Showing posts with label Jehovah. Show all posts
Showing posts with label Jehovah. Show all posts

Friday, August 18, 2023

Commentary on John 8:58

Commentary on John 8:58

Thomas Allen

[Editor’s note: The texts of the verses cited in this article are given in the appendix that follows.]

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. (John 8:58, KJV)

According to Trinitarians, Jesus declares himself to be Almighty God, God the Son, the second Person of the Triune God, when he says “I am.” (Some translations have “Am” or “AM” to indicate deity. However, since the original autograph did not distinguish between lowercase and uppercase letters, then writing “Am” or “AM” results from the translators’ Trinitarian bias.)

Trinitarians interpret Jesus speaking chronologically. That is, he is saying that he existed as a conscious being, i.e., he existed as God the Son, before Abraham was born. In this interpretation, the Jews also agree; they understood Jesus to be saying that he existed physically before Abraham. However, the Jews did not understand Jesus describing himself as the eternal second person of the Triune God. While the Jews understood Jesus literally (he lived on earth before Abraham did), Trinitarians understand Jesus claiming his eternal existence (since Jesus is eternal, he came before Abraham). Yet, most Trinitarians hold that Jesus does not mean continuity of consciousness from his preexisting state through his birth to the time that he was speaking to the Jews.

Moreover, according to Trinitarians, Jesus is referring to Exodus 3:14 where God says “I Am That I Am” in reply to Moses asking God what His name is. Thus, by saying “I am,” Jesus is declaring himself to be Jehovah (Yahweh). Further, the Jews understood Jesus as saying he is the one who answered Moses’ question, i.e., that he is the great I Am. (The Jews are a highly unreliable source since they despise Jesus and fail to recognize Jesus as the Messiah.) 

When Jesus says “I am,” he is declaring himself to be the self-existing creator of Abraham and, therefore, is both greater than Abraham and precedes Abraham chronologically. Further, many Trinitarians claim that Jesus did meet physically with Abraham several times. (When the Bible mentions God or Jehovah being in the physical presence of Abraham, according to these Trinitarians, it is referring to Jesus before his incarnation. Yet, according to John [1 John 4:12], no one has seen God, but these Trinitarians claim that Abraham saw God. Moreover, being omnipresent God cannot move. Yet, God moved visibly in Abraham’s presence.) Thus, Jesus before his incarnation is the I Am who met with Moses.

If Jesus is declaring himself to be Almighty God in John 8:58 with reference to Exodus 3:14, then his declaration fits modalism much better than it fits orthodox Trinitarianism, the Trinity Doctrine. Although some Trinitarians identify Jesus as Jehovah, the God of the Old Testament, other Trinitarians identify Jehovah as God the Father. Thus, Jesus is identifying himself as the same person as God the Father. That is, God manifests Himself as Jehovah in the Old Testament and as Jesus in the New Testament. (According to the modalist doctrine of God, God is one person who reveals himself in three modes or manifestations: God the Father, God the Son, and God the Holy Spirit. Most modalists believe that God revealed Himself as Jehovah in the Old Testament and as Jesus in the New Testament.)

Unitarians respond that Jesus’ statement in John 8:58 is to be understood figuratively and not literally. He does not mean that he literally existed as a conscious being before Abraham was born or even before his conception. (This response excludes the Arian type of Unitarians, such as the Jehovah’s Witnesses, who maintain that Jesus existed consciously before Abraham was born; nevertheless, Jesus is not eternal and is subordinate to God.)

Also, because of Jesus’ special, unique relationship with God, he is superior to Abraham. Therefore, he ranks above Abraham, i.e., comes before Abraham. Additionally, in the sense that Abraham saw the Messiah’s coming before his actual arrival, Jesus preexisted in Abraham’s mind.

Moreover, if Jesus is declaring in John 8:28 that he is an eternal and divine person who existed consciously before he was born, then he is contradicting Matthew (Matthew 1:18) and Luke (Luke 1:35) because according to them, Jesus did not consciously exist until his conception. What John is portraying is that Jesus is the Messiah in a present reality and not a future one.

Additionally, because a person says “I am,” that does not mean that he is God. For example, a man whom Jesus healed said “I am” in John 9:9 (KJV). (Most translations translate this phrase to read “I am he,” “I am the man,” or “I am the one.”) Yet, he is not claiming to be God. If these other translations translated the “I am” phrase consistently, they would have translated John 8:58 to read “I am he” or “I am the one.” Then, it would be clear that Jesus is speaking of himself as the Messiah and not God Almighty.

Also, in John 8:24 and 28, Jesus uses the same “I am” phrase that he uses in John 8:58. Yet, the translators translate the phrase as “I am he” in these two verses. If the translators were consistent, they would have translated John 8:58 “I am he.”

Furthermore, contrary to the Trinitarian claim, the Jews may not have understood that Jesus was identifying himself as God when he said “I am.” They thought of God by his common Old Testament name of Jehovah and not as I Am — especially since Jesus used a significantly different phrase than that in Exodus 3:14. (Both the Trinitarians and Unitarians seem to know what the Jews were thinking when Jesus said: “I am.”) A better translation of Exodus 3:14 is “I will be what I will be” In his translation, Moffatt uses this phrase. However, some Trinitarians assert that regardless of the translation of Exodus 3:14, Jesus is declaring his deity and that he is the eternal living God. Consequently, he is adopting Jehovah’s name “I am.” (These Trinitarians seem to believe that Jesus is not Jehovah, who would be God the Father, in contrast with other Trinitarians who assert that Jesus and Jehovah refer to the same person, God the Son.)

No matter how one interprets John 8:58, Jesus did not mean that he was the God of the Old Testament or the New Testament or that he was God the Son, the second person of the Triune God. In John 17:3, Jesus declares that the Father is the only true God and identifies himself as being distinct from God.

Trinitarians interpret John 8:58 literally: Being eternally begotten, Jesus existed personally and consciously as God the Son before Abraham was born. Even some Unitarians interpret this verse literally except instead of Jesus being God the Son, he is the firstborn of creation. Other Unitarians interpret this verse to mean that Jesus existed in God’s plan as the coming Messiah before Abraham was born and even before Jesus came into being, which was after Abraham was born.


Appendix.

These verses are from the King James Version.

Exodus 3:14: And God said unto Moses, I Am That I Am: and he said, Thus shalt thou say unto the children of Israel, I Am hath sent me unto you.

Matthew 1:18: Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Luke 1:35: And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

John 8:24: I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

John 8:29: Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

John 9:9: Some said, This is he: others said, He is like him: but he said, I am he.

John 17:3: And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

1 John 4:12: No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.


Copyright © 2023 by Thomas Coley Allen.

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Saturday, August 27, 2022

The Spirit of Man

The Spirit of Man

Thomas Allen


In “The Soul,” I showed that the Hebrews believed that the soul was mortal and ceased conscious existence when the body died. On the other hand, pagans believed that the soul was immortal. When the body died, the soul was liberated from the body to continue conscious existence elsewhere. In that article, I mention the spirit of man in passing and that like the soul, it ceased to exist when the body died.

In Babylonian Connection Between Ancient and Modern Religions (Phoenix, Arizona:  America's Promise, 1978), Stephen E. Jones gives an excellent explanation of the spirit of man (pages 20-23). A summary of his explanation follows.

Some theologians argue that the spirit of man is that part of human nature that allies with God. Also, some identify the spirit of man as what makes man a rational being. Nearly all believe that the spirit like the soul is immortal and continues to exist beyond the death of the body.

However, the Hebrew understanding of the spirit of man is the breath of God that animates the soul, which gives the body life. Thus, the soul of man contains the life-giving spirit of God. That is, the breath of life is the spirit of life. The Hebrew word for “breath” and “spirit” is the same word.

And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Gen. 2:7)

According to Genesis 2:7, God gave man whom he formed from dust life when He breathed the breath or spirit of life into his nostrils.

(For my life is yet whole in me, And the spirit of God is in my nostrils); (Job 27:3)

As stated by Job, a person lives if he continues to breathe. Once he ceases to breathe, his body, soul, and spirit die and cease to have any conscience existence.

According to the Hebrews, man is not a spirit. Man is composed of a body (flesh) and soul (blood). His spirit is merely the air in his lungs. When one breathes, the lungs give life (spirit) to the blood (soul). Then, the blood transfers life-giving air to the body. Thus, the spirit gives life to a person, but it is not the actual person. Like the air that a person breathes, the spirit is something that the person uses, but it is not the person.

At death, the body, soul, and spirit return to the original state where they wait until the resurrection. Upon death, the body returns to dust; the soul returns to Sheol (Hades), i.e., nonexistence; the spirit returns to God from where it came. Consequently, death is a reversal of creation.

At death, the spirit (breath) separates from the soul (blood). “When the breathing stops, the blood loses its life supply, and both flesh and blood begin to corrupt in death. The air (spirit) neither lives nor dies; it simply gives life for a season and then returns from whence it came” (pp. 21-22). 

The Bible describes death as follows:

and the dust returneth to the earth as it was, and the spirit returneth unto God who gave it. (Eccl. 12:7)

Thou hidest thy face, they are troubled; Thou takest away their breath [spirit], they [the people themselves] die, And return to their dust. (Ps. 104:29)

According to Acts, David is not in heaven. (For David ascended not into the heavens: . . . [Acts 2:34]) Therefore, “that the spirit returning to God does not imply that the person goes to heaven” (p. 22).

Likewise, when Jesus said, “Father, into thy hands I commend my spirit: and having said this, he gave up the ghost” (Luke 23:46), his spirit went to God, but he did not spend three days in heaven with his Father. John 20:17 proves that he did not go to heaven when he died. Jesus said to Mary, “Touch me not; for I am not yet ascended unto the Father.” Furthermore, Peter states that Jesus’ soul went to Hades, oblivion, where it had no conscience existence (Acts 2:31). 

Thus, neither man’s soul nor spirit is immortal. They cease existence when the body dies. Only when God resurrects the body do they return as they returned to Jesus when God raised Jesus from the dead.


Copyright © 2022 by Thomas Coley Allen.

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Friday, November 26, 2021

More Random Religious Thoughts

More Random Religious Thoughts

Thomas Allen


Discussed below are eternal and immortality, Lucifer, Revelation, Saul’s age when he began his reign, Mariology, a time without the Moon, and the Philippines and the Baptists.


Eternal and Immortality

Many people confuse “eternal” with “immortality.” They are different. An eternal being has no beginning and no end. An immortal being has a beginning but no end. Once born or created, an immortal being never dies or ceases to exist.

Are humans naturally immortal? Daniel 12:2 suggests that they are not. Daniel 12:2 reads, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” According to this verse, only many dead are awake, resurrected; the others remain asleep, dead, in the grave. Those who are not resurrected appear not to be immortal. Once they die, their bodies and souls appear to remain dead forever.

Furthermore, the Hebrews believed that the body and soul were so intertwined that when the body died, the soul died with it. Consequently, the soul is not naturally immortal. It remains dead and unconscious until God resurrects it to immortality.


Lucifer

Many theologians teach that Lucifer, Satan, the Devil, is a pure spirit being. Therefore, he is indestructible and must live for all eternity. First, Lucifer is a created being. Since he is created, he has a beginning. An eternal being has no beginning. Consequently, he cannot be eternal. Second, to claim that he must live forever declares that God is not omnipotent. If God is omnipotent, can He not uncreate (annihilate) what He has created? Third, God is omnipresent. Therefore, wherever Lucifer is, God is also. (Being omnipresent, God fills every particle, wave, frequency, or whatever Lucifer is made of.) How can a being as holy as God tolerate the eternal presence of a being as evil as Lucifer? At some point, God must terminate and annihilate Lucifer. Fourth, God is omniscient. Therefore, God always knows the existence of Lucifer. How can His Pure Holiness tolerate knowing the existence of Lucifer, who is pure evil, forever? What God does not know cannot and does not exist. Consequently, at some point Lucifer must vanish because God ceases knowing him, knowing about him, and knowing of him. Contrary, to what most theologians teach, Lucifer is not indestructible and does not live forever.

True Luciferians, such as Albert Pike, consider Lucifer to be Yahweh’s, Jehovah’s (Adonai or Adonay as Luciferians call Him), equal. Lucifer is their god, and Satan, who is a different being and Lucifer’s subordinate, is the prince of the world. Luciferians believe that Lucifer is the God of Light and the God of Good; Adonai (Yahweh) is the God of Darkness and the God of Evil. Lucifer is or was the highest, brightest, and most intelligent of God’s creatures and held the highest office in heaven next to God Himself. They also believe that Satan is the elder brother of the Archangel Michael and that God sent Michael to earth as Christ Jesus. (Jehovah’s Witnesses also believe that the Archangel Michael and Jesus are the same person.) Both Satanists and Luciferians believe that Jesus failed in his mission when he was crucified. Unfortunately for the Luciferians and Satanists, but fortunately for the followers of Christ, Lucifer and Satan lose.


Another Look at Revelation

In Mysteries of Ancient South America, Harold T, Wilkins cites H. S. Bellamy, who argues that Revelation is the history of a great cataclysm caused by a pre-Lunar satellite of the earth coming to close to earth and being destroyed by the earth, which caused large parts of the satellite to crash into the earth.


How Old Was Saul When He Began to Reign

How old was Saul when he began to reign? The number is lacking in the Hebrew text, so many translators guess at the number. The American Standard Version and several other translations guess 40 years.  The New International Version and other translations guess 30 years. Several translations, such as the Revised Standard Version, leave the number of years blank. A few follow the King James Version and claims that Saul reigned one year; thus, they avoid giving his age when he began his reign.


Mariology

Mariology is the body of beliefs or dogmas concerning the Virgin Mary. It is a set of doctrines that Catholics accept and advocate, which Protestants reject.

Both Protestants and Catholics agree that Mary is the mother of Jesus. Moreover, except unitarians, both agree that Jesus is God. Therefore, if Mary is the mother of Jesus and if Jesus is God, then logically Mary is the mother of God. However, Protestants reject the idea that Mary is the mother of God. Therefore, Catholics are logical, and Protestants are illogical. (For unitarians, this issue is not a problem since they reject the notion that Jesus is God. Thus, they hold that Mary is the mother of Jesus, but she is not the mother of God because Jesus is not God.)

When Jesus was promoted to God, his office as the mediator between man and God became vacant. Catholics promoted Mary, the Mother of God, to the office of the mediator. Since Protestants reject the notion that Mary is the mother of God, they logically have not recognized her as the mediator. Consequently, they had to find another solution. For the most part, they use mental gymnastics to explain this problem away by making God the mediator between God and man.

Thus, both proclaim that Paul erred when he wrote, “For there is one God, and one mediator between God and men, the man Christ Jesus.” Both covertly claim that Paul was too ignorant to understand and express deep theological ideas. Whereas, the Catholics assert that Paul should have written “the woman Mary” instead of “the man Christ Jesus,” Protestants believe that Paul should have written, “the God Christ Jesus.”

If Jesus is God as both Catholics and Protestants maintain, then Catholics believe logically about Mariology, and Protestants believe illogically about it. Moreover, both disagree with Paul about who is the mediator between God and man. Is the mediator Mary or God? Both concur that the mediator is not the man.


Was There a time without a Moon

Some allusions to the time before there was a Moon may be found in the Scriptures. In Job 25:5 the grandeur of the Lord who “Makes peace in the heights” is praised and the time is mentioned as “before [there was] a moon and it did not shine.” Also, in Psalm 72:5 it is said: “Thou wast feared since [the time of] the sun and before [the time of] the moon, a generation of generations.” A “generation of generations” means a very long time. Thus, much time elapsed between the appearance of the sun and the appearance of the moon.


The Philippines and the Baptists

One good thing came from President McKinley’s war to steal the Spanish empire from Spain. He stole the Philippines and, thus, gave the Baptists a retirement home. Where else can a good Baptist retire and have maids, cooks, gardeners, and other servants and live a lifestyle that he could not afford if he remained at home in the United States and have all of it paid for by the folks back home? As long as he tells them about the great missionary work that he is doing, they gladly and gracefully support him.

Copyright © 2021 by Thomas Coley Allen.

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Thursday, August 19, 2021

Rahab

Rahab

Thomas Allen

Clergymen who claim that God does not object to interracial marriages cite Matthew 1:5 (“and Salmon begat Boaz of Rachab; . . . ”). Boaz’s mother was Rachab or Rahab in most modern translations. Then, they (erroneously) claim that Rachab the mother of Boaz is the same person as Rahab the Canaanite in Joshua 2:1, 2:3, 6:17, 6:23, and 6:25. (Rahab was a Canaanite prostitute who aided the Israelite spies to escape Jericho.) Yet, the Old Testament never states that Rahab the Canaanite ever married or had children.

Rachab who is Boaz’s mother is not the same person as Rahab the Canaanite. In Hebrews and James, Rahab the Canaanite is called Rahab the harlot. (Hebrews 11:31: “By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.” James 2:25: “And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?”) Hebrews and James refer to Rahab the Canaanite as “the harlot” to distinguish her from Rachab the mother of Boaz. That Hebrews and James refer to Rahab the Canaanite as Rahab the harlot strongly suggests that Rachab in Matthew is not Rahab the Canaanite.

Moreover, God had forbidden the Israelites to marry Canaanites without exception. (Deuteronomy 7:1–3: [1] When Jehovah thy God shall bring thee into the land whither thou goest to possess it, and shall ast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, . . . [3] neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.) No exception is made for any of these people who converted to the worship of Jehovah (Yahweh).

Furthermore, God declared that a mongrel was not to enter his congregation or assembly even to the tenth generation (Deuteronomy 23:2). Therefore, if Salmon had begotten Boaz by Rahab the Canaanite, then Boaz, David, and all other decedents of Salmon and Rahab the Canaanite would not have been allowed into God’s assembly. Yet, God strongly approved of David.

Another argument that the Rachab of Matthew 1:5 is not the same person as the Rahab the Canaanite is the time elapsed between the fall of Jericho and the birth of David. In Matthew, Rachab is identified as David’s great-great-grandmother. David was born about 1049 B.C. Jericho fell about 1450 B.C. Thus, 400 years elapsed between the fall of Jericho and the birth of David. Therefore, the average age of David’s father, grandfather, great-grandfather, and great-great-grandmother would be 100 years when they had David or his ancestor. Too much time elapsed between the fall of Jericho and the birth of David for Rahab the Canaanite to be David’s great-great-grandmother. The conclusion is that the Rachab who married Salmon was an Israelite and was not Rahab the Canaanite.


Appendix

Galatians 3:28: There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus.

Some clergymen and others use Galatians 3:28 as justification for integration (although God is a segregationist and opposes racial integration) and interracial marriages (although God forbids interracial marriages). Nowhere does this verse or even the surrounding verses say anything about race, racial integration, or marriage. Jews and Greek are White (Aryan, Homo albus); therefore, they are two ethnicities of the same race. What this verse teaches is that salvation is available to all regardless of ethnicity, status, or sex. Salvation is by faith in Christ and only by faith in Christ. It does not depend on one’s ancestry, status, or works. He who believes in Jesus for everlasting life has life everlasting. Through faith in Jesus, all become one in Christ.


Copyright © 2021 by Thomas Coley Allen.

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Monday, May 27, 2019

Milton on the Son of God – Part 3

Milton on the Son of God – Part 3
Thomas Allen

[Editor’s note:  Page numbers enclosed in parentheses are references to Milton on the Son of God and the Holy Spirit from His Treatise on Christian Doctrine by John Milton. The author’s comments are enclosed in brackets.]

      Some Trinitarians claim that according to some passages, “Christ is God; now if the Father be the only true God, Christ is not the true God; but if he be not the true God, he must be a false God” (p. 58). To this assertion, Milton replies “that the conclusion is too hastily drawn; for it may be that he is not ‘he that is true,’ either because he is only the image of him that is true, or because he uniformly declares himself to be inferior to him that is true. We are not obliged to say of Christ what the Scriptures do not say” (pp. 58-59). The Scriptures do not call Christ true God. Moreover, “he is not to be called a false God, to whom, as to his beloved Son, he that is the true God has communicated his divine power and glory” (p. 59).
      Trinitarians use Philippians 2:6 (“who being in the form of God”) to support their doctrine. Milton replies:
But this no more proves him to be God than the phrase which follows — “took upon him the form of a servant” — proves that he was really a servant, as the sacred writers nowhere use the word “form” for actual being. But if it be contended that “the form of God” is here taken in a philosophical sense for the essential form, this consequence cannot be avoided, that when Christ laid aside the form, he laid aside also the substance and the efficiency of God; a doctrine against which they protest, and with justice (p. 59).
According to Milton, “‘To be in the form of God,’ . . . seems to be synonymous with being in the image of God; which is often predicated of Christ, even as man is also said, though in a much lower sense, to be the image of God, that is, by creation” (p. 59).
      About Trinitarian gymnastics with the Scriptures, Milton writes:
It is singular, however, that those who maintain the Father and the Son to be one in essence, should revert from the gospel to the times of the law, as if they would make a fruitless attempt to illustrate light by darkness. They say that the Son is not only called God, but also Jehovah, as appears from a comparison of several passages in both testaments. Now Jehovah is the one supreme God; therefore the Son and the Father are one in essence (p. 61).
Further, Milton notes that the name of Jehovah is applied to angels when they represent his divine presence and speak his words. In support, he cites numerous verses (pp. 61-65).
      Then, citing several passages, he illustrates the absurdity of assuming that when one name is mentioned twice in the same sentence that the name is applied to two persons (pp. 65-66).
      Next, he discusses Exodus chapter 23 and 33 where God sends an angle to guide the Israelites. The angel addresses the Israelites as though he was Jehovah — he is called Jehovah. If the Israelites understood the angel to be Jehovah:
it follows that they must have conceived either that there were two Jehovahs, or that Jehovah and the angel were one in essence; which no rational person will affirm to have been their belief. . . . If the people had believed that Jehovah and that angel were one in essence, equal in divinity and glory, why did they mourn, and desire that Jehovah should go up before them, notwithstanding his anger, rather than the angel? . . . If, on the contrary, they did not consider the angel as Jehovah, they must necessarily have understood that he bore the name of Jehovah in the sense in which I suppose him to have borne it, wherein there is nothing either absurd or histrionic (pp 67-68).
      Some Trinitarians argue that this angel was Christ himself — citing 1 Corinthians 10:9 as support (p. 67). Therefore, he was Jehovah. Milton replies, if this angel had been Christ, he would have acted as a moderator and mediator (p. 68). He adds that “whether Christ, or some angel different from the preceding, the very words of Jehovah himself show that he was neither one with Jehovah, nor co-equal, for the Israelites are commanded to hear his voice, not on the authority of his own name, but because the name of Jehovah was in him” (p. 68). Continuing, he remarks, “[If] the angel was Christ, this proves no more than that Christ was an angel, according to their interpretation of Gen. xlviii. 16, ‘the angel which redeemed me from all evil’; and Isa. Ixiii. 9, ‘the angel of his presence saved them’” (p. 68).
      Next, Milton cites several passages from Revelations that he interprets as supporting his Christology (p. 70). Then he comments on the difficulties that they have caused some Trinitarians. For example, one Trinitarian accused the Arians of transposing and confusing some of the verses in the last chapter of Revelations; thus, he rearranged these verses to support his Trinity Doctrine (p. 70). Milton notes that action would have been unnecessary if this Trinitarian had observed that throughout the Old Testament, “angels are accustomed to assume the name and person, and the very words of God and Jehovah, as their own; and that occasionally an angel represents the person and the very words of God, without taking the name either of Jehovah or God, but only in the character of an angel, or even of a man” (p. 71) — for example, Judges 2:1.  About this issue, Milton writes:
But according to divines the name of Jehovah signifies two things, either the nature of God, or the completion of his word and promises. If it signify the nature, and therefore the person of God, why should not he who is invested with his person and presence, be also invested with the name which represents them? If it signify the completion of his word and promises, why should not he, to whom words suitable to God alone are so frequently attributed, be permitted also to assume the name of Jehovah, whereby the completion of these words and promises is represented? Or if that name be so acceptable to God, that he has always chosen to consider it as sacred and peculiar to himself alone, why has he uniformly disused it in the New Testament, which contains the most important fulfilment of his prophecies; retaining only the name of the Lord, which had always been common to him with angels and men? If, lastly, any name whatever can be so pleasing to God, why has he exhibited himself to us in the gospel without any proper name at all (pp. 71-72)?
[Some ancient manuscripts of Matthew do contain the name Jehovah, Yahweh.]
      Continuing, Milton discusses Isaiah 8:13, 14 along with 1 Peter 2:7, 8, Zachariah 11:13, 12:10 along with Acts 2:33 and John 19:37, and Malachi 3:1 to illustrate that Jehovah’s messenger is at times called “Jehovah” (pp. 72-75). Concluding, he adds, “That the name and presence of God is used to imply his vicarious power and might resident in the Son, is proved by another prophecy concerning John the Baptist, Isa. xl. 3, ‘the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah; make straight in the desert a highway for our God’”(pp. 75-76).
      Milton states “that the Son himself professes to have received from the Father, not only the name of God and of Jehovah, but all that pertains to his own being —  that is to say, his individuality, his existence itself, his attributes, his works, his divine honours; to which doctrine the apostles also, subsequent to Christ, bear their testimony” (p. 76). Then he cites John 3:35, 8:3, and Matthew 11:27 to support this conclusion.
      Next, he comments on Trinitarians using the two natures of Christ to “evade any arguments that may be brought against them. What Scripture says of the Son generally, they apply, as suits their purpose, in a partial and restricted sense; at one time to the Son of God, at another to the Son of Man — now to the Mediator in his divine, now in his human capacity, and now again in his union of both natures” (p. 77). [According to Trinitarians, Christ is 100 percent man and 100 percent God with no commingling of the two natures.] However, “the Son himself says expressly, ‘the Father loveth the Son, and hath given all things into his hand,’ John iii. 35 — namely, because ‘he loveth him,’ not because he hath begotten him — and he hath given all things to him as ‘the Son,’ not as Mediator only” (p. 77).
      If Christ’s Deity had remained what it was before he became the mediator as Trinitarians claim, then “why does he ask and receive everything from the Father, and not from himself? If all things come from the Father, why is it necessary (as they maintain it to be) for the mediatorial office, that he should be the true and supreme God” (pp. 77-78). Therefore, all things that the Father gives the Son are the Father’s gifts to the Son (p. 78). In support, Milton cites John 16:15, Acts 17: 9, 10, Isaiah 9:6 (evidence that he receives his name from the Father), Philippians 2:9, Hebrews 1:4, and Ephesians 1:20, 21 (pp. 78-79).
    About the names given the son, Milton writes, “We need be under no concern, however, respecting the name, seeing that the Son receives his very being in like manner from the Father. John vii. 29, ‘I am from him.’ The same thing is implied John i. 1, ‘in the beginning’” (p. 79).
      About John 1:1, Milton notes:
[T]he notion of his eternity is here excluded not only by the decree, . . . but by the name of Son, and by the phrases — “this day have I begotten thee,” and “I will be to him a father.” Besides, the word “beginning” can only here mean “before the foundation of the world,” according to John xvii. 5, as is evident from Col. i. 15-17, “the first born of every creature: for by him were all things created that are in heaven, and that are in earth, etc., and he is before all things, and by him all things consist” (p. 79).
[Milton believes that the son created the heavens and the earth. This is also a commonly held belief of Trinitarians. Some unitarians disagree with Milton on this point.]
      About the Son being eternal, Milton remarks, “Him who was begotten from all eternity the Father cannot have begotten, for what was made from all eternity was never in the act of being made; him whom the Father begat from all eternity he still begets; he whom he still begets is not yet begotten, and therefore is not yet a Son; for an action which has no beginning can have no completion” (p. 80). Moreover, “it seems to be altogether impossible that the Son should be either begotten or born from all eternity. If he is the Son, either he must have been originally in the Father, and have proceeded from him, or he must always have been as he is now, separate from the Father, self-existent and independent” (p. 80).  He adds, “If he was originally in the Father, but now exists separately, he has undergone a certain change at some time or other, and is therefore mutable. If he always existed separately from, and independently of, the Father, how is he from the Father, how begotten, how the Son, how separate in subsistence, unless he be also separate in essence (p. 80)?”
      According to Milton, and contrary to Trinitarians, “the Father and the Son differ in essence” (p. 81). Both reason and the Scriptures support this conclusion. Milton writes a lengthy explanation for why they cannot have the same essences (pp. 81-83).
      Next, he comments on the existence of the Son: The Son derives his existence from the Father. In support, he cites John 5:26, 6:57, and Hebrews 1:8, 11, 12 (p. 83).
      About the Son being omnipresent, Milton remarks that “if the Father has given all things to the Son, even his very being and life, he has also given him to be wherever he is” (p. 83). [The Son is not truly omnipresent. A truly omnipresent being cannot move. There is no place where he can move because he is already there. Moreover, if he leaves a place, he is no longer omnipresent because there is a place where he is not. The Son ascended into heaven and will some day descend from heaven — thus, the Son moves from one place to another.] He argues that the apparent omnipresence of Jesus in John 1:48 (“before that Philip called . . . I saw thee”) cannot be used to prove that the Son is of the same essence as the father (pp. 83-84). Likewise, Matthew 18:20 (“there am I in the midst of them”) and 28:20 (“I am with you alway, even unto the end of the world”) do not assert absolute omnipresence (p. 84). [Omnipresence is being everywhere simultaneously. Being many places at once is not omnipresence. For example, a radio broadcast is in many places at once, but it is not omnipresent; it is not everywhere simultaneously.]
      Next, Milton discusses omniscience and cites many verses that purport that Jesus is omniscient (pp. 84-85). Then Milton notes that the Son did not know all things absolutely and cites several verses showing his lack of omniscience (p. 85). [According to Trinitarians, when Jesus appears to be omniscience, for example, John 21:11 {“thou knowest all things”}, he is acting in his divine nature. When he lacks knowledge, as when he did not know when the time of the destruction of the temple or when he would return and the end of the age would occur {Mark 13:32}, he is acting in his human nature. However, according to Revelation 1:1, Jesus is not omniscient; God has to give him the revelation. This occurred after the Son had shed his human body and could no longer be acting in his human nature.]
      Mostly by citing verses, Milton discusses the Son’s authority; his authority comes from the Father (pp. 86-87).
      Whatever omnipotence that he had, he had because all his power came from the Father (p. 87). To support this conclusion, Milton cites several verses. About the Son’s apparent omnipotence, Milton observed that “the nature of these works, although divine, was such, that angels were not precluded from performing similar miracles at the same time and in the same place where Christ himself abode daily” (p. 87) — for example, John 5:4 (“an angel went down at a certain season into the pool”). Moreover, the disciple performed the same works.
      Again citing Scripture, Milton discusses other gifts that Jesus received from the Father. They include the power of conversion (pp. 87-88), creation (pp. 88-89), remission of sins (p. 89), preservation (p. 90), renovation (pp. 90-91), conferring gifts (p. 91), mediatorial, i.e., his passion (pp. 90-91), resuscitation from death (p. 93), future judicial advent (p. 93), divine honors (p. 93), baptism in his name (p. 94), belief in him (pp. 94-96), and judgment (p. 99).
      About the passion, Milton asks, “How then can the Son be considered co-essential and co-equal with the Father (p. 92)?” About Jesus’ exclamation on the cross — “My God, my God, why hast thou forsaken me?” — he asks, “He whom the Son, himself God, addresses as God, must be the Father — why then did the Son call upon the Father (p. 92)?” Milton’s answer is that because “he felt even his divine nature insufficient to support him under the pains of death” (p. 92).
      Remarking further on Philippians 2:6, he notes that the Son’s possession of the divine gifts that the Father gave him was not robbery. Milton continues, “[I]f this passage imply his co-equality with the Father, it rather refutes than proves his unity of essence; since equality cannot exist but between two or more essences” (p. 100). He adds:
Further, the phrases “he did not think it” — “he made himself of no reputation” (literally, “he emptied himself”) appear inapplicable to the supreme God, For to think is nothing else than to entertain an opinion, which cannot be properly said of God. Nor can the infinite God be said to empty himself, any more than to contradict himself; for infinity and emptiness are opposite terms. But since he emptied himself of that form of God in which he had previously existed, if the form of God is to be taken for the essence of the Deity itself, it would prove him to have emptied himself of that essence, which is impossible (p. 100).
      Lastly, Milton proves that the Father is greater than the Son. For Jesus said, “My Father is greater than all” (John 10:29) and “my Father is greater than I” (John 14:28). Trinitarians respond “that Christ is speaking of his human nature” (p. 100). However, Milton doubts that “his disciples understand him as speaking merely of his human nature” (p. 100). He writes:
If therefore he said this, not of his human nature only (for that the Father was greater than he in his human nature could not admit of a doubt), but in the sense in which he himself wished his followers to conceive of him both as God and man, it ought undoubtedly to be understood as if he had said, My Father is greater than I, whatsoever I am, both in my human and divine nature; otherwise the speaker would not have been he in whom they believed, and instead of teaching them, he would only have been imposing upon them with an equivocation. He must therefore have intended to compare the nature with the person, not the nature of God the Father with the nature of the Son (p. 101).
He cites several verses to support his conclusion that the Father is greater than the Son (pp. 101-105).
      As shown above, Milton presents a unitarian argument akin to that of the Arians and the Jehovah’s Witnesses. All three believe in a preexisting Son, i.e., the Son existed before his conception. They believe that the Son has a beginning and, therefore, is not eternal. Further, they believe that the Father is the supreme God, the only true God, Jehovah of the Old Testament, and that God is one in person. Moreover, Milton was in agreement with most orthodox Christians from the mid-second century to early fourth century; they believed in a preexisting Son who was not eternal and who was subordinate to the Father. [Milton is unclear about whether Jesus was perfect man of a rational soul and the preexisting Son of a rational soul both occupying the same body without confusion of substances similar to the Trinitarian and Valentinian belief or Jesus was a human shell or sentient body with the preexisting Son providing the rational soul or mind similar to the Apollinarian belief or some other model.]

Copyright © 2018 by Thomas Coley Allen.

Part 2

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Saturday, May 18, 2019

Milton on the Son of God – Part 2

Milton on the Son of God – Part 2
Thomas Allen

[Editor’s note:  Page numbers enclosed in parentheses are references to Milton on the Son of God and the Holy Spirit from His Treatise on Christian Doctrine by John Milton. The author’s comments are enclosed in brackets.]

    Not only does the Trinity Doctrine lack scriptural support, it also is lacking in reason. The “alternative therefore must be adopted, namely, that if God be one God, and that one God be the Father, and if notwithstanding the Son be also called God, the Son must have received the name and nature of Deity from God the Father, in conformity with his decree and will, after the manner stated before” (p. 25).
    Milton notes that Trinitarians insist “that wherever the name of God is attributed to the Father alone, it should be understood . . . to signify the three persons, or the whole essence of the Trinity, not the single person of the Father” (p. 27). He continues:
This is on many accounts a ridiculous distinction and invented solely for the purpose of supporting their peculiar opinion; although in reality, instead of supporting it, it will be found to be dependent on it, and therefore if the opinion itself be invalidated, for which purpose a simple denial is sufficient, the futile distinction falls to the ground at the same time. For the fact is, not merely that the distinction is a futile one, but that it is no distinction at all; it is a mere verbal quibble, founded on the use of synonymous words, and cunningly dressed up in terms borrowed from the Greek to dazzle the eyes of novices (p. 27).
He adds that “since essence and hypostasis mean the same thing, . . . [then] there can be no real difference of meaning between the adverbs essentially and substantially (hypostatice), which are derived from them” (p.27). Consequently, if  “the name of God be attributed to the Father alone essentially, it must also be attributed to the Father alone substantially” (p. 27). “If . . . the Son, who has his own proper hypostasis, have not also his own proper essence, but the essence of the Father, he becomes on their hypothesis either no ens [a real thing, entity] at all, or the same ens with the Father; which strikes at the very foundation of the Christian religion” (p. 28).
    According to the Trinity doctrine, “wherever the Son attributes Deity to the Father alone, and as to one greater than himself, he must be understood to speak in his human character, or as mediator” (p. 29). [This is a fantastic doctrine that prevents Jesus from being able to deny that he is God. Every statement that he makes or action that he takes that shows that he is not Deity can be rejected because it is merely Jesus speaking or acting in his human character and not in his divine character.] Milton concedes this concept to the Trinitarian “[w]herever the context and the fact itself require this interpretation” (p. 29). However, “it can never be inferred from hence that he is one God with the Father” (p. 29).
    Continuing, Milton remarks that “simultaneous mention is made of the Father and the Son, that name [God] is uniformly ascribed to the Father alone” (p. 29) with a few exceptions. Then he cites several verses to support his claim (pp. 29-30).
    Milton writes, “The Son likewise teaches that the attributes of divinity belong to the Father alone, to the exclusion even of himself” (p. 31). For example, in Matthew 24:36 and Mark 13:32, Jesus declares that only the Father is omniscient and that he (Jesus) lacks the divine trait of omniscience. [Trinitarians claim that Jesus’ human character is not omniscient, but his divine character is.]
    According to Milton, “after the hypostatical union of two natures in one person [the union of the divine nature and human nature in Jesus such that, according to the Trinitarian Doctrine, Jesus is simultaneously 100 percent man and 100 percent Deity with no confusion of substance], it follows that whatever Christ says of himself, he says not as the possessor of either nature separately, but with reference to the whole of his character, and in his entire person, except where he himself makes a distinction” (p. 32). He adds, “Those who divide this hypostatical union at their own  discretion, strip the discourses and answers of Christ of all their sincerity; they represent everything as ambiguous and uncertain, as true and false at the same time; it is not Christ that speaks, but some unknown substitute, sometimes one, and sometimes another” (pp. 32-33).
    Moreover, Jesus’ will is independent of the Father, for in Matthew 26:39, Jesus says “not as I will, but as thou [the Father] wilt.” Milton comments, “Now it is manifest that those who have not the same will, cannot have the same essence” (p. 33). Then he cites several verses to show that the Father and Son do not have “in a numerical sense, the same intelligence or will” (p. 33): Matthew 24:36, Mark 13:32, and John 6:38.
    After referencing several prayers of Jesus to God the Father, Milton asks, “If these prayers be uttered only in his human capacity, which is the common explanation, why does he petition these things from the Father alone instead of from himself, if he were God? Or rather, supposing him to be at once man and the supreme God, why does he ask at all for what was in his own power (p. 34)?”
    According to Jesus, “there is none good but one, that is God” (Matthew 19:17). To this statement, Milton remarks “that he did not choose to be considered essentially the same with that one God; for otherwise this would only have been disclaiming the credit of goodness in one character, for the purpose of assuming it in another” (p. 34).
    Milton notes that “Christ assigns every attribute of the Deity to the Father alone. The apostles uniformly speak in a similar manner” (p. 35). He cites several verses as examples. Furthermore, many verses declare that the Father alone raised the Son from the dead (pp. 35-37).
    Next, Milton notes that “the Son uniformly pays worship and reverence to the Father alone, so he teaches us to follow the same practice” (p. 37). Thus, divine honors are owed to the Father. In support, he cites several verses (pp. 37-41).
    Trinitarians argue “that the Son is sometimes called God, and even Jehovah; and that all the attributes of the Deity are assigned to him likewise in many passages both of the Old and New Testament” (p. 41). Milton replies “that where the Father and the Son are mentioned together, the name, attributes, and works of the Deity, as well as divine honours, are always assigned to the one and only God the Father” (p. 41). Then he proceeds to demonstrate “that whenever the same properties are assigned to the Son, it is in such a manner as to make it easily intelligible that they ought all primarily and properly to be attributed to the Father alone” (p. 41).
    He notes that the name or title of “God” is occasionally given to angels and men. Angels are called gods in Psalm 97:7, 9 and Judges 6:22, 13:21, 22. The title “God” is attributed to angels when they appear as Jehovah’s representatives (God spoke through them). Examples are Genesis 21:17, 18 and 22:11, 12, 15, 16. In Exodus 22:28, judges are called gods “because they occupy the place of God to a certain degree in the administration of judgment” (p. 46). Moreover, the children of Israel are called gods in Psalm 82:6. Also, the house of David is called God in Zechariah 12:8, and Moses is called God in Exodus 4:16 and 7:1.
    One error that some Trinitarians make is to construe “Elohim,” the Hebrew word for God, incorrectly. Although Elohim is plural in number, it is singular in meaning. These Trinitarians assert that Elohim “is intended to intimate a plurality of persons in unity of essence” (p. 43). [Although this interpretation of Elohim was once a popular argument used by Trinitarians to support the Trinity Doctrine, few use it today. Most Trinitarians now admit that nothing in the Old Testament supports the doctrine of a triune God. However, it does consistently and emphatically support the doctrine of a unipersonal God.] Milton remarks that “if there be any significance at all in this peculiarity, the word must imply as many gods as it does persons” (p. 43).
    Continuing, Milton notes that the Son “was entitled to the name of God both in the capacity of a messenger and of a judge” (p. 46). In John 10:34-36, Jesus used this argument “when the Jews accused him of blasphemy because he made himself God” (p. 46).
    By identifying the Word as the Son, Trinitarians use John 1:1 to support their doctrine of the eternal Son. Milton responds that the verse does not say “from everlasting, but ‘in the beginning.’ ‘The Word’ — therefore the Word was audible” (p. 47). Since God cannot be seen or heard (John 5:37), the “Word therefore is not of the same essence with God” (p. 47). That the Word was with God does not necessarily mean that “he [or it as some unitarians would say] is one in essence with him with whom he was” (p. 47).
    Milton argues that John should be allowed to interpret what he means by the Word in John 1:1. In Revelations 19:13, John writes that “‘his name is called the Word of God’ — that is, of the one God: he himself is a distinct person. If therefore he be a distinct person, he is distinct from God, who is unity. How then is he himself also God? By the same right as he enjoys the title of the Word, or of the only begotten Son, namely, by the will of the one God” (pp 47-48).
    Continuing to John 1:2, Milton comments that the second verse “enforces what the apostle wished we should principally observe, not that he was in the beginning God, but in the beginning with God; that he might show him to be God only by proximity and love, not in essence” (p. 48). Unlike the Trinitarian explanation of John 1:1-2, this explanation is consistent with the remainder of John’s gospel.
    A favorite passage that Trinitarians use to prove the Trinity Doctrine is John 20:28, where Thomas says to Jesus, “My Lord and my God.” In response, Milton writes, “He [Thomas] must have an immoderate share of credulity who attempts to elicit a new confession of faith, unknown to the rest of the disciples, from this abrupt exclamation of the apostle, who invokes in his surprise not only Christ his own Lord, but the God of his ancestors, namely, God the Father” (p. 48). Yet, shortly before meeting Thomas, Jesus had declared, “I ascend unto my God and your God’ [John 20:17]. Now the God of God cannot be essentially one with him whose God he is. On whose word therefore can we ground our faith with most security; on that of Christ, whose doctrine is clear, or of Thomas, a new disciple, first incredulous, then suddenly breaking out into an abrupt exclamation in an ecstasy of wonder, if indeed he really called Christ his God? . . . [Nor] is it credible that he should have so quickly understood the hypostatic union of that person whose resurrection he had just before disbelieved” (pp. 48-49).
    Some Trinitarians claim that the lack of Jesus correcting Thomas in his remarks proves the Deity of Jesus, i.e., Jesus is God Himself, the second person of the triune God. Contrariwise, Milton argues that the lack of correction proves that Jesus is not a person of a triune God (pp. 49-50).
    Also, Matthew 1:23 (“they shall call his name Immanuel, which being interpreted is, God with us”) “does not prove that he [Jesus] whom they were so to call should necessarily be God but only a messenger from God” (p. 50).
    About Acts 16: 31, 34 (“believe on the Lord Jesus Christ . . . and he rejoiced, believing in God with all his house”), Milton remarks that “it does not follow from hence that Christ is God, since the apostles have never distinctly pointed out Christ as the ultimate object of faith; but these are merely the words of the historian, expressing briefly what the apostles doubtless inculcated in a more detailed manner — faith in God the Father through Christ” (p. 51).
    About Romans 9:5 (“who is over all, God blessed for ever”), he notes that some early church fathers omit “God” when quoting this passage. Moreover, the way translators punctuate this passage can give it different meanings. Milton concludes that “supposing that the words are spoken of the Son; they have nothing to do with his essence, but only intimate that divine honour is communicated to the Son by the Father, and particularly that he is called God” (p. 52). Continuing, he writes:
 But, it is said, the same words which were spoken of the Father, Rom. i. 25, “the Creator, who is blessed for ever. Amen,” are here repeated of the Son; therefore the Son is equal to the Father. If there be any force in this reasoning, it will rather prove that the Son is greater than the Father; for according to the ninth chapter, he is “over all,” which, however, they remind us, ought to be understood in the same sense as John iii. 31, 32, “he that cometh from above, is above all; he that Cometh from heaven is above all” (p. 52).
However, Milton adds that Christ “came not of himself, but was sent from the Father, and was obedient to him” (pp. 52-53). Moreover, Christ “never could have become a mediator, nor could he have been sent from God, or have been obedient to him, unless he had been inferior to God and the Father as to his nature. Therefore also after he shall have laid aside his functions as mediator, whatever may be his greatness, or whatever it may previously have been, he must be subject to God and the Father” (p. 53).
    As for 1 Timothy 3:16 (“God was manifest in the flesh”), many early manuscripts omit “God” [as do many translations since the King James]. However, Milton concedes that “when the context is duly examined, that the whole passage must be understood of God the Father in conjunction with the Son. For it is not Christ who is “the great mystery of godliness,” but God the Father in Christ” (p. 54). To support his conclusion, he cites Colossians 2:2 and 2 Corinthians 5:18, 19. Continuing, he writes, “‘was manifest in the flesh’ — namely, in the Son, his own image; in any other way he is invisible: nor did Christ come to manifest himself, but his Father, John xiv. 8, 9” (p. 54). (For more justifications of Milton’s conclusion, see pages 54-55).
    Next, Milton comments on Titus 2:13 (“the glorious appearing of the great God and our Saviour Jesus Christ”) in some detail and about various translations. He concludes that:
what is proposed to us as an object of belief, especially in a matter involving a primary article of faith, ought not to be an inference forced and extorted from passages relating to an entirely different subject, in which the readings are sometimes various, and the sense doubtful — nor hunted out by careful research from among articles and particles — nor elicited by dint of ingenuity, like the answers of an oracle, from sentences of dark or equivocal meaning — but should be susceptible of abundant proof from the clearest sources (p. 56).
[This advice Trinitarians ignore because the clearest passages support Unitarianism.]
    Then, Milton comments on 1 John 5:20 (“We know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, (even) in his Son Jesus Christ: this is the true God, and eternal life”). Trinitarians use the second part of this verse to support their doctrine of a triune God. However, when the verse as a whole is considered, it does not support the Trinity Doctrine.
    Milton also comments on Hebrews 1:8 (p. 50), Acts 20:58 (p. 51), 1 John 3:16 (pp. 56-57), Jude 4 (pp. 59-58), Psalm 68:17-19, and Ephesians 4:5-8 (pp. 60-61).

Copyright © 2018 by Thomas Coley Allen.

Part 1, Part 3

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Tuesday, January 6, 2015

Why Elijah Defeated the Baal Priests


Why Elijah Defeated the Baal Priests
Thomas Allen



[Editor's note: The following article has been significantly revised from the earlier version that appeared.  Revised January 13, 2018; revised May 5, 2018, by adding 35-37; revised March 18, 2019, by adding 38; revised September 28, 2024 by rewriting 14 and adding 39.]
    Why was Elijah able to defeat Baal’s priests in his duel with them (1 Kings, chapter 18)? The traditional explanation is that Jehovah or Yahweh or YHWH is the supreme God or that He is the only true God.[1] Naturally, Baal apologists object to Jehovah being the supreme god, much less being the true god.
    Jesus said in Matthew 7:7, “Ask and it shall be given you.” As many prayers go unanswered, prayer apologists have come up with excuses for unanswered prayers. Baal apologists can easily use these excuses to explain Elijah’s victory over Baal’s priests. Some of the favorite and most popular excuses of the prayer apologists for unanswered prayers follow.
    1. Doubt. God does not answer prayer because of doubt, i.e., the prayer has some doubt that God would answer the prayer. Thus, doubt is more powerful than God. How much doubt is necessary is not usually stated other than if the prayer has one iota of doubt, his prayer will not be answered. According to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they had some doubt that Baal would answer their prayers. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that out of the multitude of people praying for peace, is that all of them have doubt. Of the few who pray for war, apparently one of them has no doubt that God will deliver war. Therefore, we have war instead of peace. (In this article, peace means the absence of war; it does not mean the unmeasurable internal peace of God.)
    2. Lack of Faith. God does not answer prayer because of a lack of faith, i.e., the prayer does not have enough faith. Presumably, if the prayer is answered, the prayer has enough faith. If it is not answered, the prayer does not have enough faith. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not have enough faith that Baal would answer their prayers. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that out of the multitude of people praying for peace, is that none of them have enough faith. Of the few who pray for war, at least one of them has enough faith to ensure that God will deliver war.  Therefore, we have war instead of peace.
    3. Serious and Earnest. God only answers prayers when the prayer begs seriously and earnestly. Otherwise, He ignores the prayer. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not beg seriously and earnestly enough. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that out of the multitude who pray for peace, none begs seriously or earnestly enough. Of the few who pray for war, at least one begs seriously and earnestly enough. Therefore, we have war instead of peace.
    4. Not God’s Will. God does not answer the prayers of His people unless He so desires, i.e., it is His will to answer them, or the prayer is consistent with His will. Presumably, His refusal to answer serves some higher and usually hidden purpose and is not whimsical. Moreover, as God’s will always prevails, presumably, His will is going to be executed even if no one ever prays. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because Baal’s will was that they lose. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that of the multitude who pray for peace, is that none are praying for God’s will. Of the few who pray for war, they are praying for God’s will, which means that God’s will is war. Therefore, we have war instead of peace.
    5. God Answers Those Who Seek His Will. If what the prayer is seeking with his prayer is God’s will, God answers the prayer. If the prayer’s prayer is contrary to God’s will, God does not answer the prayer or answers it negatively.  Again, as God’s will always prevails, presumably, His will is going to be executed even if no one ever prays. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they were not seeking Baal’s will when they asked him to defeat Elijah. Therefore, Baal allowed Elijah to win. Moreover, the reason that we have war instead of peace is that people who pray for peace are not seeking God’s will. The few who pray for war apparently are seeking God’s will, which is war.
    6. Gives Things Asked for That He is Willing to Grant. The prayers must ask for things that they know that God is willing to grant. This excuse leads to much groping around in the dark, for who knows the mind of God. Thus, prayer is mostly a trial and error thing with the prayer searching for what God will grant. Even then, he does not know whether it is answered prayer or coincidence. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not ask for that which Baal was willing to grant when they asked him to defeat Elijah. Therefore, Baal allowed Elijah to win. Moreover, we have war instead of peace because those who pray for peace are not praying for that which God is willing to grant. The few who pray for war are praying for that which God is willing to grant, which is war.
    7. God Answers But the Answer Is “No.” God answers all prayers. Sometimes He grants the prayer what he asks for, and sometimes He does not. How this is to be distinguished from random events and coincidence is not adequately explained — especially when compared to nonprayed-for events. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because Baal answered his priests negatively. Therefore, Baal did answer their prayers, and his answer, contrary to their petition, was to allow Elijah to win. Moreover, the reason that we have war instead of peace is that God answers the prayers for peace negatively. However, He answers the prayers of the few who pray for war in the positive and gives them and those who pray for peace war.
    8. The Answer Is Not What Was Expected. God answers all prayers. However, the answer is frequently not what the prayer wanted or expected. Again, how this is to be distinguished from random events and coincidence is not adequately explained. Baal did answer the prayers of his priests. However, the answer was not what they expected. They expected Baal to give them victory over Elijah. Baal decided to answer their prayers by giving Elijah victory over them. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because Baal answered his priests in a way that was not expected. Moreover, the reason that we have war instead of peace is that God answers the prayers for peace with war, which is not what the prayers for peace wanted or expected.
    9. Has Something Better. God answers all prayers, but He often answers by giving the prayer something better than what he asks. Evidently, this is true even, and especially, when the prayer never perceives the thing received as better than what was requested. Apparently, the “something better” for Baal’s priests was defeat, humiliation, and death. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; Baal gave his priests something better than victory over Elijah: defeat, humiliation, and death. Moreover, the reason that we have war instead of peace is that God is giving the prayers for peace something better than peace and that is war.
    10. Gives What Is Needed, Not What Is Wanted. God answers prayers by giving the prayer what he needs instead of what he wants. A corollary of this excuse is that God does not answer prayers for wants; He only answers prayers for needs. What does God do when the request is for something that is both needed and wanted? Does He grant the request because it is needed? Does He withhold answering because it is wanted? Or does He only partially answer it? Obviously, Baal’s priests merely wanted victory over Elijah. What they really needed was defeat, humiliation, and death. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; Baal gave his priests what they needed (defeat, humiliation, and death) instead of what they wanted (victory). Moreover, the reason that we have war instead of peace is that prayers for peace merely want peace. What they really need is war. Presumably, those who pray for war merely want war, but what they really need is war, so God gives them war.
    11. Not Yet. God answers all prayers, but He often delays in answering, even when the prayer is time sensitive. Again, how this is to be distinguished from random events and coincidence is not adequately explained. Also, not explained is time running out without the prayer being answered. When was Baal going to answer the prayers of his priests? After Elijah defeated, humiliated, and killed them? According to the Baal apologists, Baal did answer the prayers of his priests. He just did not answer them in a timely manner. He delayed answering their prayers to some future date. Evidently, Baal plans to answer the prayers of his priests in the future when he has reincarnated or resurrected them and Elijah and has the duel between them reenacted. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because Baal decided to answer their prayers later. Moreover, the reason that we have war instead of peace is that God will grant peace sometimes in the future — perhaps when no one is left to fight.
    12. Unconfessed Sin. God does not answer prayer because the prayer has unconfused sin, i.e., the prayer has not confessed all his sin. Therefore, God will not answer the prayer. If this excuse is true, then God seldom answers many prayers as many prayers have unconfessed sin. Many people cannot even remember all their unconfessed sins, so their prayers are never answered. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they had some unconfessed sin. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that of the multitude who pray for peace, all have unconfessed sin. Of the few who pray for war, apparently at least one does not have any unconfessed sin, so God answers his prayer for war.
    13. Dire Need. God only answers the prayers of people in dire need. When does a need become a dire need? What is a dire need? Cemeteries are full of people who thought that they had a dire need. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not have a dire need to win. Apparently, they had a dire need for defeat, humiliation, and death. Moreover, prayers for peace do not have a dire need for peace; however, prayers for war do have a dire need for war. Therefore, we have war.
    14. Not Praying the Correct Way. According to this excuse, one needs to follow the correct formula in praying before God will answer the prayer. That is, in order for God to give the prayer his request, the prayer must follow the correct formula for prayer. (This excuse sounds like Gnosticism in that a hidden formula for prayer exists. One only needs to be enlightened enough to find it.) Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not pray the correct way. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that of the few who pray for war at least one follows the correct formula. Of the multitude who pray for peace, none uses the correct formula. To the extent any formula for prayer is given in Matthew 7:7, it is simply to ask; then God will grant the request.
     15. Failing to Deal with the Spirit Behind the Problem. The prayer has one or more spirits causing the problem for which he is praying, and he has not dealt with these spirits. He must first rebuke, confess, acknowledge, and command these spirits to depart before his prayers are answered. (To the extent that this excuse has validity, the rebuking, confessing, acknowledging, and commanding the departure of these spirits is implied in most prayers even if they are not explicitly stated. Often the prayer may not even be aware of such spirits.) Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not first rebuke, confess, acknowledge, and command the departure of the spirit behind Elijah’s challenge although their prayers did imply, if not explicitly command, etc., such departure. Moreover, the reason that we have war instead of peace is that of the few who pray for war at least one has rebuked, confessed, acknowledged, and commanded the departure of the spirit behind peace. Of the multitude who pray for peace, none has rebuked, confessed, acknowledged, and commanded the departure of the spirit behind war.
    16. Not Praying to the Right God. God will not answer one’s prayer if he prays to the wrong God. Presumably, the wrong God will not answer his prayers either, although the prayer prayed to him. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they prayed to the wrong god. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that out of the multitude of people praying for peace, none of them is praying to the right God. All are praying to the wrong God. Apparently of the few who pray for war, at least one is praying to the right God.
    17. Asking God to Perform Magic, Miracles. One should never pray for a miracle because that is asking God to perform magic. God does not do magic because that is interfering with the natural course of events, and God does not interfere with the natural course of events. Therefore, one should only pray for unmeasurable intangibles like courage and wisdom. One should never pray for measurable tangibles like curing someone of a disease or world peace. Apparently, people who use this excuse do not believe Jesus when he said, “Ask and it shall be given you” (Matt. 7:7). An unanswerable prayer for a measurable tangible shows that Jesus lied. A prayer for an unmeasurable intangible cannot be shown whether it is answered or not. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they prayed for a miracle, i.e., they asked Baal to perform magic. However, Jehovah interfered with the natural course of events and performed an act of magic by lighting Elijah’s water-soaked wood (1 Kings 18:32-38). Therefore, proponents of this excuse must reject Jehovah as the true God because He performed magic. Baal apologists would add that since the true God does not do magic since Baal did no magic, and since Jehovah did do magic, Baal must be the true God. Moreover, God refuses to answer prayers for peace because to do so requires magic, a miracle. War is the natural course of events.
    18. Lack of Fervor. According to this excuse, God only answers the prayers of those who pray fervently. How much fervor does it take before a prayer is fervently prayed? Apparently, the fervor displayed by Baal’s priests was not enough. For anyone to display more fervor as the Bible describes them doing (1 King 18:28-29) is hard to imagine. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not pray fervently enough. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that out of the multitude of people praying for peace, none of them prays fervently enough. However, out of the few who pray for war, at least one prays fervently enough.
    19. Praying for the Wrong Thing. God does not answer the prayers of people who do not pray for the right thing, i.e., they pray for the wrong thing. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not pray for the right thing. He did not answer the prayers of his priest because they prayed for victory over Elijah; they prayed for the wrong thing. Presumably, they should have prayed for Elijah to win; then Baal would have answered their prayers because they would have prayed for the right thing. Likewise, the multitude who pray for peace prays for the wrong thing: peace. However, the warmongers pray for the right thing: war. Therefore, God answers the prayers of the warmongers and ignores the prayers of the peace lovers.
    20. Asking for Things Not Good for the Prayer. If a person prays for something that is not good for him, God will not answer the prayer. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they prayed for something that was not good for them. He did not answer the prayers of his priest because they prayed for victory over Elijah, which was not good for them. Presumably, defeat was good for them. Likewise, God does not answer the prayers of those who pray for peace because peace is not good for them. Therefore, war must be good for them.
    21. Sinner. God does not answer the prayers of sinners. If true, then God would never answer any prayers as everyone is a sinner. Possibly, the only exception is a prayer for salvation and that is iffy. So why did Jesus bother promising that people would receive whatever they asked? Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they were sinners. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that every one of the multitudes who pray for peace is a sinner. At least one prayer for war is not a sinner. Therefore, God answers the prayers of the nonsinning warmonger.
    22. Not a Christian. God only answers the prayers of Christians. This excuse is a good test for someone to use to decide if he is really a Christian. If God answers all his prayers, he is a real Christian. If God fails to answer at least one of his prayers, he is not a real Christian; he is a pseudo-Christian. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they were not real Christians. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Because Elijah was not a Christian either, Jehovah could not have answered his prayer. Moreover, of the multitude who pray for peace, not one of them is a Christian. Of the few who pray for war, at least one is a Christian. Therefore, God answers the prayers of the warmongering Christian.
    23. The Prayer Must Be Prepared to Receive What Is Being Asked For. God only answers the prayers of those who are prepared to receive that for which they pray. He does not answer the prayers of those who are not prepared. How one becomes prepared is anyone’s guess. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they were not prepared to receive victory. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, none are prepared to receive peace; none can handle peace. Of the few who pray for war, at least one is prepared to receive war; this one can handle war. Therefore, we have war instead of peace.
    24. Must Adhere Only to Christ.  Before God answers a person’s prayer, that person must adhere only to Christ. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not adhere only to Christ. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Although evidence is given that Elijah adhered to Jehovah, no specifically stated evidence is given that Elijah adhered only to Christ. Thus, of the multitude who pray for peace, none adhere only to Christ. Presumably, of the few who pray for war, at least one adheres to only Christ. Therefore, we have war instead of peace.
    25. Prepared to Live God’s Will. Before God answers a person’s prayer, the prayer must be prepared to live God’s will. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they were not prepared to live Baal’s, will. Therefore, Baal refused to answer their prayers and allowed Elijah to win. Thus of the multitude who pray for peace, none are prepared to live God’s will. Of the few who pray for war, at least one is prepared to live God’s will. If correct, then living for war appears to be God’s will.
    26. Praying for God’s Will to Be Done. Only when a person prays that God’s will to be done, does God answer the prayer. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not pray that Baal’s will be done. Therefore, Baal did not answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, none is praying that God’s will to be done. Of the few who pray for war, they are praying that God’s will to be done. Therefore, as we have war instead of peace, then God’s will must be war. However, according to Matthew 7:7, God’s will seems to be simply to ask so that He can give whatever is asked for.
    27. Must Know God. God only answers the prayers of those who know Him. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah was mightier; they lost because they did not know Baal. Therefore, Baal did not answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, none knows God. Of the few who pray for war, at least one knows God Therefore, we have war instead of peace.
    28. Must Keep the Commandments of God. God only answers the prayers of those who keep His commandments. This excuse is the ultimate excuse because we are all sinners, and no sinner can keep the commandments of God. To break one commandment is to break all commandments. Based on this excuse, God never answers anyone’s prayer, which makes Jesus’ promise in Matthew 7:7 a hoax. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not keep Baal’s commandments. Thus, of the multitude who pray for peace, none keep God’s commandments. Of the few who pray for war, at least one keeps God’s commandments. Therefore, we have war instead of peace.
    29. Must Have Accepted Jesus as Savior. According to this excuse, God only answers the prayers of those who have accepted Jesus as their savior. This excuse is a good test for one’s salvation. If the prayer has one unanswered prayer, then he is not saved. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah was mightier; they lost because they had not accepted Jesus as their savior. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, no specific evidence is given that Elijah had accepted Jesus as his savior, so accepting Jesus as his savior had nothing to do with his victory. Thus, of the multitude who pray for peace, none has accepted Jesus as his savior. Of the few who pray for war, at least one has accepted Jesus as his savior.
    30. Must Pray in the Name of Christ Jesus. According to this excuse, a person must pray in the name of Christ Jesus before God will answer that prayer. However, Matthew 7:7 does not require asking in the name of Christ Jesus. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they had not prayed in the name of Christ Jesus. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, no evidence is given that Elijah prayed in the name of Christ Jesus, so his prayer had nothing to do with his victory. Thus, the reason that we have war instead of peace is that of the multitude who pray for peace, none pray in the name of Christ Jesus. Of the few who pray for war, at least one has prayed in the name of Christ Jesus.
    31. Asking with Incorrect Motive. God does not answer prayers when the prayer is praying with incorrect motives. Thus, according to Baal apologists, Baal’s priest did not lose because Jehovah is mightier; they lost because they prayed with an incorrect motive. Therefore, Baal did not answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, none ask with the correct motive. Of the few who pray for war, at least one asks with the correct motive. Therefore, as we have war instead of peace. Apparently, a desire for war is the correct motive, while a desire for peace is an incorrect motive.
    32. Asking from a Selfish Heart. God does not answer the prayers of a prayer who prays from a selfish heart. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they prayed from a selfish heart. Selfishly, they want to defeat Elijah. Therefore, Baal did not answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, all pray from a selfish heart. Of the few who pray for war, at least one does not pray from a selfish heart. Apparently, praying for peace is selfish, while praying for war is altruistic. Therefore, we have war instead of peace.
    33. Pray Continuously. One must pray continuously for God to answer a prayer. Although the record shows that Baal’s priests prayed continuously, apparently, they did not pray continuously enough — much more continuously than Elijah prayed. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah was mightier; they lost because they did not continuously pray. Therefore, Baal did not answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, all failed to pray continuously. Of the few who pray for war, at least one prays continuously. Therefore, we have war instead of peace.
    34. Seeking to Receive the Blessing More Ardently than Desiring to Commune with God. God does not answer the prayers of prayers who desire the object of the prayer more than they desire to commune with God. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah was mightier; they lost because they desire victory over Elijah more than they desired to commune with Baal. Therefore, Baal did not answer their prayers and allowed Elijah to win. Thus, of the multitude who pray for peace, all pray desire peace more than they desire to Commune with God. Of the few who pray for war, at least one desires to commune with God more than he desires war. Therefore, we have war instead of peace.
    35. Sowing and Reaping: One Reaps What He Sows. God answers prayers using the principle of what one sows is what one reaps. Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they had been sowing defeat, so he let them reap defeat by letting Elijah defeat them. Thus, all of the multitudes of those who pray for peace have been sowing war; therefore, God lets them reap war. Likewise, the few who pray for war have been sowing war; therefore, God lets them reap war.
    36. Lack of Humility. God does not answer the prayers of those who lack humility.  Thus, according to Baal apologists, Baal’s priests did not lose because Jehovah was mightier; they lost because they lacked humility. (Based on his actions, Elijah displayed much more arrogance than humility.) Therefore, Baal did not answer their prayers; consequently, he let Elijah win. Thus, of the multitude who pray for peace, none prayed with humility. Of the few who pray for war, at least one prays with humility. Therefore, we have war instead of peace.
    37. Lack of Trust. God does not answer the prayers of those who lack sufficient trust in him. Presumably, if the prayer is answered, the prayer trusts God, even if the prayer is an atheist who prays sarcastically. If it is not answered, the prayer does not trust God. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because they did not trust Baal. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that out of the multitude of people praying for peace, none of them trust that God will deliver peace. Of the few who pray for war, at least one of them has enough trust that God will deliver war.  Therefore, we have war instead of peace. (Promises kept build trust; promises broken destroy trust.)
    38. Pleasing in God’s Sight. The prayer must ask for things that God finds pleasing. Thus, according to the Baal apologists, Baal’s priests did not lose because Jehovah is mightier; they lost because prayed for something that was not pleasing to Baal: namely, victory over Elijah. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that the multitude of people praying for peace are praying for something that is not pleasing in God’s sight: peace. The few who pray for war are praying for something that is pleasing in God’s sight: war.  Therefore, we have war instead of peace.
39. Pray as Though the Prayer Has Already Been Answer.  According to this excuse, one should pray as though God has already answered the prayer. If the prayer thanks God in advance for answering the prayer, God will grant the prayer's request. That is, in order for God to give the prayer his request, the prayer must thank God for answering the prayer before he begins to pray. Thus, according to Baal apologists, Baal's priests did not lose because Jehovah is mightier; they lost because they did not thank Baal for answering their prayers before they began praying. Therefore, Baal did not answer their prayers and allowed Elijah to win. Moreover, the reason that we have war instead of peace is that of the few who pray for war at least one thanks God for giving them war before praying. Of the multitude who pray for peace, none thank God for giving them peace before praying. 
    As shown above, the traditional explanation of Elijah’s victory over Baal’s priests may not be correct if the prayer apologists are correct. Prayer apologists need to find a better excuse for unanswered prayer. They need to find an excuse that the Baal apologists cannot possibly use to explain Elijah’s victory.
    Now let us examine Jesus’ promise in Matthew 7:7. According to this verse, God’s will it to ask so that He can give. All one has to do is merely ask in order to receive that for which one asks. If this verse means what it says, conditions necessary have prayers answered, i.e., the excuses, given above are irrelevant. Taking as Jesus spoke it, this verse contradicts the above excuses offered by the prayer apologists.  If one or more of the above conditions, excuses, must be met before a prayer is answered, then Matthew 7:7 is deceptive. In essence, by providing excuses for unanswered prayer, prayer apologists do not believe what Jesus said in Matthew 7:7; they are calling him a liar.
     When the prayers for peace are considered, one must wonder why we have more war than peace. Is it because God gives more weight to the few who pray for war than He gives to the multitude who pray for peace? Is it because, as some critics claim, Jehovah is a god of war who relishes in war? Parts of the Old Testament seem to suggest such. Is it because one or more of the above excuses are correct and, therefore, God refuses to answer prayers for peace?
    As for war, a typical retort is that sin is the cause of war. True. Yet this argument also rests on making sin more powerful than prayer. Sin is more powerful than God Himself. It is so powerful that it prevents God from keeping the promise that His Son made in Matthew 7:7.
    To mask unanswered prayer, many pray for intangibles that cannot be measured, such as comfort or guidance. An exception is the prosperity preacher. His prayers or at least those of his followers can be measured. As many of these prayers are not answered, the prosperity preacher qualifies prayer and praying away as meaninglessness. The favorite excuses of the prosperity preacher for unanswered prayer are doubt and lack of faith. Thus, he does not really believe what Jesus said in Matthew 7:7. If his followers do not become wealthy, the followers doubted or lacked sufficient faith.
    In essence, by providing excuses for unanswered prayer, prayer apologists are claiming that the Bible is written as a good shyster lawyer writes contracts and laws. Grandiose promises are simply and concisely stated upfront. Then the promise is qualified as meaningless with the fine print.
    Apparently, Jesus’ promise in Matthew 7:7 does not really mean what is so plainly stated. So, what does it really mean? Is the Bible written as a shyster lawyer writes a contract or law? Are the atheists right? Is it all coincidence? Was the little boy right when he said that faith was believing in what one knew was not true? Is it all caprice?

Endnote
1. If He is the only god, then the first of the commandments (“You shall have not other gods before me:”) is meaningless.

Copyright © 2013, 2015, 2016, 2018, 2024 by Thomas Coley Allen. 

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