Deeper Waters Podcast 10/21/2017: John Walton

What’s coming up this Saturday? Let’s plunge into the Deeper Waters and find out.

The conquest of Canaan is always a controversial topic. Why would a God of love allow people to be massacred like this? There have been numerous ways to explain this. Still, very few if any have been done by actual Old Testament scholars. That has all changed.

Not only has it changed, but it has changed with one of my favorite scholars in the field, writing alongside his son. This is a man who has changed the way we look at numerous texts and is someone I am always thrilled to have on the show. Now he has a new work out in this book that as I have indicated, was written with his son, dealing with the conquest of Canaan. This one presents an interesting theory that is already causing some talk in the evangelical world and I will be talking with him about this book and what all his conclusions entail and what this has to say about questions of morality and judgment in the Old Testament. My guest is none other than John Walton. Who is he?

According to his bio:

John’s research and his energized presentations are rooted in his passion for drawing people into a better understanding of God’s self-revelation in Scripture. John (PhD, Hebrew Union College) is a professor of Old Testament at Wheaton College and Graduate School. He focuses his research on the literature and cultures of the ancient Near East and the Old Testament, with a particular interest in Genesis. Before his role at Wheaton, John taught for 20 years at Moody Bible Institute.

John has authored many articles and books, including The Lost World of Adam and Eve, The Lost World of Genesis One, Genesis 1 as Ancient Cosmology, and Ancient Near Eastern Thought and the Old Testament. John also served as general editor of the Zondervan Illustrated Bible Backgrounds Commentary: Old Testament and co-author of the IVP Bible Background Commentary: Old Testament.

John’s ministry experience includes church classes for all age groups, high school Bible studies, and adult Sunday school classes, as well as serving as a teacher for “The Bible in 90 Days.

Tomorrow, we will be discussing his latest book The Lost World of the Israelite Conquest. In this book, Walton says that we have got a lot wrong about the conquest. The conquest is more about preparing sacred space for the Israelites to serve YHWH in community and that the conquest is not about judgment on the Canaanites for their sins. What does this mean? Does this mean the Canaanites were rather good people and just in the wrong place and wrong time? Doesn’t the text frequently speak about their detestable practices? Does this mean YHWH was okay with what they were doing?

These are all important kinds of questions to ask. Why is really going on in the text if we have misunderstood it and how do we work this all out today? Have past writers on this been entirely wrong in their defense of YHWH in the account?

I hope you’ll be joining me next time. Please be watching for the next episode in your podcast feed. Also, please go on ITunes and leave a positive review of the Deeper Waters Podcast.

In Christ,
Nick Peters

 

 

Book Plunge: Old Earth or Evolutionary Creation?

What do I think of this book edited by Kenneth Keathley, J.B. Stump, Joe Aguirre, and published by IVP? Let’s plunge into the Deeper Waters and find out.

If you want to see chaos break out on Facebook, just join a discussion with Christians and ask how old the Earth is. Before too long, you’ll find a lot of bickering going on, but sadly very little listening. While this book is not about the age of the Earth, as both sides hold to an old Earth, it is about a contentious topic, but thankfully, you will not find bickering, but you will find listening dialogue back and forth.

In this book, representatives from Reasons To Believe, a leading old-earth creationist ministry, and Biologos, a leading evolutionary creation ministry, join together with the Southern Baptist Convention (SBC) to discuss issues related to evolution and origins. The SBC representative will ask a question. Both organizations will have their own representative respond with an essay. The SBC leader will then comment on the essays and ask questions to both. Both will respond and possibly respond to what the other side said. Then the SBC representative comes back and gives his final analysis.

Skipped is information that is agreed on by both sides. Instead, what is discussed is what is not agreed on. This includes areas like the sciences and Scriptural interpretation. I found that in both cases, I can’t come down 100% on each side. On my own podcast, I have interviewed people from both camps. I cannot come down and say I’m an evolutionary creationist yet, although I am certainly open to it, but as for RTB, I don’t think I could sign in good faith the Chicago Statement on Biblical Inerrancy, not because I disagree with inerrancy, but because I see the statement has been too badly misused.

A major criticism meanwhile of Biologos would be that too often to some people, it can seem like the science of evolution must be accepted, but a high view of Scripture is negotiable. Fortunately, it looked like the Biologos representatives in this volume did all have a high view of Scripture. Many could reject evolution if they think it means one must scrap Inerrancy or a historical Adam and Eve.

A major criticism of RTB could be that they seem to accept the majority opinion in science except with evolution. Could this be seen as picking and choosing? Could the same criticism given to YECs on science be given to an extent to RTB? This is another issue that needs to be dealt with.

The book covers 11 different topics including methodology, Adam and Eve, how God interacts with the world, and if humans are in the image of God and what that means. The exchange is informative, but at the same time easy to get lost in.

One concern I do have sometimes is with an approach that does look to be like a God-of-the-Gaps approach with evolution. If your view of God makes God to be out of a job if evolution is true, then you do have a God-of-the-Gaps. Sadly, Fuz Rana of RTB I did see fall into this trap.

If evolutionary mechanisms possess such capabilities, then believers and nonbelievers alike wonder, what role is a Creator to play? For example, evolutionary biologist and atheist Richard Dawkins quipped, “Although atheism might have been logically tenable before Darwin, Darwin made it possible to be an intellectually fulfilled atheist.” I debated developmental biologist Paul Zachary “PZ” Myers, a well-known atheist and author of the award-winning blog Pharyngula, at North Dakota State University on Darwin Day, February 12, 2015, on the question of God’s existence. One of the key points Myers made was, in effect, evolution can explain everything in biology, so why do I need to believe in God?” (P. 129)

and

The key lesson from my interaction with Myers (and other atheists) is that to make a case for a creator and the Christian faith, it is incumbent on us to (1) distinguish our models from those that are materialistic and (2) identify places where God has intervened in life’s history. If we cannot, it is hard to convince skeptics that a creator exists. (Ibid.)

The problem I see with this is that first off, this makes the case for the existence of God dependent on the sciences. This would be news to our forerunners in the medieval period who saw God as a metaphysical reality and the arguments were metaphysical. It also I think will ultimately stop science because it says “Well if science goes too far, God is out of a job.” It doesn’t seem to see that God is the one who is behind the system entirely and keeps it help us in existence. This is really a weak god if all He does is fill in the gaps.

Consider if we applied the same to what happens in birth. We are told in the Psalms that we are fearfully and wonderfully made. Does any Christian really think that because we can explain all that happens in conception and on up to birth, that God is not involved in the process and is out of a job? Is God no longer needed because we know that this comes about naturally without God miraculously creating a baby in the womb every time? Of course not.

This is the case whether or not evolution is true. If we think science can put God out of a job, then we have married our Christianity to scientific research. An atheist who says science puts God out of a job has done the same. Neither is a wise position as today’s reigning science could be in tomorrow’s cemetery. As Chesterton said, “He who marries the spirit of the age is destined to be a widow.”

The people behind this volume hope there are many more such interactions. As do I. These kinds of good and respectful discussions back and forth are what should be happening between Christians. While I am not a scientist and not an expert in the sciences, these volumes are interesting to read and I always do learn something.

In Christ,
Nick Peters

Book Plunge: The Lost World of the Israelite Conquest

What do I think of John H. and J. Harvey Walton’s book published by IVP? Let’s plunge into the Deeper Waters and find out.

Anytime I receive a book by John Walton from IVP, there is cause for much rejoicing. Ever since I read The Lost World of Genesis One I have been a major fan of Walton. That book answered so many questions I had had about Genesis 1 as it explored it from a perspective of the Ancient Near East. My rejoicing was apparent when I got this latest book.

There have been many books written on this topic and many of them I have enjoyed, but now I have to rethink them. The Waltons bring up problems with hypotheses that we have traditionally used. What if the conquest is not about punishment for sin? What if the wrong approach is to try to look at it from the perspective of if we would call it good or not? What if we’ve been wrong about all of this?

The Waltons want to start by saying that we don’t need to bring in our ideas of goodness to the text. For the ancients, much of what was good was that which was orderly. Something could be said to be good if it helped to establish order to the world. The conquest can be seen as a way of establishing order as YHWH prepares to take the land for the use that he had intended it for.

They also look at the texts that we use to say that God was doing this for the sins of the people. Sometimes, it is for sins, but these are sins usually committed against Israel, such as 1 Sam. 15. In these cases, it is specifically said that this is what it is for.

In all of this, this doesn’t mean that we should accept the Canaanites as just fine people that weren’t doing anything wrong. We cannot justify idolatry and child sacrifice for instance, but those aren’t the main focus of YHWH. It’s different in the NT where in Acts, Paul tells the people of Lystra that God overlooked such things in the past and tells the Greeks that God is now calling everyone to repent.

The problem with many of our approaches is that we act like the Canaanites were under the covenant when they were not. God was indeed calling the Israelites to right behavior, but he was not calling the Canaanites to. There was no conversion effort going on. Of course, had the Israelites managed to convince all the Canaanites to join YHWH, there would be no need of the conquest per se, but that is not what was going on. Israel welcomed people who wanted to convert, but they did not aim for that.

One area that there would be agreement on is that the term for utterly destroy does not mean in a literalistic sense. Instead, it often refers to an object set aside for a specific usage. This also gets into the concept of holiness. Holiness was not something that people earned. It was something that was conferred on to the people and it could be given to inanimate objects as well.

Also, there is relevance for us today with this. No. It doesn’t mean we go grab a sword and kill our unbelieving neighbor. Instead, it shows us how we are to really put something to death, our sinful natures. We are to be holy to the Lord and cut off all that keeps us from being holy. We are to be what God has set apart for His use. We are to identify with the new community.

I’m really still chewing on a lot of what the Waltons say, but it is a great read and one that really does leave you questioning. I would find the Waltons anticipated my questions many many times. Though some will no doubt disagree with what is found here, all wishing to speak on the conquest period should interact with it.

In Christ,
Nick Peters

A Further Response To John Tors

Has the Bible been betrayed? Let’s plunge into the Deeper Waters and find out.

John Tors isn’t happy. He just doesn’t like my last response to him. Not too much of a shock, but yet he has written a long diatribe in response. I don’t really plan at this point in addressing everything since Tors has spent so much time on this that one wonders if he’ll be publishing an Ebook on the topic soon. At this point, I also plan on this being my final response. Tors is too much of a time drainer and honestly, not worth it, but I figured it could be fun to go after this one.

Tors gives off the impression of one saying that if anyone doesn’t interpret the Bible the way he does, they are a liberal bent on betraying evangelicalism. As much as I have a problem with Geisler, it could be said Tors goes even further than Geisler and if Tors was in Geisler’s position, one can picture the nightmare that would be hanging over the Evangelical world. Tors has not only a fear of everything else being “liberal” but is also convinced he knows better than the experts in the field and I mean the ones who are working out of their specialty.

It’s amazing that right off, Tors, like Geisler, acts like anyone who disagrees does not hold to the Correspondence Theory of Truth, which I do hold to. Tors says that:

First, truth is what corresponds to reality.  Something that does not correspond to reality is not true.  It is not true, for example, to say that George Washington issued the Emancipation Proclamation or that Sir Arthur Conan Doyle wrote Tarzan of the Apes.  It is true to say that Donald Trump is currently the President of the United States of America.

Why is this important? Because if you suggest anything different in the accounts, then you’re going against the truth! Unfortunately, one doesn’t have to look hard at the Gospels to know that they are quite different. If you mean every story has to be exactly the same in every detail, then no, the stories cannot all be true. Consider the story of the centurion’s servant. Who came? Matthew says the centurion was the one who engaged Jesus and spoke the whole time. Luke says elders of the town came to Jesus and then says the centurion sent others to talk to Jesus on his behalf. Which is right? The stories are obviously the same story, but they are obviously not identical.

Most of us realize that the centurion sending servants to act on him would be seen as if he himself came since they were acting on his behalf. When the Press Secretary makes an announcement, no one shouts “error” when it’s said later “The President today said that….” Of course, I have picked a minor example. Others could be found. What did Peter say at the Great Confession of faith? Did the voice at the baptism of Jesus speak to Jesus or to the crowd? How many times did the rooster crow at Peter’s denial? If you want more, just go look up your favorite skeptical website and see all the “Bible contradictions.”

Most of these are of course minor deals. They rely on ancient practice and such. Was it an error that Jesus said three days and three nights He would be in the belly of the Earth? After all, if Jesus died on Friday and He rose on Sunday, then that’s two nights and just one day. It’s when you realize that for the ancient Jews that a part of the day would be sufficient that you realize that Jesus did speak accurately by their standards. That is what is often missed. Why should we judge an ancient work by modern 21st century standards?

Second, an error is “a mistaken opinion or belief” (OED, p. 847), “mistaken” being “having a wrong opinion or judgment, being under a misapprehension” (OED, p.1795), and “wrong” being “incorrect, false, mistaken” (OED, P.3732).  If this is still not clear, “incorrect” is “of a state, description etc.: erroneous, inaccurate” (OED, p.1342) and “false” is “of an opinion, proposition, etc.: not in accordance with the truth or the facts; erroneous, untrue” (OED, p.912).

Again, no objection, but we have to wonder how far will this go? Did Jesus give the Sermon on the Mount twice and just use second person and third person both? Again, for many of us, it’s not a problem to say that one writer could have adapted what was said to apply it better to the audience. It’s also not unlikely that Jesus would have given this talk more than once. I am a speaker. This Monday night, I’m giving a talk for the third time on life with Aspergers and raising awareness at Why Should I Believe? I have given this talk before, so I know what I will say, but it will also be different. One highly doubts that Jesus was the only speaker in history who only gave every sermon or parable one time.

“Inerrant,” then, means “in accordance with the truth and the facts, not untrue, true.” It is regrettable that we have had to go to such lengths to establish the meaning of “inerrant,” which should be axiomatic, but, as we will see, it is necessary to do so, lest anyone attempt to pass off as inerrant that which manifestly does not meet this definition.

I don’t think anyone is disputing any of this. What is being disputed is what standards will we use? For instance, when I encounter someone who says we need to go by the plain meaning of the text, I ask plain to who? To a 21st century American? A 19th century Japanese man? A 17th century Chinese man? A 13th century Frenchman? An 11th century Englishman? An 8th century German? A 5th century Italian? A 3rd century Greek or Roman? A 1st century Jew?

Who determines what is the plain meaning? It would be the author ultimately and that author wrote according to 1st century standards. Will those standards be different from ours? Absolutely. It’s not right of us to force him to follow our rules. We must look at his and see how closely he followed them. I have regularly pointed out that we are following Western standards way too often and those cause us to badly misread the text.

Tors starts in on Wallace here with:

New Testament scholars who work on determining the wording of the original Greek New Testament are functioning at the level of the deepest integrity when they argue that the original read “in Isaiah the prophet.” This is because they are arguing for wording that seems to communicate a mistake. They argue this in spite of their own feelings about the biblical author’s accuracy …. the vast majority do have sufficient respect for a biblical author that they will not impute to him an ostensible inaccuracy unless the manuscript testimony compels them to do so. At all points, textual critics are historians who have to base their views on data, not mere theological convictions. The rule that almost all textual critics follow is: Choose the reading that best explains the rise of the others. This means looking at the external and internal evidence in an effort to trace out both history and psychology.

Wallace is right here. We want to get to what the original text said and not what is easier for us. The rule is all things being equal, if you have two readings, the more difficult one is to be preferred. It’s more likely that a scribe would try to smooth out a reading than to make it more difficult. Of course, Tors lunges in on “Wording that seems to communicate a mistake” and immediately, there you have it. Wallace does not concede a mistake. I pointed Tors to Ehorn’s work on composite quotations which includes Jewish sources to show that the practice that was done was a Jewish practice. We can be quite confident that Tors will likely never read it.

We should also point out that Tors refers to me next as good old Nick Peters and soon drops the “good.” It’s not escaped my notice that the Old Nick was a name given to the devil. As I have said, Tors has upped the ante of Geisler. Tors is unfortunately the kind of person an apologetics approach like Geisler produces. It’s one that says that if you stand up for inerrancy, then you cannot possibly be wrong. You’re not just correct in your conclusions, but in all of your actions.

In my look at what Wallace says about inerrancy, I point out that Wallace goes after a magic wand approach that treats the Bible like a science book. Tors won’t have any of that! Inerrant means the Bible is without error! That’s it! He writes that

Peters actually says, “He went after a view of what that is,” and already we can see that he is off the rails.  As we have pointed out, there is only one definition of “inerrancy”, and that is what the word actually means: without error, in accordance with the truth and the facts, not untrue, true.  Inerrancy is not a matter of opinion, such as which is the best sport or the most flavourful food.  It has a specific definition, so there is no other “view of what that is”; any other “view” of it is not inerrancy.

Nice to know we have the word from Sinai here. At any rate, the question becomes, what constitutes an error? Is it an error by our standards or by their standards? You see, it was treating the Bible like a science textbook that led to many of our problems. Does Tors think that the sun goes around the Earth? That was what some people argued and they did it based on the Bible. Does that mean the Bible was wrong or our interpretation was wrong because we treated it like a science textbook? (This is also why I disagree with a concordist approach and trying to do things like read the water cycle into Job.)

As an example, Norman Geisler looks at Martin Luther. I am a Protestant, but of course, Luther was not infallible. We did not replace one Pope with another one. Luther was wrong on some matters. Geisler at his website puts up some statements that he himself would not agree with.

D. Scientifically Authoritative

  • There was mention of a certain new astronomer who wanted to prove that the earth moves and not the sky, the sun, and the moon. This would be as if somebody were riding on a cart or in a ship and imagined that he was standing still while the earth and the trees were moving. [Luther remarked,] “So it goes now. Whoever wants to be clever must agree with nothing that others esteem. He must do something of his own. This is what that fellow does who wishes to turn the whole of astronomy upside down. Even in these things that are thrown into disorder I believe the Holy Scriptures, for Joshua commanded the sun to stand still and not the earth [Josh. 10:12].

  • Because we are not sufficiently able to understand how these days occurred nor why God wished to observe such distinctions of times, we shall rather admit our ignorance than attempt to twist the words unnecessarily into an unnatural meaning. As far, therefore, as St. Augustine’s opinion is concerned, we hold that Moses spoke literally not allegorically or figuratively, that is, the world and all its creatures was created within the six days as the words declare. Because we are not able to comprehend we shall remain disciples and leave the instructorship to the Holy Ghost..??

    Let’s give one caveat here. There are a number of Luther scholars who don’t hold to the accuracy of all in the Table Talk. Okay. for the sake of argument though, Geisler does. In fact, someone like Jason Lisle would argue that since Geisler denies a young Earth, that he denies inerrancy. It’s amazing to me that Mike Licona uses ancient writing techniques to interpret the Bible and that’s disallowed, but Geisler uses modern science to interpret that the ancients had no access to, and that’s okay! Still, the look at Luther gets worse.

E. Self-consistent

  • Though this Epistle of St. James was rejected by the ancients, I praise it and regard it as a good book, because it sets up no doctrine of men and lays great stress upon God’s law. But to state my own opinion about it, though without injury to anyone, I consider that it is not the writing of any apostle. My reasons are as follows:

  • First: Flatly in contradiction to St. Paul and all the rest of Scripture it ascribes righteousness to works and says that Abraham was justified by his works in that he offered his son Isaac, though St. Paul, on the contrary, teaches, in Romans 4, that Abraham was justified without works, by faith alone, before he offered his son and proves it by Moses in Genesis 15. . . . Second: Its purpose is to teach Christians, and in all its teaching it does not once mention the Passion, the Resurrection, or the Spirit of Christ (Ibid., p. 24).

    So apparently, in this paradigm, it’s okay to question the authority of James and even say that he disagrees with Paul on justification, and you’re not denying Inerrancy, but question the resurrection of the saints in Matthew 27 and you’re in trouble now.

If we read the Bible in the way the author did not intend us to read it, then we are going to misread the text. The author did not have 21st century Western Americans in mind. With the New Testament, the author had first century Jews and Gentiles in mind, varying of course on the book being read.

When we get to Daniel Wallace recommending we treat the Bible like any other work of history and study it according to that method, Tors has a lot to say. I will quote what he says about my looking at it here.

Old Nick Peters really gets his shorts into a knot on this one, carping, “Just say ‘It’s God-Breathed.’ Okay. How does that deal with the writing? Are we to think God just breathed one day and ‘Poof!’, here is the Gospel of Luke!”  Then, in response to Wallace’s view that the Bible should be held to the same standards as other ancient historians such as Livy, Tacitus, Suetonius, and Josephus, I pointed out that “Josephus, Livy, Tacitus, Suetonius, and ‘any other ancient historian’ were not divinely enabled by the Holy Spirit. The Bible was, however, so it is in a completely different category from ‘any other ancient historian’s writings.’” Peters responds,

If you want to see what’s wrong with this kind of approach, just consider if Tors was saying the same about the Koran or the Book of Mormon. Is Wallace treating the Bible like any other book? In a sense, yes. That’s the wonderful truth about the Bible. When you treat it like any other book, you see that it is not like any other book.

The mind certainly boggles at this.  Peters actually mocks the concept of Scripture being God-breathed (“Are we to think God just breathed one day and ‘Poof!’, here is the Gospel of Luke!”), griping, “How does that deal with the writing?”  He makes no effort to find the answer to this question, it should be noted; he just seems to use this as a pretext to ignore the issue.  Indeed, he intimates that saying that the Bible is God breathed carries no more weight than saying it for the Qur’an or the Book of Mormon.  (This shows, perhaps better than anything else, where the type of evangelical Peters is defending is coming from, and should really put paid to any credibility old Nick may ever have had.)

Yes. Because I asked a queston, I actually mocked the idea of the text being God-breathed. At this, we wonder what color the sky is in Tors’s world. Does he see an enemy behind every bush. I hold the text is God-breathed. What I deny is saying that “God-breathed” answers every objection. It doesn’t.

Tors also says I make no effort to find out the answer to the question, this one being the census in Luke. You see, if I’m writing a response, I’m meant to deal with every single objection. Well, no. I’m not. I was dealing with a dangerous view of inerrancy instead. I’d like to point out now that Tors says nothing here about the question of the feeding of the 5,000 or the synoptic problem or a multitude of other “contradictions” that are presented. Sauce for the goose after all…

However, if Tors wants to know about what I’ve done on the question, well this is the beauty of having a podcast. I have interviewed Ben Witherington on the birth narratives and if anyone wants more on Luke, I interviewed Darrell Bock on that as well. After all, these scholars are much more specialized than I, so why not listen to them?

Tors goes on to say that

Now, it should be obvious that the question “How does that [i.e. that Scripture is God breathed] deal with the writing” is not an excuse for ignoring the fact that Scripture is God breathed and if and when the Qur’an or the Book of Mormon can show ancient prophecies that were fulfilled or advanced knowledge that people at the time of writing could not know, and when either is endorsed by a man who claimed to be Deity and proved His claims by rising from the dead, then we can consider whether either is God breathed.  Until then, the Bible remains sui generis.  It is difficult to see how this would not be obvious to any Christian – unless he actually believed the Bible has no more evidence for being God breathed than does the Qur’an or the Book of Mormon.

But notice this! As soon as Tors brings up other points about the Bible, then saying “God-breathed” is no longer sufficient to make the case. The Bible is true because of XYZ. I fully agree that this cannot be done with the Qur’an or the Book of Mormon. Tors is actually arguing my point. With advanced knowledge though, Tors makes the mistake that I have pointed to earlier of concordism in this article.

Even if we granted the point, there are still other passages that we would not take literally, such as Proverbs saying the Earth sits on pillars. What of Joshua and the sun? Does Tors agree with Martin Luther or not? Tors is in fact reading the Bible as a science textbook. The problem is if you take Job’s saying and read it as a science statement, you’ll miss the real statement he wants to make. What that is I leave to the scholars of Job.

Consider that we do this with Genesis. We make the debate about the age of the Earth, as if that was the real concern in the author’s mind. He wanted us to know how old the Earth is. I agree with John Walton that the passage is about the creating of sacred space. Once you get that, it beautifully fits into the Gospel and bypasses the whole debate as the point of the text is not the age of the Earth but the why of the Earth then.

Tors goes on to say that

As to how does the fact that the Bible is God breathed “deal with the writing,” Peters might want to study 2 Peter 1:20-21; he might want to notice that what is written by men is explicitly stated to be spoken by God Himself (e.g. Acts 1:16, 4:25, Hebrews 3:7-11); and he might want to take Jesus’ promise seriously, wherein He said in John 14:26 “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.”  Note to Wallace: The Holy Spirit is better than a “tape recorder.”

Then if this is the case we have to ask why do the Gospels have different things being said? Sure, the content is virtually the same, but the wording is not identical. Note also that if we want to take John 14 literally, well it only says that what Jesus said would be brought to recall and says nothing about his deeds. How about events one was not a witness of? Luke and Mark used eyewitnesses but were not themselves eyewitnesses. (Mark could have seen some things possibly and could be the fleeing naked man in Mark 14, but there’s no hard proof of that.) Mark and Luke would never have received Jesus’s promise. Also, it’s hard to see how Tors can avoid a dictation theory.

As to Peters’ enthusiastic statement that “That’s the wonderful truth about the Bible. When you treat it like any other book, you see that it is not like any other book,” as we explained in the previous article, “logically it is lunacy, for if treating the Bible like any other book leads to the conclusion that it’s not like any other book, that means the initial working presupposition that it’s like any other book is wrong and inapplicable and therefore invalidates any conclusion reached when using that presupposition.”  That is simple and obvious enough that even a reasonably intelligent child can understand it; why Peters apparently cannot is hard to understand.

Except it doesn’t, and I argue that many people who deny this use a different standard. Just yesterday I was in a Twitter war involving mythicists saying we have no contemporary records of Jesus. Now of course we do, such as the epistles and Gospels, but I want to take their standard. My question to them is what about Hannibal, Queen Boudica, and Arminius? All of these were very well-known figures at their time who did amazing things and yet no contemporaries said a peep about them. I get told “Well they weren’t supposed to be the Son of God doing miracles and rising from the dead.” Do you see that?! The standard has changed!

One such standard is the inerrancy standard which means inerrancy according to modern Western ideas of inerrancy. These differences show up in different accounts of any ancient event. Mike Licona in his recent work shows that even the same author has different accounts of the same event.

Another problem is that many people come with a viewpoint that says miracles can’t happen. Of course, no evidence will be persuasive if you rule out any possibility of being wrong right at the start. For these people, saying that “magic” (And magic and miracles are not the same) is in the text rules it out ipso facto. The standard here being that the Bible must adhere to the rules of natural law. The problem is not the Bible, but false standards brought to it.

Now I approach this without fear. If the skeptic wants to say he will test the Bible like any other book, my reply is simple. “Do it.” I say that because I am convinced the Bible can stand up to scrutiny. I don’t just sit back and say “God-breathed!” and think that answers all the questions.

As for what is said about infallibility and inerrancy, I got my information from Derek James Brown, who did his dissertation on ICBI. He supports it, but thinks there needs to be changes. He pointed out that infallibility is the basis because if God cannot error, then he cannot produce a text that will have errors in it. In that sense, because God cannot error, a text that He is behind will not error. It is not the other way around. Hence, I said Tors has it backwards. Tors wants to point to what Wallace and others say. I’m quite sure that if Wallace read my assessment on this matter, he would have no problem with what I’m saying. Of course, we do have to ask if God did indeed do this with the Bible, which is another question, and one that I think the answer is yes, God did produce such a text, but it is not a hill I’m willing to die on either.

We move on:

“You obviously have a high view of scripture,” I observed. “Why?”

“Because Jesus did,” he said matter-of-factly.

 “How do you know?” I asked.

“One criterion that scholars use for determining authenticity is called ‘dissimilarity.’ If Jesus said or did something that’s dissimilar to the Jews of his day or earlier, then it’s considered authentic,” he said. “And he’s constantly ripping on the Pharisees for adding tradition to scripture and not treating it as ultimately and finally authoritative. When he says that scripture cannot be broken, he’s making a statement about the truth and reliability of scripture.”’

Peters then says, “Tors quotes multiple parts of this multiple times each time with incredulity, because, you know, incredulity makes a great argument.”  It is difficult to ascribe this comment to Peters’ general incompetence; it smacks of intellectual dishonesty.  Arguing from incredulity, which is a logical fallacy, by the way, is to say that something cannot be true because one personally finds it difficult to believe, and I did no such thing.

My argument against Wallace’s claim here was to point out that

How does the ridiculous criterion of “dissimilarity” show that Jesus had a high view of Scripture? Oh, that’s right; it doesn’t. This is a non sequitur. Wallace did not answer Strobel’s question but simply jumped to another topic ….

So according to these scholars, if a 1st-century Jew says something that sounds like what we’d expect a 1st-century Jew to say, that indicates it’s not authentic, and if the founder of Christianity said things that Christians believe, then that indicates it’s not authentic. Authenticity is determined by dissimilarity! Only a madman or a Biblical scholar could assert such arrant nonsense as this with a straight face, for it is more than obvious that Christians, as followers of Jesus, would base their beliefs on what He said, so of course it would sound similar, and that 1st-century Jews said things that sounded like what 1st-century Jews said – because they were 1st-century Jews.

No. By argument from incredulity, I simply mean that Tors takes a response that he will not accept it and then argues from there. Tors ignores Wallace’s point about how the criterion of dissimilarity shows the case. Jesus is different from the crowds of his day as he rips into the Pharisees for adding Scripture to tradition. Jesus argues that Scripture alone is sufficient and cannot be broken and if tradition contradicts Scripture, tradition is wrong. That is how it makes the case. Jesus was speaking outside of the cultural standards for rabbis of the time by lambasting the Pharisees and his argument against them depended on his having a high view of Scripture.

Peters continues to embarrass himself.  I quoted Wallace saying, “The Gospels contain a summary of what he said. And if it’s a summary, maybe Matthew used some of his own words to condense it.  That doesn’t trouble me in the slightest. It’s still trustworthy,”and I pointed out that “Actually, if the writers are making stuff up and mixing the historical with the non-historical, then it is not trustworthy, as there’s no way to know what in the Bible is true and what isn’t.”

Now, what I have said is axiomatic and so obvious that even a child could understand it.  But not old Nick Peters.  (Either that, or there is a whiff of intellectual dishonesty here also.)  He sniffs,

It is a mystery how one goes from ‘Saying something in one’s own words’ to ‘Making stuff up.’ Apparently, Tors can make these kinds of leaps. He then says there’s no way to know that something in the Bible is true or isn’t, but this is just ridiculous. We can know this by studying history.

Let us look at this point by point, and we will get a good understanding of where old Nick is coming from.

First, he said, “It is a mystery how one goes from ‘Saying something in one’s own words’ to ‘Making stuff up.’ Apparently, Tors can make these kinds of leaps.”

Let us clear up the mystery for him: I did not make a “leap” of any sort.  I said, Actually, if the writers are making stuff up and mixing the historical with the non-historical, then it is not trustworthy.”  “IF the writers are making stuff up.”  IF.  Perhaps Peters should open up a dictionary and perhaps a textbook of English grammar and learn the meaning of the word “if” and how it is used.  If he does that, he should come to understand that my statement is not a “leap”; it is axiomatically true.

By the way, it’s worth pointing out that Tors cries foul if anyone dares to insult him, but he has no problem with it. I’m not whining about this. I actually find it amusing. I quite loved the part about how I “sniffed” something. I easily picture Tors as a red-faced preacher pounding the pulpit and screaming out every line.

Tors’s point is highly false. There is nothing about making stuff up when you say things in your own words. It’s called paraphrasing. The writers of the Gospels had to do this to some extent anyway since Jesus for the most part was speaking Aramaic. That would be translated into Greek by them and they would have to put the saying in the words they thought best captured what Jesus said. Again, they weren’t interested in word-for-word. The gist is what was important.

It still boggles the mind how that means “Making stuff up.” Now if Jesus never told the parable of the prodigal son and Luke just made up the parable and put it in the words of Jesus, that would be making stuff up. If instead the parable was told in Aramaic and Luke put it in his own words in Greek, that would not be making stuff up. Besides, we can be sure that much of what Jesus said was a lot longer than what we have. The Sermon on the Mount can be read in about twenty minutes. I am sure Jesus spoke a lot longer. Matthew is just giving us the main points of the message.

Second, while condensing people’s words is not necessarily problematic when done by a reporter, nor is using one’s own words to describe the situation, claiming that someone said something when in fact he did not say it is an error.  And while other ancient writers may not have been able to avoid such errors, in the case of the Gospel writers, Jesus’ actual words were brought to their memory by the Holy Spirit (John 14:26), such errors were not unavoidable, nor did the writers make them.  Why so many evangelical scholars want to ignore John 14:26 is, as we have indicated, difficult to understand.

With this then, I contend that Tors’s view is unsustainable. As soon as we have different words taking place, then inerrancy will have to go. My version of inerrancy is just fine. I don’t go by errors by modern standards, but by ancients where the gist of what was said is sufficient. Again also, John 14:26 would not have anything to say to Mark and Luke and nothing to say about Jesus’s actions.

Third, and this is the most disturbing, Peters says, “He then says there’s no way to know that something in the Bible is true or isn’t, but this is just ridiculous. We can know this by studying history.”  And there you have it, folks.  According to Peters, you can’t know that the Bible is historical, unless you study external sources of history.  The fact that little of the Biblical narrative can be proven “by studying history” doesn’t seem to bother old Nick.  The problem of explaining why the Biblical narratives, unsupported, cannot be known to be historical, but secular historical sources can be is something he does not address (nor is there any indication he has even thought about it), though he is doing a good job of uncritically following Wallace into this morass.

Yes people. Let this keep you awake at night. If you want to know about the reliability of the Bible, you might actually have to *Gasp* study! Horror of horrors! Those who want to defend the Bible and show it to be true will need to study history! It might not be enough to just stand up and shout “God-breathed!” and let that be it.

As for the problem, once again, Tors expects me to address everything. Well let me explain it to you Tors. I give the Bible the benefit of the doubt largely because Jesus rose from the dead. I believe in the Bible because I believe in Jesus, not the other way around. Many areas I have found have been corroborated by study in archaeology and secular sources. Where there is no evidence either way, I am willing to grant the benefit of the doubt to the Bible. It’s proven reliable in areas I can check. I will trust it where I can’t. Tors naturally assumes that since not every post contains my every thought, I must not have thought about something. It’s amazing how arrogance and ignorance often go hand in hand.

It doesn’t even seem to occur to old Nick that the Gospel books are, even at a minimal view, historical documents that must be given the same prima facie credibility as any other historical documents.  And, given the fact that there are four Gospel books, that they are all based on eyewitness testimony (and two were written by apostles), that they were written close to the time of the events described therein, and that their manuscript attestation is considerably better than anything we have for any other ancient writing, the Gospel books are far better historical evidence for the life and career of Jesus than we have for any other ancient personage, including Augustus and Tiberius, the two Roman emperors contemporaneous with Jesus.  They are more than adequate to tell us about Jesus, and we have no need for inferior ancient documents to verify them; “Now beyond all contradiction the lesser is blessed by the better” (Hebrews 7:7), not the other way around.

Well considering that I’ve done podcasts on these topics interviewing scholars and written on them myself on my blog and debated them, yes, I do know about these. One wonders if Tors is just trying to flaunt some intellectual superiority or something here. He does seem quite obsessed with himself after all.

In fact, although Peters claims that “inerrantists do engage with history, and I speak as one of them,” neither he nor his fellow travelers do any such thing; indeed, old Nick shows no indication of even understanding how the application of historiography is to be done.  He seems to think that “apply[ing] historiography to the Bible” is opening a reference book or two written by the sort of people described in our original article and uncritically passing on whatever one finds there.  That is not “apply[ing] historiography to the Bible”; it is more in the nature of chanting a mantra.

Tors seems to think he knows what I’m talking about here. My thinking on the matter is to critically study the books. Even the ones written by my father-in-law I question. When he told me about something Ehrman said once, I thought it was a powerful quote, but I asked where it was and looked it up myself to make sure the quote was right. I also do go and get out the primary sources often and see what they say. I have to do this with modern history with all manner of false quotes put up on the internet. The same applies to ancient history.

The intellectual gallimaufry of Peters becomes even more clear with his next statement: “He also asks how could readers of the Gospel assume any of it was historical? Answer. They wouldn’t. This would also be something that skeptics could look at. Want to know if it’s historical? Just send a servant or two to the area of Judea. Have them ask around. Do an investigation. This is what historians did.”

One wonders why eyewitnesses of events cannot be trusted in what they say, but “historians” can be trusted when they tell us whether these eyewitnesses should or should not be trusted; it should be obvious to anyone who thinks that eyewitness testimony is preferable to the testimony of one who is not an eyewitness.

Looking at this, it’s as if Tors rode into town to skeptical Gentiles who did not believe in resurrections and to Jews who had a zeal for their text and said “Jesus is risen!” and everyone converted. If a skeptic got his hands on a Gospel, he would not assume it was true. He would investigate it. You could say it was from eyewitnesses all day long and that it was God-breathed. That would not be enough. He would want to verify it, and who could blame him? Christianity by social standards was a shameful belief system and one would lose their honor by embracing it.

I also didn’t say historians could be trusted the same way. On mundane claims, one would have no problem, but when it came to claims that put one at an area of risk, one wants to double-check. This is what any wealthy high-honor person would do if they were skeptical.

Beyond that, I don’t think the Gospels were largely written to convince skeptics. It was more for the edification of the church in passing down the life of Jesus, especially as the apostles were getting older and dying. No doubt there was some persuasive effort to them, but that wasn’t the main point. A preacher in a church will often be speaking to the audience of Christians present, but could include enough for a skeptic with questions.

And, more important, while there should be little doubt that people around the mid-1st century AD did “send a servant or two to the area of Judea” (1 Corinthians 15:1-7) who could check personally with eyewitnesses, we live a good 1,900 years too late to use that method ourselves – and according to what old Nick just said, it is the only way we can believe the Bible is historical. So we cannot believe it.  Game over.  One wonders if old Nick is even listening to himself before he makes his assertions.

Sure. We live at a downside with that. Does that mean we’re lost entirely? No. We can study the sources that we do have and the more we study those, the more we see how incredible a book the Bible is. Tors seems to be like someone eager to make a point saying “Did you think of that? Did you? Huh?! Huh?! Huh?! I bet you didn’t!” No, Tors. I did. Sorry, not game over.

I also objected to Peters’ ludicrous assertion that Dr. Paige Patterson (Th.M, Ph.D) is not qualified to comment on issues of New Testament scholarship and exegesis, though Peters (B.Sc.) obviously believes himself qualified to make such comments.  It is strange that he does not realize that most reasonable people would not agree with him about this, but may well see Peters as a coxcomb.

Sorry Tors, but unless Paige Patterson has kept up with the latest in NT scholarship, then no. They shouldn’t speak on the matter. Mike Licona is fine on NT scholarship, but if he speaks on evolution, test that with a better source. I also do not claim that I am a better authority in my person alone. I claim that I am relying on the best scholars in the field. By all means, check everything I say.

Characterizing my objections as “go[ing] after[Peters] and Holding,” old Nick sets about trying to vitiate my claims.  He begins by averring that “I do not think the Bible does have historical or scientific errors. I guess Tors knows my view better than I do. I have no problem with the statement that the Bible is without error.”

Unfortunately, Peters’ avowal here seems at odds with his book’s insistence that “the perception of ‘inerrancy’ offered by the old guard is dangerous, misleading, and obscurantist in that it will result in a view of the Bible that is not defensible or respectable.”  It seems possible to reconcile the two statements only if what old Nick means by “without error” here is actually different from inerrancy as believed by the “old guard.”

It’s quite easy to reconcile and the overwhelming majority of evangelical scholars would understand my view and be behind it. When I say the Bible is without error, I mean according to the rules and standards of writing at the time and not ours. Why should our time be so special that we get to determine what should and should not have been written? We are not that special.

This becomes much clearer, in fact, when Peters goes on to say, “I have a problem with a more wooden inerrancy approach that is bent on literalism and 21st century ideas rather than writing styles of the ancients.” What he derides as “a more wooden inerrancy approach that is bent on literalism” (you know, the Bible means what it actually says) is actual inerrancy, and he has “a problem” with that.  So whatever old Nick may mean by believing the Bible is without error, it is not inerrancy.

The literalism is the problem and again we have to ask about the clear meaning of the text as I indicated above. For instance, I think when Jesus said “This generation will not pass away” in Matthew 24, He meant that generation. Much of the language He described is figurative. Dispensationalists would disagree and take those parts literally and read Jesus talking about a different generation or the Jewish people.

Everyone recognizes that the Bible has different usages of language. It has hyperbole, sarcasm, irony, metaphor, parable, simile, poetry, etc. A literalistic approach is not always the best approach to the text. When Jesus says that the high priest will see the Son of Man coming on the clouds and sitting on the right hand of God, are we to say that Jesus is literally going to ride a cloud while sitting at God’s side the whole time? Not at all. Tors is applying a Western hermeneutic of literalism.

Incredibly, old Nick tries to defend Licona’s drivel, saying, “This might sound like an odd notion, but to refute someone’s interpretation, you have to show the text does not mean what they take it to mean.” It is no surprise that Peters has it backwards yet again.  Since this is not Wonderland, an “interpretation” does not get an initial presumption of validity simply by being put forward; it is the one who says that a statement in the midst of a historical narrative and indistinguishable in style from the surrounding passages is not historical who has the onus probandi – and Licona has not come even remotely close to meeting it.  Had old Nick stayed with philosophy longer, he might have understood that.

Except he has. He spends a number of pages in his book and gave a talk later on at a conference on it. Has he proven it? No. That’s a far more difficult thing to do with history. Has he given a justification? Yes. Am I entirely convinced? No. My thinking is that we should still investigate the claim and see what the text says. When I first heard of the interpretation, I just marked it down as an interesting idea to consider. I hold to the opinion that it is better to debate a question and not settle it, than to settle it and not debate it.

Peters is still not done.  I mentioned in my original article that Peters “is married to Mike Licona’s daughter” – which full disclosure should require.  Old Nick objects, saying, “Why yes, I am married to Mike’s daughter. Apparently, this is being waved around to promote the ‘Bias’ charge.”  Yet again, Peters shows himself to be careless with facts, as I never accused him of bias.

Directly, no. Yet still I never said several things or argued several things and Tors has no problem making assumptions about those. Again, do as he says, not as he does. If not bias, then one wonders what the point of bringing this up is. Even if I am wrong in why it was brought up, can I be blamed for wanting to cut off a possible objection in advance? Apparently, I can be.

In fact, old Nick protests a little too loudly, saying, “All Tors needs to do is contact Mike and be assured from Mike that we have many disagreements, even on the New Testament, and I do not walk in lockstep with him.”  That does not, of course, prove that Licona does not influence Peters’ thinking, as in the selfsame article, Peters tells us that he changed his major from philosophy to New Testament – and he did it “when Mike Licona told me he thought my stuff on NT was really good.”

And this seems to prove my point about bias. To begin with, my point about my major is one that Tors could have seen by doing the research. Tors is talking about the Ebook I wrote that explicitly says what my major is in it. Did he not read it? This calls into question for me Tors’s ability to do research. Note also there’s nothing about “Oh sorry. I got that wrong.” Tors is practically incapable of admitting an error.

And yes, Mike influences me. I do take his words seriously, but I can also question them just as much. Would Tors prefer that I be the son-in-law of a great New Testament scholar and not heed his words? Sorry, but I prefer the path of humility, which I think Tors left long ago as we will see.

Old Nick does not seem to be at all aware how ludicrous his attack on Dr. Patterson is seen to be by any thinking person.  Dr. Patterson, who has done such great work defending the Bible, is being told by a small-time blogger with a “Bachelor of Science in Preaching and Bible from Johnson Bible College” that he is not qualified to comment on the issue of inerrancy, though the small-time blogger with the bachelor’s degree obviously feels that he himself is qualified to comment on this issue, for he freely does it.  Any thinking person would find the hubris of this small-time local blogger to be repugnant.

For those interested in hubris, wait till the end. For now, if anyone wants to know about my ability and such, just read my blogs and other written material and listen to the podcast I present. When I interview someone, see if I ask informed questions that show that I know the subject matter. Feel free to check the endorsements page of my website as well to see what scholars in the field say about my work.

But not to Peters, and it may be his hubris that prevents him from thinking straight.  He actually says, “Does Patterson publish regularly in journals of New Testament scholarship? Is he cited by New Testament scholars? If not, then he’s stepping out of his field” but then goes on to say, “I also am quite sure that the evangelical scholars will go with my work far more than Geisler’s, particularly since I’m the one who interviews them.”

Think about it, folks; according to old Nick, Dr. Patterson (Th.M, Ph.D) has no cachet on inerrancy because he does not “publish regularly in journals of New Testament”  and is not “cited by New Testament scholars,” but “evangelical scholars will go with [Peters’] work far more than Geisler’s,” even though he himself does not “publish regularly in journals of New Testament”  and is not “cited by New Testament scholars” – and holds only a Bachelor’s degree, and not in New Testament studies.

Yes. I am not cited by them. No problem. My claim is whose opinion they will think is more accurate. I interview the scholars. I know what they think. We have enjoyable conversations, much like Daniel Wallace and I had together one night after an ETS meeting where we went out with a bunch of guys. We talked some about New Testament scholarship, and then went on to talk about our wives.

I do not think any scholar who is not related to old Nick will “go with [his] work,” though they may appreciate having him as a cheerleader and for providing a platform through his podcasts.  Peters seems to be living in a fantasy world of his own.

Then Tors is simply wrong, as Dan Wallace says in his review of my Ebook co-written with James Patrick Holding, Defining Inerrnacy,

Defining Inerrancy: Affirming a Defensible Faith for a New Generation, by J. P. Holding and Nick Peters, published by Tekton E-Bricks on 22 May 2014, is intended to be a response to Norm Geisler and Bill Roach’s Defending Inerrancy—and so much more. Both have a similar cover and similar title. Defining Inerrancy, however, is a gloves-off defense and affirmation of a version of inerrancy that many are not acquainted with. That is, many except those who are Old and New Testament scholars.

Translation: The material in the Ebook is not news to Old and New Testament scholars. Wallace knows them and knows them even better than I do. Tors can keep talking about the fantasy world, but he ignores that I do meet with these scholars and talk with them. I count Dan Wallace as a friend of mine as I do many other scholars through my work on my podcast.

In sum, old Nick can be safely ignored by all.  His approach is damaging to the church.  Fortunately, he is a small-time blogger and podcaster, and it is unlikely that he will have much influence, and certainly not on those who are not already inclined to follow the destructive path outlined in our original article.

Time will tell what will happen. As it is, I think my reach is getting better and better, but again, time will tell. As for Tors, I am confident that he will keep marginalizing himself more and more and staying in his insulated circle. As I told people I was responding to him, the response I got was “Who?”

Of course, it’s bizarre to say Mike is the next Bart Ehrman. In fact, the more likely scenario is someone in Geisler’s camp would be the next Bart Ehrman since Ehrman was one who put too many eggs in the Inerrancy basket and not just Inerrancy, but a literalist Inerrancy. If Geisler thinks that that is not a problem, I’d like him to meet the several ex-Christian atheists that I’ve met online who in large part left Christianity because they had the Inerrancy doctrine called into question when they in reality held to a modern view of Inerrancy, like Geisler’s.

It doesn’t seem to occur to Peters to wonder what would have happened to these “ex-Christian atheists” had they come across an apologist who accepted inerrancy and gave them solutions to their difficulties, instead of coming across the type who said, “Yeah, there are errors in the Bible, but don’t worry about it.  Yeah, the Bible is wrong about creation but, hey, trust it on the resurrection anyway.”

The problem is that this approach leads to more difficulties. When I meet an atheist who wants to argue creation, I take them to the resurrection. Why? Because you could argue until you’re blue in the face and you might convince them their objections don’t hold wait, but it won’t get them to the cross. I also don’t do the game that I call “Stump The Bible Scholar.” This is where a Christian is presented with a list of 100 contradictions in the Bible. Suppose this Christian goes and researches all of them and answers them all. Will the skeptic convert? Not a chance. He’ll just get 100 more contradictions. It also continues the idea of the all-or-nothing game. As Wallace says in his above review

In Defining Inerrancy, the authors note that they have known many evangelicals who have abandoned the faith precisely because they started out with such a hardening of the categories. This rings true: I get countless emails from people who have either jettisoned their beliefs (or have friends or family members who have) because their starting presupposition was that it’s inerrancy or nothing. Such people would throw the proverbial baby out with the bathwater! And it is this very problem that one of the architects of modern evangelicalism, Carl Henry (who could hardly be condemned as being soft on inerrancy!), addressed in his book, Evangelicals in Search of Identity. It seems that many evangelicals are still not listening. And yet Henry saw, forty years ago, that the evangelical church was making inerrancy the litmus test of orthodoxy to its discredit. Yet again, I digress. Holding and Peters are not in the least denying inerrancy; they are simply rejecting a rigid form of it that they see as dangerous to the health of the evangelical church.

Note also I do not say the Bible is wrong on creation, but when it comes to the science of the matter, I’m more than happy to tag another friend of mine who knows the science far better. It is a mistake to think one must be an expert in everything. I am happy to let someone more knowledgeable in that area than I deal with the question.

Perhaps the best way to illustrate the completely wrongheaded and dangerous approach adopted by old Nick Peters is to look at his handing of Genesis 1.   He says:

This is why when it comes to evolution, I stay out of the debate. I am not a scientist and I do not speak the language. If you think evolution is false and want to argue it, here’s what you do and I don’t think even the staunchest evolutionist will disagree with me on this point. Go do your study and preferably a degree in a science that is related to the field, such as biology, and study the arguments for and against and make your own arguments and present a case from the sciences that refutes evolution. If evolution is bad science after all, the way to refute it is with good science.

And there you have it, folks.  You are a Christian – you believe that Jesus is who He claimed to be, God the Son and Saviour; you follow Him and you know that He proclaimed Scripture to be the word of God (Matthew 4:4), that it cannot be broken (John 10:35), and that it must be fulfilled (passim) – but if you want to know about origins, don’t bother to study the word of God, to investigate it with your knowledge of Hebrew and exegesis, because none of that matters.  You need to get a degree in science so that you can assess the indirect inferences of secular men and decide about origins.  What is the authority here: the word of God or secular science?

Here’s the problem Tors. If you go to a skeptic who doesn’t accept Scripture and tell him evolution is false, he will discount what you say immediately. I follow the following advice:

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he hold to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods and on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion.

Who said that? A modern liberal? Nope. Augustine centuries ago. It’s still true today. If evolution is false, it will be false because it will be bad science and can be shown scientifically. If you want to argue evolution, you actually need to study science. Tors again falls for the idea of the Bible as a science textbook, as if God’s main concern in Genesis 1 was giving us science.

Now, Walton denies that God created the Earth in six 24-hour days, as the Bible clearly teaches; “The Genesis account , he claims, refers to a literal seven day period in history, sometime after the material creation, when God assigned the cosmos its real intended functions, prior to his taking up residence in it as his temple.”  But Walton does not have a degree in science, the prerequisite Peters demanded, so why does he accept his view over the plain meaning of the Biblical text?  Why is Walton qualified to proclaim on this issue without that all-important science degree?  By Peters’ own standards, he should not “hold more to John Walton’s view on Genesis 1.”

Because Walton’s approach is a hermeneutical one. I have argued you could hold to Walton’s approach and be a YEC, an OEC, and a theistic evolutionist. Tors also assumes the plain meaning of the text is one to a modern Western person. Perhaps he should read Walton’s book on the topic. Since Geisler is not a YEC, does he want to also argue that Geisler is denying inerrancy by going against the “plain meaning” of the text and using science to interpret the text? Walton does nothing like that. Walter Kaiser would also agree as he has said that Genesis tells you that it happened in the beginning. It’s the science that tells you how old the Earth is.

In his blog post,Nick Peters made various claims and charges that require responses, but some did not fit into the flow of our main article, so they are addressed herein.  Peters’ comments are prefaced with “Re:” and are italicized; my responses are in regular type.

Re:My ministry partner, J.P. Holding, has updated his page on Mark 1:2 in response to some of what Tors says. I will thus not be responding to criticisms of Holding unless they involve me directly.”

Holding’s update to his page utterly fails to rebut anything I said.  His update has been demolished, as can be seen at our article “Mark 1:2 Revisited: A Response to James Patrick Holding”, at http://www.truthinmydays.com/mark-12-revisited-a-response-to-james-patrick-holding/.

Demolished so well that Tors started stopping Holding’s comments because he didn’t want to embarrass him. Right. Of course, in Tors’s world, as soon as he says something, the opposition is demolished.

There are certainly differences in wording among the Gospel books, but that does not mean the words of Jesus were replaced by the Gospel writers who “recorded the gist of it.”

First, as Peters notes, Jesus spoke mostly in Aramaic, while the Gospel books were written in Greek.  But old Nick does not seem to realize that when translating from one language to another, it is possible in many cases to make different choices of wording so that they are different in the target language, but all of them accurately portray the original language.

Absolutely, but they won’t be word for word. They will be different. There is also a difference between “before the cock crows” and “before the cock crows twice.” The gist of the saying is what mattered.

Furthermore, there is no reason to think each conversation is recorded in full.  In conversations, questions may have been asked more than once, in different words, and answered more than once, in different words.  The different Gospel writers might have recorded different parts of the conversation.

So Tors can say that the writers condensed something and yet, that’s okay. Wallace says the same thing and he’s denying inerrancy. Gotta love it. We also have “might have”. Does Tors not know? The text is God-breathed! Does He want to cut out the words of God?!

The utter silliness of old Nick is shown in his apparently-meant-to-be-sarcastic question, “Are we to think Peter said radically different things when he made his great confession of faith to Jesus?

Here is Peter’s great confession in the various Gospel books:

Simon Peter answered and said, “You are the Christ, the Son of the living God.” (Matthew 16:16)

Peter answered and said to Him, “You are the Christ.” (Mark 8:29)

Peter answered and said, “The Christ of God.” (Luke 9:20)

These are all different, but a skeptic could point out the “evolution” in the text. Matthew takes Jesus from being the Christ to being the Son of God as well. I have no problem saying the content is the same, but the wording is different each time, but there’s no dispute at what is at the heart.

Re:“We have to wonder what Tors is thinking here. Does he think someone would come up to Matthew and say “Hey Matthew. What are you writing?” “I don’t know. It’s in Greek.” Is it just awful to think that Matthew told a story in his own words? Perish the thought!

It seems that this unutterable genius that is Nick Peters does not realize that Matthew, as a tax collector, had to know Greek and had to be good at it.   He really needs to do his homework.

Sarcasm is lost on this one. It’s something you notice about fundamentalists. They don’t really have a sense of humor. I have in fact spoken elsewhere saying that Matthew was one who was definitely literate in the apostles being a tax collector. Tors really needs to get a sense of humor.

Re: I seriously doubt Dan Wallace will want to spend much time with Tors so I will take them on for him.

“If so, then either of [Geisler and Patterson] are free to respond to the criticisms that I have made of their approach. Nothing has been said by them so far. Geisler ignored a challenge that was put on his wall by someone else from Holding and banned the person who put it up.”

Interesting; in old Nick’s fantasy world, scholars of course rightly ignore me but naturally should not ignore old Nick (or his friend Holding) but should respond.  The possibility that Geisler does not respond to Holding for the same reason that Wallace does not respond to me does not seem even to occur to him.

In fact, I have no reason to think that Wallace has any idea that I wrote about him; he is no doubt a very busy man.  But if he will not “want to spend much time with Tors,” he has been well advised; it is another maxim of strategic warfare not to enter into a battle one cannot possibly win.  And he cannot win this one.

Tors again misses the point. Does Geisler owe us a response? No. But, if someone puts up a challenge and that person is blocked and the post deleted, then it is clear that someone is ignoring counter-evidences. Also, with my defense of Mike Licona, I would easily be seen as the one most representative of Mike and speaking on his behalf. Geisler also has referred to my defense, but he has never addressed it. That’s a big difference.

By the way, with what I said earlier about hubris, consider Tors is confident that he could best Wallace on this one. Not counting on Wallace taking up the gauntlet, but it would be amusing. Apparently, the lesson on humility is for everyone else.

In closing, I plan on this being my last response unless something drastic happens. Tors is like a tar baby that will take up too much of my time, when I have speaking jobs to do, books to read for my show, and a beautiful Princess to treasure. Further responses I will leave to others.

In Christ,
Nick Peters

 

 

Does Science Show The Bible To Be A Myth?

If we have science, does this mean the Bible is false? Let’s plunge into the Deeper Waters and find out.

A friend messaged me wondering what I’d say to someone who says the Bible can be relegated to the category of myth because of science. Now for this, I am going to be assuming that the person means a false tale, although myth does entail a wide genre of categories and would not necessitate something false. That is not a discussion I’m going to be entering into at this point. For now, I simply want to address the objection. It is a common one in our day and age where it looks like science has become the new priesthood and many people think the only way something can be demonstrated is scientifically.

To begin with, when we look at this question, we are not going to be arguing that the Bible is true. We are just going to be arguing that the Bible has not been shown to be false. Of course, it’s up to the apologist to still make the positive case. Therefore, if someone thinks I have not demonstrated Christianity is true by this, yes. I have not, at least not in this post. I have simply made it my aim to remove a defeater.

A stance a Christian should not take in this is to denigrate science. Science is a wonderful tool and it is our ally. If we think that Christianity is true, then that means we should be able to accept everything that can be demonstrated scientifically. I also want to advise Christians that if you have not read up on a scientific topic, do not debate it. When you meet someone who knows it better than you do, you will be embarrassed and even worse, Christianity will be embarrassed by what you say. This is one of those times it pays to know people in the field of scientific apologetics who can help you.

One of the first steps with how science supposedly disproves Christianity is to look to the creation accounts. As readers of this blog and listeners of the podcast know, I am not persuaded this is a creation account per se. I think John Walton has made a powerful case. You can listen to my interviews with him here and here. Does this mean I subscribe to the idea of macroevolution? No. It doesn’t even mean Walton does. It just means I do not see it as a defeater for Christianity. Keep in mind that even if I was incorrect, the worst case scenario would be we’d lose Inerrancy. We would not lose the resurrection.

Miracles are a more common objection, but it’s hard to see how this is an objection. A miracle is a being outside of our space-time world in some fashion acting on that world. The only way you could recognize a miracle would be if you had at least some rudimentary science. You only know a virgin birth (Which I of course affirm) is a miracle because you know what it normally takes for a birth. You only know walking on water is a miracle if people don’t normally walk on water. It’s quite bizarre to hear so many atheists say that dead people stay dead, as if this is a new discovery of science. Ancient people also knew that. That’s why they did something called burial.

Can an outside force interfere? The only way to really establish that would be to say that there is no outside force. Of course, saying that there is one does not mean that a miracle will necessarily take place, but it opens the door. In that case, we just look at a historical event and decide what we think the best explanation is. There’s nothing wrong with wanting an explanation that falls within known causes first, but if we find nothing, then we should be open to an unknown cause and if we have evidence that there is a cause beyond us, then that makes it all the more likely.

It’s also important to bring up an idea of God of the Gaps here, where we have this idea that there have been all these gaps and that theists plugged in “God did it” throughout history. This simply isn’t the case. The medieval period, often called the Dark Ages, was actually a great time of scientific advancement. It doesn’t mean that we have the rapid advancement we have now, but the preliminary steps were taken then, such as first off bettering agriculture so that people would have more free time for scientific pursuits since food was more readily available.

We should also state that contrary to what people might think, science cannot answer every question. It can answer a lot, but not all of them. Most of our day to day decisions are not made based on science. When we make a major decision like choosing a spouse, we do not do a scientific experiment to find out if the other person loves us or if we love them. We have other ways of knowing. When it comes to the God question, philosophy is a much better route to take. When it comes to the question of understanding Scripture, history and anthropology and literary studies are much better routes to take.

Overall, it’s the kind of position I do not find convincing, but in our day and age, science has become the new priesthood and it is one that we must answer.

In Christ,
Nick Peters

Deeper Waters Podcast 3/7/2015: John Walton

What’s coming up on the Deeper Waters Podcast this Saturday? Let’s plunge into the Deeper Waters and find out.

Back in 2013, we were blessed to have John Walton come on the show and talk about The Lost World of Genesis One. Now John Walton has brought us another excellent book, The Lost World of Adam and Eve. As soon as I saw this was coming, I knew I wanted Walton back on the show again and indeed, he was happy to come back again to what I believe could be the first podcast interview on the book that will be done.

So who is John Walton?

Walton

According to his bio:

John’s research and his energized presentations are rooted in his passion for drawing people into a better understanding of God’s self-revelation in Scripture. John (PhD, Hebrew Union College) is a professor of Old Testament at Wheaton College and Graduate School. He focuses his research on the literature and cultures of the ancient Near East and the Old Testament, with a particular interest in Genesis. Before his role at Wheaton, John taught for 20 years at Moody Bible Institute.

John has authored many articles and books, including The Lost World of Adam and Eve, The Lost World of Genesis One, Genesis 1 as Ancient Cosmology, and Ancient Near Eastern Thought and the Old Testament. John also served as general editor of the Zondervan Illustrated Bible Backgrounds Commentary: Old Testament and co-author of the IVP Bible Background Commentary: Old Testament.

John’s ministry experience includes church classes for all age groups, high school Bible studies, and adult Sunday school classes, as well as serving as a teacher for “The Bible in 90 Days.

I have found John Walton’s viewpoint on the Old Testament to be incredibly eye-opening. Prior to reading the book, I had done my own research project on science and Christianity and came to the conclusion that the best arguments I could find are metaphysical arguments and it does not help to marry our apologetics to science. If some want to do scientific apologetics, that’s fine, but it’s really not something that I prefer to use. Also, N.T. Wright had been a scholar definitely helping with my understanding of the New Testament. For years, I had been working to learn how Jews at the time would understand Jesus and thought “How would Jews at the time of Moses understand Genesis?” John Walton provided the answers.

That’s why I’m thrilled to have him come back on the show again. We’re going to be talking about his views on Adam and Eve and asking the hard questions. We will be asking what role scientific data does play and how much impact should it have on our reading? We will be asking him what the impact is of other human beings besides Adam and Eve being around. Doesn’t that go against what Jesus said in the Gospels? We will be asking about the serpent in the Garden and what was the impact of the event called the fall on humanity?

So be watching your podcast feed! You won’t want to miss this one!

In Christ,
Nick Peters

Book Plunge: The Lost World of Adam and Eve

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

AdamandEve

First off, I wish to thank IVP and John Walton both for this. IVP sent me an advanced copy and John Walton and I have interacted on the book. I consider him a friend and I thank him for his care in discussing these matters with me.

The Lost World of Genesis One was a book that I considered to be revolutionary. It’s the kind of study of Genesis One that I hope will keep going onward. In fact, nowadays, whenever someone asks me about the age of the Earth, I just tell them to read John Walton. For a long time I had been wondering if I had been reading the first chapter of Genesis wrong and trying to think of how it is that an ancient Israelite would have read it. John Walton’s book provided the answer. I was simply thrilled to hear that he had a sequel to the book coming out in the Lost World of Adam and Eve. (Although he tells me that at this point, there are no plans for a Lost World of Noah, but who knows how that could change in the future.)

So in this book, we have a focus largely on Genesis 2-3 and it is meant to address a lot of the questions that come up later, such as where did Cain get his wife? In this book, Walton continues the line he was going down in his previous book and emphasizes the account is not about material creation but it is still about what he prefers to call sacred space. In the past, he had used an analogy of a temple, but sacred space is the path he’s going now, although we could certainly say that all temples are deemed to be sacred spaces, not all sacred spaces are temples.

In Walton’s view, Adam is not so much the first man as he is the archetype. This means that Adam was meant to be the one who would represent humanity. This makes sense since if we want to say it’s a chronological thing and Adam is the first Adam, then what are we to make of Jesus being the last Adam? Chronologically, Jesus is definitely not the last man to have ever lived. Everyone reading this post was born after the time of Jesus. From the position of an archetype, Jesus is the last one. Just as Adam was our representative in the garden, when we get to the New Testament, Jesus is seen as our representative.

Thus, the text would not be seen as having a problem with other people. It’s just that those people are not the subject of the account. If that is the case, then the question of where Cain got his wife is answered. Cain married one of those other humans. It was just that Adam was the chosen representative and he brought the knowledge of sin to the world by his wrong actions. Walton is open to the possibility of there being sin beforehand, but people did not have a law that they were accountable to. When Adam fell, then people had something that they were accountable to and sin had to be dealt with.

Eve in the account meanwhile is made to be an ontological equal. She is not really made from the rib of Adam but from the side. Walton says the language is used of a deep sleep for a trance like purpose. We should not read modern anesthesia into the account. The Israelites were not scientists and God could have just as easily made Adam impervious to any pain. Instead, what it is is that Adam is having a vision of himself being cut in half by God and from that half Eve being made. Thus, quite literally, when Eve shows up, Adam can happily proclaim that he’s found his better half. (To which, I have consulted a number of Hebrew scholars who tell me that the bone of my bone and flesh of my flesh that Adam said when he saw Eve is more appropriately translated as “YOWZA!”)

But what was Adam to be doing in the garden? Adam was to act as a priest. In essence, he was to do what Jesus came to do also according to Hebrews. Unfortunately, as our priest, he failed. Adam was meant to bring order to a world that had non-order in it and even some agents of disorder wandering around, chaos creatures as Walton calls them. This would include the serpent, and while whatever the nature of the serpent was is unclear still, it represents a creature that is opposed to the plan of God and thus a threat. It’s also interesting that Walton points out we are not told where the encounter took place. We just think it was in the garden.

As for the tree, Walton says there was nothing magical in the fruit of the tree and that it could have just as easily been a command to not walk on the beach at night. The question was simply is man going to be faithful to God or not. Man gets to choose. One can easily think of C.S. Lewis’s Perelandra at this point. Walton also argues that Adam and Eve were not created immortal, to which I was certainly thrilled to see that as that was a point that I concluded years ago. After all, if they were immortal, why would they need the fruit in the garden, especially the tree of life, to sustain them at all?

Another bonus in the book is that Walton has an excursus by N.T. Wright on Paul’s view of Adam. It’s hard to think of something more thrilling in academia than to see John Walton and N.T. Wright working together on a project. Walton’s view in fact falls in incredibly well with Wright’s, which is one reason I think it’s simply such an amazing interpretation. It fits in with the whole role of vocation and how we are all now in the place of Adam in the sense that our vocation has not changed from the garden. We are still to rule over the Earth and to take control. That having been said, Walton is clear we are not to misuse what we have been given. None of this belongs to us by nature. It is all God’s. We are just the caretakers of what He has given us.

Along with all of this comes the point that science is no threat to Christianity. Studies in modern genetics are not a threat. Evolutionary theory is not a threat. There’s no doubt that at times science can inform our interpretation. For instance, it would be wrong to interpret Psalm 104:5 in a geocentric way and to have read it that way in the past was a misreading as if the Psalmist was interested in telling us about the relation of the planet to the sun. We definitely need to avoid anything such as science vs. the Bible. If a theory like evolutionary theory is to fall, let it fall for one reason. It proves to be bad science. All truth is God’s truth after all and that includes scientific truths. If we want to know the purpose of our existence, we look to the book of Scripture. If we want to know the how of our existence, we look to the book of nature. It is true in a sense that we can say of everything that is that God did it, but Scripture is not meant to answer the question how. It is the glory of God to conceal a matter and the glory of man to search it out. Let’s benefit from both the book of nature and the book of Scripture.

In Christ,
Nick Peters

Reading The Bible As Literature

Is there a reason so many debates about the Bible just miss the point? Let’s talk about it on Deeper Waters.

Okay. We get it in the atheism/theism debates. Some people believe the Bible is reliable. Some do not. That’s fine and until the return of Christ, that’s not going to change. Yet I have been pondering lately that the way we talk about the Bible is part of the problem, and this isn’t just how atheists talk about it, but also how theists talk about it.

It seems while we speak about if the claims of the Bible are true, which we should, there is a lack of the recognition that the Bible is a piece of literature. It speaks with allegory, hyperbole, metaphor, simile, etc. It uses poetry and narrative and proverbs and apocalypses to make its point. The Bible exists in one book, but it is itself a collection of many books, books written by different authors in different times and locations.

Considering all of this, the Bible is not going to be an easy book to understand! Add in that it comes from languages different from our own, a culture different from our own, a time different from our own, and a place different from our own.

I started pondering this the most recent time I saw someone describe the Bible as a book of fairy tales. This is a common claim, but quite frankly a strange one. Fairy tales are really wonderful works of literature that show a richness of imagination and insight into the human predicament. What kind of person would laugh at a fairy tale for being a fairy tale? Yet this kind of statement is not an insult to the Bible alone, but it is also a lowering of the kind of writing that is a fairy tale.

Now why do many atheists say this? I suspect it’s because our culture has been heavily influenced by scientism. We have this idea that all truth should be amenable to the sciences and that science is the highest way of knowing anything if not the only way of knowing anything. We expect then the Bible to speak in scientific language because we are a scientific people.

It doesn’t, and that’s not because the Bible is anti-science. Many of us are not anti-science and we don’t speak in scientific language. The Bible has a totally different purpose. Even if you don’t think it is from God, the authors at least were really trying to make a message about God and they did not have to do it in a way that is convenient to modern listeners. They would write in ways their immediate audience would understand.

Besides, how many of us would really like to have many events described in scientific language? Consider for instance the union of man and woman in the act of sex. Which account would you rather here to describe what happens in the event? Would you prefer a purely scientific account or would you prefer to get an account perhaps from the lovers themselves? (Naturally after they’re done. There won’t be much desire to explain in the midst of the act.)

If you choose the first one, I pity you. I really do.

What needs to be done is to wrestle with the literary forms of the Bible and see if maybe our modern ideas of what the text means are wrong. Perhaps the Bible is not interested in the questions we are interested in. Perhaps one really needs to wrestle with the text to understand it. Still want to disbelieve it? Fine. At least do your part to really try to understand it as a text.

I’ve spoken about the atheists, but frankly, I think the theists are just as guilty. In fact, in many ways, I think my fellow theists are more guilty than the atheists are because we’ve set the standard that the atheist will follow.

For us, it really boils down to one word.

Literal.

Immediately, some people reading this who are Christians are going into a defensive stance because I have just made a statement that is going to dare to suggest that we don’t take the Bible literally. Why I must just be a liberal Christian who rejects miracles and inerrancy and everything else.

On the contrary, I believe we should ALWAYS take the Bible literally.

Why?

Because literal really means “According to the intent of the author.” If the author meant the text to be taken straight forwardly, then do so. If he meant it to be a narrative, then do so. If he meant it to be a metaphor or an apocalypse or a generality, then take it that way as well.

Too often, we have taken literal to mean something more like a wooden reading of the text. That’s not what a literal meaning is. That’s why in today’s parlance if I was asked if the Bible is the Word of God to be interpreted literally, I would say no, because sometimes the Bible is not straight forward.

Why should this surprise us? Jesus told his own parables in a confusing manner. In fact, he did so purposely. Job in his book talked about the search for wisdom and compared it to mining and digging deep for great wealth. It would not be easy to understand and considering all we’ve said about the Bible, why should it be?

Thus, when we hear Christians talk about the literal interpretation, too often it sets up atheists who think that this is always the way the Bible should be read and when read in that sense, they reject most of it as nonsense, and who can blame them? In fact, none of us take it that way or else in reading the words of Jesus, we’d all be blind and have no hands. (Too many people heavy into inerrancy fall into this trap of literal interpretation.)

In fact, when I put a short form of this up on Facebook, what happened immediately but a debate started about Genesis 1, which shows the problem! It’s immediately jumped to that Genesis 1 must be read in scientific terms! Surely this is what the author of the text meant to convey!

But maybe it wasn’t! Could it be someone like John Walton is right with his interpretation of Genesis One. Of course he could be wrong, but isn’t it worth listening to to consider first instead of assuming our presupposition is correct?

The theist, you see, is often guilty of not treating the Bible as literature as well and not really being able to wrestle with the text and ask the hard questions of the text. Some of us have this idea that we should not question the Bible. I disagree entirely. We should question the Bible with every question we can bring to it. In doing so, we can best find out what it is the text is saying.

Ironically, the two sides mentioned both have similar mindsets. Both of them tend to view the Bible always in a straight forward sense and both assume the Bible was written in a way that is directly fitted for modern 20th and 21st century people in a Western civilization.

Maybe it isn’t.

That’s not the fault of the Bible then. That’s the fault of us for wrestling with the text.

If you are on a debate site and you are arguing about the Bible, then for this part, it doesn’t really matter what side you’re on. You owe it to yourself to wrestle with the text as literature and seek to find out what it means and why you think it means what it means. If someone questions that, then it’s up to you to defend your position and if you can’t, be open to changing your mind.

Will we still disagree about the truth claims of the Bible? Absolutely! Yet if we follow a procedure like this, hopefully some of us will have instead better informed disagreements as to the nature of the text and what it is saying rather than a quick dismissal of it all or a quick embrace of it all.

In Christ,
Nick Peters

Book Plunge: Four Views on the Historical Adam

What did I think of this counterpoints book? Let’s talk about it on Deeper Waters.

A friend sent me this wanting to see what I thought of it. He also figured I’d eat it up since I am a major fan of the work of John Walton. In that case, he is entirely correct and it’s not a shock that in my eyes, Walton did indeed deliver.

I will say also that at this point, I do believe the case for a historical Adam is far stronger than the case against. At the same time, I am not ready to make the belief in the existence of Adam a point of salvation. Salvation is based on belief in the death and resurrection of Jesus. It is not based on belief in Adam.

The one essay in the book that argued against a historical Adam, that of Denis Lamoureux’s, also contained a wonderful story about his coming to Christ and it’s apparent throughout the work that he has a great love for Jesus Christ and a high regard for Scripture.

In reviewing this book, I’d like to look at in order the essays that I found most persuasive and why.

It is not a shock that I found Walton’s to be the most persuasive. Since reading The Lost World of Genesis One, I have been amazed by Walton and that book has forever shaped the way I read Genesis. Naturally, I have a great admiration as well for the book he co-wrote with Brent Sandy called The Lost World of Scripture.

Walton argues that Adam is the archetype of humanity. The text does not say anything about if Adam was the first human or if he was the only one at the time before Eve was created, but it does argue that he is the one who is the representative of us all. Walton also argues that the text says nothing about the material origins of man but rather a statement such as being dust refers to our mortality. He also argues that God did not really perform divine surgery but that the text is written in a way to show that Adam realized Eve was of the same nature as he was and was meant to be his helpmate.

The argument is impressive, but I would like to have seen some other points. For instance, I would have liked to have seen more about his view of the Garden of Eden itself, though I realize that that was not the scope of the book, it would have helped explain the relation between Adam and Eve more in their historical context. Also, the biggest pushback in the counter essays to Walton was on his view of the firmament in day two and this wasn’t really addressed. I know his view has become more nuanced since The Lost World of Genesis One was published and I would have liked to have seen more on that.

The second essay I found most persuasive was that of C. John Collins. Collins comes from an old-earth perspective more along to the lines of what one might see from Reasons To Believe. I found Walton did make a case for how his view would fit consistently.

Yet at the same time, I wondered about some aspects of his essay. Did he really make a case for reading Genesis as he suggested to refute the young-earth position, especially since one scholar in the book is a young-earth creationist? I did not see that presented enough. I also did find his essay contained more concordism than I would have liked.

The next on the list is Denis O. Lamoureux who argued that Adam did not exist. I found it amazing to see that Lamoureux did hold to a high view of Scripture in fact proclaiming his belief that it was inerrant. His case was a fascinating one for no Adam and he did seek to bring into play the NT evidence as well.

Yet I found myself wondering if this was really necessary. The genealogies and other such arguments do lead me to the position of a historical Adam. I do not see how Lamoureux’s position does in fact explain the origin of sin in the world and the problem of evil. Still, it is worth seeing what that side has to say.

The least convincing to me was that of William D. Barrick who argued for a young-earth and a historical Adam. It is not because I hold a disdain for YECs. My ministry partner is a YEC. My wife is a YEC. I do have a problem with dogmatic YECs however, and that includes someone dogmatic in most any secondary position. I would have just as much a problem with a dogmatic OEC.

Barrick too often was pointing to Inerrancy and seeing Scripture as the Word of God as support of His position and agreeing with what God has said. Now naturally, every Christian should want to agree with what God has said, but your interpretation might not be what God has said. This is built on the idea sadly that the Bible was written for the context of a modern American audience. I do not see this.

I have also seen firsthand the damage that is done by assuming that if you believe in Inerrancy, then you must believe in a certain interpretation of Scripture. I would not argue against a Jehovah’s Witness, for instance, that he denies Inerrancy, even though he denies essential tenets of the Christian faith. I would argue against his interpretation. Inerrancy says nothing about what the content of Scripture specifically is. It only says that whatever the content is, that when Scripture affirms something, it affirms it truly.

Also, Barrick did not make any arguments for a young Earth that I saw from a scientific perspective. Now he might discount this as man’s reason and such, but I would have liked to have seen something. I do not think these arguments work since I am not YEC, but I still would have liked to have seen them.

After all, if we are going to just simply say “We don’t need man’s reason” then my reply to that is “Then I do not need to read Barrick.” I do not need to go to his seminary and sit in his class and learn from him. I do not need to go to a church service and hear a pastor speak. I have everything I need with just myself.

Yet I will not be the one who thinks that the Holy Spirit has only guided me into truth and everyone else is just ignorant.

Sadly in many ways, it comes across as just a self-righteous and holier than thou approach to argumentation. I do not think that that is at all conducive to good debate and discussion and while of course the case of Scripture is supreme, there is no harm in looking at extra-Biblical sources. The Bible was not written in a vacuum and we dare not proclaim there is a cleft between the book of Scripture and the book of nature.

The book ends with essays by Greg Boyd and Philip Ryken with Boyd arguing that Adam is not an essential to the faith and Ryken saying that if we don’t have a historical Adam, then Christianity is seriously undermined.

Frankly, I see Ryken’s argument as a kind of paranoia in Christians that if you take this one step, then everything goes down from there. I do not see the argument that if there is no Adam, there is no original sin and thus no need of a savior. If I need to see original sin, I just need to turn on the evening news and see that there is a need for a savior. If I want to see if Christianity is true, I look and see if Jesus is risen. I find it bizarre to think that we could say “Yeah. Jesus came and died and rose from the dead, but Adam didn’t exist so Christianity is false.” I can’t help but think of what G.K. Chesterton said in Orthodoxy:

“If it be true (as it certainly is) that a man can feel exquisite happiness in skinning a cat, then the religious philosopher can only draw one of two deductions. He must either deny the existence of God, as all atheists do; or he must deny the present union between God and man, as all Christians do. The new theologians seem to think it a highly rationalistic solution to deny the cat.”

I highly recommend this volume as an important work on an important question. While I do not think this is a salvation question, I do think this is an important one and one worth discussing.

In Christ,
Nick Peters

Clarification On Discussing Evolution

Is Evolution an important question to discuss? Let’s talk about it on Deeper Waters.

My post on the Ham/Nye debate has been getting a lot of attention and it’s been getting a lot of questions, which is understandable! A number of people have wondered about my position and asked if I really think the question of evolution is unimportant.

Yes and no.

Suppose you want to know if Christianity is true. All you need answered is one question. Did God raise Jesus from the dead? If that is true, then Christianity is true and Jesus is the King of this world. If that is not true, then Christianity is not true and you can move on.

How do you establish the resurrection question? You do a historiographical study of the evidence that we have such as found in the NT and in the surrounding culture of the time and other writings outside of the NT. You find the explanation that best explains the data.

Do you need Inerrancy to do this? No. Inerrancy is an important topic, but if there was an error in Scripture, it would not mean Jesus did not rise. The Bible is not an all-or-nothing game and it would be ridiculous to treat it as if it was.

So let’s make a hypothetical situation here. Let’s suppose for the sake of argument, and I do not believe this at all, that the first two chapters of Genesis are in error. Does that mean the whole NT is untrustworthy? No. It does not. It just means we need to change our doctrines of inspiration and Inerrancy. Note I am taking a scenario that is unfavorable towards us intentionally and using it to show that the central truth can still stand.

So in that case, I again repeat, if you want to know if Christianity is true, you don’t need to answer the question of evolution. If evolution is wrong, I would rather someone come to Christ with a belief in evolution, than to avoid Christ while having a true belief that evolution is wrong. I am more interested in getting people to Christ and removing as many hurdles from them as I can. I don’t want them to think they have to overcome a hurdle with evolution. Just show them what alone is essential.

So then, is the question of evolution important? Yes. But this is in a scientific sense.

The Bible is a book of history. I do not believe it is a book of science nor is it intended to be. This is not to fault the Bible or science. It is simply to admit the Bible is interested in teaching us God’s activity in the history of the universe and is not interested in telling us how the planets in our solar system move. It is also not interested in telling us how to do math, how to paint a masterpiece, or how to get in shape, even though there is nothing wrong with any of these and many are important.

Of course, I say this realizing the Bible contains other aspects such as moral teaching and Wisdom, but these are not to be separated from its history. The history is central to the text and the moral teachings are an outworking of that history.

As I said, the view I take on the matter is that of John Walton. You can hear my interview with him here. In this view, the creation account as it were is not a scientific account but is a functional account. You can have literal 24-hour days where God gives the orders on how everything is to behave and still have billions of years of Earth history prior.

What does this say then about how God created? Nothing. Not one thing. God could use fiat creation in Genesis 1 and 2 and Walton’s view is safe. God could also use evolutionary processes and Walton’s view is safe. Now where do you go to determine which view is accurate? You go to the sciences.

Evolution is a scientific question and if it is to fall, and I care not if it succeeds or falls, then it will fall scientifically. Right now, it is the leading naturalistic theory. There is no denying that. That does not mean it is true, but it means it is a serious contender.

So why do I not speak on if evolution is true or not? Simple. I am not a scientist. I do not possess the knowledge in the field. If I was up against a scientist and had to discuss it as science, I would not stand a chance whatsoever. I could not critique evolution from a scientific perspective. I could not defend it from a scientific perspective.

And I’m fine with that.

Too often in the apologetics field, someone can think they have to master everything and have an answer for everything. You don’t. It’s okay to say you don’t know some matters. Many of us have seen the atheists who think they are such experts on history and philosophy and really, they are just embarrassing themselves. Unfortunately, too many Christians when they speak without knowledge on scientific matters are also embarrassing themselves and this only presents a barrier to those atheists who are skilled in the sciences that will keep them from entering the Kingdom. It will give them the impression that Christians just believe what they are told without thinking about it. (Like we do when we see atheists quote “The God Delusion” as an authority.)

Now if you want to critique evolution, then have at it! Go for it! Just make sure that it is a scientific critique and not a Bible critique. The last thing we need is to have this be the case of science vs. the Bible. As soon as we put that to the world, guess which one they will go with.

Also, we must be clear on evolution. I am fine with anything that can be established scientifically as I believe fully that God wrote two books, Scripture and nature, and all truth is God’s truth. If something can be shown through science, then we should accept it.

So could it possibly be shown through science that mankind evolved through a long process of time? Sure. The process could be possibly shown scientifically. Could it be demonstrated that there is no God behind the process whatsoever? No. That is then philosophy and not science. In the same way, I do not think we could use science to PROVE that there is a deity. I think we could establish probabilities either way, but hard proof relies on metaphysics.

This is one reason I hesitate with Intelligent Design. If one takes Intelligent Design to mean do you believe there is a designer behind the universe, where every Christian would be an IDer, but it depends on what kind of universe. What I see most in the ID field is concern about the mechanism which makes God more of an engineer.

The mistake we often make is thinking that if evolution is shown to be true, God is out of a job. Atheists and Christians BOTH make this mistake. This is a concept that I do not think does justice to the Biblical concept of God. For instance, in Colossians 1, we are told that God by His power sustains the universe. The same is said in Hebrews 1.

It is not the case that the universe can just exist on its own. What is holding it in existence? What is sustaining it. Evolution does not answer the question of existence, the most important question to answer.

What this means for me is I can go to someone like Richard Dawkins and say “I will grant you anything about evolution you can show scientifically. Now what is your argument against theism?” If he wants to establish an eternal universe, fine. We’ll do it! If he wants to establish an eternal multiverse, well he can knock himself out! We’ll do it! None of those answer the question of existence itself as you need to explain not just the existence of the universe, how it came about, but the existing of the universe, how it is today.

If someone wants to go out and argue against evolution, I say let them. Just make sure the case is scientific. If evolution will fall, it will fall because it is bad science and the God who gave us Scripture is the one who gave us science as well. Bad science can be shown scientifically. Maybe it cannot be shown right now. Maybe it can be. I don’t know. I just know that I won’t comment on it because it is not my field and the truth of Christianity does not depend on it.

I am an active defender of the new creation beginning in Christ. I am anxiously awaiting its full fruition. My salvation does not lie in Genesis. My salvation lies in Easter Sunday.

In Christ,
Nick Peters