lesson#1 the holy scriptures

8/6/2019 Lesson#1 the Holy Scriptures

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THE HOLY SCRIPTURE:Laying the foundation for our certainty in and respect of the Divine Text.

BY Heath A. Martin

i. In 1963 all social measurements dramatically tanked; some increasing by 600 to 800%.Why did this happen in 1963? In 1962, The Bible and prayer was removed from thepublic school system (These levels had been steady for decades).. . . . . . ..But why wasthis also true in the Church?

ii. Satans basic craft is corruption(adding to/taking from) Gods WORD; which in turn,leads to doubtabout what God hassaid. Gen. 3.

*II Tim. 3:16-17 All scripture isgiven by inspiration of God, and isprofitable for doctrine, for reproof, for correction,

for instruction in righteousness: (17) That the man of God may be perfect, throughly furnished unto

all good works.

*Ps 119:89 For ever, O LORD, thy word is settled in heaven.

*Ps 138:2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth:

for thou hast magnified thy word above all thy name.

I. Establishing CERTAINTY about the Text:

FROM: Travels And Experiences In Other Lands; E. E. Byrum, Gospel Trumpet, 1905.

EXAMINING MANUSCRIPTS OF THE BIBLE.

As it has been stated, one of the objects of our mission was to examine ancient manuscripts of the Bible, some of

which are kept in England. The first place visited for that purpose was the famous Bodleian Library, Oxford, England.

There are probably not more than two larger libraries in the world than this one. Besides the several hundred

thousand printed books, there are 32,000 manuscripts. However, there was only one manuscript at that place in which

we were specially interested, and that was the volume which contains the New Testament Scriptures, and known as

Codex Tischendorfianus IV. This manuscript is a volume in old-fashioned design, and made up of parchment leaves of

over 1,100 years old, not printed in type, but written in large square capital letters of Greek, without any punctuation

or division between words, having only paragraphs here and there. It is the oldest New Testament that Oxford

possesses. While in conversation with a librarian we soon learned that he was a higher critic, and in making mention

concerning the ancient manuscripts and especially concerning the Gospels, he said: You are no doubt aware that the

last twelve verses of the last chapter of St. Mark are spurious.

We replied, We are not aware of this being the case, although we have frequently heard it so stated.

To this he said, it is not in the old manuscripts, and aimed to leave the impression on us that it was not in this

manuscript.

He further stated, I have written a commentary on St. Matthew and also on St. Mark. The one on Matthew has been

published; the one on Mark has not.

We soon found that he was not very much of a believer in preaching and practicing the whole Word of God in thesedays. We told him that we should like to examine the ancient manuscript, and especially the last chapter of St. Mark.

To this he replied, It would do you no good, as the passage is spurious.

However, we made application according to the rules of the library, and he could not refuse letting us see the

manuscript. Upon examination we found the sixteenth chapter of St. Mark in full, as we had anticipated. Other

questionable passages were also to be found in this manuscript. . . . . .

From Oxford we went to London to continue our work regarding the manuscripts at the British Museum. . . . . Having

a letter of introduction to Lord Cunaird we visited him, and he gave us a letter to the secretary of the Museum, asking

him to let us have such privileges as we desired at that place. The secretary was very kind, and gave us special favors,

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and waived the rules, giving us immediate admittance. . . . . Through these special favors by the help of the Lord we

not only had the privilege of examining the photographic copies of the old manuscripts, but were permitted to examine

the old manuscripts themselves. . . . . . ..

Here we examined three of the ancient manuscripts of the Bible. The first of these, Codex Alexandrinus, one of the

three most ancient manuscripts of the Bible in the world, was written in Greek paleography about 1,500 years ago, on

fine parchments that have so well stood the hostile attacks of unfavorable ages, and the wear and tear of centuries

past, standing as a firm and strong monumental witness to the providence of God in preserving the Sacred Oracles in

record. The original of these precious documents is kept with great care, and is not for public handling or inspection;

but a perfect facsimile, photographic copy is allowed to be used. At first they refused to allow us to examine the

original. However, through the grace of God we had the privilege of reading the very original volume, but the

superintendent of that department of the library stood by and turned the leaves for us, not permitting us to handle

them. In this volume we found the entire passage of Mark 16: 9-20.

Then we examined Codex Harleianus, a manuscript of the ninth and tenth century, and Codex Burneimus of the

eleventh century, both of which contain the disputed conclusion of Mark un-curtailed. Besides this passage we

examined some other New Testament scriptures, the genuineness of which is sometimes questioned by the scholars (so

called) ; and we are glad to say that we found them all right in these manuscripts. Now these are all of the most

ancient manuscripts of the kind in the British Museum.

A few days later we continued our work with the manuscripts at the Bibliotheque Nationale at Paris. . . . .Here we

examined the important and curious manuscript known as Codex Ephraemi, which is one of the most ancient

manuscripts of the Bible. In value it is as important as Codex Alexandrinus of the British Museum, and in antiquity it

stands fourth, if not earlier; Codex Sinaiticus in St. Petersburg, the Vaticanus in Home, and Codex Alexandrinus inLondon, are the first three. But this manuscript is perhaps the most difficult to read, as it is most obscure and blurred,

as if blue or black ink had been smeared over the pages of the sacred volume. This was the result of a chemical which

the parchment folios underwent in order to bring to light the almost obliterated sacred writing, which was rubbed out

to receive a later inscription. The manuscript is about 1,500 years old. We examined this codex and found the last

twelve verses of Marks Gospel in it all right.

Then we examined the Royal Manuscript of Paris, which is about 1,200 years old. This is the only manuscript, so far as

we know, that contains an alternative conclusion of Mark, but it gives in full the usual revision of the text page. The

eighth verse ends about the middle of the second column and the entire third column is left vacant, leaving sufficient

space for the remainder of the chapter. The Gospel of St. Luke begins over on the next page. Now, there is no other

similar instance in the whole New Testament portion of the manuscript. If a book ends in the middle of first column,

the next book always begins at the next column. We examined the whole of the New Testament, and found no other

unnecessary vacancy anywhere else. This singular fact decidedly proves that the original manuscript from which this

copy was made must have contained the verses nine to twenty in full, but for some reason or other the transcriber did

not copy them. . . . . .

. . . . . . it may also have been because that in the original manuscript this was the last leaf and it was torn off, which

caused the absence of the section in subsequent copies of which this manuscript in the Vatican is a sample. This idea

has been entertained by several of the able scholars of Biblical criticism; for they are all united in declaring that the

gospel could not have been ended with verse eight, the last word of which is a conjunction for, which can never close

a book without doing severe violence to the simple and elementary laws of composition and rhetoric. There are many

other internal and external reasons in favor of the genuineness of the passage. In fact, all the manuscripts that we

examined contained the passages, except this one. Another one at St. Petersburg, . . . . . does not contain it. . . . .. .. It

is to be found in all the ancient versions and in the writings of the Fathers. One of the earliest Fathers, Irenaeus, who

was the disciple of Polycarp, a disciple of John the Evangelist, quotes the passage in his treatise against the

heretics.. . . .. .

HOW WE GOT OUR BIBLE.

. . . . .What evidence have we of the genuineness of these Scriptures? Some say that it was handed down from

generation to generation by hearsay until centuries after the time of the apostles; but such is not the case.

The Pentateuch, or first five books of the Bible, whose writing is ascribed to Moses, and which is sometimes called the

book, or the book of Moses, was a written book. It was sometimes called the law, or the book of the law. Moses

gave the law to the people, and after his death we find Joshua having the people gather together between Mount

(Gerizim and mount Ebal, near Shechem, and the law was read to them.

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Centuries after this we find about the time Nehemiah was preparing to rebuild the walls of, Jerusalem, he had the

people gather together, and told Ezra to bring the book of the law. Neh. 8:4. And the book was brought, and Ezra

opened the book and read to the people. We find, also, in the Old Testament where it is stated that the acts of the

kings are recorded in the book of the Kings and in Chronicles, etc. These records were preserved and handed down

from generation to generation, and the people of God were made acquainted with their teachings.

When Jesus Christ came and began His ministry, He frequently referred the people to what had been written. In St.

Luke 4: 16-20 is an account given of the time when Jesus began his ministry at Nazareth, which says, He went into

the synagogue on the sabbath-day, and stood up for to read. And there was delivered unto him the book of the prophet

Esaias [Isaiah]. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is

upon me, etc. And he closed the book, and he gave it again to the minister, and sat down. They not only had in

those days the book containing the Law, but here Jesus read from the book of Isaiah the prophet, which told

concerning himself. It was a book which could be opened (verse 11), and it says he closed the book. Verse 2O.

It is plain to see that they had the Scriptures recorded in book form, not only during the centuries before Christ, but at

the time he began his ministry, and no doubt they had copies of these Scriptures in all the synagogues. It would not,

therefore, be a strange thing if many copies of these ancient manuscripts were sealed up and kept in some secluded

place for centuries and many copies were made from others. In consideration of the fact that the Scriptures, or Old

Testament, were so made into book form and were carefully preserved before and during the time of Christ, it would

not seem strange if his own words and the words of the apostles were also carefully preserved in book manuscript,

written upon the durable parchments of that day. . . . . . .we find Paul preaching to the people, as recorded in Acts 17:

11, and they searched the Scriptures daily. . . . . . At one place was a man named Apollos, of whom it is said, that he

was mighty in the Scriptures. Acts 18: 24. . . . . ..

. . . . . . .The earliest Hebrew text known of the Old Testament is one in the British Museum, which dates back about to

the ninth century A. D.; but there are many other evidences of the writings of the Old Testament in existence which

date back much further. Aside from the Talmud and the Targums, there is the Samaritan Pentateuch. This is a very

ancient manuscript in the form of a roll, written in Samaritan or Old Hebrew characters, independently of the

Orthodox Jews, and is supposed to be almost as ancient as the Hebrew. It contains the first five books of the Bible. It

is kept by the Samaritan people at Nabulus, a city which is built on the site of the ancient city of Shechem. It is

claimed that this manuscript was written by the great grandson of Aaron. In our travels through Palestine we remained

one night in this city, where there are about one hundred and fifty of the Samaritan people still living as a colony. They

take much pride in the preservation of these manuscripts.

THE SEPTUAGINT VERSION.

We have to-day what is called the Septuagint Version, or version of the Seventy. This is a translation of the Old

Testament made in the Greek language at Alexandria by seventy-two Jewish scholars, and for this reason it is calledthe Septuagint or Seventy. It is said that Ptolemy Philadelphus, king of Egypt B. C. 284-246, while preparing his large

library, desired to have reliable books on every theme from the best authority possible; therefore sent an embassy to

Eliazar the high priest at Jerusalem to obtain copies of their sacred books and of the Hebrew law, and make a

translation of the same. This high priest sent the copies requested, together with these seventy-two translators. It is

said that they were separated from each other, and that when their translations were compared they were exactly the

same. However, let that be as it may, a translation of the books of the Pentateuch was made about two hundred and

fifty years or more before Christ, and the other books completed a few years later. Thus the entire Old Testament was

translated into Greek over one hundred and fifty years before Christ. There have been a number of other versions since

that time. But, it is the New Testament that we desire more especially to dwell upon. [This was the version in common

use in the days of Christ and the Apostles and continues to be the Old Testament Canon of the Latin and Greek

Church. Jesus, The WORD, freely quoted from this version and in no way questioned or corrected its authority or

accuracy; but instead quoted from virtually every book in the accepted Canon, with the exception of the Apocryphal

books (This could be interpreted as the only correction that He made to their cannon by refusing to quote from

them). This effectively places Gods approval and seal upon this version. Also, because the book of Daniel was in

print, in the Septuagint before several of the events he foresaw transpired, this brings into disrepute the objections ofthe critics that say that he wrote after the fact-so accurate were his predictions through Inspiration.]

THE NEW TESTAMENT.

. . . . .The evidences by which we may know the facts concerning the reliability and genuineness of our Bible are

through the versions, manuscripts, and quotations from the Bible by early writers. . . . . .. No one calls in question

that King James I, almost three centuries ago ordered it to be translated and printed. Neither do they believe that King

James or any one else in his day wrote this book in order to deceive the people. Consequently there must have been

some versions or manuscripts older than this one.

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We have heretofore stated that the original language of the New Testament was Greek. [A.D. 52? through A.D. 100?

coming to us in Koine (common) Greek, the common language of the time; A.D. 100? Formulation of Palestinian

Canon of Hebrew Bible at Synod of Jamnia. {This came about because the Septuagint was perceived as having been

taken over by the Christians; and the Jews wanted their own Scriptures. A group of Pharisees called the council at

Jamnia was empaneled to produce a new Hebrew version of the Scriptures. They rejected the Septuagint and the old

Hebrew text from which it was translated, the Verloga, and built their own version of the Tenach (OT) and destroyed any

divergent text; thus standardizing their version. Their work would be the basis for and ultimately become the Masoretic

Text }; 350 through 400 First stabilization of New Testament Canon of 27 Books. About 400 Jerome completes

his final translation of the Bible, the Latin Vulgate, based on the Septuagint and translated from the Hebrew, and other

ancient versions. About 600 through 900 The Masoretic Text in Hebrew is developed by the Masoretes, a school of

Jewish textual critics. The MT, used in the Jewish Bible, has been an important reference in preparing translations

into other languages including the KJV.] About the eighth century some portions of the Scripture were made into

Anglo-Saxon, and into English about the thirteenth century. About 1380 Wyclif, with some of his followers, translated

the entire Bible into the English from the Latin Vulgate; but as this was before the days of printing, it existed only in

manuscript form until about the year 1848 or 1850, when it was published in type. [1456 The Gutenberg Bible, a

folio edition of the Latin Vulgate, is printed from moveable type, an epochal event that inaugurated the era of printing.

1516 Erasmus completes his translation in Greek. 1522 Martin Luther translates the Bible into German.] In

1525 William Tyndale began the publication of his translation of the New Testament. In 1534 he published a revised

edition of the New Testament. [Tyndales version powerfully influenced all of the English versions that would follow. He

was murdered for producing this translation. One of the most impressive and oft overlooked facts is that many of the

translators did their work at great personal cost and self sacrifice. Often spending their entire lifetime in study and

seclusion because of their personal deep regard for the text of the WORD of God. This is an important element lacking

in much of the modern translators and their versions. Why this is important is the fact that when so much is at stake,

and comes at great personal expense, reasons suggests that the utmost of care is invested in the endeavor and nothingis done glibly or unreliably. When something is done quickly and often for profit, as many of the versions of the last

200 years has been, it most often lacks real scholarship. Few modern Scholars have the tenacity or concern to go to

the root for their work; but seem to build error upon error.] In 1535 Miles Coverdale translated the Bible from the

Swiss-German Bible and the Latin Version of Pagninus. This was the first version [Dedicated to King Henry VIII] of the

entire Bible publishedin English. Then came what was known as Matthews Bible, 1537; Taverners, 1539; the Great

Bible [Authorized by Henry VIII], 1539; the Geneva Bible, 1560 [Produced by Coverdale, William Whittingham, John

Knox, and others in Geneva after Mary became queen. It is the first English Bible to divide the Chapters into Verses.];

the Bishops Bible, 1568; Rheims New Testament, 1582 [1582 through 1610 Douay-Rheims (Catholic) Bible

appears, a direct translation into English from the Vulgate by the Catholic College; the New Testament issued at

Rheims, the Old Testament in 1609 and 1610 at Douay, France.]; then came the Authorized Version, 1611. King James

had fifty-four scholarly persons assigned to the work of translating and preparing this Bible. They were located at

Westminster, Oxford, and Cambridge. It was not particularly to be a new translation, but to be a better one, as many

errors had been made in the former translations. They were to follow the text of the Bishops Bible with as little

alteration as the truth of the original permitted. They used the text of Bezas Latin and Greek Testaments of 1598, and

also made considerable use of the Geneva of 1560 and the Rheims New Testament of 1582. They did not at that timehave access to the older Greek manuscripts, [They did have over 5000 texts but relied mostly on the Textus Receptus

or the Byzantine Text and the Eastern Church traditions that had been codified throughout the centuries {SEE End

Notes for info on EASTERN CHURCH}. They worked through intense prayer and committees as they carefully

compared the texts and produced their translation. Their work has been heralded throughout history as the noblest

monument of the English language.] the most reliable of which have been discovered and brought into use since that

date.

After some of these older manuscripts were found it was deemed necessary to get out a revised edition in order to

correct some of the errors that were clearly pointed out through the reading of the older manuscripts, [Less than 1% of

the Bible is under competent dispute. . .no doctrine is dependent upon any disputed passage or words. More than

likely these are copyist errors, that do, not in any way, destroy the in-errancy of Scripture nor its Inspired status.

Because of the vast amount of available manuscripts and the degree of agreement with them, as well as some other

factors, what is actually proved is Gods preservation of His WORD.] and some also found to be made by those who

copied the manuscripts in later years, although there was nothing of such a serious nature as to change the doctrine

or teachings to any great extent. . . . . .. A version is that which is translated from another language. For instance,from Greek to Latin or from Greek to English or some other language. . . . . . There are two classes of Greek writing;

the oldest being written in capital letters, which is called uncial.These are written without any extra space between the

words, making it quite difficult to read. It is not divided into sentences, and is without punctuation. However, about

the ninth or tenth century another style of writing was used, which is called the cursive style, which is a kind of

running hand.

There are about one hundred of the old uncial manuscripts and nearly three thousand of the cursive manuscripts

which are to be seen and examined. [Scholarship states, that for any work of antiquity, if there are at least ten

identical copies, the original is judged as genuine. There are over 10,000 copies of the Books, or part of the

Books of the WORD of GOD, with more continuously being discovered . This means that there is greater proof of

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the authenticity of the Bible, than any other book in the world. The next book of antiquity in line is Homer's Iliad

with 650 copies, the next after that, some 350 copies. The writings of Socrates and Plato has less ancient text than the

Iliad. The Lapse (distance between the original writing and available text) for other ancient manuscripts approaches

1000 years; whereas the lapse for the The WORD of God is less than one lifetime [because of the quotes from Polycarp

69-165 and the Jesus Papyrus which is a portion of Matthew Gospel, dated in 1994 by competent comparison

analysis and modern sophisticated techniques to be either the original or an immediate copy. One of the most recent

and important discoveries of copies of particular Books in the Bible are, what is termed, the Dead Sea Scrolls in 1947

{SEE End Notes for Info on DEAD SEA SCROLLS}.] The most important of the old Greek manuscripts that have been

found are the Codex Sinaiticus, the Codex Vaticanus, the Codex Alexandrinus, and Codex Ephraemi. These date

back from A. D. 300 to A. D. 450. Some claim the Codex Vaticanus to be the oldest, while others believe the Codex

Sinaiticus to be the oldest volume. There are strong evidences that both of these were copied from other manuscripts

between the years 300 and 400 A. D. [The Epistle of 1 John and II Peter 2:1-3 (55 A.D.) were written with Gnostic

errors in mind (the mixing of Greek philosophy and Christianity). The seat of the Gnostics was Alexandria. They were

known to shorten the Scriptures and tailor them to their belief system. Irenaeus in 156 A.D. . .they and their

followers have betaken themselves to mutilating the Scriptures which they themselves, have shortened. . . Because of

the age of these codices, modern scholarship has tended to assume they are the most reliable and have set aside other

sources; but it should be noted that all these codices originated from Alexandria. This has caused some scholars to

believe in the possible corruption of these codices because of the Gnostic influence at Alexandria [as Irenaeus stated].

These Codices are the basis of all modern translations; one of the main pillars of these being Wescott and Horts Greek

New Testament translation of 1881 (because of the belief that older is better); however, they are also the basis of most

of the textual disputes that have surfaced in the last 200 years. These men had open contempt for Textus Receptus

and for the Blood of Christ and had great respect for Darwinism (there are many quotes from them that show these)

They called the Atonement-heresy and denied the Sinlessness of Christ, embraced Romanism and Mary

Worship. Their Greek translation differs from the traditional Greek text in 8,413 places. The discrepancies betweenthe texts all strike blows at: The Deity of Christ, The Virgin Birth, The Atonement and the Sinlessness of Christ, etc.;

they also are the source of the controversy concerning the last 12 verses of Mark 16 (Irenaeus quotes from these very

passages in his commentary on Mark in 150 A.D., as I said, few modern scholars go to the root.). DO YOU REALLY

WANT TO TRUST A BIBLE BASED UPON THEIR TRANSLATION? CHECK THE FRONT OF YOUR BIBLE FOR ITS

SOURCES!! and see if it removes or calls into question the last 12 verses of St. Mark];

. . . .The Alexandrian manuscript, the youngest of these three great manuscripts, is preserved in the British

Museum. It was presented to Charles I. by the Patriarch of Constantinople, A. D. 1628. This was seventeen years too

late to be used in preparing the Authorized Version. Only ten leaves are missing from the Old Testament; but of the

New Testament twenty-five leaves have been lost from the beginning of Matthew, two from John, and three from

Corinthians. It is written two columns on a page. The Vatican manuscript is written three columns on a page, and the

Sinaitic has four columns.

The Vatican, or the Codex Vaticanus, which is generally considered the most ancient in existence, has been in theVatican Library for at least four or five hundred years. The early history of this manuscript is not known. It contains

over seven hundred leaves of the finest vellum, about a foot square, bound together in book form. Gen. 1 to 46 is lost,

also Psa. 105 to 127, and all after Hebrews 9:14 of the New Testament. In this manuscript, which is generally

claimed to be the oldest one, the last twelve verses of the last chapter of St. Mark are omitted. But for some

reason, enough blank space is left on the page, showing that the scribe knew of its existence; but for some

reason it was not inserted, although in other old manuscripts and still older versions in other languages these

verses appear; also in the writings of the early church Fathers. This manuscript having been kept in the Vatican

Library by the Roman Catholics, it was not until recent years that any one but the Roman Catholics had access to it,

and at the present time it is very carefully guarded, and a hard matter to obtain the privilege of examining it. A number

of years ago Dr. Tregelles, who is said to be one of the most eminent of textual critics, made an attempt to examine the

manuscript; but he said they would not let him open the volume without first searching his pockets and depriving him

of pens, ink, and paper. The two priests who were left to guard and watch him would try to detract his attention if he

seemed too intent on any passage, and if he studied any part of it too long they would snatch away the book. Since

that time, by order of Pope Pius IX., facsimile pages have been made of it, and bound volumes are to be found in many

of our chief public libraries.

. . . . .The Sinaitic manuscript, which was copied about the same time of the Vatican manuscript, was of more recent

discovery. The story of its discovery is quite an interesting one. Tischendorf, who for some years had been spending his

time principally in examining all the old manuscripts he could find, decided to make a special tour through the East

and visit the old libraries and convents in order to find more ancient manuscripts of the Bible. From the very earliest

age of the Christian era the Greek texts had been translated into different languagesinto Latin, Syriac, Egyptian, etc.

Ancient manuscripts of these versions had been brought to light where for centuries they had been hidden away in old

libraries and convents. But it was the ancient Greek manuscripts that he was more anxious to obtain.

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In the year 1844 he embarked for Egypt, and was soon at the foot of Mount Sinai in the convent of St. Catherine. While

here, in the month of May, he found in the middle of a great hall a basket full of old parchments. The librarian told him

that two heaps of papers like those had already been committed to the flames. Tischendorf looked over this pile of

papers and found several sheets of a copy of the Old Testament in Greek, which seemed to him the most ancient of any

he had ever seen. The authorities of the convent allowed him to take one-third of the pile of parchments in the waste-

basket, or about forty-five sheets. He was so delighted, and gave expression to his feelings to such an extent that they

suspicioned the manuscript was of great value and refused to allow him to take any more than the forty-five sheets. He

tried in various ways to procure the others, but failed.

In February, 1854, he again visited the convent at Sinai. This visit was successful in some ways, but he was not

successful in procuring the desired manuscripts. He was not able to discover any further traces of those he had seen in

1844, although he found in a roll of papers a little fragment written on both sides which contained eleven short lines of

the first book of Moses, which convinced him that the manuscript originally contained the entire Old Testament, but

that the greater part had been long since destroyed.

On January 18, 1859, he made a short visit to the convent, hoping to make some further discoveries. After remaining a

few days looking over some other ancient manuscripts, he made arrangements with his Bedouin guides to make ready

for their return journey soon, when a peculiar circumstance took place. To give it in his own language, he says:

On the afternoon of this day I was taking a walk with the steward of the convent in the neighborhood,

and as we returned towards sunset he begged me to take some refreshments with him in his cell.

Scarcely had he entered the room when, resuming our former subject of conversation, he said, And I

too have read a Septuagint, that is, a copy of the Greek translation made by the Seventy; and so

saying he took down from the corner of the room a bulky kind of volume wrapped up in a red cloth,and laid it before me. I unrolled the cover, and discovered, to my great surprise, not only those very

fragments which, fifteen years before, I had taken ont of the basket, but also parts of the Old

Testament, the New Testament complete, and in addition, the Epistle of Barnabas and part of the

Pastor of Hernias. Full of joy, which I had at this time the self-command to conceal from the steward

and the rest of the community, I asked, as if in a careless way, for permission to take the manuscript

into my sleeping-chamber, to look over it more at leisure. There by myself, I could give way to the

transport of joy which I felt. I knew that I held in my hand the most precious Biblical treasure in

existencea document whose age and importance exceeded that of all the manuscripts which I had

ever examined during twenty years of study on the subject. I can not now, I confess, recall all the

emotions which I felt in that exciting moment, with such a diamond in my possession. Though my

lamp was dim and the night cold, I sat down at once to transcribe the Epistle of Barnabas. For two

centuries search had been made in vain for the original Greek of the first of this epistle, which has

been only known through a very faulty Latin translation. And yet this letter, from the end of the second

down to the beginning of the fourth century, had an extensive authority, since many Christians

assigned to it and to the Pastor of Hermas a place side by side with the inspired writings of the NewTestament. This was the very reason why these two writings were thus both bound up with the Sinaitic

Bible, time transcription of which is to he referred to the first half of the fourth century, and about the

time of the first Christian emperor.

Early on the 5th of February, I called upon the steward and asked permission to take the manuscript

with me to Cairo, to have it there transcribed from cover to cover; but time prior had set out only two

days before for Cairo, on his way to Constantinople, to attend at the election of a new archbishop, and

one of the monks would not give his consent to my request. What was then to be done? My plans were

quickly decided. On the 7th, at sunrise, I took a hasty farewell of the monks, in hopes of reaching

Cairo in time to get the priors consent. Every mark of attention was shown me on setting out. The

Russian flag was hoisted from the convent walls, while the hillsides rang with time echoes of a parting

salute, and the most distinguished members of the order escorted me on my way as far as the plain.

The following Sunday I reached Cairo where I was received with the same marks of good-will. The

prior, who had not yet set out, at once gave his consent to my request, and also gave instructions to aBedouin to go and fetch the manuscript with all speed. Mounted on his camel, in nine days he went

from Cairo to Sinai and back, and on the 24th of February the priceless treasure was again in my

hands. The time was now come at once boldly and without delay to set to work to a task of transcribing

no less than one hundred and ten thousand lines, of which a great many were difficult to read either

on account of later corrections or through the ink having faded, and that in a climate where the

thermometer through March, April, and May is never below seventy-seven degrees Fahrenheit in the

shade. No one can say what this cost me in fatigue and exhaustion. On the 27th of September

Tischendorf returned to Cairo, and received from the monks under the form of a loan the Sinaitic

Bible, which he took to St. Petersburg, where it was accurately copied.

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. . . . . There is another quite important one of the uncial manuscripts, called Codex Ephraemi. This is, however, called

a palimpsest or rescript manuscripts that is, the original writings were rubbed out in order to make room for other

writings. It was first written in uncial characters, and about the twelfth century these pages were washed and

pumiced, and on it were placed the writings of an old church Father by the name of Ephraemn Syrus. This last writing

was done in the cursive or running hand style of writing. About two hundred years ago a Swiss theologian attempted to

decipher a few traces of the original manuscript. Some time after that another man undertook it with but little success.

In later years an attempt was made to bring out the characters by means of chemicals. But after all these attempts

proved to be unsuccessful, Tischendorf tried his skill at the manuscript, and by the use of chemicals was enabled to be

successful in his efforts, insomuch that he was able to completely decipher the whole of it and distinguish between the

dates of the different writers who had been engaged upon the manuscript. This manuscript is kept in the Royal Library

at Paris.

THE BRIDGE OF TIME FROM THE APOSTLES TO A. D. 400.

We have heretofore shown that the Old Testament Scriptures were handed down from generation to

generation in book form to the days of Christ, and that Ptolemy, king of Egypt, had the Septuagint Version made about

two hundred and fifty years before Christ for the great library at Alexandria. We have also shown that from A. D. 300 to

400 up to the present time there have been manuscripts in existence of both Old and New Testaments; that these

manuscripts are still in existence, and that we have personally examined the oldest of them. But now there is the space

of about three hundred years from the time of the apostles to the time when these old manuscripts were copied, which

time must be bridged over by unquestionable evidence; otherwise we shall be at sea, as it were, regarding establishing

the truthfulness of the foundation of the Bible. Skeptics, too, will say, as one said to me a few months ago while we

were sailing on the Pacific Ocean.

He asked, How old are the oldest manuscripts of the Bible in the Greek language?

I replied that they dated hack to A. D. 300 to 400 years.

Then, there are no older manuscripts in existence? the original can not be found?

No, sir. The original Greek manuscripts have never been discovered.

If that is the case, that the oldest manuscripts date back only to about A. D. 300 to 400, I suppose some impostor just

wrote it up about that time, dont you think?

But we have an abundance of substantial evidence with which to bridge over these few centuries of time. There is no

questioning the fact that there was at one time a man living whose name was Jesus, and that there were twelve

apostles and others who were his followers and to whom he gave the Word. After Jesus death Saul of Tarsus, who was

afterwards called Paul, became a believer in the Christian religion, and went forth preaching the gospel, and also wrotea number of epistles. History tells us of these men.

Constantine, who lived A. D. 272 to 337, became the emperor of Rome. He was the first Christian emperor, and

required the people to recognize Christianity, whereas before this time the Christians had undergone the most severe

persecutions of torture of every kind, and thousands upon thousands were put to death.

In the year 325 the Nicaean Council was held, where certain authoritative steps were taken concerning this affair.

Before Constantines time, during the great persecutions of the Christians, a special effort was made by the rulers of

the land and others to completely wipe out of existence not only the Christians themselves, but their doctrine by also

destroying the manuscripts. Many of these sacred volumes were delivered up and burned, but others were hidden

away and sealed up in caves and vaults and in some way preserved. Constantine, desiring to reestablish the work on

this line and preserve the Scriptures, gave orders that fifty copies of the Bible be made for use in the churches at the

various places. Eusebius Pamphili, bishop of Caesarea, who lived during the time of the Emperor Constantine and died

a few years later, wrote a history of the life of the Emperor. This great Christian historian, who was a personal friend of

Constantine, in giving his account of Constantine says:

Ever careful for the welfare of the churches of God, the Emperor addressed me personally in a

letter on the means of providing copies of the inspired oracles. His letter, which related to the providing

of copies of the Scriptures for reading in the churches, was to the following purport:

VICTOR CONSTANTINE, MAXIMUS AUGUSTUS, TO EUSEBIUS:

it seems highly requisite, since that city is rapidly advancing in prosperity in all other respects, that

the number of churches should be also increased. Do you, therefore, receive with all readiness my

determination on this behalf? I have thought it expedient to instruct your Prudence to order fifty copies

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of the sacred Scriptures, the provision and use of which you know to be most needful for the

instruction of the church, to be written on prepared parchment, in a legible manner, and in a

commodious and portable form, by transcribers thoroughly practiced in their art. The procurator of the

diocese has also received instructions by letter from our Clemency to be careful to furnish all things

necessary for the preparation of such copies; and it will be for you to take special care that they be

completed with as little delay as possible. You have authority, also, in virtue of this letter, to use two of

the public carriages for their conveyance, by which arrangement the copies, when fairly written, will

most easily be forwarded for my personal inspection; and one of the deacons of your church may he

entrusted with this service, who, on his arrival here, shall experience my liberality. God preserve you,

beloved brother.

Such were the Emperors commands, which were followed by the immediate execution of the work

itself, which we sent him in magnificent and elaborate volumes of a threefold and fourfold form. This

fact is attested by another letter, which the Emperor wrote in acknowledgment.EUSEBIUS: Life of

Constantine, Bk IV, Chap. 34-37.

Here we find that fifty copies of the Bible were prepared by the hand and at the expense of the Roman emperor for the

benefit of the congregations in the different places. And when Tischendorf found the Sinaitic manuscript, he was quite

well convinced that it was very probably one of these fifty copies ordered by Constantine, which had been presented to

that convent.

Infidels admit that the New Testament as we have it existed at the time of the Council of Nice in the year 325. Then, we

have only to bridge over a chasm of less than three hundred years in order to meet the apostles with their original

writings and work.

As Jesus Christ was the foundation and chief cornerstone of the church of God, and he gave his gospel to his apostles,

we will now begin building our bridge, using him for our foundation-stone and place of starting. He gave the word and

the Twelve and the Seventy who went forth preached it. Matthew, Mark, Luke, and John wrote the Gospels. Paul and

others wrote the Epistles. Paul in writing to Timothy told him when he came to bring the books, but especially the

parchments. He no doubt at that very time had been writing his Epistles to the churches, which have been handed

down to us as a portion of the New Testament. John, who was one of the apostles, and who wrote a part of the New

Testament, lived until about the year 100. Polycarp, who was a great writer, and whose writings are to be found to-day,

lived from about the year 69 to 165. He was also bishop of Smyrna, was acquainted with John, and was not only

acquainted with John, but was one of his disciples, who sat at his feet and learned from the blessed apostle.

Among other writers whose writings are still extant is Justin Martyr, Who lived from about the year 105 to 163,

who was well acquainted with Polycarp, and had heard him tell of his conversations with John and of hearing John

preach. There were other noted writers of about the same time. One, Ignatius, who died about A. D. 115; another,

Clement, who was bishop of Rome from A. D. 91 to 101. Then, there was Ireneus, bishop of Lyons, who died about A.D. 202; Tertullian, A. D. 150 to 230; Origen, A. D. 185 to 253; Gregory, 210 to 270; Constantine, A. D. 272 to 337;

Lactantius, A. D. 301 to 325; Euebius, A. D. 264 to 349.

As we have heretofore stated, infidels admit that the New Testament existed at the time of Constantine. We have now

bridged the chasm over to the apostles by a number of noted reliable writers, whose writings are now extant and a copy

of the same before me as I write. We will now proceed to quote a few expressions from the writings of some of these

men. As the dates have already been given at the time which these men lived, it will be unnecessary to make mention

again all the dates of their life and writings. However, we would say that Iremeus died in the second year of the third

century, that is, A.D. 202. In his youth he had sat at the feet of the aged Polycarp; and Polycarp had in turn been a

disciple of the Evangelist St. John, and had conversation with other eyewitnesses of the gospel narrative. Irenmus, in

speaking of his own personal recollections, gives us Polycarps own account of that which he had heard from the lips of

St. John and other disciples of our Lord, and expressly adds that all these words agree with Scripture. But let us hear

his own words, as contained in a letter to Florinus:

When I was yet a child, I saw thee at Smyrna in Asia Minor, at Polycarps house, where thou wertdistinguished at court, and obtained the regard of the bishop. I can more distinctly recollect things

which happened then than others more recent; for events which happen in infancy seem to grow with

the mind, and to become part of ourselves; so that I can recall the very place where Polycarp used to

sit and teach, his manner of speech, his mode of life, his appearance, the style of his address to the

people, his frequent references to St. John and to others who had seen our Lord; how he used to repeat

from memory their discourses, which he had heard from them concerning our Lord, his miracles and

mode of teaching, and how, being instructed himself by those who were eye-witnesses of THE WORD,

there was in all that he said a strict agreement with the Scriptures.

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This is the account which Irenaeus himself gives of his connection with Polycarp, and of the truths which he had

learned from him.

About a century or more after this, Eusebius wrote in his Ecclesiastical History (Book II, Chap. 2), and Constantine

had the means of knowing whether or not Eusebius wrote the truth: The fame of our Lords remarkable resurrection

being now spread abroad, according to an ancient custom prevalent among the rulers of the nations to communicate

novel occurrences to the emperor, that nothing might escape him, Pontius Pilate transmits to Tiberius an account of

the circumstances concerning the resurrection of our Lord from the dead, the report of which had been spread

throughout all Palestine. In this account he also intimated that he ascertained other miracles respecting heaven, and

having now risen from the dead he was believed to be a God by the great mass of the people. Tiberius referred the

matter to the senate, but it is said they rejected the proposition.

Tertullian also wrote in his Apology to the rulers of the Roman empire (section 21), wherein he spoke of the darkness

of the crucifixion, and said, You yourselves have an account of the world-potent in your archives; and when recording

Christs condemnation, death, burial, resurrection, and ascension, he said, All these things did Pilate do to Christ;

and, now in fact a Christian in his own convictions, he sent word of Him to the reigning Caesar, who was at the time

Tiberius. Constantine knew whether or not these were facts, and also knew whether or not Justin Martyr spoke the

truth in his Apology to the Roman Emperor Antoninus Pius (chapter 21), when he testified of Christs healing the

sick, casting out demons, cleansing the lepers, and raising the dead; and added, And that he did these things you can

learn from the Acts of Pontius Pilate.The public records of Rome had not yet been destroyed by barbarian conquerors,

and were at his command. He was nearly thirty years old in A. D. 303, when his predecessor Piocletian published his

imperial edict commanding them to tear down the churches of the Christians, and to burn their copies of the sacred

Scriptures.

Eusebius, in writing concerning some of these things, said: We saw with our own eyes our houses of worship thrown

down from their elevation, the sacred Scriptures of inspiration committed to the flames in the midst of the markets. It

was in the nineteenth year of the reign of Piocletian [A. D. 302], in the month of Dystrus, called by the Romans March,

in which the festival of our Savior was at hand, when the imperial edicts were everywhere published to tear down the

churches to the foundation and to destroy the sacred Scriptures by fire.Eusebius Ecclesiastical History, Book VIII,

Chap. 21.

There are numerous statements made by these early writers concerning the Acts of Pontius Pilate, and the report

that he gave to Caesar concerning the death and resurrection of Jesus Christ. And Eusebius and others say that these

records or reports were kept in the Archives of Rome. Among the old, manuscripts in the Vatican Library in Rome at

the present time, is one giving the report of Pontins Pilate to Augustus Caesar, a translation of which I have before me

as I write. But even though this manuscript should be forged, there is enough evidence that such a report did exist and

was safely kept in the Archives of Rome.

We could continue by giving a great multiplicity of similar quotations from these early writers, but now we will noticewhat they had to say concerning the Bible. Irenaeus said, So well established are our Gospels, that even teachers

of error themselves bear testimony to them; even they rest their objections on the foundations of the

Gospels.150 A.D. Adv. Hoer. III, 11, 7.

It was not Constantine who made the Bible, nor who decided what books were canonical, as this was decided in the

days of the apostles and continued to be known as such during the centuries to follow. Polycarp, who was martyred

A. D. 155 or 156 and lived about thirty years of his life at the same time with St. John, quotes in his epistles to

the Philippians nearly forty passages from our New Testament. Justin Martyr, who wrote about A. D. 140, or

forty years after the death of the apostle John, has many quotations and uses the very words that we now read

in the New Testament. In the writings of Irenaeus, A. D. 178; Clement, A. D. 194; Tertullian, A. D. 200; and

Origen, A. D. 230, are to he found 8,723 quotations from the New Testament, including every book which we

accept as canonical.

Dr. Keith, in the sixth chapter of his Demonstration of the Truth of the Christian Religion, records the number of

quotations from the New Testament which can be seen in works which are still extant of the writers we have named.He reports 767 passages quoted by Irenaeus, from every book in the New Testament except the third Epistle of John,

and the Epistle of Jude; 389 passages quoted by Clement, from every book except the Epistle of James and the second

and third Epistles of John, and the Epistle of Jude; 1,802, or, if repetitions are included, more than 3,000, quoted by

Tertullian from every book of the New Testament except the Epistle of James, the third of John, the second of Peter,

and the Epistle of Jude; while the works of Origen yet extant, contain 5,765 quotations from the New Testament,

including every book contained therein, and excluding all the so-called apocryphal books, about which infidels

sometimes talk so freely. Many works of Origen and other authors of those times have perished, but it is probable that

if Origens entire writings had been preserved, if the New Testament had been lost, it could have been reconstructed

from them alone.

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Tregelles, when speaking of Origen, who died about A. D. 254, says: In his writings he makes such extensive use of

the New Testament, that although a very large number of his works are lost, and many others have come down to us

only in defective Latin versions, we can in his extant Greek writings alone, . . . find cited at least two-thirds of the New

Testament; so that, had such a thing been permitted as that the Gospels, and some of the others books, should have

been lost, we might restore them in a great measure by means of the quotations in Origen. [So, why does modern

scholarship overlook this? No doubt, as was shown earlier some had their own personal reasons to modify the texts,

playing into Satans hands, and, perhaps the majority, allowed assumptions and peer pressure to curtail a real

scholars diligence.]

These were the Gospels which Justin Martyr said were read in the public assemblies of the Christians every Lords day.

They were the authentic writings which Tertullian (A. D. 200) said were to be found in his time by any inquirer, in the

custody of the churches of Corinth, Philippi, Thessalonica, Ephesus, and Rome. They were the Scriptures which the

Emperor Piocletian (A. D. 300) ordered to be surrendered and burned, that he might destroy the foundations of

Christianity. They were the same Scriptures that Constantine (A. D. 331) made mention of in a letter which is still

extant, ordering Eusebius to provide fifty copies, to be carefully transcribed upon prepared parchments, as heretofore

mentioned. Mr. Buchanan of Edinburgh relates the following concerning Lord Hailes, a Scottish judge. He says:

I was dining some time ago with a literary party at old Mr. Abercrombies, father of General

Abercrombie, who was slain in Egypt at the head of the British army, and spending the evening

together. A gentleman present put a question which puzzled the whole company. It was this:

Supposing all the New Testaments in the world had been destroyed at the end of the third century,

could their contents have been recovered from the writings of the first three centuries?

The question was novel to all, and no one even hazarded a guess in answer to the inquiry. About twomonths after this meeting, I received a note from Lord Hailes, inviting me to breakfast with him next

morning. He had been one of the party. During breakfast he asked me if I recollected the curious

question about the possibility of recovering the contents of the New Testament from the writings of the

first three centuries.

I remember it well, said I, and have thought of it often, without being able to form any opinion or

conjecture on the subject.

Well, said Lord Hailes, that question quite accorded with the turn or taste of my antiquarian mind.

On returning home, as I knew I had all the writings of those centuries, I began immediately to collect

them, that I might set to work on the arduous task as soon as possible. Pointing to a table covered

with papers, he said, There have I been busy for these two months, searching for chapters, half-

chapters, and sentences of the New Testament, and have marked down what I have found, and where I

found it, so that any person may examine and see for himself. I have actually discovered the whole New

Testament from those writings, except seven (or eleven) verses (I forget which), which satisfied me thatI could discover them also. Now, said he, here was a way in which God concealed or hid the treasure

of his Word, that Julian, the apostate emperor, and other enemies of Christ who tried to extirpate the

Gospels from the world, never would have thought of; and though they had, they could never have

effected their destruction.

With all this evidence we feel that the chasm of time has been well bridged; that we can clasp hands, as it were, with

the apostles, and when we read our New Testament, feel assured that we are speaking the same words that they spoke;

and when we search our Old Testament, we do not question it being the same Scriptures to which Jesus referred when

he said to the Jews, Search the Scriptures; for in them ye think ye have eternal life and they are they which testify of

me.

II. Biblical (by example) view/attitudetowards Scripture, AND The Fear ofThe LORD:John 5:45-47, John 12:47-50, John 14:23, 1 Tim. 6:3, II Peter 3:2, Jude 17

A. Psalms 119: The WORD is the center of the WORD.B. King Josiah: II Kings 22:11-20C. Ezra 9 and 10:1-3D. Nehemiah 13:23-31 E. Daniel: Chapter 9 F. Jesus (THE WORDJohn 1:1-2), quoted from LXX without reserve and used its texts as

His weapon against Satan -It Is WRITTEN-As the eternal WORD He could have beencreative; but instead He proves the written text IS The WORD of GOD and is sufficient;

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Luke 16:19-31(Lazarus) He guaranteed the accuracy of Scripture till all is fulfilled (Matt.5:18) and pre-approved the N.T. writings by foretelling their existence (John 16:13) .

G. TheApostles recognized each others writings as inspired, while they still lived: II Peter3:15-17; Paul cites Luke 10:7 next to Duet. 25 in I Tim. 5:18; When II Tim. 3:16 was

written, most of the N.T. Canon was on parchment and was recognized by the Churchas Scripture.

H. Acts 12:24: It is The WORD that grows {More are those who keep it}.I. Acts 9:31 The walk and the Comfort are inseparable. {The Fear of The LORD}

J. TheFear of the Lord and respect to His WORD are ONE and is often spoken of withreference to knowledge and understanding. The strong inference is that we cannot, in areal sense, Fear God or serve God in ignorance or disregard of His WORD:

A. Ps 34:11 Come, ye children, hearken unto me: I will teach you the fear of theLORD Does God Legislate morality?/no forced Christianity. Ps 111:10 The fear ofthe LORD is the beginning of wisdom: a good understanding have all they thatdo his commandments: his praise endureth for ever. Pr 1:7 The fear of the LORDis the beginning of knowledge: but fools despise wisdom andinstruction. Pr 2:5 Then shalt thou understand the fear of the LORD, and findthe knowledge of God. Pr 1:29 For that they hated knowledge, and did notchoose the fear of the LORD: Pr 9:10 The fear of the LORD isthe beginning of

wisdom: and the knowledge of the holy isunderstanding. Pr 8:13 The fear of

the LORD isto hate evil: pride, and arrogancy, and the evil way, and the frowardmouth, do I hate. Pr 15:33 The fear of the LORD isthe instruction of wisdom;and before honour ishumility. Biblical Humility-respect of Gods Word.

B. Isa 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom andunderstanding, the spirit of counsel and might, the spiritof knowledge and of the fear of the LORD. 3 And shall make him of quickunderstanding in the fear of the LORD: and he shall not judge after the sight ofhis eyes, neither reprove after the hearing of his ears; Acts 10:35, (10:2); Ro 3:18

There is no fear of God before their eyes. 2Co 7:1 Having therefore thesepromises, dearly beloved, let us cleanse ourselves from all filthiness of the fleshand spirit, perfecting holiness in the fear of God. Eph 5:21 Submitting

yourselves one to another in the fear of God.K. Moses: Acts 7:30-33

WORKS of Law O/RWORKS of GRACE: The Spirit Honors the SON: The SON {WORD}is worshiped , which worships theFATHER: The FATHER honors the SON as the only acceptable means to worship HIMSELF. True Worship goes through the WORD.

III. Historic view/attitudetowards Scripture: Various statements from early

church fathers, etc.Present 2 questions before reading quotes: 1. Was the Scriptures the final authority on/in Doctrine for earlyChurch Fathers? 2. If not, then what was?

A. We have learned the plan of our salvation from no one else other than from thosethrough whom the gospel has come down to us. For they did at one time proclaim thegospel in public And, at a later period, by the will God, they handed the gospel down tous in the Scriptures-to be "the ground and pillar of our faith" Irenaeus (c. 180, E/W),1.414.

B. When, however, the Gnostics are confuted from the Scriptures, they turn round andaccuse these same Scriptures as if they were not correct, nor of authority. They say thatthey are ambiguous, and that the truth cannot be extracted from them by those who are

ignorant of tradition .... But, again, when we refer them to that tradition which originatesfrom the apostles, .... they object to tradition. Irenaeus (c180, E/W), 1.415.

C. Since, therefore, the tradition from the apostles does thus exist in the church, and ispermanent among us, let us revert to the Scriptural proof furnished by those apostles

who did also write the gospel. Irenaeus (c.180, E/W),1.417.

D.There will be no light punishment upon him who either adds or subtracts anything fromthe Scripture. Irenaeus (c. 180, E/W), 1.559.

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E. Faith will lead you. Experience will teach you. Scripture will train you. Clement ofAlexandria (c.195, E), 2.196.

F. I have demonstrated that the Scriptures which we believe are valid from theiromnipotent authority. Clement of Alexandria (c. 195, E), 2.409.

G.Those who are ready to toil in the most excellent pursuits will not desist from the searchafter truth until they get the demonstration from the Scriptures themselves. Clement of

Alexandria (c. 195, E), 2 550.

H. The heretics go the length of impiety by disbelieving the Scriptures! Clement ofAlexandria (c. 195, E), 2.552.

I. In fact, the heretics stitch together a multitude of lies and figments so that they mightappear to be acting in accordance with reason in their not accepting the Scriptures.Clement of Alexandria (c. 195, E), 2.552.

J. Having grown old in the Scriptures and maintaining apostolic and ecclesiastic orthodoxyin doctrines, the spiritual man lives most correctly in accordance with the Gospel. Clement of Alexandria (c.195, E) 2.554.

K. Now, what is there in our Scriptures that is contrary to us? What of our own have weintroduced? Is there anything that we need to take away again, or else add to it, or alterit-in order to restore to its natural soundness anything that is contrary to it andcontained in the Scriptures? What we are ourselves, that also is what the Scripturesare, and have been from the beginning. Tertullian (c. 197, W), 2.261.

L. If it is nowhere written, then let him fear the woe that comes on all who add to or takeaway anything [from the written Word]. Tertullian (c 200, W), 3.490.

M.However, the statements of Holy Scripture will never be discordant with truth. Tertullian(c 210, W), 3.202.

N. It will be your duty, however, to present your proofs out of the Scriptures, as plainly aswe do. Tertullian (c 213,W), 3.605.

O. The heretics have boldly falsified the sacred Scriptures, rejected the canons of theancient faith, and ignored Christ. Eusebius, quoting Caias (c, 215, W), 5.602.

P. We ... believe that it is possible in no other way to explain and bring within the reach ofhuman knowledge this higher and Diviner Logos as the Son of God, than by means ofthose Scriptures, which alone were inspired by the Holy Spirit: the Gospels and Epistles,and the Law and the Prophets, according to the declaration of Christ Himself. Origen (c225, E), 4.252.

Q. Every Divine Scripture is gospel. Origen (c. 228, E), 9.305

R. One should take his stand against historical fictions and oppose themwith the true and lofty evangelical message in which the agreement of the doctrines

found in both the so-called Old Testament and in the so-called New appears so clearlyand completely. Origen (c. 228, E), 9.348.

S. With respect to certain matters, the same teachings can be found among the Greeks asin our own Scriptures. However, they do not posses the same power of attracting anddisposing the souls of men to follow them. Origen (c. 248,E),4.574.

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T. In all sincerity and with open hearts before God, we accepted all that could beestablished by the demonstrations and teachings of the Holy Scriptures. Dionysius ofAlexandria (c. 262E), 6.82.

U.There is no contradiction nor absurdity in Holy Scripture. Methodius (c. 290,E), 6.366.

V. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit.

Clement of Rome (c. 96, W), 1.17.

W.Take up the epistle of the blessed apostle Paul. What did he write to you at the time when the Gospel first began to be preached? Truly, he wrote to you under theinspiration of the Spirit. Clement of Rome (c. 96, W), 1.18.

X. Although different matters are taught us in the various books of the Gospels, there is nodifference as regards the faith of believers. For in all of them, all things are relatedunder one Imperial Spirit. Muratorian Fragment (c. 200 W),5.6O3.

Y. For this reason, [the heretics] have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them. . . And as to thegreat audacity implied in this offense, it is not likely that even they themselves can beignorant. For either they do not believe that the divine Scriptures were dictated by theHoly Spirit (and are thus infidels), or else they think that they themselves are wiser thanthe Holy Spirit (which makes them demoniacs). Eusebius ,quoting Caius (c. 215, W),5.602.

Z.The Word of God is full and final, infallible, reliable, and up-to-date, and our attitudetowards it must be one of unquestioned obedience. If a thing is in the Bible it is so; it isnot even to be prayed about; it is to be received and acted upon. . . . .I cannot know Godby feelings, I can only know Him by His Word. Smith Wigglesworth,1920? PentecostalPioneer.

IV. Rules of Biblical Interpretation:

Having established the Divine origin of Scripture, how we then approach and handle itstexts means much for our personal benefit or consequence. The second Most importantunderstanding that we can have of Scripture, is the understanding that IT can ONLY beSPIRITUALLY Discerned or understood. It was not written for the World; but for the KneelingChristian. [1Cor. 2:10-16, Luke 8:10] Even so, there are rules that God gives withinScripture as well as within rhetorical laws and devices, that help keep us on track. Theserules come primarily from the Holy Spirit, through years of study. I was taught to observethat all true doctrine followed these guidelines. If one takes any orthodox doctrine, that isuniversally accepted, it will be seen that it falls within the confines of these rules.

1. Evidence that comes from a source, closest to the original source, is usually the most accurate. As witheverything, noise is introduced with distance; and with theology, this is probably the most noticeable of

all.. . .because the source was Spiritual; but IT is being handled bycarnal men. Scripture is a foundation thatdoesnt move with time. The Scripture itself has been shown to be preserved extremely accurate over time; but

how the Church has interpreted these passages became very corrupt by 350-400 a.d. [The time frame of the

oldest Codices]. The Reformation began a slow recapture of Early Church Theology.

2. Scripture interprets Scripture (or itself). IT IS ITS OWN COMMENTARY; Because of its SPIRITUAL AND

DIVINE ORIGIN. It has been so written by the Holy Spirit that, within the texts are all the answers we need if

we approach its texts/teachings humbly, meekly and with MUCH PRAYER. To not approach Gods WORD inthis fashion is to Tempt God; and to open oneself to great delusions. Scripture informs us that only by

Revelation of Gods Spirit CANwe understand His Word. Here is the problem with the many translations;

they are mainly an attempt to understand and discern Gods Word without Waiting upon God. There is no

end to the error that will proceed from such attempts. Our Theology must NOT be based upon the commentary

of others.

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3. Scripture is to be interpreted, when at all possible, along the lines of natural and common methods of

accepted speaking. If there is no textual reason to assume an allegory, then it is literal. If it cannot possibly be

literal, because it defies laws of language and/or because other texts clearly give an allegorical meaning to the

same idea, an allegorical meaning can be sought (within the confines of the text of Scripture). The Holy Spirit

wrote it, knowing our frame, our weakness, and used our common manner of communicating (Just as a smile or

tears are recognized worldwide; God designed man with some things so common and universal, that His Words

communicate to all); and it does not change no matter in what language it is found. This also does away withthe cultural argument. God wasnt speaking to cultures, He was/is speaking to mankind.

4. EVERY doctrine that is being directed for practice by the Holy Ghost, is CLEARLY TAUGHT by either

precept or principle, by NO LESS THAN 2 OR 3 CLEAR passages. (This is a rule found directly in Scriptureitself.) A Clear text, is not one in which we must guess or create a meaning. THE MEANINGS ARE TO BEGIVEN BY THE TEXT/CONTEXT, ITSELF. If the passage (CONTEXT) does not define itself, then it is NOT a

clear passage.

5. Church History CAN be used as evidence, ONLY insomuch as it agrees with the common sense, natural

interpretation of the Biblical Text. Those doctrines that are not (1) propounded in history close to the source(Scripture) and (2) ARE NOT FOUND IN THE SOURCE (Scripture), MUST BE CONSIDERED

CORRUPTIONS; NOISE. Church history is allowed and has import only if it agrees with the Bible; It IS

NOT/CANNOT BE a commentary and explanation of the Bible. It can only be supportive if it agrees withScripture.

6. Scripture must be approached without any carnal bias, i.e. NO AX TO GRIND, no proving my point, no Its

got to be in there . . somewhere; NO GOTCHA. We cannot have our own mind in the matter.7. What are the long-range/short range implications/effects and consequences of a doctrine? If the believing

and practicing of a doctrine leads to HOLY HABITS, HOLY DISPOSITIONS, AND HOLY ATTITUDES, it is most

likely owned by the Holy Ghost. If, instead , it leads to a slovenly and loose attitude towards Scripture anda licentiousness in practice in daily living, then, according to Scripture, this is rather a Doctrine of Devils, owned

by the Anti-Christ and his false prophet.If the root is Holy, so is the branches (Fruit) Rom. 11:16.8. If there seems to be a contradiction between passages/Testaments and the doctrine that seems to be taught,

the passage that is the leastclear is interpreted by the passage that is the mostclear AND most closelyagrees with the WHOLE of Biblical doctrine; (MUST BE BOTH, unless the seemingly clear passage stands

alone and the more obscure ones all point in the same direction as each other and seem to teach the same thing,

though opposite from the seemingly clear, but single passage). If this happens, it generally means that themeaning, though seemingly farfetched, is exactly what God means. No creating weird or strange dogmas ordoctrines based upon obscure or fringe passages. EXAMPLE: Psalms 8:5/Heb. 2:7 [though Heb. MT says

Elohime (God), the word for Angel is plainly used in Greek; and better agrees with the sense of passage.

For was Christ made lower than God? or Angels for the suffering of death? The Apostle quotes from LXX and

the Holy Spirit did not inspire a correction.]

9. Challenge, by Scripture, the biggest, best arguments of a teaching that appears questionable, FIRST . If the biggest and best proofs of a theory cant hold its own, no need to study the lesser arguments. The lack of

powerful and plain texts are not made up for by a plethora of weak inconclusive texts.

10.One must NOT DIVIDE AND CONQUER. One cannot set out to destroy clear, valid texts, that do notsupport their hopes and pet theories, one at a time, as a means to make proofthat these texts do no mean what

they say. If a text, stands alone, in great clarity AND it is complemented by other texts, that also stand alone inclarity, this is the best possible foundation for truth, whether it approves or disappoints our personal theories. Each proof text either stands alone or it doesnt. If it doesnt, it cannot be used as a proof text.

11.What is done on one side, must be done on the other. In Theology, it simply means that if there is apositive side to a doctrine and we take that literal, then we must take literal the Scriptural presentation of the

negative side, also. EXAMPLE: The doctrine of Heaven and Hell; cannot agree to one without accepting the

other.

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12.The 1st Mention Principle. A very commonly understood and accepted literary device employed by the

Holy Spirit. i.e.; how an item is used or defined when first introduced, is how it is to be understood or

interpreted there-after. This seems much more utilized than many think; most are found in the Pentateuch.

13.Many changes between Testaments; great care must be exercised to understand which Testament one is

dealing with and to mark the change to the other. MUCH harm has been done by careless and unscholarly

interpretation by ignoring this Biblically inherent principle. And these are NOT apparent to the carnal mind;

notice how much the Apostle makes out of a small passage out of O.T. through Inspiration; without which onewould not take such an interpretation or meaning. EXAMPLE: The Apostle builds the whole doctrine of

Justification By Faith upon Gen. 15:6 He believed in the LORD and he counted it to him for righteousness;

and by this the Apostle asserts that the Law is bypassed by this promise. . . .through INSPIRATION!

14.Success or Failure is NO test of Doctrine or of Divine approval. Jesus had the most unsuccessful ministry in

history; as did many of the prophets; while the most vile corruptions of Doctrine prosper to this day and have

for many centuries. We cannot suppose that gain is Godliness; nor that discomfort is unGodliness. This

mistake the Jews made as did Jobs friends. This also deals with the idea that, Whatever works is right.

Something may appear to work from a carnal perspective; when from the eyes of God it is an abomination.

Doctrines of Devils flourish today with large crowds and great prosperity; but are still damnable Heresies.

15.In order for acceptance as a valid doctrine of the Holy Ghost, the doctrine must pass a majority if not a

unanimity of the above tests. In this one I allow a little wiggle room; but not much. If it cannot pass all, therehas to be a valid, reasonable, objective, historical, Biblical reason why, before it can be accepted. Every major

doctrine passes them all with no problem; MANY church traditions and sacred practices. . . DO NOT! Will The

LORD honor these?

None of these rules are about what sounds good or what is exciting. It is properly scientificmethodology that comes from the Father and the Son, through the Spirit. . .the author of Science.

NOTES ON THE EASTERN CHURCH:

The denomination now known as Orthodox Christianity, Eastern Orthodoxy, or the Orthodox Church

began as the eastern half of Christendom, the site of the former Byzantine Empire. Eastern Orthodoxy arose as a

distinct branch of Christianity after the 11th-century "Great Schism" between Eastern and Western Christendom. The

separation was not sudden. For centuries there had been significant religious, cultural, and political differences

between the Eastern and Western churches. Culturally, the Greek East has always tended to be more philosophical,

abstract and mystical in its thinking, whereas the Latin West tends toward a more pragmatic and legal-minded

approach. (According to an old saying, "the Greeks built metaphysical systems; the Romans built roads.")

The political aspects of the split date back to the Emperor Constantine, who moved the capital of the Roman Empire

from Rome to Constantinople. Upon his death, the empire was divided between his two sons, one of whom ruled the

western half of the empire from Rome while the other ruled the eastern region from Constantinople. These various

factors finally came to a head in 1054 AD, when Pope Leo IX excommunicated the patriarch of Constantinople (the

leader of the Eastern church). In response, the patriarch anathematized (condemned) the Pope, and the Christian

church has been divided into West ("Roman Catholic") and East ("Greek Orthodox") ever since.

The Eastern Churches are distinguished by their venerable antiquity, and there is clearly evident the tradition which

has come from the Apostles through the Fathers and which is part of the divinely revealed, undivided heritage of the

Universal Church. The religious authority for Orthodox Christianity is not the Pope as in Catholicism, nor the

individual Christian with his Bible as in Protestantism, but the scriptures as interpreted by the seven ecumenical

councils of the church.

As in all of Christianity, doctrine is important in Eastern Orthodoxy. Orthodox Christians attach great importance to

the Bible, the conclusions of the Seven Ecumenical Councils, and right ("orthodox") belief. However, the Eastern

Churches approach religious truth differently than the Western Churches. For Orthodox Christians, truth must be

experienced personally. There is less focus on the exact definition of religious truth and more on the practical and

personal experience of truth in the life of the individual and the church. Precise theological definition, when it occurs,

is for the purpose of excluding error.

This emphasis on personal experience of truth flows into Orthodox theology, which has a rich heritage. Especially in

the first millennium of Christian history, the Eastern Church produced significant theological and philosophical

thought.

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In the Western churches, both Catholic and Protestant, sin, grace, and salvation are seen primarily in legal terms. God

gave humans freedom, they misused it and broke God's commandments, and now deserve punishment. God's grace

results in forgiveness of the transgression and freedom from bondage and punishment.

The Eastern churches see the matter in a different way. For Orthodox theologians, humans were created in the image

of God and made to participate fully in the divine life. The full communion with God that Adam and Eve enjoyed meant

complete freedom and true humanity, for humans are most human when they are completely united with God.

The result of sin, then, was a blurring of the image of God and a barrier between God and man. The situation in which

mankind has been ever since is an unnatural, less human state, which ends in the most unnatural aspect: death.

Salvation, then, is a process not of justification or legal pardon, but of reestablishing man's communion with God. This

process of repairing the unity of human and divine is sometimes called "deification." This term does not mean that

humans become gods but that humans join fully with God's divine life.

The Eastern Orthodox view of the Trinity also differs somewhat from that of the Christian West. In its Christology,

Orthodoxy tends to emphasize the divine, preexistent nature of Christ, whereas the West focuses more on his human

nature. However, both East and West affirm Christ's full humanity and full divinity as defined by the ecumenical

councils. In fact, Christ's humanity is also central to the Orthodox faith, in the doctrine that the divine became human

so that humanity might be raised up to the divine life.

The process of being reunited to God, made possible by Christ, is accomplished by the Holy Spirit. The Spirit plays a

central role in Orthodox worship . . . . . .It is in the view of the Holy Spirit that Orthodox theology differs from Western

theology, and although the difference might now seem rather technical and abstract, it was a major contributor to theparting of East from West in the 11th century.This dispute is known as the Filioque Controversy, as it centers on the

Latin wordfilioque("and from the Son"), which was added to the Nicene Creed in Spain in the 6th century. The original

creed proclaimed only that the Holy Spirit "proceeds from the Father."

The purpose of the addition was to reaffirm the divinity of the Son, but Eastern theologians objected both to the

unilateral editing of a creed produced by an ecumenical council and to the edit itself. For Eastern Christians, both the

Spirit and the Son have their origin in the Father.

Orthodox worship is highly liturgical and is central to the history and life of the church: By its theological richness,

spiritual significance, and variety, the worship of the Orthodox Church represents one of the most significant factors in

this church's continuity and identity. It helps to account for the survival of Christianity during the many centuries of

Muslim rule in the Middle East and the Balkans when the liturgy was the only source of religious knowledge or

experience.

References and Sources: "Eastern Orthodoxy." Encyclopedia Britannica (Encyclopedia Britannica Premium Service,2004). Second Vatican Council, Decree on the Catholic Eastern Churches, 1964.

NOTES ON DEAD SEA SCROLLS:

In 1947 three Arab shepherds were tending their sheep and goats along the clif fs on the northwest coast

of the Dead Sea. One of them, Juma Muhammed Khalil, threw a stone into a small hole he saw in the cliff and heard a

shattering sound that raised his hopes that gold might have been stored within. Muhammad edh-Dhib, a younger

companion, later returned and entered the cave. Here he found about ten elongated jars, only two of which contained

anything. Three large rolls were removed from one jar and later taken to Bethlehem where the shepherds sought to

sell them to antique dealers. The Bedouins found several other Scrolls and fragments there some months later. Four

of the manuscripts were sold to the Syrian Orthodox Monastery in Jerusalem, and later three Scrolls were obtained by

the Hebrew University. After the discovery of these first Scrolls was publicized in late 1948, a clandestine search inmany caves was undertaken by the Taamirah Bedouins. The Antiquities Department of the Jordan took charge in

1949 and worked out an arrangement with the Bedouins that encouraged them to offer their discoveries to the officials

in charge. Thus began what has proved to be the greatest recent discovery of Biblical and related materials in the Holy

Land.

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THE PROPHET ISAIAH

From the first cave came the complete Isaiah A Scroll, which dates from about 100 B.C., the Isaiah B Scroll, which

preserves parts of Chapters 16 through 66, dates from about A.D. 50; an almost complete commentary on Habakkuk 1

and 2, copied about 40 B.C. through A.D. 25; a fragmentary Aramaic interpretation of Genesis, from about A.D. 1

through A.D. 25; and, an important document containing the rules and teachings of the religious community (probably

the Essenes) that occupied the settlement of Qumran, about seven and a half miles south of Jericho. The Essenes

were a sect of the Jews who believed they had been chosen by God to prepare the way for the new age to come (Isa.

40:3) by living a holy life in the wilderness away from the sons of darkness dwelling in the cities of Judah.

THE ESSENES

They sought to observe the Old Testament Law perfectly, according to the Apocalyptic interpretations by their teacher

of righteousness. They came to Qumran in the late Second Century B.C. and took over the ruins of an ancient

fortified settlement built during the Ninth and Eighth Centuries B.C. by the Hebrews and destroyed in the Sixth

Century B.C. Here the Essenes lived, farmed, wrote down their beliefs and rules, composed interpretations, and made

copies of the Old Testament. In periods of religious and civil tension among the Jews, their adherents apparently grew

in number. The group at Qumran was evidently the largest, but the Essenes followers seem to have been scattered

widely. Theyd rendered a great service in their devotion to the copying of the Scriptures. During the First Century

A.D. they were victims of the political disorder between the Romans and Jews and were forced to abandon their

settlement in A.D. 68 when the Roman army attacked the revolting Jews in Jerusalem. Before leaving, the Essenes hid

their sacred documents in tightly sealed jars in the nearby cliffs. Qumran was occupied by the tenth legion of the

Roman army for a few years and again during the Bar Kokhba rebellion of A.D. 132 through A.D. 135. Evidently some

of the caves had been entered, jars broken, the contents scattered, and some manuscripts removed during the

centuries since. From 1951 through 1958 the site was excavated, and its complex of buildings proved to be an Essene

settlement.

MANUSCRIPTS

From 1952 through 1956 ten other caves with related materials were discovered. In addition, five caves in Wadi

Murrabbaat produced materials from the revolt of A.D. 132. The latter was twelve miles south of

lesson#1 the holy scriptures

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