(Continued-Chapter II)

When such men as Isaiah, Jeremiah, Ezekiel, et al., appeared upon the scene and gave the Divine credentials of their Divine calling, their words were accepted and preserved until this day, as one finds them in the Prophets and Psalms. Hence these writings are the Word of the Living God and are to be received at their face value and acted upon even in the same way as the Five Books of Moses are to be accepted.

Corroborative proof sustaining the conclusion just arrived at is found in the fact that there is a unity of thought, plan and purpose which runs through the Law, Prophets, and Psalms. These thirty-nine books are, according to the scholarship of the world, accredited to about twenty-odd authors, who wrote at different times in a period of approximately one thousand years--from Moses to Malachi. It is but natural that discrepancies and contradictions should appear in the works of men who lived during such a long period. Is it possible now for anyone to gather thirty-nine other books from Hebrew writers who have lived at various times during a period of a thousand years and find them displaying perfect unity, plan and purpose flowing through them without any contradiction? To this question the universal answer is "No!" Furthermore, in no literature covering any like period of time can such unity be found. Therefore this collection of thirty-nine books stands in a class by itself, since it is free from discrepancies and displays perfect unity.

This unity cannot be explained reasonably upon any basis other than that the Spirit of the Living God spoke in and through their authors, consecrated men of God. The conclusion arrived at is not of modern origin, but was the faith of the Hebrew race in the centuries prior to the beginning of the common era. In the first century of this era, Josephus, the noted Jewish historian, in his letter against Apion, contrasted the sacred books of the Hebrews with those of the Greeks and claimed that the Hebrew Scriptures were justly considered by them as the Word of God. Following is his statement: "For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another (as the Greeks have), but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add anything to them, to take anything from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be, willingly to die for them."¹

The Jews, according to Josephus, had sufficient and positive evidence which led them to the conclusion that the Tenach was the very Word of God; therefore, they were, "if occasion be, willing to die for them." They had no more sufficient proof than the present generation has. One of the infallible proofs that the thirty-nine books, commonly called the "Old Testament," are the Very Word of God is the fact that numerous prophecies which were spoken by the prophets of Israel during a period of a thousand years antedating the fifth century before the common era, and which deal with cities, countries, nations and their condition and destinies during this common era, were fulfilled even in the most minute and detailed manner. These predictions cannot be explained upon the basis that their authors were shrewd, farsighted politicians who, seeing the trend of events of their day, arrived at the conclusions expressed in the prophecies. It is unthinkable to suppose that anyone, regardless of his shrewdness, insight and comprehension, could penetrate the veil separating him from the future and could accurately detail in the most specific and minute manner the condition of nations and peoples five hundred years in the future. It might be conceded possible but at the same time most highly improbable that some statesman might have sufficient mental grasp to depict in a vague, indefinite and general way the condition of his country even a century or two later; but no rational man will concede that even the most brilliant statesman who has ever lived had sufficient intelligence and insight into human affairs which would enable him to give a clear, accurate and minute outline of the history and fortunes of his nation five hundred to a thousand years later.

The prophets of Israel, on the other hand, with boldness foretold accurately what fortunes and calamities during the common era would come to the nations which surrounded Israel and their lands. Furthermore, they painted most accurately pictures of the desolations which have obtained in many of these countries during this era and which continue to the present day. The only rational explanation of their ability to portray the future as they did is that THEY SPOKE THE MESSAGES?WHICH GOD GAVE THEM; therefore their messages were not theirs in the sense that they composed them, but were the very messages of God.

Should any reader entertain doubts concerning the inspiration of the Sacred Writings of these men of God, he is urgently requested to procure a copy of "The Wonders of Prophecy, or What Are We to Believe?" by John Urquhart. Read this volume with one purpose in view, dear friend, namely, to see facts and truths and to act accordingly.

III. THE HOPELESS CONDITION OF THE ATHEISTS AND SKEPTICS

Thomas Paine, who rejected all religion, and whose last utterances were in anguish of a soul in despair, cried out, "My God, my God, why hast Thou forsaken me?" "I would give worlds, if I had them, if THE AGE OF REASON had never been published. Oh, Lord, help me! ... Help me! Stay with me! It is hell to be left alone!"

Edward Gibbon, the noted infidel and author, upon his death-bed said, "All is now lost; finally, irrecoverably lost. All is dark and doubtful."

Thomas Hobbes, the atheist and philosopher, as he was drawing near death, said, "I am about to take a leap in the dark," and his last audible words were, "I shall be glad to find a hole to creep out of the world at."

The last words of the atheist Mirabeau: "My sufferings are intolerable; I have within me a hundred years of life but not a moment's courage. Give me more laudanum that I may not think of eternity."

Voltaire's dying words were, "I am abandoned by God and man! I shall go to hell! ..."

Of Sir Francis Newport it is reported that in reply to an infidel companion he said: "That there is a God, I know, because I continually feel the effects of His wrath; that there is a hell I am equally certain, having received an earnest of my inheritance there already in my breast; that there is a natural conscience I now feel with horror and amazement, being continually upbraided by it with my impieties, and all my iniquities, and all my sins brought to my remembrance. Why God has marked me out for an example of His vengeance, rather than you, or any one of my acquaintance, I presume is because I have been more religiously educated and have done greater despite to the Spirit of grace. O that I was to lie upon the fire that never is quenched a thousand years to purchase the favor of God, and be reunited to Him again! But it is a fruitless wish. Millions and millions of years will bring me no nearer to the end of my torments than one poor hour. O eternity, eternity! Who can discover the abyss of eternity? Who can paraphrase upon these words, forever and ever?" Lest his friends should think him insane, he said: "You imagine me melancholy, or distracted. I wish I were either; but it is part of my judgment that I am not. No; my apprehension of persons and things is more quick and vigorous than it was when I was in perfect health; and it is my curse, because I am thereby more sensible of the condition I am fallen into. Would you be informed why I am become a skeleton in three or four days? See now then. I have despised my Maker, and denied my Redeemer I have joined myself to the atheist and profane, and continued this course under many convictions, till my iniquity was ripe for vengeance and the just judgment of God overtook me when my security was the greatest, and the checks of my conscience were the least." As his mental distress and bodily disease were hurrying him into eternity, he was asked if he would have prayer offered in his behalf; he turned his face, and exclaimed: Tigers and monsters! are ye also become devils to torment me? Would ye give me prospect of heaven to make my hell more intolerable? Then with a failing voice he cried, "Oh, the insufferable pangs of hell!" and expired.

IV. THE BLESSED CONDITION OF THE RIGHTEOUS

The death of the true servant of God is entirely different. "Let me die the death of the righteous, and let my last end be like his!" Num. 23:10. "Precious in the sight of the Lord is the death of His saints." Psa. 116:15. "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, ..." Ezek. 33:11.

CONCLUSION

If, according to the quotations from men given above, skeptics, infidels, and atheists* in approaching death realize their mistake in denying the existence of God or the inspiration of the Bible, and in refusing to accept His Salvation, there evidently is a reason for their changing their views and making the sad confessions as they launch out into the future to meet a God into Whose face they have flung defiance during life. The cause which leads them thus to confess is the fact that they, as their spirit begins to leave the body, see the stern realities of the life beyond the grave and realize that they must face the True and Living God, having spurned His offers of mercy. These statements being true, it is now proper to turn to an investigation of the message contained in the Tenach.


Footnotes:

 ¹Josephus claimed inspiration for only twenty-two sacred books whereas the Tenach as it has been preserved to the present day contains thirty-nine. When the facts are known it will become apparent that the twenty-two books mentioned by Josephus are those which are counted as thirty-nine in modern times. The difference in the count is seen in the fact that Josephus counted the two books of Samuel as one, whereas now they are counted as two; the same count obtained with reference to Kings and Chronicles. Josephus counted the twelve Minor Prophets as one book, whereas they in modern times are counted twelve. These different viewpoints account for the difference in numbers.

?To those who feel that the Bible is purely of human origin and full of mistakes and errors, the author would like to call attention to the fact that the old challenge which has many times been proposed to skeptics, infidels, and atheists has never been accepted. The challenge is this: Let those who discredit the Bible as the Word of God produce a volume like it which will stand the severe test of centuries, as the Bible has done. Let them select men from the various callings of life (but if they choose, let them appoint the most highly-educated university professors--experts in their fields--and scientists) who can produce a number of volumes which, when taken together, harmonize and constitute a unity. It will be necessary for them to begin their work where the Bible begins, namely, with the creation of the world. Let them, therefore, write a history of the world from its creation to the present time since the Biblical historians wrote an account of the world from creation to their own times. Let them also look out into the future and outline accurately the specific courses of the various nations, delineating the vicissitudes and changes of nations, peoples, and cities.

Since rapid progress has been made in the sciences of psychology and sociology let experts in these fields be employed who will be able to analyze human nature and reveal to man his innermost being; and let them formulate a system of ethics, morals, and politics which will appeal to the common consciousness of the race.

When the work has been completed, it will be tested by conscientious truth seekers who will examine it microscopically to ascertain if it is correct, scientifically, archaeologically, chronologically, geographically, and topographically. Let it be tested not only in the school of every-day life but also by experts in the various fields of human knowledge and endeavor. If, when thus tested, it is found that it has given a truthful and accurate account which accords with all of the data of archaeology; that all of its statements are historically accurate; that all geographical allusions are correct; that all topographical references accord with the known facts; and that the ethics and principles of government have reached the acme of perfection; then, and only then, can the unbeliever logically ask the world to discard the Bible and to accept his dogmas. Until such a work is produced the sane, scientific truth seeker will hold on to the Bible as the Word of God.

* Often, instead of reading the Bible itself with an open mind, skeptics procure works teaching infidelity and skepticism. A certain infidel boasted of his unbelief. Upon being asked what books he read he referred to the works of Ingersoll, Paine, et al. When questioned closely if he had ever read the Bible one time he finally admitted that he never had. The health of the body depends upon the nature of the food which is eaten; the health of the heart and soul, likewise, depends upon the intellectual and spiritual food upon which one feasts.

Speaking in a figure one may say that truth is modest and will never force herself upon him who does not seek her association. The Scriptures are so constructed that those who are hunting for difficulties will find many seeming contradictions; but the truth seeker will make a thorough, sympathetic investigation of the facts and endeavor to find harmony. According to the best legal authorities, testimony which, especially in minor details seems to be contradictory but in the outstanding features agrees in general is considered the very best of evidence. Hence the seeming difficulties to which atheists and infidels have pointed as proof against the Divine origin of the Scriptures, when studied honestly and conscientiously with a desire to know the truth, vanish into oblivion.

A few illustrations will suffice to show how these seeming difficulties vanish. The miracle of the prolonged day in the days of Joshua (Josh. 10) has been to some a stumbling block. Various explanations have been given of this record. The existence of a Supreme Omnipotent God being granted no one should have any difficulty with this miracle. According to the record the day was prolonged in order that Joshua might complete the victory. At his command the sun and moon stood still. Did these heavenly bodies really stand still or did the earth cease rotating on its axis? Or did the Almighty by miraculous intervention intensify refraction and reflection so that those bodies appeared to stand still (the language of appearance)? People today who believe in the rotundity of the earth still speak of the rising and the setting of the sun. This usage is the language of appearance. It will never be settled scientifically as to which of these methods was used. The great fact established by historical testimony is that there was miraculous intervention which prolonged that day. A faint echo of this miracle is heard in the Greek world in the fable of Phaethon, who was driving the chariot of the Sun and threw everything into disorder thus causing one day wholly unlike all before and after it. Likewise, another faint echo is heard in the Chinese record: "Some traces of this miracle are discovered in the Chinese records as well as in the disfigured account of Statius and Ovid."

Another seeming flat contradiction disappears in the light of the knowledge of the Hebrew text. In II Kgs. 8:17 it is stated that Joram, king of Judah reigned eight years in Jerusalem, dying forty years old. In verse 26 the statement is made that his son, Ahaziah, was twenty-two years old, ascended the throne and reigned one year. In II Chron. 22:2 the statement is made that Ahaziah was forty-two years old when he began to reign and reigned one year. Thus the records appear in the English translation. There is a seeming contradiction. The father is forty years old when he dies the son is forty-two when he dies and reigns only one year. No son can be older than his father. This seeming difficulty vanishes when one realizes the fact that the Hebrew expression translated "when he began to reign" also is grammatically translated "in his kingdom" or "in his reign." Since the son could not be two years older than the father and since the Hebrew expression has two meanings, that significance must be chosen in the Chronicles passage which will accord with the facts. When it is seen that Ahaziah was the son of Athaliah, who was the daughter of Jezebel of the house of Omri, of the Northern Kingdom and when the years are counted from the usurpation of the throne of Omri to the death of Joram and it is seen that there were exactly forty-two years, the only conclusion to be drawn is that the writer of Chronicles was speaking of the length of the dynasty instead of the age of Ahaziah when he mounted the throne.

Another seeming contradiction of the same character has been pointed out by infidels. In I Kgs. 16:5-8 is the record of the death of Baasha of Israel in the twenty-sixth year of the reign of Asa king of Judah. In the thirty-sixth year of Asa--ten years after Baasha's death--the latter is said to have warred against Judah (II Chron. 16:1). There seems to be an undoubted contradiction. The same Hebrew expression is used here which was used in the other Chronicles passage and should be translated "in his kingdom." A count of the years from the disruption of the kingdom--the beginning of the kingdom of Judah--to the time of this war is thirty-six years. Hence this expression should be translated "in the thirty-sixth year of his reign," that is, the reign of the dynasty to which he belonged.

Many seeming contradictions could be mentioned but these suffice to show that a careful study of the facts will remove the supposed contradiction.

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