Tag: New Testament

Book Plunge: Disability And The Way Of Jesus

What do I think of Bethany McKinney Fox’s book published by IVP Academic? Let’s plunge into the Deeper Waters and find out.

Normally when I get a chance to read anything on the disabled community, I jump at it. After all, I am on the autism spectrum having Aspergers and my wife also has the condition as well as Borderline, PTSD, and a few others. Disability awareness is something important to both of us.

Yet I wondered how much could be said on disability and the way of Jesus. After all, when you read the Gospels, it looks pretty clear. A person with a disability comes to Jesus. Jesus heals them. Many times, the story is complete at that point. What am I missing?

For a start, I was pleased to see that Fox goes into the culture of the Bible and points out how we talk about biomedical healing more than anything else. For the ancient perspective, there were also problems of the soul and those were believed to affect physical health. We know today they weren’t entirely wrong either. You kill someone’s spirit as it were and they will suffer physical maladies often.

There was also not only the sickness itself, but also the way the sickness was perceived. In Jesus’s day, a leper didn’t just had leprosy. He was an outcast to the community and cut off from society and would have to shout out that he was unclean when he walked down the street so people wouldn’t get close to him. The woman with the issue of blood would know this as well since blood rendered one unclean.

Some people might not actually appreciate a desire to heal. For my own part, if there was announced tomorrow a cure for Aspergers that anyone could take and would be free with no side effects, I would say “Thanks, but no thanks.” Do I have some disadvantages in social situations and with my diet and such? Absolutely, but I would rather have those than risk losing the intellectual advantages that I think Aspergers gives me.

It’s presumptuous to go up to a person who has a disability and immediately give a prayer for healing. Many people might not want healing in that way and think that their disability is being used for the glory of God. Not only that, but you are implying automatically that there is something defective about them and they need to be cured so they can be normal, you know, like you.

From here, Fox goes on to interact with people in the medical field who also specialize in the New Testament. Here we get insights into how they see healing in the texts. Healing is also not just physical, but can often be connected to salvation, even with the word we use for being saved referring to someone being healed.

But why not go to the disabled themselves? Fox does that, talking to people with disabilities who again specialize in Biblical studies in some way. They share their insights into how they see the text and what it means. There are a number of hermeneutics for approaching the text from a disabled perspective and readers will agree and disagree with some perspectives here.

After this, Fox goes on to interview pastors of seven different churches in her part of the world, all of them rather large churches, to see how they approach disability. Some did have healing services. Some fully integrated the disabled into their community. One pastor even had a disability himself.

Finally, we get to the way of Jesus. This is the most important part of the book, of course, so I will not be saying anything about it. After all, you need to get the book yourself and read it for yourself, but many of Fox’s ideas I hope would get embraced in the church. There are several people with disabilities and they need Jesus just as much as anyone else does.

Please go and get this book and read it. Try to make your church friendly towards people with disabilities. They can be some of the best people you will ever know.

In Christ,
Nick Peters

Book Plunge: The Meal Jesus Gave Us

What do I think of N.T. Wright’s book published by Westminster John Knox Press? Let’s plunge into the Deeper Waters and find out.

N.T. Wright has always been a favorite writer of mine and when I found for sale on Kindle a book he wrote on the Lord’s Supper, I had to get it. This has been an object of study for me lately. I do tend to hold to more of a symbolic remembrance view. My ultimate position is that it doesn’t matter for discipleship which view it is. Jesus said to come to the table and that’s it.

Wright begins his book by going back in time to the Exodus and the Passover meal there. From there, we go to about 200 B.C. where a Jewish family is celebrating and acting as if they were there for the Exodus. This is then tied into the Lord’s Supper.

We then go into much more of the history. I do wish some more had been said about the Church Fathers, but Wright mainly wants to focus on the meaning of the meal. For him, the meaning of the meal is to remind us of what Jesus did and to tie all of time together as it were. We take a past event, the crucifixion of Jesus followed by His resurrection, and then we look forward to His future return and our resurrection, and we celebrate both of those in the present moment.

We also come to celebrate our unity together as a body. We are all Christians and we are all thinking about Jesus and what He did for us. We are all becoming aware of our sins and how we need to live better for the cause of Christ and how He is the Lord of us. We are thinking about just as Israel was delivered from slavery under Pharaoh, so it is that we are delivered from slavery under sin.

When he does look at the Reformation, he does get to the debate between Luther and Zwingli and he brings out some interesting facts, such as the young scholar standing in the background of their discussion who knew Aramaic and knew both of them were getting it wrong. Had something happened that Luther and Zwingli could have worked together, history could have turned out very differently. Alas, it did not.

One final point he brings out is one that I have come to appreciate more and more. The table ought not to be a place of exclusion. It’s my conclusion that the only requirement for coming to the table should be that you are a Christian. The table is a place of unity and we should recognize our unity. If you are going to spend eternity with someone and are going to be at the wedding supper of the lamb with them, shouldn’t you be willing to come to the table with them?

Wright’s book is a good and short read as most of the chapters you can read in ten minutes. Wright writes in such a way that draws you in and really gets you thinking about the meal and yet he has a profound depth to him. I highly recommend this for those wanting to understand the Lord’s Supper.

In Christ,
Nick Peters

Some Thoughts On Mormonism

What’s it like when Mormons come to your door? Let’s plunge into the Deeper Waters and find out.

Recently for a couple of months or so, Allie and I had Mormons who agreed to come see us. I was quite impressed in some ways with these Mormons as they actually came back after the first visit even. Most of the time, they don’t. We had some sisters first visiting us, but then after that, we had guys as they were switched out as one sister’s mission came to an end and sometimes, they had a Mormon who lives in our apartment complex come with them.

Let’s say at the start that for the most part, Mormons are very nice people. They’re people that are kind and courteous and tend to be very likable. Of course, that is also a danger as when Christians meet someone like that, they tend to think that they’re Christians just like them. Warning. Being a Christian is about more than just being a nice person.

In some ways, Mormons sadly seem to have a lot in common also with atheists I meet. Many times, the same arguments atheists make about Christianity are made by Mormons. These include things like the Bible being changed and all the denominations. They do come with some twists such as unique Mormon doctrines such as God having a body of flesh and bones and the importance of the Book of Mormon and the burning in the bosom.

I also noticed that the Mormons were often asking if I was reading the Book of Mormon to find out what’s wrong with it. I had been challenged to read it again since I have read it before and so I did accept the challenge. I gave them a contrast by saying if they wanted to read the New Testament to pick it apart, be my guest. Try it on every area. Go ahead.

The burning in the bosom I find to be a weak argument. I can understand it’s very emotionally appealing and I do know ex-Mormons have said that there is nothing like the experience of the burning in the bosom. If you pray and you get the burning in the bosom, well that confirms that the Book of Mormon is true. If you don’t get it, well, you just weren’t sincere or something of that sort. The test is in essence unfalsifiable.

It’s also important to really know your own church history and doctrine. We got into a debate some on the Council of Nicea and how it was there decided that God didn’t have a body of flesh and bones. I had to ask them where they got that from. No specifics were given. I went on to tell them the debate was really about the nature of Jesus as were the next three councils at least. No one was debating if God the Father had a body.

Remember also with Mormons, try to always build up the Bible, which is something I was making it a point to consistently do. If you just try to destroy the Book of Mormon, you could get a Mormon to throw out the baby with the bathwater. They could abandon not just Mormonism but Christianity and theism altogether.

Still, Allie and I enjoyed meeting with the elders and the sisters. They’re all people we could enjoy their company with regularly. We’re also still praying for them. I didn’t expect a deconversion and an embrace of the gospel, but I do hope I put a rock in their shoe. The goal was to build up Jesus and the Bible. That should be our goal whenever we encounter them.

Please be remembering the Mormons that come to your door need the true Jesus and the true gospel. Be willing to give it to them. Don’t slam the door in their faces. If the present time isn’t convenient, arrange another time when you can get together. They’re worth it.

In Christ,
Nick Peters

 

Book Plunge: The Christian Delusion Chapter 11

What do I think of Richard Carrier’s case against the resurrection? Let’s plunge into the Deeper Waters and find out.

Richard Carrier’s chapter is here. Remember readers that when you read Richard Carrier, it’s appropriate to have fitting music playing. I recommend this little tune.

Carrier starts by appealing to Herodotus and some miracles contained in his accounts. The problem is he never states where in Herodotus these miracles occur. I had to do some of my own looking and such to see where he was talking about.

Anyway, he talks about the Temple of Delphi defending itself with animated armaments. If you read this, you would probably think of these glowing weapons rising up as if held by ghosts and swinging at the opponents who were approaching. Not really. Let’s see what book eight has to say.

The other division took guides, and proceeded towards the temple of Delphi, keeping Mount Parnassus on their right hand. They too laid waste such parts of Phocis as they passed through, burning the city of the Panopeans, together with those of the Daulians and of the Aeolidae. This body had been detached from the rest of the army, and made to march in this direction, for the purpose of plundering the Delphian temple and conveying to King Xerxes the riches which were there laid up. For Xerxes, as I am informed, was better acquainted with what there was worthy of note at Delphi, than even with what he had left in his own house; so many of those about him were continually describing the treasures- more especially the offerings made by Croesus the son of Alyattes.

Now when the Delphians heard what danger they were in, great fear fell on them. In their terror they consulted the oracle concerning the holy treasures, and inquired if they should bury them in the ground, or carry them away to some other country. The god, in reply, bade them leave the treasures untouched- “He was able,” he said, “without help to protect his own.” So the Delphians, when they received this answer, began to think about saving themselves. And first of all they sent their women and children across the gulf into Achaea; after which the greater number of them climbed up into the tops of Parnassus, and placed their goods for safety in the Corycian cave; while some effected their escape to Amphissa in Locris. In this way all the Delphians quitted the city, except sixty men, and the Prophet.

When the barbarian assailants drew near and were in sight of the place, the Prophet, who was named Aceratus, beheld, in front of the temple, a portion of the sacred armour, which it was not lawful for any mortal hand to touch, lying upon the ground, removed from the inner shrine where it was wont to hang. Then went he and told the prodigy to the Delphians who had remained behind. Meanwhile the enemy pressed forward briskly, and had reached the shrine of Minerva Pronaia, when they were overtaken by other prodigies still more wonderful than the first. Truly it was marvel enough, when warlike harness was seen lying outside the temple, removed there by no power but its own; what followed, however, exceeded in strangeness all prodigies that had ever before been seen. The barbarians had just reached in their advance the chapel of Minerva Pronaia, when a storm of thunder burst suddenly over their heads- at the same time two crags split off from Mount Parnassus, and rolled down upon them with a loud noise, crushing vast numbers beneath their weight- while from the temple of Minerva there went up the war-cry and the shout of victory.

All these things together struck terror into the barbarians, who forthwith turned and fled. The Delphians, seeing this, came down from their hiding-places, and smote them with a great slaughter, from which such as escaped fled straight into Boeotia. These men, on their return, declared (as I am told) that besides the marvels mentioned above, they witnessed also other supernatural sights. Two armed warriors, they said, of a stature more than human, pursued after their flying ranks, pressing them close and slaying them.

Feel free to read it for yourself here.

It’s not inconceivable also to think of lightning bolts and powerful waves coming at this time as well. This could be interpreted as the temple defending itself. It doesn’t mean that’s what was happening. One could agree with the phenomena without agreeing with the explanation.

What about an olive tree that grew a new shoot?

I will now explain why I have made mention of this circumstance: there is a temple of Erechtheus the Earth-born, as he is called, in this citadel, containing within it an olive-tree and a sea. The tale goes among the Athenians, that they were placed there as witnesses by Neptune and Minerva, when they had their contention about the country. Now this olive-tree had been burnt with the rest of the temple when the barbarians took the place. But when the Athenians, whom the king had commanded to offer sacrifice, went up into the temple for the purpose, they found a fresh shoot, as much as a cubit in length, thrown out from the old trunk. Such at least was the account which these persons gave.

And that’s it. How exactly is one to fact check this kind of thing? Beats me.

I could not find the story of the mare giving birth to a hare in Herodotus, but it is there. Others have referred to it. Apparently, it took place in the Persian camp and was received as a bad omen.

Finally, a whole town saw a resurrection of cooked fish, it took awhile, but I found it.

Then, it is said by the men of the Chersonese, as one of those who guarded them was frying dried fish, a portent occurred as follows,–the dried fish when laid upon the fire began to leap and struggle just as if they were fish newly caught: and the others gathered round and were marvelling at the portent, but Artayctes seeing it called to the man who was frying the fish and said: “Stranger of Athens, be not at all afraid of this portent, seeing that it has not appeared for thee but for me. Protesilaos who dwells at Elaius signifies thereby that though he is dead and his body is dried like those fish, yet he has power given him by the gods to exact vengeance from the man who does him wrong. Now therefore I desire to impose this penalty for him,–that in place of the things which I took from the temple I should pay down a hundred talents to the god, and moreover as ransom for myself and my son I will pay two hundred talents to the Athenians, if my life be spared.” Thus he engaged to do, but he did not prevail upon the commander Xanthippos; for the people of Elaius desiring to take vengeance for Protesilaos asked that he might be put to death, and the inclination of the commander himself tended to the same conclusion. They brought him therefore to that headland to which Xerxes made the passage across, or as some say to the hill which is over the town of Madytos, and there they nailed him to boards and hung him up; and they stoned his son to death before the eyes of Artayctes himself.

So we have some fish placed on a fire and they leap a bit. Nothing indicates that they came back to life. Nothing indicates they were not cooked like normal. This is hardly a resurrection. It’s interesting that Carrier didn’t say where all of these can be found or state what they originally said himself.

Carrier says that if someone was asked about them, they would say these things don’t happen because they don’t happen today. No. I wouldn’t. You don’t need to be a scientist or have modern science to know that horses give birth to horses for instance. It’s amusing to hear him say tree limbs don’t grow back entirely after a single day.

Let us all rejoice people that we have centuries of scientific research. That’s all it took to realize that. Those stupid people back in the time of Herodotus obviously believed that they could.

Or they didn’t and they recorded it because they knew this isn’t what normally happens and would count as a miracle of some sort. It’s really sad that Carrier thinks you need modern science to know this kind of thing. It’s as if you would expect a scientist to run out of a lab in the 1800’s and say, “I have made a brilliant discovery! It takes sex to make babies! The virgin birth (Which I do affirm) must be false!”

Note if I am presented with stories like this, I am skeptical, but I am also open. I do not rule stories out before examining the claims because they disagree with my worldview. I leave that to atheists. Some stories would be harder to check than others. Suppose the story of a hare giving birth to a mare. How do I verify that? Do you show me the mare and the hare? How am I to know that one came from the other? This is hardly on par with the resurrection.

Carrier goes on to tell us that the Gospel of Peter was widely accepted in the second century. Hardly. It was popular largely among one community and that was it. It didn’t last long. Again, no source is given on this.

Carrier looks at Matthew 27:51-54 and asks why no one reported the earthquake or the walking dead. With the earthquake, why should everyone have reported it? We don’t know how big the earthquake was and how far it would have been felt. With the walking dead, we don’t know what really happened. The text is really vague at this point. Were these just spirits? Were these bodies? What happened to them? This would be a small group in Jerusalem most likely and if they disappeared, skeptics would not be able to come and check and would not take the original story any more seriously than Carrier does.

Carrier later talks about hearing all of these claims and wanting to put an end to the pompous rhetoric. (Yes. The irony is dreadfully funny.) Now with all of this research he says and a PhD in ancient history, no one can say he doesn’t know what he’s talking about. Well, don’t be too sure of that. For my purposes, I have learned to pretty much fact check Carrier on everything he says.

Carrier tells us that Paul reveals early Christians were hallucinating on a regular basis and outsiders thought they were lunatics. The reference is 1 Cor. 14, but the whole context is about speaking in tongues and saying that if people hear a language they don’t know, they will say they are mad. He leaves out that if they hear the secrets of their own heart poured out in their own language, they will say that God is really among the Christians. Details. Who needs them? He also says the book of Revelation is an acid trip. Real professional scholarship here.

He goes to the 1 Cor. 15 passage about learning the Gospel and says Paul received it from no man but it came through a vision. Strangely, the world of scholarship has not been convinced and more are inclined to think this is the language of oral tradition. When we hear about the vision Paul had, I don’t think it’s the content that was revealed, but that the truth of it was confirmed. It’s up to Carrier to show this is a hallucination if that’s his claim.

When we get to the Gospels, we hear about added parts like the woman caught in adultery and the long ending of Mark. Carrier tells us these were snuck in by dishonest Christians. How is this known? That they are later additions is not really questioned. That the people who did it were dishonest and snuck it in is beyond what we can really establish. It’s possible, but Carrier needs to show it. Perhaps this is just a comment made by dishonest atheists.

Carrier also says we know masses of people hallucinating can believe they’re seeing the same thing. No examples are given. Perhaps he means Marian apparitions. I am suspicious, but Carrier needs to show these are hallucinations. It’s awfully easy to say that if multiple people have a religious experience of some sort then it must be a hallucination. It’s a great way to make sure your position is never challenged.

Carrier also talks about their expectation that the world was about to end soon. Perhaps some did, but as an orthodox Preterist, and there’s plenty on this blog about that, I don’t think this is what’s going on. Again, Carrier gives no references.

Carrier also says that for people being willing to die, if you stood by your story even in death you would gain honor. Perhaps, but why would one want the honor of this group anyway? This is not explained.

Carrier then says he has known enough ‘Liars for Christ’ to make this possible. This is quite amusing. Read any criticism of Richard Carrier by any professional scholar and you will see how Carrier responds. “Liar, didn’t read, didn’t understand.” These are par for the course for Carrier and is why many of us just don’t take him seriously any more. (That whole going polyamorous and embracing mythicism deal didn’t help either.)

About Paul, Carrier appeals to Paul having guilt and said that Paul had grown to despite the Jewish elite he was serving as a nobody under played a part. Evidence of this? None given. It’s just a story made out of thin air, but as we can expect, his atheist audience will believe it entirely.

Carrier then says if Jesus really was a God and wanted to save everyone, He would have appeared to the whole world? Why? He wanted to answer a trivia question? Are we to think Carrier would believe such a story 2,000 years later anyway? Carrier gives a remarkable defense though of how he knows this is true.

“If I were God, I would appear to everyone and prevent any meddling with my book, and since I can’t be cleverer or more concerned for the salvation of the world than God, this must be what he would do, too.” Yes. Remember what Carrier said earlier about people being pompous? Obviously, Carrier is the peak of being clever and knows this is the very best idea and God couldn’t have a better one. If you looked up narcissist in the dictionary, Carrier’s picture should be next to it. It’s hard to imagine someone with more of an ego. Even more than the editor of this volume, John what’s-his-name.

You can stop listening to Yakety Sax now.

In Christ,
Nick Peters

Book Plunge: Imagine Heaven

What do I think of John Burke’s book published by Baker Books? Let’s plunge into the Deeper Waters and find out.

John Burke’s book could be the most exciting book on near-death experiences (NDEs) that I have ever read. While the majority are not evidential in the sense that they tell about people seeing things that they could not have seen that can be verified, that doesn’t mean that there isn’t much information here that should bring joy to the heart of a Christian. Namely, are some of the ideas about what is possible in the city that is being prepared for us.

This doesn’t mean that we shut our brains off and just believe entirely everything said. One has to be on guard because there have been fake accounts of people having NDEs. Burke is right though that many of these come from people who could face public embarrassment for claiming the things that they do claim. What do they gain by making them up always?

Burke is also very reliant on Scripture to make sure that the claims do not go beyond what is written. When one reads the accounts, it’s hard to not get excited. Light is a common refrain that shows up and life is right behind it. It’s as if the place that is coming is full of light that seems to move through everything and life is all around us.

Beauty also plays a major role and with this one, I was surprised that Burke didn’t address an issue that many men wonder about and that is the issue of marriage and sex in Heaven. I think marriage could have been addressed, but not the sexuality aspect. I remain uncertain about whether it will be in heaven, though making babies certainly will not take place. Still, what it is here should be seen as a foretaste of what is coming with God flirting with us about the joys of this world.

Some ideas that were really convicting also included hellish NDEs and the life review. For the NDEs of a more hellish nature, I found myself looking at my life and wondering if I was living that nature more sometimes. I do think I found some areas in which I can improve.

The life review was something common to come across as well. In this, people would review their lives like they were movies and see thoughts and emotions and how their tiniest actions affected people around them. The main question that was being asked is “What did you do with the life that I gave you?” In the accounts, Jesus cares deeply about how we treat other people around us.

I also found it interesting to hear about actual homes in the next world. This was intriguing to think of places where people live in a city. I was very pleased to hear about books being there and the constant pursuit and learning of knowledge.

Burke at one point does describe a welcoming committee and one reason they come is protection. More was said to be coming about this later, but I don’t remember it coming and it was something I was looking for. It could have been hellish NDEs, but that was not specified.

Again, I do not think that we should accept blindly every account given of an NDE, but there are too many to just dismiss them. More and more of them are also coming with evidence that can be verified.  Those with an interest in this field need to read this one.

In Christ,
Nick Peters

The Tendency To Be A Marcionite

Do we all have a tendency to go that way? Let’s plunge into the Deeper Waters and find out.

It was within the past couple of weeks that I came to this conclusion. I was going to sleep at night praying myself to sleep as I usually do and I started thinking about my prayers to God. I started thinking about how the Father seems so unapproachable and things of that sort, and many of us I think do think that way.

Then the realization came to me. If Jesus is the one who showed the Father to us, then if we can approach Jesus, we can approach the Father. The thought hit me then that I had been being a Marcionite and I hadn’t even realized it. Was I not implicitly saying God was a God who was ready to judge?

I thought then of the many passages I have read on prayer. We are told to boldly approach the throne of grace in Hebrews 4. That is quite a serious claim. You don’t just come to the throne. You come with courage and confidence. You have all right to be there. God has granted you that privilege because He has adopted you as a son or a daughter.

And what does that tell us? God is supposed to be one that we approach as Father. The New Testament seems to go to great pains to get us to realize that. Jesus tells us in Luke 12:32 that it is the Father’s good pleasure to give us the kingdom. He before this even tells us to fear not. Could it be we are told to fear not because we fear the opposite from God?

What about Elijah? James tells us that Elijah prayed and it didn’t rain for years. He prayed again and the rain came. Before this, he says Elijah was a human being just like us. The prayer of a righteous man availeth much.

And if this is the case, the other danger of seeing God wrongly is that we don’t see Him truly. We miss who He really is. If we see God in this way, how can we present Him as truly a God of love?

This isn’t to say that He’s not a judge either. There is some of that judgment in Jesus as well. Just see what Jesus did in the temple or read the book of Revelation. Jesus can be quite tough on those who oppose Him. The Father we are told disciplines us because we are sons and He loves us.

If we see God as a father, what kind of father is He? Jesus tells us that if we ask our fathers for fish and eggs, will we get snakes and stones instead? What kind of father would do that? Yet sometimes we treat God as someone we have to beg and beg just to get one good thing from and we live in constant fear begging for mercy over and over.

And maybe you’re reading this and realizing you’ve had the same tendency. I think it shows up in people who come to me and struggle with doubt. They think that if they didn’t say or do the exact right thing, God will abandon them and say they’re not really Christians. He wants to keep them out of eternity on a technicality. Is that not the same sort of problem? The cross should show us God is willing to do what it takes because He does desire to forgive. Heaven is not for God but for us. God doesn’t need Heaven. He needs no place to dwell. We need a place if we are to be with Him.

So now, I am in the mental process of working on rethinking issues relating to prayer and who God is and thinking more and more about the awesome privileges that come to us who are Christians. I hope some reading this who have the same struggle are starting to rethink. If we are to tell the world about the goodness of God, we need to believe it ourselves.

In Christ,
Nick Peters

Book Plunge: Born Divine

What do I think of Robert Miller’s book published by Polebridge Press? Let’s plunge into the Deeper Waters and find out.

Miller’s book is a book looking at the birth narratives with an emphasis on the virgin birth (Which I do affirm). It reminds me of what I read in Richard Shenk’s book on the topic that the virgin birth is really a shibboleth. If you want to know someone’s ultimate worldview and how they see Jesus, this is one question to ask. Was Jesus born of a virgin? Larry King was once on David Letterman’s show and asked if he could interview one person past or present who would it be. He immediately answered Jesus Christ. When asked what he would ask he said, “I would ask if He was born of a virgin. For me, the answer would explain all of history.”

So it is in Miller’s book. I certainly agree that most people don’t approach the doctrine of the virgin birth apart from all the others. It is more based on other doctrines. I hold to the resurrection, for instance, and with that, the virgin birth naturally follows. The resurrection shows that Jesus’s claims to be the Son of God and fully God and fully man are true and if so, then the account of the virgin birth fits.

Miller does speak often about how a miracle needs to be public, but I think that misses the point of the virgin birth. The virgin birth was not done as a public sign I think just so much as it was done so that Jesus could not be at all an adopted Son of God. He really is a unique human being with both natures fully in Him. I do not agree either with early church theologians who said it was done this way because sex is something fallen and Jesus didn’t need to come about through that.

Sometimes, Miller gives criticisms of the birth narratives that strike me as weak. Consider that there is often a repeated claim that the angel tells Joseph to return the boy to Israel from Egypt because those who were seeking His life are dead. Miller will tell us there were no those. There was only Herod. I don’t find this convincing at all since when Herod says he wants the child dead, I have no reason to think Herod himself went all around Bethlehem looking for boys and murdering them. Those would refer to soldiers of Herod that were sent to do the job.

Miller also speaks some about how Matthew interpreted prophecy. He gives about a paragraph to how Qumran did the same, but this strikes me as highly insufficient. Why is there no interaction with Jewish exegesis at the time? Why not reference the work of Longenecker that has been done on this topic?

By the way, that brings me to another concern I had. Miller’s bibliography is written on just two pages. I see this as the sound of one hand clapping. Why not look and see what someone like Keener or Witherington has to say in response to some claims? Sure, those two could be wrong, but isn’t it best to interact with them?

Consider as an example his look at the slaughter of the infants. Why should we not consider it? Miller tells us the story can’t stand apart from Matthew’s writing. Since the magi and the star are fictions, so is the slaughter. Also, Jesus would have to be born in Bethlehem, which he was most certainly not. Finally, the story fits perfectly with Jesus being the new Moses.

I find this as somewhat circular. If you don’t see the accounts as historical, they are not historical. Miller does look at the accounts of the magi, but I think there is a lot lacking. Who are they? Where did they come from? These are questions that needed more. I find it odd that when the narratives disagree, there is a problem, but when they agree, such as Jesus being born in Bethlehem, there is still a problem. As for Jesus being the new Moses, if you are a believer in God who is working behind the scenes, this really isn’t a problem.

There is something on history and miracles. He quotes N.T. Wright who talks about people who come with a high view of a closed continuum and everything being in the system so there can be no outside interference. Wright rightly says that this is something we cannot know ahead of time and gives the impression of a mouse sitting up on its hind legs and looking down on the elephant.

Miller says that this sounds open-minded, but it is intending to belittle people with the opposite view and make them look foolish. I find this amusing since this is exactly what is often said about those of us who believe in miracles. I also think Wright is correct. This attitude is right there in many scholars who assume that miracles can’t happen.

Miller replies to this saying that if we want to go the route of openmindedness and say Jesus had no human father, you must be open also to Plato, Pythagoras, Augustus, and others. Why yes indeed! As historians, we must be open! Let’s compare the evidence for them to the evidence for Jesus and see who comes out better!

Miller says we don’t believe in those stories because we don’t believe in those gods anymore, but too many Christians will say their God is real so the story is real. The question I have to ask here is why do we not believe in those gods? We don’t believe in them because they were more glorified superhumans. One God is overall a far better explanation and many of us have arguments that lead us to believe that there is one God, such as the Thomistic arguments that I prefer, though we could happily say that demons could take on the guise of any Greek or Roman god.

Miller also says that belief your God is real is religious and not historical. Sure, but my belief is not outside of history as it is my belief that this God acted in history and that cannot be ruled out at the outset. There is an attempt to compare this to the Muslim denial that Jesus died on the cross based on the Qur’an. I would ask in reply to see what non-Muslim scholars will grant is true in the Qur’an and compare that to non-Christian scholars on the New Testament.

One good benefit of Miller’s book that will be fascinating is that he lists several birth narratives in other works about Jesus outside the New Testament, such as infancy Gospels. These were very interesting to read, but at the same time it is quite astounding to realize how many people treated them as historical in church history.

Overall, I am unpersuaded by the counterarguments. I still hold that Jesus was truly born divine based on the evidence of the New Testament. Rest assured all that I still affirm the virgin birth.

In Christ,
Nick Peters

Book Plunge: Evidence Considered

Was Jesus’s tomb found empty? Let’s plunge into the Deeper Waters and find out.

In chapter 34 of Evidence Considered, Jelbert decides to take on Gary Habermas on if there was an empty tomb or not. At the start, Jelbert says that all of Habermas’s material comes from Christian sources. He also says these are diluted by internal disagreements and contradictions.

However, Habermas is just doing what all scholars do. Even Bart Ehrman will grant this point.

If historians want to know what Jesus said and did they are more or less constrained to use the New Testament Gospels as their principal sources. Let me emphasize that this is not for religious or theological reasons–for instance, that these and these alone can be trusted. It is for historical reasons pure and simple. (Ehrman, The New Testament, page 215)

Now if Jelbert thinks he has some sources that are more relevant to the life of Jesus and closer to the time, he’s free to come forward and show them to us. I am sure the scholarly world would love to hear these sources. If not, then there’s no reason to complain because Habermas uses the main sources that we have. Everyone does that.

Jelbert says that Jesus had in the accounts left the tomb. Why on Earth would it be that angels would have left it open? This sounds like a good question unless you actually think about it for a few seconds. The tomb was open so that everyone could see that it was empty. It wasn’t open so that Jesus could get out, but so that others could get in.

He also says Habermas makes two assumptions. The first is that the Gospels are reliable which is what needs to be shown and that anyone would care to disprove the story anyway. Naturally, both of these are weak claims.

For the former, he’s not trying to prove the Gospels are reliable. He’s trying to prove a part of the tradition in the Gospels, the empty tomb, is reliable, That’s a big difference. The way he’s doing it is by examining the sources we have with normal scholarly protocol. Again, everyone in the field does this.

For the second, apparently Paul might have been in such a position. We know that within a year or two he was already out there persecuting Christians and that’s just one person we’re told about. Christians were regularly facing some sort of persecution from Jewish interlocutors.

Jelbert goes on to say that Christian teachings explicitly encouraged belief without sight. Not at all, but we have the usual litany. Let’s go through each of them.

We have Jesus with Thomas saying “Blessed are those who have not seen and have believed.” This is a strange passage to use because it would imply that we who are later on are in a better position than the apostles who saw Jesus themselves. Thomas’s problem was that he had every reason to trust Jesus and he failed to believe.

1 Cor. 1:19 says God will destroy the wisdom of the wise and the intelligence of the intelligent he will frustrate. This verse has absolutely nothing to do with seeing something. What it is talking about is a masterful rhetorical work where the teaching of Jesus would challenge the sophists of the day by going against their preconceived notions of what a king should be and by revealing them to be frauds. Sophists, after all, could stand up one day and make a powerful argument that the nation ought to go to war against the enemy and receive applause for it, and the next day get up and argue the exact opposite.

No list of verses like this would be complete without Hebrews 11:1. I have written on that one before here. Nothing further needs to be said.

Jelbert says 1 Thess. 5:21 is often brought out, but that it applies to prophecy. I do agree on that one. Still, I think it’s a principle that can easily be applied across the board.

When he talks about the women discovering the tomb, he says that if the Gospel writers wrote that, they probably believed it. Yet this is what strikes me as odd. Jelbert talks about the accounts evolving over time. If they did, why did this part not evolve? Wouldn’t women witnesses be one of the first ones to change? Why not make the disciples into the heroes?

Jelbert says Mark and Luke have the women wanting to anoint the body with spices, but Matthew has them just wanting to look in the tomb. This is because Matthew has a story about guards that is found nowhere else. There’s one reason that I really think the story has credibility and this is something Jelbert never mentions. The text says the story has been told “to this day.”

If this story wasn’t being told in Matthew’s day, any reader would say, “Well not it hasn’t. We’ve never heard that story.” This is a direct acknowledgment of what was being said at the time. Again, Jelbert never mentions this.

Jelbert also says since Matthew changes Mark, that shows he doesn’t think Mark is reliable. That doesn’t follow. It could mean he does some editing to highlight certain points. It could be he wants to refine a detail. It could be he thinks a detail is unneeded. Jelbert just assumes the worst and goes with it.

Jelbert says that Paul never mentions the tomb at all, but what he needs to show is that he needs to. Paul writes about Jesus buried and risen and the word there indicates coming up from a lying down position. As a Pharisee, Paul would believe that what is placed in the tomb naturally comes back up again. Also, one will search in vain for any interaction with a work like Gundry’s Soma In Biblical Greek to see what is meant by a body.

Jelbert also says that when Paul says “Last of all he appeared to me, it implies an exhaustive list.” Why? Your guess is as good as mine. I see nothing here to make me think the list had to be exhaustive.

Getting back to the guard story, Jelbert says the chief priests and Pharisees go on the Sabbath to request a guard from Pilate who gives them one. That’s a problem at the start because there’s debate on if Pilate gives them a guard of if he acknowledges they had their own guards. He says the angels knock the soldiers out with an earthquake, which again I do not see in the text. They come to and run to the leaders who tell them what to say and assure them they will keep them safe. Jelbert says none of this is plausible. I suppose it isn’t when you straw man all of it.

Jelbert also says that if a body was raised from a mass grave, that would not leave an empty tomb. Sure, but no one claims it is a mass grave. If Jelbert thinks he has such a source, let him show it. All four of our early sources here all agree that Jesus was buried in a tomb alone.

Jelbert now goes to 1 Cor. 15 and the passage about the spiritual body. If this means immaterial, we have a problem. Paul speaks of spiritual men in chapters 2 and 3. He speaks of a spiritual rock in chapter 10. In that same chapter he writes about spiritual food and drink. Spiritual does not necessitate immaterial and again, the reader is invited to check the work of Gundry.

Right now I am convinced the tomb was empty, but not only that, so is Jelbert’s critique of it.

In Christ,
Nick Peters

 

Book Plunge: Evidence Considered Chapter 30

What do we make of Jesus being said to be the Son of God? Let’s plunge into the Deeper Waters and find out.

We continue our look at Glenton Jelbert’s work with him taking on the first part of Ben Witherington’s work on Jesus. In this chapter, it is about Jesus being the Son of God. Son of God did not equate to divinity in Judaism. For the pagans, it would have done that, but it certainly would not be in a monotheistic sense.

Witherington does say that Mark quotes “You are my Son” and leaves out “Today I have become your Father” to show that this is not adoptionism. It is recognition of who Jesus is by the Father. Witherington also argues that Jesus did have a unique relationship to God in praying to Him as abba, a term of endearment. Jesus also saw Himself as central to a relationship with YHWH for those estranged from Him.

Witherington also looks at the Johannine thunderbolt. This is Matthew 11:27. In this, Jesus sees Himself as the unique conduit of knowledge between God and man. The only way to know God is through Jesus.

Witherington also offers the parables. In the parable of the tenants, Jesus makes a strong implication to being the Son of God. Jesus understood that in some way, He had a unique connection to God.

Jelbert responds that looking at the argument, it’s clear these were not strong divinity claims. I disagree. Jelbert doesn’t say anything beyond his claim so one could say I don’t have to say anything more.

I will say more. I will say that Jesus approached God in a unique way not seen by any other teacher of His day. Jesus’s statements would be blasphemous on the lips of anyone else. These were the kinds of statements that led to His being crucified and also to nearly being stoned several times.

Jelbert says that in the last essay we were to look at the unquoted context about the Son of Man and assume it applies to Jesus. Here, we are to ignore it and assume it does. I am puzzled as to what is meant by unquoted context. Context of a passage normally isn’t quoted period. It’s just assumed.

Jelbert says that a plain reading shows terms weren’t linked to divinity. Witherington has quoted 1 Timothy 2:5 about one mediator between God and men, the man Christ Jesus. Jelbert tells us the verse specifically cited says Jesus is a man.

I am sure Witherington would be extremely grateful for this. No doubt, in all of his reading of the text, he had never noticed that. We can expect a strong retraction of his usage of this verse any moment now.

Except Jesus being a man has always been a part of Christian theology. What would we say? The God Christ Jesus? That would lead to something like polytheism.

Jelbert also says we can’t be sure that Jesus said these things because it was written down later while the theology was evolving. Naturally, there is no interaction with scholars like Hurtado, Bauckham, Bird, Tilling, etc. who make up the early high Christology club. Jelbert also lives in a strange world where apparently before a scholar quotes any text he has to make a strong case for it going back to Jesus.

On a side note, Jelbert also talks about Jesus referring to the Canaanite woman as a dog in Matthew 15. In this case, I think Jesus is playing along and showing the disciples where their own hostility towards outsiders led them. Sadly, the text cannot convey tone of voice or anything like that. There was something in Jesus’s statement to the woman that indicated that she should press harder, and she did. Jesus does end up healing her daughter.

Jelbert goes on to talk about the evolution of the person of Jesus. Paul and the early Gospels do not see Jesus as God. It would be good to see some backing of this claim. Philippians 2 and Romans 9:5 and other such passages come to mind in Paul. There’s also the Christianization of the Shema in 1 Cor. 8:4-6.

For Mark, I think it’s all throughout. Jesus, in the beginning, is given a divine title compared to Caesar and then John the Baptist shows up preparing the way of the Lord and lo and behold, there’s Jesus. In the next chapter, Jesus claims to be able to forgive in the name of God and to be the Lord of the Sabbath and such. Perhaps Jelbert lives in a world where you have to come out and explicitly say “I am God” to be seen as making such a claim.

Jelbert says that this also shows a move from monotheism to the Trinity. Absent is any notion that even in Jewish monotheism, there was a question about the possibility of plurality in the person of God. One could see the work of How God Became Jesus for examples. It also ignores that the Trinity is monotheistic.

Jelbert then says that in the words of the immortal Alan Bennett, “Three in one, one in three, perfectly straightforward. Any doubts about that see your maths master.” It took awhile to find who it was, but apparently Bennett is a playwright who wrote a play called Forty Years On. Well, that’s a great place to go to get your scholarship!

Jelbert says that Witherington’s essay shows that Jesus did not teach the Trinity. Of course, it would have been relevant if Witherington had argued any such thing. We might as well say Jesus didn’t teach the Pythagorean Theorem. I don’t think Jesus would have had much success teaching the Trinity to the local people in Israel and it would have only led to confusion. He planted the seeds instead in His own person.

John 10:30, I and the Father are one, merely defines a special relationship. Well, unless you ignore that Jesus said that no one can snatch believers out of the Father’s hand and out of His own hand just before this and you ignore that the people picked up stones saying Jesus claimed to be God. No doubt, Jelbert understands things better than the immediate listeners did.

Jelbert says that it’s unlikely Jesus said the Great Commission since Jesus’s followers didn’t go to Gentiles immediately. Yet why think this? Could they not have thought to go into all nations telling all the Jews in the diaspora about Jesus? Jelbert also draws a distinction between baptizing in Jesus’s name and the name of the Father, Son, and Holy Spirit, but Jesus is not giving a baptismal formula here that must be followed. Peter says Jesus’s name in Acts 2 due to Jesus needing to be the new one to recognize as Lord.

Jelbert will also try to explain the rise of Christianity. He brings up Mormonism and scientology as counter-examples. Never mind that these were based in modern individualistic cultures with a more tolerant live and let live attitude. Never mind that these were cultures that more readily accepted new ideas. Never mind that these built on, especially in the case of Mormonism, previously successful ideas.

So what does Jelbert say made the religion successful? For one, it upheld church authority and gave them control, which would be absolutely worthless as a matter of appeal. All religious people had that authority in a culture that didn’t have separation of church and state. This would also only appeal to people who wanted to be in control and then, why be in control of such a small movement that would be opposed to Rome?

He also says it undermines self-worth making us question our own senses and reasoning abilities. No examples of this are given. Could it be Jelbert is revealing something more about his own psychology than Christianity itself?

It also promoted wishful thinking with ideas of eternal life and eventual justice. Unfortunately, this kind of thing is only appealing if you believe the promises can be delivered on. If you don’t, then it doesn’t appeal. It’s a nice story. Also, it’s worth noting that our emphasis on Heaven and such is absent in much of the New Testament, such as the Pauline epistles.

Finally, it exhorts its members to proselytize, which is surely a great draw! Go out and tell your neighbor who could report you to Rome about your new faith! One wonders why Jelbert thinks this way.

Jelbert then says it’s easy to imagine that a religion with these characteristics would be successful. Of course, it’s hard to imagine a religion with a crucified Messiah, a belief seen as new, radical exclusivity, and a bodily resurrection that would be seen as shameful being successful, but hey, details. Who needs them?

Thankfully, Jelbert doesn’t say that this speculation is accurate. It’s a good thing, but apparently it’s a good just-so story to justify atheism. Could it be Jelbert is engaging in his own wishful thinking?

Jelbert also says on a side note that the burden of proof is on the one making the claim. If the claim is unpersuasive, then atheism is justified. Well, that’s only if atheism is seen as the lack of belief which I do dispute, but what about the problem of who decides if something is unpersuasive? I find the arguments persuasive. Jelbert doesn’t. Why should his view be the rational one? Maybe he’s the irrational one and doesn’t know how to recognize a persuasive argument. Maybe I am. How could we know?

Next time we’ll look at a second essay by Witherington on Jesus as God.

In Christ,
Nick Peters

Book Plunge: Irresistible.

What do I think of Andy Stanley’s book published by Zondervan? Let’s plunge into the Deeper Waters and find out.

Andy Stanley has in the past made himself a controversial figure. It’s understandable why that is. He knows in his newest book that he’s putting himself in a risky position. The whole idea behind the book is how to make the faith irresistible and reclaiming what Jesus launched into the world.

At that start, I even wonder. Can we ever say that Christianity was truly irresistible? It seems like a lot of people did a pretty good job resisting it. So much so that Paul required a personal experience to stop murdering Christians and the Romans didn’t really hesitate to persecute them.

Stanley has been put under fire for statements he has made about the Old Testament and inerrancy. I do understand both. I have a lot more sympathy with the trouble he got into on the latter. My father-in-law, Mike Licona, got caught up in inerrancy debates just because he dared to interpret one passage differently and then a host of others were brought out. I think a lot of people got turned off on the topic of inerrancy because of that.

The Old Testament, I am a bit more cautious on. I think Stanley does make it right more towards the end. He shows that when people come to believe in Jesus in the New Testament, they do come to embrace and study the Old Testament more. Well and good. Still, I wonder if he thinks that Old Testament apologetics is all a waste.

I don’t think he does, but one can get that impression sometimes. I think there are many great and precious truths in the Old Testament. My wife came to know Jesus because of a passage in the Old Testament. Many of us know it. It’s Psalm 139 where God says that we are fearfully and wonderfully made. The Old Testament tells us we are in the image of God and begins the story of sacred space that God seeks to create. I am fully convinced that without understanding the Old Testament, your understanding of the New will be woefully inadequate. Sometimes, I do wonder if many doctrines I disagree with in the church fathers came up because none of them, as far as I know, were Jewish.

I think sometimes Stanley’s language of the Old Testament can be over the top. Yes. The book of Hebrews refers to the old covenant as obsolete. That does not mean the Old Testament is obsolete. The Testament contains the covenant, but it is more than the covenant.

Yes. The God of the Old Testament is seen as violent at times, but what about the God of the book of Revelation? Yes. The God of the Old Testament said things about slaves, but what about the fact that Jesus and Paul never told people to release their slaves en masse? The God of the Old Testament condemned homosexuality and so did Paul, but you know, Jesus didn’t say anything about it so maybe it’s okay.

I should clarify I think Jesus didn’t speak about it because in ancient Israel, it wasn’t an issue. It was just condemned and if anything, Jesus’s silence on the matter should be seen as tacit agreement with the principle. He didn’t hesitate to speak out in other places where he thought the law was not right, such as divorce.

This isn’t to say that I disagree with everything Stanley says in this book. Some material I think is quite helpful. I think it’s important to realize that a contradictin in the Bible does not spell the end of Christianity. I think it’s important to realize that we don’t have to answer every question about the Old Testament, or even the New for that matter. I think it’s important to realize that we can know moral truths apart from the Law.

I also think it’s a great point to say that we meet many people who say they want to get as close to that fine line without crossing over it as they can, which is a self-emphasis. On the other hand, there are many people who want to be full of God and the Holy Spirit and have a passion in prayer and such. Unfortunately, that can also still be just an emphasis on self. You want to have these things sometimes because you want to be sure you are in the right.

I think it’s a good insight to say that the love of God must not be just vertical, but it must be horizontal as well. I think though that Stanley can neglect the vertical in some cases. What about passages like Matthew 6 where you go into your prayer closet alone and don’t show people that you’re praying? Your Father who sees in secret rewards you.

Of course, if we do something just for a reward, that’s not good, but sometimes God tells us to do things and we will be blessed. The verse in question is one such case. Let’s face it. When a man starts dating a girl, you can say all you want the nobility of love and such, and many good men somewhere do, but yeah, he’s also thinking about the privilege of having sex with her.

I think it’s a great question to ask what love would require of us. What is the most loving thing we can do? It’s a good principle to look at if we want to study how it is a Christian should walk. It’s also noteworthy that the apostles repeatedly pointed to the example of Christ and walking like Jesus.

I also did enjoy the bit on eschatology and the destruction of the temple. I have been an orthodox Preterist for years and it’s good to see someone well-known like Stanley presenting this viewpoint. I hope more Christians will come to embrace it.

In the end, I have mixed feelings. I understand the motivation behind the book and why it is that way and for that, I agree, but I still fear we can be too dismissive. I wondered at times about how Stanley would answer if someone asked who was skeptical about Jesus, “Is the God of the Old Testament the Father of Jesus?” I don’t doubt that Stanley thinks such, but I just wondered.

But if Stanley wanted controversy, he’s certainly produced a work that will bring it about. If Stanley has overstated his case, then it could just be that this leads to the work that can bring about the necessary corrective that will be the balance without going to the extreme that the inerrancy witch hunt has gone. I am also thankful for excellent work in New Testament scholarship, but I hope we will see more in Old Testament as well, like Walton and Longman.

If you pick up this book and read it, you might agree with most of it, you might disagree. Either way, you will have an opinion. Most everyone who reads this will have something to think about.

In Christ,
Nick Peters