read, “for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who is of the faith of Jesus.



(3) In Galatians 2:16 we have a perfect illustration of what is called a chiasm. The verse reads,



“nevertheless knowing that a man is not justified by the works of the Law, but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, not by the works of the Law…”



A chiasm or chiastic structure fills the Psalter. It is very Hebraic. It is named after the Greek letter ‘Chi’ which looks like an X in English. If you take away the right part of the X you are left with an arrow pointing to the right. In terms of a chiastic argument, the first point in the argument starts with the top left of the X, or arrow. The next point, which is the heart of the argument is the tip. The last point is a repeat of the first point and starts at the beginning of the bottom of the left side of the X. If this is all too confusing to you, let me put Paul’s argument in chiastic sequence.





knowing that a man is not justified by the works of the Law



-----but through faith in Christ Jesus



----------even we have believed in Christ Jesus,



-----that we may be justified by faith in Christ



not by the works of the Law.





Three times in this verse, Paul, allegedly, speaks of faith in Christ, which is rather redundant and superfluous, unless a chiasm is being employed, and he has in mind not our faith in Christ, but Christ’s faith or faithfulness. The verse works perfectly only when we understand that Paul is thinking about the faith of Christ. It would then read,





knowing that a man is not justified by the works of the Law



-----but through the faith of Christ Jesus,



----------even we have believed in Christ Jesus



-----that we may be justified by the faith of Christ



not by the works of the Law.





The first and the last clauses speak of not being justified by the works of the law. The second and next to the last speak of being justified by the faith of Christ himself. The middle clause speaks of our trusting in Jesus’ faith and faithfulness. The point of Christian faith is not in the efficacy or power of our own faith, but believing in the faith and faithfulness of Jesus himself, who stands in our place. We believe in Jesus and in his faith. This is the center, the tip of the arrow, of Paul’s chiastic argument. Jesus has taken his place on our side of the covenant relationship with God. And in our place he has offered the perfect response of faith and faithfulness, wherein we are justified. We take our stand, according to Paul, upon his vicarious offering to the Father, upon his faith and faithfulness, that we may be justified not by our own works or faith, but by Jesus.’ We choose to be justified by Jesus’ faith and faithfulness, not our own.



The fruit of taking our stand on Jesus’ faith is peace, the cessation of striving to find a way to justify ourselves through anything that we may do, whether our own faith or works or religious activity of any sort. We cling to, hope in, and pin all our hopes on Jesus, and upon who he is and what he has done as our vicarious representative.



Failure here is simply to doom ourselves to live with ourselves and our faith and religious performance. To not believe in Jesus—and in his faith and faithfulness—is to sentence ourselves to believe in ourselves and in our own efforts, and it is to suffer living with the failed assurance of such a way of believing. So for Paul, we rest in Jesus himself, not in ourselves, and in resting in him, in believing in him, his own glory, knowledge, peace, joy, love and faith begin to have room to come to personal expression in us.



If we translate the key passages as references to Jesus’ faith in our place, it would look something like the following.



ROM 3:22 “even the righteousness of God which comes through the faith/faithfulness of Jesus Christ for all those who believe, for there is no distinction.”



ROM 3:26 “for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who is of the faith of Jesus.”



GAL 2:16 “nevertheless knowing that a man is no justified by the works of the Law but through faith of Christ Jesus, even we have believed in Christ Jesus, that we may be justified by the faith of Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.”



GAL 2:20 “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me, and the life which I now live in the flesh I live by faith/faithfulness of the of God, who loved me, and delivered Himself up for me.”



GAL 3:22 “But the Scripture has shut up all me under sin, that the promise by the faith of Jesus Christ might be given to those who believe.”



EPH 3:12 “in whom we have boldness and confident access through His faith/faithfulness.”



PHIL 3:9 “and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through the faith of Christ, the righteousness which comes from God on the basis of faith.”





At every point and at all points in between Jesus and his life and faithfulness is the point



Remember, every translation is a translation of the original text through the lens of a particular theology. The Reformers made a great step forward, away from works based salvation. It is time for us to stand on their shoulders and take the next step in their journey into a faith of Christ salvation, which, I suspect was what they were saying all along.
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