4. Is the NT True? Archives - Page 4 of 17

Evidence for the Book of Esther

4. Is the NT True?, Theology and Christian Apologetics

My family recently took the opportunity to attend a live theater production of The Book of Esther in Branson, Missouri. The Sight and Sound Theater production was riveting, and I was not prepared for how wonderful the set, the performers, and even the livestock (yes, livestock) brought the story of Esther to life.

One of the other reasons I loved the show was that I happened to have recently read a wonderful historical summary of the evidence that exists to give good reasons to believe this is more than a fairy tale. In his book, The Authenticity of the Book of Esther, the late British historian Dr. Bill Cooper brings out the evidence, including extra-Biblical writings, archaeology, and even Nazi executions that bring the story to life in a different but very compelling way.[i]

The Book of Esther

As you may recall, the story is set in Persia and features the exiled Israelites Mordecai and his niece, Esther, as the primary characters. The Persian King Ahasuerus (likely Xerxes I, son of Darius) has his queen killed for disobeying him and seeks a new bride. He eventually finds his new queen in Esther and marries her. Mordecai defeats a plot to murder the king. However, the king’s second in command and villain of the story, Haman, seeks to destroy all the Israelites in the nation. He tricks the king into signing a mass death warrant for the exiled people of God in the land. Through the fasting and prayers of her people, Esther convinces the king not only to hang Hamon on the gallows he created for Mordecai but also to allow the Israelites to defend themselves in what was supposed to be a slaughter. Mordecai was elevated to Hamon’s status, and the Israelites have celebrated the Feast of Purim in remembrance of these events for hundreds of years. But did it happen, or is this historical fiction, as some scholars claim?

Mordecai

One would assume that an individual who attained such a high rank as Mordecai (second in rank to the king, no less) would show up somewhere in archaeology or other ancient writings. As it turns out, the writings of Greek historian Ctasias,[ii] two Persian archival writings, and clay tablets from Babylon all mention an individual whose name is understood to be Mordecai in translation. Ctasias indicated in his writings that he obtained the records that included the transliteration of Mordecai’s name from the royal Persian parchments. The writings Ctasias cited in about 400 B.C. are even cited in the Book of Esther, 10:2 by name in verse where the author indicates that all the exploits of Mordecai were written in the “Book of Chronicles of the Kings of Media and Persia.”[iii]

The problem with Ctasias’s writing is that it is fragmented with age and incomplete. The Chronicles themselves have been lost to time altogether. Luckily, Persia also utilized clay tablets to document much of the governmental affairs. In 1933, archaeologists studying the ruined palaces of Kings Darius, Xerxes, and other Persian kings located tens of thousands of clay tablets from the time Esther would have occurred. Most of the tablets remain untranslated, but several mention a Marduku who is listed as a financial administrator of the government. In the Persepolis Treasury Archive, this Marduku is listed 13 times on a variety of financial transactions with his status being of more import in the latter mentions than in the first.

Palace Attendants

In Esther 1:10, seven eunuchs who served the king are mentioned by name. One of those men is Carkas. Carkas’s name also appears in the archives of the Persepolis Treasury Tablets. This would be interesting enough, but also mentioned in the tablets are Mehuman, Bigthan, and Hatach, which are also listed by the author of Esther.

Seven Princes of Persia

Also listed in the treasury tablets that have been translated (so far) are a number of the “wise men who knew the times” listed in Esther 1:13-14. The names of these “seven princes of Persia” located so far on tablets include Carshena, Shethar, Meres, and Memucan. These were four of the seven men who, according to the author of Esther, “saw the king’s face and sat first in the kingdom.”

Haman’s Father and Sons

While Haman’s name has not yet been located in the records translated to date, it is notable that both his father’s name, as well as the names of his two sons are listed. The name provided by the author of Esther in chapter three for Haman’s father is Hammedatha. That name is listed in the tablets as performing royal duties. His sons’ names, Aridatha and Aridai (Esther 9:8-9.9) were also found in the treasury tablets in what is seen as descriptions of serving in an official government role.

The Palace of Susa

The Palace of Susa is the location of the story of Esther. It was destroyed by fire in 435 B.C. Archaeologists, however, have examined the ruins and located an inscription from King Darius (Xerxes’ father) that describes the construction of the palace. The description of materials includes the use of lapis luzi (precious blue stone), turquoise, and carnelian (precious red stone), as well as marble columns. In the King James Version of Esther 1:6, the author describes the palace; “Where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black marble.”[iv] While the tablets call the pillars rock, archaeologists studying the palace have identified the pillars as being made of marble.

The specific names of individuals serving the king and the extremely accurate description of the palace are remarkable evidence that the writer described true events. The Palace of Susa was destroyed within a generation of the events that are recorded in Esther. This would reasonably lead one to conclude that the information in Esther was written down very near the events themselves and by someone who truly had intimate knowledge of the palace and officials of the king.

Dr. Cooper’s book goes on to describe in much more detail how the Book of Esther can be trusted as historically accurate. It also summarizes some of the grammatical and numerical mysteries that surround the book and connects it with the Nazi trials at Nuremberg. I encourage you to more deeply explore this amazing story of God’s providence.

References:

[i] William R. Cooper, The Authenticity of the Book of Esther [Kindle ed.] (self-published), 2013.

[ii] Also known as Ctesius, Persicus, or Cnidus

[iii] English Standard Bible (2001), Retrieved from BibleGateway

[iv] King James Bible (1611), retrieved from BibleGateway

Dismantling Doubt

4. Is the NT True?

Is God really there for me? God, do you see? Do you hear my prayer? Experiences such as job loss, broken relationships, mental illness, or any unyielding pain can stir up questions of doubt. Doubt is standing at your door desiring to chip away at your faith. During these seasons of sorrow and pain, many days can be filled with questions like: Why are you silent? Why didn’t you save them? Why won’t you show them they are wrong? Will you resolve the situation? When you feel as if there is no answer, doubt festers. Is what I believe true? Lest someone think that non-religious persons are different, C.S. Lewis’s personal comment is very instructive.

“Now that I am a Christian, I do have moods in which the whole thing looks very improbable, but when I was an atheist, I had moods in which Christianity looked terribly probable.”[1]

Evidence can aid in dismantling doubts, and though far from being exhaustive, this article will highlight three reassurances that can start the process of dismantling those doubts about Christianity.

Evidence Reassures

When you doubt, remember you are not alone. Recall John the Baptist who appears to be wrestling with doubt while he is in prison. Although he had baptized Christ, he is later taken to prison and questions if Jesus is the Messiah. Matthew writes, “Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciplesand said to Him, “Are You the Expected One, or shall we look for someone else?” (Matt 11:2-3; NASB). We don’t know exactly what John was thinking, but we do know he is seemingly doubting. Jesus lovingly responds without rebuke and instead sends word of the miracles. Matthew writes, “Jesus answered and said to them, “Go and report to John what you hear and see: the blind receive sight and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matt 11:4-5). The miracles are delivered as signs of comfort to reassure, strengthen, and dismantle the doubt John is experiencing.

Evidence Reminds

Now you might be wondering, where is my miracle to solve my pain and sorrow? It’s possible John the Baptist could have asked the same question. C. S. Lewis notes it seems easy to believe when you are not the patient, but suppose you are in surgery with a good surgeon with wholly good intentions. Lewis writes, “If he yielded to your entreaties if he stopped before the operation was complete, all the pain up to that point would have been useless.“[2] God reminds

us in pain that he is with us and doing something, just like he was with Joseph in the Old Testament (Acts 7:9; 2 Cor 4:16-18; Rom 5:3-5). Remember when Job was suffering, and his wife wanted him to curse God? He asked a significant question, “Shall we indeed accept good from God and not accept adversity” (Job 2:10)?

In times of questioning and doubt, who is Jesus? He is the Son of Man who came to serve and to give His life as a ransom for many (Matt 20:28). His life reminds us of his love for us. The eyewitness accounts remind us that Jesus, too, suffered for a little while, but ultimately, He conquered death. 1 Corinthians 15:3-7 spotlights the eyewitness accounts of Jesus’ death, burial, and resurrection. Paul writes to remind the believer that Cephas, James, the Twelve, and more than five hundred brothers, and sisters witnessed Christ overcoming death.

Evidence Transforms

The disciples in 1 Corinthians 15:3-7 are the same disciples who had earlier abandoned Jesus during his trial before his crucifixion. The ones that lacked the courage to stand with Jesus possibly due to their doubts or uncertainty. What changed? Jesus’s disciples and Paul were transformed after their encounter with the risen Jesus. They became bold witnesses willing to die for Christ. Paul changed from persecuting Christians to sharing the gospel with the world. Why would anyone be willing to face persecution or die for something that is untrue? Sean McDowell attests regarding the Apostles of Christ historically “The evidence shows that some really died as martyrs, and that none recanted.”[3]

Transformation for people happens all the time; what is different about the disciples? They were eyewitnesses; they did not believe in a tradition. They believed what they saw firsthand. Too, these transformational encounters with the risen Jesus provide hope for us in our doubt. John is providing encouragement to the followers of Jesus stating, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). It is so we may know and believe. This is encouragement for all believers.

Summing it all up

In conclusion, please note this is not a one-stop article that erases all doubt or pain, but it is a reminder that you are not alone in your doubt, and contemplating the evidence can reassure, remind, and transform our hearts through the work of the Holy Spirit. God is there for you and uses human agents in the Church to encourage us as we wrestle with doubt. People have wrestled with the ways of God throughout the Psalms and many other pages of the Bible. But hopefully, as you work through your doubts, this evidence can play a role in strengthening the weary traveler. The disciples testify to the risen Lord. He will one day establish a government with perfect justice and love. He will wipe away every tear, and suffering will be no more; doubt will be gone. Until then, don’t lose heart in your doubts; wrestle through them and ask God to dismantle doubts by reassuring, reminding, and transforming you to see with his eyes and heart.

Footnotes

[1] C. S. Lewis, Mere Christianity (New York: The Macmillan Company, 1952), p. 123.

[2] C. S. Lewis, A Grief Observed (New York, NY: Harper One, 1961), 43.

[3] Sean McDowell, The Fate of the Apostles (Burlington, VA: Ashgate Publishing, 2015), 260.

Timothy’s Tale: Unveiling Undesigned Coincidences In Paul’s Journeys

4. Is the NT True?

Because Paul crisscrossed paths with many folks, some repeatedly, it’s quite enlightening to compare how these people are portrayed in the book of Acts with what Paul hints at in his own letters. Among these characters, Timothy stands out as a particularly intriguing figure.

In 1 Corinthians 4:17, Paul mentions sending Timothy, his “beloved and faithful child in the Lord,” to jog the Corinthians’ memory about Paul’s ways in Christ. Now, from this passage alone, it’s a bit tricky to figure out if Timothy was sent before the letter or with it. In 1 Corinthians 16:10-11, though, Paul makes it clear that Timothy was dispatched before the letter was penned. He talks about Timothy’s impending arrival as something distinct from when the Corinthians would receive the letter itself – “When Timothy comes, …”

Contradictory Accounts?

Now, when you stack these two passages side by side, a puzzling question pops up. If Timothy was sent first, why didn’t he show up first? And if he did arrive first, why bother sending instructions afterward on how to welcome him?

The most sensible answer is that Timothy, even though sent ahead, must have taken a more roundabout route to Corinth. The quickest way from Ephesus, where Paul was writing, to Corinth would be by ship, covering the distance in a jiffy with a favorable wind. But, as we dig into Luke’s account in Acts 19:21-22, we discover that Timothy, when leaving Ephesus, opted for the overland route, traveling up through Macedonia.

We stumble upon these coincidences that weren’t orchestrated but fit together seamlessly. Paul’s letter doesn’t mention a word about Timothy’s trek through Macedonia, and Acts doesn’t bring up Paul’s letter. Yet, Acts offers the only sensible explanation for these offhand remarks Paul makes in his letter, creating this neat puzzle where the pieces just click into place.

How Did The Philippian Church Know Timothy?

But there’s more about Timothy. When Paul writes the church at Philippi, he says:

“I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. For I have no one like him, who will be genuinely concerned for your welfare. For they all seek their own interests, not those of Jesus Christ. But you know Timothy’s proven worth, how as a son with a father he has served with me in the gospel” (Philippians 2:19-21).

In this passage, it’s pretty clear that the Philippians knew Timothy and had seen him working alongside Paul. The nifty part is how there’s this subtle and smooth connection between what’s written in Philippians and the story in the book of Acts. So, in Acts 16, Paul starts traveling with Timothy, a convert from around Lystra and Iconium. After that, the Acts story gets into Paul’s travels across Asia Minor to Troas and then Macedonia.

When they hit Philippi, the story dives into Paul’s missionary adventures, detailing his struggles and hardships. Acts 17 continues the journey, covering Paul’s move from Philippi to Thessalonica, where things get pretty heated, and he has to leave. Then comes this sneaky part: the brothers secretly send Paul and Silas to Berea at night, and when they get there, they hit up the Jewish synagogue. That’s when Timothy pops back into the picture:

“Then the brothers immediately sent Paul off on his way to the sea, but Silas and Timothy remained there” (Acts 17:14).

So, even though Timothy wasn’t explicitly mentioned during the journey, Acts 17:10-15 shows that he was indeed rolling with Paul at Berea. Silas gets more spotlight in the story, but Acts hints that Paul had more buddies along, including the author himself. This revelation about Timothy being there in Berea fills in the gaps and explains how the Philippians knew about Timothy’s skills and saw him working hard with Paul, like a son with his father.

What’s interesting is that Acts doesn’t just say Timothy was in Philippi. You have to connect the dots by piecing together Timothy’s role from different mentions in Acts. It’s not like the author of Acts was trying to be all sneaky and create a link with Philippians. Instead, this connection adds weight to the idea that the author of Acts really knew Paul’s life inside out, including his friends and moves during that time.

Paul Alone In Athens

But wait, there’s another nice example of an undesigned coincidence in this same passage. So, in Thessalonica, Paul’s ministry gets interrupted by a rowdy bunch of Gentiles riled up by the local Jews, prompting a quick escape with Silas for Berea (Acts 17:10). When the troublemakers catch wind that Paul’s still preaching in Berea, they show up, causing a ruckus. Paul has to skedaddle to Athens in a hurry, leaving Silas and Timothy behind (Acts 17:14). Now, Acts doesn’t spill the tea on why Paul left Silas and Timothy hanging. But then, 1 Thessalonians 3:1-5 gives us the missing piece:

“Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, and we sent Timothy, our brother and God’s coworker in the gospel of Christ, to establish and exhort you in your faith…”

Turns out, under the circumstances, Paul sent Timothy back to Thessalonica to check on the folks there and report back while Paul was busy in Athens. This neatly clears up the unexplained bit in Acts, making sense of the separation from Silas and Timothy.

Timothy’s Mixed Upbringing

Here’s another neat example of undesigned coincidences, from Paul’s second letter to Timothy, where describes Timothy rather than mentioning his travels:

“…and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.” (2 Timothy 3:15)

Clearly, Paul’s talking about the Jewish scriptures here, but he doesn’t give any hint as to how Timothy, who wasn’t circumcised until after his conversion as a young man (as mentioned in Acts 16:3), got to know them. The missing piece of information falls into place when we check out Acts 16:1:

“Paul came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek.”

Seems like Timothy’s Greek dad wasn’t on board with the whole circumcision thing. But his Jewish mother made sure he got schooled in the scriptures of her people. Paul even names his mother and grandmother in 2 Timothy 1:5.

Timothy’s Knowledge Of Paul’s Persecutions

But there’s more! In 2 Timothy 3:10-11, Paul talks about how Timothy followed his teachings, behavior, and experiences, especially the tough times in Antioch, Iconium, and Lystra. Now, the Antioch here isn’t the famous one in Syria, but a different one in Pisidia. Acts 13 in the Bible says that Paul and Barnabas got into trouble there, stirred up by the locals. They had to skip town and faced more problems in Iconium, so they moved on to Lystra and Derbe.

In Acts 14, it mentions Paul getting stoned and dragged out of the city by angry folks from Antioch and Iconium. This lines up perfectly with what Paul mentions in 2 Timothy 3:10-11 about the persecutions he faced in Antioch, Iconium, and Lystra. It matches not only in the cities but also in the order Paul talks about them.

Here’s another cool tidbit: In Acts, Lystra and Derbe are often mentioned together, just like in 2 Timothy. But, interestingly, Paul doesn’t face any troubles in Derbe, and sure enough, it’s not mentioned in the list of persecutions in 2 Timothy. So, there’s a perfect match between what Paul says and what happened in Acts.

Now, Paul also implies that Timothy saw or at least knows about these persecutions. Acts backs this up. In Acts 15:36, it says Paul went on a second journey to check on the folks he converted during the first trip. In Acts 16:1-2, we find out that Timothy, a disciple from Lystra, was well-regarded in the community. This suggests that Timothy might have been converted during Paul’s earlier visit when all the tough times were going down. So, it looks like Timothy was there, or at least very aware of what Paul went through in those cities.

What This All Means

Does the fact that these passages don’t match up exactly, and they’re scattered throughout without sounding alike, make you think someone’s trying to trick us? Or does each one just fit naturally where it is? If it’s the latter, it’s pretty unlikely that someone cooked up these connections on purpose. These accounts sound like what we would expect if different people, at different times and places, are sharing different parts of the same story.

Think about it this way: Imagine someone trying to copy an important document, but they change a few words here and there to make it seem original. We can see this happening with some writings from the second century, like the “Gospel of Peter,” where they use phrases almost identical to ones found in well-known Gospels to make their writing seem legit:

“And one of them brought a crown of thorns and put it on the head of the Lord.” (similar to Mark 15:17)
“And they brought two malefactors, and they crucified the Lord between them.” (similar to Luke 23:32-33)
“And in that hour the veil of the temple in Jerusalem was rent in twain.” (similar to Mark 15:38)
“But who shall roll away for us the stone …?” (similar to Mark 16:3)
“Whom seek ye? Him that was crucified? He is risen and gone.” (similar to Mark 16:6)

Here, the similarities are on purpose to make it seem real. But when we look at Acts and the Pauline letters, they’re not like that. They don’t match word for word, and they’re connected in more subtle ways. This makes it pretty impressive evidence that they’re telling us the truth about what really happened, without needing to fake anything.

The Most Important Question

4. Is the NT True?, Theology and Christian Apologetics

It wasn’t too long ago we finally finished putting the Christmas decorations away at our house. The process caused me to reminisce about the time we had enjoyed with family and celebrations with our church family both this year and in years past. As each year passes, I am increasingly burdened by the chasm between the secular “Christmas” celebrated by society and the true meaning of Christmas–the incarnation of Jesus Christ.

I ponder the great effort put forth by retail companies (think gifts and décor) and the entertainment industry (movies, concerts, and special events in the name of the “special season”) and can’t help but marvel at the effort to capitalize on the season all while wholly rejecting the reason behind it.

This season, I was reminded of a very important question, arguably the most important question each one of us must answer. All three of the synoptic gospels (Matthew, Mark, and Luke) record Jesus asking his disciples “Who do you say that I am?” Considering the confusion at Christmas and what event it truly marks, I would challenge you to consider your own answer to this question. Who do you say Jesus is?

Jesus’s Two Questions

Jesus and his disciples made their way to an area known as Caesarea Philippi, located north of the Sea of Galilee and near the base of Mount Hermon. It is a beautiful, lush, park-like area that has some of the beginning waters of the Jordan River running through it. Like many places during the time, the name was chosen to honor the current Caesarean and local ruler, Philip the son of Herod the Great.[i]

In addition to the beautiful nature there are ruins of pagan Roman worship. Today one can walk along the side of a hill into which is carved numerous niches that might have held statues of Roman gods and goddesses. There are areas that were once foundations for temples to both one of the Caesars and other gods. There is a particularly looming grotto dedicated to the god Pan (see attached picture). According to a local guide this grotto once involved the sacrifice of infants to the god Pan. This was the physical environment that served as a backdrop to Jesus’ two questions.

This is Matthew’s account of the conversation:

“When Jesus came to the region of Caesarea Philippi, He asked His disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets.” “But you,” He asked them, “who do you say that I am?” Simon Peter answers, “You are the Messiah, the Son of the Living God!” And Jesus responded, “Simon son of Jonah, you are blessed because flesh and blood did not reveal this to you, but My Father in heaven…”
– Matthew 16:13-17 (HCSB; see also Mark 8:27-29 and Luke 9:18-20)

The Question of the Populace’s Belief in Jesus’s Identity

Jesus begins by asking them what the general population said about his identity. In general, the response was, somebody good, important, and/or wise. John the Baptist or a prophet, like those through whom God spoke in the Old Testament. Obviously, someone who knew the things of God and seemed to live in his favor. How would you answer Jesus’ first question today? I would suggest the answers would be somewhat similar. While not citing specifically Old Testament prophets, many call him a prophet. Others consider him a good, moral teacher.

The Question of the Disciples’ Belief in Jesus’s Identity

Jesus makes his second question personal. He specifically asks the disciples who they say he is. We are wise to feel the same question pointed directly at us. Who do I (insert your own name) say Jesus is? The disciples couldn’t hide behind the prevailing popular answer. While it is impossible to detect whether there were any pauses in the conversation through the written version, Peter seems to answer without hesitation– “You are the Messiah, the Son of the Living God!” How would you answer that question? Would you hesitate and need to think about your answer?

How the Bible Answers the Questions

Jesus tells Peter he is correct and knows the answer because God revealed it to him. The disciples had heard Jesus’ teaching and witnessed the miracles he performed while following him in his ministry.

The Bible is replete with passages that tell us about the identity of Jesus, God’s Son, sent as our Savior to redeem us from our sin, sin that entered the world through Adam and Eve in the early pages of Genesis. The length of this article allows space to note just a few of the places we are told about Jesus’ identity.

The Testimony of Jesus

Jesus himself tells us He is the Son of God. In the verses discussed above, Jesus tells Peter he is correct when he identifies Jesus as the Messiah, the Son of the Living God. In his High Priestly prayer (John 17), Jesus identifies himself as God’s son (John 17:1) and repeatedly calls God his father (17:1; 17:5; 17:11 etc.). Jesus makes claim to his divinity in the account of the healing of the paralytic (Mark 2:1-12). Friends had lowered the lame man through the roof of a house to gain access to Jesus, believing he could heal him. Jesus begins by telling the man his sins are forgiven (2:5) and then ultimately provides physical healing (2:11b). It is the claim to have the authority to forgive sins that infuriates the religious leaders who acknowledge only God can forgive sins.

The Testimony of John the Baptist

John the Baptist, at the baptism of Jesus, testified, “…He is the Son of God.” (John 1:34). Before John the Baptist was even born, he responded to Jesus’s identity from within his mother’s womb. Luke records Jesus’s mother Mary’s visit to her cousin Elizabeth, who was John’s mother. Both women were pregnant at the time and upon Mary’s arrival, John, within his mother’s womb, “leaped” within Elizabeth when she heard Mary’s voice. (Luke 2:41) Elizabeth told Mary of John’s reaction, asked how it was possible the “mother of my Lord” would visit her (Luke 2:43), and told her all that the Lord had told Mary would be fulfilled. Earlier in chapter 2, Luke recorded the angel’s announcement to Mary that she would become pregnant and have a son. This son “will be called the Son of God.” (Luke 2:35b)

The Testimony of God the Father

God himself specifically identified Jesus as his Son at both his baptism and transfiguration. At his baptism, Mark records that when Jesus came up out of the water, a voice from heaven said, “You are my beloved Son; I take delight in You!” (Mark 1:10-11)

Matthew documents the transfiguration of Jesus in chapter 17. While gathered high on a mountain with Peter, James and John, Jesus was transformed in front of them. Moses and Elijah also appeared. “While he was still speaking suddenly a bright cloud covered them, and a voice from the cloud said: This is My beloved Son. I take delight in Him. Listen to Him!” (Matt 17: 1-5)

Conclusion

While Christmas, and all its trappings that deviate so far from the whole event at the root of the holiday, is in the review mirror of life for another year, Jesus’ question is still in front of us. Who do you say he is? Peter and so much of scripture provide the right answer–Jesus is the Messiah, the Son of the Living God. I will argue there is then a follow-up question of equal importance–what are you going to do with that answer?

Are you going to respond to his invitation to repent and follow him? Will you accept the fact that he has stood in your place, taking the just wrath of God as penalty for your sin on your behalf? Will you submit to him and enjoy forever a right relationship with the one and only true God? It is my prayer that you will. If you have questions about becoming a follower of Jesus, please go to Bellator Christi’s main menu and click on the “How to Become a Christian” tab.

References:

[i] Chad Brand, Charles Draper, and Archie England, eds., Holman Illustrated Bible Dictionary (Nashville, TN.: Holman Bible Publishers, 2003), 248.

Soon vs Suddenly: An Important Distinction on Jesus’ Return

4. Is the NT True?, Jesus Christ

The word “soon” can be quite ambiguous, if not misleading. When asked about homework, a teenager might reply that they expect to finish sometime soon. In my family, that word could equal 30 seconds for one child or 30 minutes for another. But despite these variations, the word “soon” still conjures up an idea of an approaching realization, like a progress bar on your phone that reads 99% complete.

We’ve all seen the signs that read, “Jesus is coming soon.” Taken straight from the Bible, we see no less than three times in one chapter when Jesus mentions “I am coming soon” (Rev 22:6-7, 12, 20). To some readers, this is a source of great hope and encouragement, but to others it is a source of mockery since it’s been nearly 2000 years since His statement was written down. So what gives?

To clarify confusion, we must take a closer look at the translation of the word tachos from Greek to English. Rather than an “almost there” connotation, the meaning behind the word has more to do with the speed or quickness of an event. Most of us have experienced the heart-stopping feeling when a bolt of lightning suddenly strikes nearby. One moment it was one way, and the next moment your hair was looking like Marv on Home Alone 2.

History is not much different. In the famous feast from which the phrase “writing on the wall” was coined, we see how the kingdom of Babylon was suddenly overtaken by the Medes and Persians (Daniel 5). All appeared to be normal and fine and then suddenly BAM! It all changed in an instant.

In light of this, the reader of Revelation can appreciate how God utilizes tachos similarly in His appeal to readiness. Rather than happening “soon” as many texts read, listen to how it sounds: “A revelation of Jesus Christ which God gave Him to show His bondservants what must happen suddenly” (Rev 1:1). See the difference?

Doug McIntosh in his preaching commentary on Revelation notes, “Casual believers will miss much of what is revealed here as the truth of this book describes things that must happen suddenly. Suddenly translates a Greek prepositional phrase that often means quickly or in rapid succession. The exact phrase used here also occurs in the Greek Old Testament or Septuagint (abbr. LXX) rendering of Psalms 2:12, which warns, “Seize upon instruction, lest the Lord be angry, and you will perish from the righteous way, when his anger suddenly blazes out.” Clearly Jesus Christ did not see any contradiction between avenging His servants’ mistreatment suddenly and the lapse of a long period: “Shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them suddenly. Nevertheless, when the Son of Man comes, will He really find faith on the earth?” (Luke 18:7-8).^[1]

The idea seems to be that most of the events that are predicted in Revelation will happen unexpectedly and quickly once they begin.

Consider the pattern in other parts of Scripture.

Isaiah 29:5-6 “Suddenly, in an instant, the Lord Almighty will come with thunder and earthquake and great noise, with windstorm and tempest and flames of a devouring fire.”
1 Thess 5:1-4 “Now brothers and sisters, about times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night. While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape. But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief.”
Rev 22:12 “Behold, I am coming suddenly, and My reward is with Me, to render to every man according to what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.”

McIntosh further amplifies, “The voice of the Lord Jesus interjects a dose of reality: “Behold, I am coming suddenly.” After the conflagrations begin it is too late. When death may ensue at any second it is not the right time to reflect on the gravity and truthfulness of the message. For those who are faithful, the Lord holds forth a lovely promise: “My reward is with Me.” The words echo Isaiah 40:10, where the prophet proclaims, “Behold, the Lord God will come with might, with His arm ruling for Him. Behold, His reward is with Him and His recompense before Him.”^[2]

Just as God judges unbelievers on the basis of their works, so He will judge believers at the judgment-seat of Christ (2 Cor. 5:10; 1 Cor. 3:10-15). Good intentions and good theology are irrelevant. Only actions count: to give to everyone according to what he has done. Jesus can do this not only because He is the perfect Man but also because He is the “Alpha and the Omega, the first and the last, the beginning and the end” (Rev. 22:13).

The question for us all is not so much, “How soon before He returns?” but rather, “Am I right now ready for Him?”

Footnotes:

^[1] https://dougmcintosh.org/pdf/CommentaryNT/CommentaryNTRevelation.pdf page 12.

^[2] Ibid., page 172.

Recommended resources related to the topic:

How Can Jesus be the Only Way? Mp4, Mp3, and DVD by Frank Turek

Jesus, You and the Essentials of Christianity by Frank Turek (INSTRUCTOR Study Guide), (STUDENT Study Guide), and (DVD)

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Kent Suter was raised in Atlanta, GA and earned his Bachelor’s degrees in Biblical Studies and in Christian Education from Bryan College in Dayton, TN (2002). From there he attained a Master’s degree in Christian Apologetics from Southern Evangelical Seminary (2008) where he served as student assistant to his late mentor and friend, Dr. Norman Geisler. Following his time at SES, he moved back to Atlanta and served as Youth Pastor for middle and high school students for 15 years at Cornerstone Bible Church. Today he and his wife of 20 years, Brook, and their four children reside in Orlando, FL.

December 4, 2023/by Guest

The Danger of Promising Universal Salvation

4. Is the NT True?, Theology and Christian Apologetics

If you’re going to contend that universalism is true, i.e., the belief that everyone will eventually end up in heaven, then you best beware of the consequences of doing so.

Evacuating a Dying Planet

To illustrate. Imagine you live on a planet called Elpis (in Greek this means “hope” or “expectation”). You have been tasked with evacuating your entire civilization to another planet because of a life-threatening emergency. Due to an increasing level of CO₂ in the atmosphere, ELPIS has limited time before there’s not enough oxygen to sustain life. So, you are developing a plan to transfer your fellow residents, via spaceships, to a safer environment. You’ve chosen a planet called Earth as your destination and have already been in touch with the humans there. The earthlings are happy to accommodate the immigrants from Elpis.

The people of Earth, like the residents of Elpis, cannot exist without air. And experts on both planets have stressed to you that, in transit from Elpis to Earth, there is no air in outer space. So, you have naturally acquired a large supply of pressurized air tanks for use in the passage to Earth. Your preparations seem to be proceeding smoothly, and you think you’re just about able to breathe a sigh of relief.

The “Myth” of Airlessness

But then a new emergency arises. Just days before your planetwide launch to remove your fellow citizens from Elpis, a new book comes out entitled Relax, There’s Room to Breathe: Deconstructing the Myth of an Airless Outer Space. The book skyrockets to the top of the planet’s bestsellers lists. By the thousands, Elpis residents toss away their air tanks as they prepare to leave for their new environment.

Lives are on the line. The deception is costly. You must respond. What will you do?

Would it not be unthinkable to say nothing?

Awake yet?

Let’s wake up from our dream. This is not Elpis. This is worse. We face a life-threatening situation. We’re not running out of oxygen on Earth. In fact, the crisis is even more serious. Today we’ve got people inside and outside the church ready to hold out an offer of universal salvation. Not only are the consequences of doing so catastrophic, but there’s not a scintilla of biblical evidence to back this claim up. Any attempts to do so is to reject the broader overall context of Scripture. When it comes to heaven, everyone will not end up there and neither are there many pathways leading to its destination. No, the way is narrow. We need air to breath there. And Jesus is the Air we must all inhale to arrive in heaven someday. To promise any other way, besides the Jesus way is to hold out false hope. In the end, Jesus is our only Elpis.

“Salvation is found in no one else,
for there is no other name under heaven
given to mankind by which we must be saved.”
Acts 4:12 (NIV)

Dangerous Homefront, part 3: Correcting Prooftexts

1. Does Truth Exist?, 4. Is the NT True?

In part 1 of this series we looked at prooftexts from the Old Testament. In part 2 we looked at prooftexts from the New Testament. At this point you may be wondering, “So what’s the big deal?” People will misinterpret things, so what?

What’s the Big Deal?

Clearly, misinterpretation occurs often within the Church. Does that mean that the church is apostate or heretical? Not really, but it does mean that we make mistakes. Many of these mistakes go unnoticed and never cause any real damage. But other mistaken interpretations can sink in, take root, and spring up as dangerous beliefs and bad practices. Consider how many people have watched a loved one pass away, even though they prayed in groups for God to heal them, and, this unmet expectation shattered their faith (see Matt. 18:19-20 in Part 2). Or consider how many people think that the Bible instructs them to fear Satan, and as a result, they have developed a paranoid superstition over Satan’s abilities despite the fact and assurance of God’s sovereignty (see Matt. 10:28). And even well intended misinterpretation such as the evangelistic use of Revelation 3:20, can cause trouble. If people are won to Christ through misinterpretation what precedent does that set for their continued growth in prayer and Bible Study? Can men willfully disrespect God’s Word and still respect God?

Sound interpretation is important. What good is an inerrant Word if we disregard the available correctives to keep our interpretation on target? And even though God can guide and preserve orthodoxy, we should not be so presumptuous as to assume that the Holy Spirit will always make up for our interpretational mistakes, especially when we should already know better than to make those mistakes. God has provided man with an inspired inerrant Word, and He has provided enough resources (natural and spiritual) to access and apply it. We are in no place to deal half-heartedly with such a precious revelation as God’s Word. If we dare to willfully or negligently misinterpret God’s word, we’re flirting with bad theology. And to indulge in bad theology is to flirt with idolatry.

Basics of Interpretation

What are some of these correctives to help us interpret Scripture? Below are a few keys principles to keep in mind as you study God’s Word.

Context, Context, Context
Respect historical, cultural, circumstantial, and textual context (that is, the larger passage). These help keep your interpretation oriented and anchored.
The Bible can never mean what it never originally meant.
As a general rule of thumb, we shouldn’t try to find meaning in the text that the original author would have never intended. Any given passage will have only one meaning. That is the normal mode of communication. This meaning may have endless applications, there can many implications and layers to that meaning, like double entendres and word plays, or multiple sub-points, metaphors, but the entire meaning that it once had is the one meaning it always has. Without this boundary line there is little defense against the various interpretations offered by cult groups, critics, and heretics.
When we share common particulars with the audience being addressed God’s word to them is the same as it is to us.
This rule deals with how to apply the text. Where our particulars differ from that of the original audience, then we cannot directly apply that element of that passage of Scripture. But when those particulars are the same between us and the original audience (to whom the text is addressed) then we can draw the same general application as them. Jesus told believers back then to “love your neighbor as yourself,” and since we too believe in Jesus and fit in that general audience, we too should “love our neighbor as ourselves” (Mark 12:31).
Scripture interprets Scripture.
The Bible is a big book and for most topics there are at least a handful of passages that will apply in some manner. Consider the overall Biblical message by comparing verses and passages within Scripture. And where new or unfamiliar passages arise, let the already understood passages serve in the sound interpretation of the rest of Scripture.
Let the clear passages predominate.
Some passages will stand out as clear and accessible. Let these passages provide guidance in the interpretation of related, but more difficult passages.
If the plain sense makes sense, seek no other sense, lest you end up with nonsense.
Much of Scripture is readily understandable to the honest reader. Let Scripture speak out clearly as much as possible and seek no other sense unless the Scriptures themselves defy such a ready interpretation.

Conclusion

If you have found yourself setting off the Christian metal detectors by innocently retaining potentially harmful misinterpretations, then hopefully these principles will help you in future study. But you will probably find out soon (if you have not already) that even the best interpreters can benefit from some outside resources. For a good introduction to interpretation see How to Read the Bible for All Its Worth by Gordon Fee and Douglas Stewart.^[1] For some free Bible study software see the free version of Logos, or other free bible programs at www.e-sword.org and YouVersion/Bible.com. You may also want to invest in some more specialized resources as well like paid-versions of Accordance or Logos.^[2] These materials range from free, to costing an arm and a leg. But, whatever the cost, they may yet prove to be of eternal value.

In closing, it must be said that though interpretation can be very difficult, most of its difficulty is simply our impatience and pride. But we can still solve most of our mistakes in interpretation by patiently and humbly searching out the meaning of a text as we suspend our immediate impressions and test our possible understandings. True, many passages will remain debatable and even mysterious. But on the whole Scripture is clear enough for us to believe, practice, and communicate the true Biblical Christian faith. As guardians of the faith, we should be like the security personnel at Laguardia airport taking our job seriously. Keep the big picture in mind, including all the various dangers, so that you take seriously your job as a guardian of the faith. God’s Word is weighty and powerful. Handled poorly it can be a disaster, but handled wisely it is the very power of God to change the world.

Endnotes

[1] 2^nd ed. (Grand Rapids: Zondervan, 1993). A good introduction to literary hermeneutics is Leland Ryken, How to Read the Bible as Literature . . . and Get More Out of It (Grand Rapids: Zondervan, 1984). Also good is, Grant R. Osborne’s The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation (Downer’s Grove, IL: Intervarsity, 1991). This edition would probably have benefited from collaboration with specialists in philosophy and related fields, but overall this text is strong. Unfortunately many evangelical texts disqualify themselves from safe recommendation because they deny objective Biblical interpretation. For more on this issue see Kevin J. Vanhoozer, Is there a Meaning in This Text? (Grand Rapids: Zondervan, 1998), 1-195 and Thomas A. Howe, Toward a Thomistic Theory of Meaning [Master’s Thesis] (Charlotte, NC: Independently Published, 2000).
[2] The standard Greek Lexicon is Bauer, Arndt, Gingrich, Danker, Greek-English Lexicon of the New Testament and Other Early Christian Literature (2000). The standard Hebrew lexicon is the Koehler and Baumgartner, Hebrew and Aramaic Lexicon of the Old Testament [HALOT] (2002), followed by slighter older and less comprehensive Brown, Driver, and Briggs, Hebrew and English Lexicon (1992). the standard English-language concordance is James Strong, ed. The New Exhaustive Concordance (1985). Some other helpful sources for commentary on difficult or misrepresented Scriptures include Norman Geisler and Thomas Howe, When Critics Ask: A Popular Handbook on Bible Difficulties (Grand Rapids: Baker, 1992); and Walter C. Kaiser and others, Hard Sayings of the Bible (Downers Grove, IL: Intervarsity, 1996).

Recommended resources related to the topic:

Counter Culture Christian: Is the Bible True? by Frank Turek (Mp3), (Mp4), and (DVD)
The New Testament: Too Embarrassing to Be False by Frank Turek (DVD, Mp3, and Mp4)
Why We Know the New Testament Writers Told the Truth by Frank Turek (DVD, Mp3 and Mp4)
Oh, Why Didn’t I Say That? Is the Bible Historically Reliable? by Dr. Frank Turek DVD, Mp4, Mp3 Download.
How to Interpret Your Bible by Dr. Frank Turek DVD Complete Series, INSTRUCTOR Study Guide, and STUDENT Study Guide
How Philosophy Can Help Your Theology by Richard Howe (MP3 Set), (mp4 Download Set), and (DVD Set)

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John is a licensed minister with earned degrees from Charleston Southern (BA), Southern Evangelical Seminary (MDiv), and Southwestern Baptist Theological Seminary (ThM, PhD). His doctorate is in philosophy of religion, minoring in ethics. As a new addition to Crossexamined in 2023, John brings a wealth of experience to the team including debating atheists, preaching the Gospel, teaching apologetics in schools and churches, publishing books and articles, and creating websites. John is also a teaching fellow with Equal Rights Institute and president of Pella Pro-Life in his hometown of Pella, Iowa. There he resides with his lovely and brilliant wife Hillary Ferrer, founder of Mama Bear Apologetics. Together they specialize in cultural apologetics with an emphasis on family-based apologetic training.

Originally posted at: https://bit.ly/3r0C5qp

October 2, 2023/by John Ferrer

Dangerous Homefront, part 2: NT Prooftexts we Know and Love

1. Does Truth Exist?, 4. Is the NT True?

In part 1 of this series, we looked at a few Old Testament passages that people often misinterpret. In part 2 we shift to the New Testament. It’s worth noting that sometimes the error is just an innocent mistake. It’s not always from bad intentions, or false teachers, or heretical theology. Sometimes there are malicious forces at work here, but often it’s just well-meaning people getting confused about what the Bible says. The list of verses below is just a sample of commonly misinterpreted texts. There are many more too choose from, but I’m willing to bet that if you are a church-goer you’ve heard at least one of these misinterpretations before.

Matthew 7:1

Judge not, lest ye be judged.

This is perhaps the most quoted verse of Scripture surpassing even John 3:16. The love of God is succinctly portrayed in the one-verse Gospel message of John 3:16 and this was considered a beautiful redeeming truth to be shared and enjoyed – perhaps more than any other verse until now. In recent times, the most prized message in Scripture is more often to abstain from “passing judgment.” So Matthew 7:1 has risen in popularity. But this anti-judgement verse does not promise freedom from judgment. For all will eventually be judged by God (Revelation 20:11-15). Nor does it even disbar judgment between believers (Matt. 18:15-20; 1 Cor. 5:12-13; 1 Tim. 1:20). Rather, in context, this verse cautions against hypocrisy. The immediate passage following this one chastises hypocrites who attempt to remove a speck from another man’s eye when all the time there is a plank in his own (Matt. 7:1-5). This verse communicates a boomerang effect to one’s actions consistent with the rest of the Sermon the Mount – and this verse is part of the Sermon on the Mount (Matthew 5-7).[1]. Scripture encourages Christians to judge sin, at least among believers – “let judgment begin with the church” (1 Peter 4:17). Now, Christians shouldn’t be condemning other people to hell, or acting on their own initiative (individually) to disbar people from becoming Christians. In those senses Christians “shouldn’t judge.” But Matthew 7:1 isn’t saying to never judge anyone else, it’s saying to never judge in this hypocritical and condemning ways. We should still use judgment to exercise church discipline, to administer righteous verdicts and punishments, to recognize and extinguish sin, to distinguish between truth and error, discern between wise and unwise, and identify good and evil.

Matthew 10:28

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

The problem that rides on this verse is that Satan gets too much credit. One may think, from this verse, that Satan is the one to fear, the one who can “destroy both soul and body in hell.” This misunderstanding seems to be more the product of poor theology than malicious exegesis. For the One who is truly Lord over Hell is not Satan but God (1 Chron. 29:11-14; Ps. 103:19). God is sovereign over everything—hell included. Satan is but a prisoner; God is the warden (Job 1:6-12; Rev. 20:1-3, 10). God is to be feared above all else, above even Satan.

Matthew 18:19-20

Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them.

This little passage is one of the most victimized in all of Scripture. First, this verse is often used to justify all shades of “health and wealth” theology, namely the belief that God must give believers whatever they ask (no matter how self-centered it may be) as long as they ask God in groups. The second offense is a little more innocent. Christians often quote verse twenty as an invocation of God’s presence be it at prayer meetings, worship services, or whatever else. The answer to both of these problems is, again, context. Matthew 18:15-20 is about church discipline. And the reason the numbers “two or three” are mentioned is because those are the numbers of witnesses that would testify in the case of a legal or religious offense. To prevent “he said she said” arguments, two or three witnesses were brought forth to establish trustworthy testimony (Deut. 17:6; 19:15; 2 Cor. 13:1; 1 Tim. 5:19; Hebr. 10:28). Moreover, since only God has the ultimate authority to judge (Deut. 32:39; Rom. 12:19), any human judgment over other men was to be done with God’s conferred authority. And in these verses we see God conferring His authority for judgment only to groups of believers, that is, to a church, the “body of Christ.” God’s presence to creation is a universal fact (Ps 139:7-12; Jer. 23:23-24; Acts 17:27-28). So, He hardly needs to be invoked at prayer meetings or at church services (recognized, yes, but not invoked). His presence is mentioned here in reference to His conferring authority to believers for the exercising of judgment within the church.

Revelation 3:15-16

I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

These verses do not mean that God prefers spiritual coldness (disbelief, hostility, inactivity, uselessness) to lukewarm spirituality (hypocrisy, casual Christianity). That interpretation would mean that God wills disbelief (or hostility, inactivity). Thus God not only permits disbelief, but He prefers it. That is, He wants it. This idea is dangerous enough in that it suggest that God is guilty of evil, but it also presents a stiff challenge to Scriptures such as 1 Timothy 2:4 which says, “[God] wants all men to be saved and to come to a knowledge of the truth.” Such a misinterpretation also suffers contextual blindness. John was addressing the wealthy Church of Laodicea which was inconveniently located south of Heiropolos, known for its therapeutic hot springs, and north of Colossae with its cold refreshing waters.^[2] Laodicea, not having an adequate water source of its own brought water in from these outside sources. Thus the water they acquired was lukewarm and dirty by the time it reached them. John, therefore, is drawing the contrast between the therapeutic hot springs and the revitalizing cold springs–both good options–and between these two is the feted lukewarm water of Laodicea.

Revelation 3:20

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

This verse is usually treated as an evangelistic invitation, however the context reveals that John is still talking to the Church at Laodicea. That is, John is addressing believers. This knocking and calling is not unto salvation, for that much is already assured to these believers. Instead the invitation is to a deeper fellowship with God.

Stay tuned for Parts 3 in this series!

Endnotes

[1] This boomerang affect is visible in Matthew 6:14-15, “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (See also Matt. 7:2, 12).
[2] Robert H. Mounce, The Book of Revelation Rev. Ed. in The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1998), 109-10.

Recommended resources related to the topic:

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Originally posted at: https://bit.ly/3r0C5qp

September 11, 2023/by John Ferrer

Dangerous Homefront, part 1: OT Prooftexts we Know and Love

1. Does Truth Exist?, 4. Is the NT True?

Years ago, on a trip to Washington DC I found myself going through a few different airports and learning a life lesson along the way. The flights led me through several security checks. I had no problem with the baggage scans and the metal detectors till I got to LaGuardia airport in New York. I was stopped. I had forgotten about a small pocketknife on my key-chain. Not being a terrorist, or John Wick, I don’t think of a one-inch blade as a weapon. My pocketknife was confiscated. It was no big loss, but it was enough to teach me something. One airport let that pocketknife slip by unnoticed. But in New York they spotted it instantly. In New York they knew the threat of terrorism. Their sensitivities were keen, their awareness raised. They knew that a few box cutters can be used to highjack a plane and kill thousands. I miss my little pocketknife. But I’m glad that the airport security was as tight as it was. New York is safer because of it, and so is America.

What was the difference between those airports? They all knew that terrorism still happens, and plane crashes are a real threat. They all had undergone the same security regulations training. They all had to adopt heightened security standards since 9/11. They were all big enough airports, seeing thousands of passengers every day. But in New York they took their job a little bit more seriously. They had to. The danger was not only real, but obvious, and – since this pocket-knife incident was around 2002 – 9/11 was still a fresh memory, painted in somber living colors of gray dust and red blood.

In the Christian church how often do we allow dangerous elements to slip under our radar? What bad interpretations of the Bible have we adopted because we did not let their imminent threat rouse us to action? As tragic a disaster as 9/11 was, more hangs in the balance when it comes to Biblical interpretation. Here eternal souls are at stake. Here whole denominations are tottering. Here is where God’s voice is most clearly heard. But, in spite of the gravity of this issue, God’s Word is still constantly mishandled, even among well-meaning Christians. Let’s look at a few examples. As you’ll see, Biblical apologetics is not just for counteracting cults. It’s useful for some church house-cleaning too.

The Danger with Prooftexts
Correctly interpreting the Bible is an exercise in humility. We should approach the Bible, with the humble posture of a teachable student, willing to learn, and wanting to hear what God has to say. It doesn’t matter what we would prefer to hear. God’s message is the reference point, and that’s what we’re trying to reach. Sometimes, however, people pull a single verse or passage out of context, to make it “mean” something it probably doesn’t mean. That’s called “prooftexting.” Any verse or passage used that way is called a ”prooftext.” Sometimes people resort to prooftexting on accident. But other times, people use prooftexts to put words in God’s mouth, to make God say something He never said. When God’s words are taken out of context, they can be distorted to say most anything. That’s the danger of prooftexting.

We’re going to look at a few prooftexts from the Old Testament. Then in Part 2 of this series, we’ll look at prooftexts from the New Testament. Finally, in part 3, we’ll offer guidance to correct against prooftexting errors. I encourage you to look these passages up in their original context and read the surrounding verses. See if you can identify what the verse more likely means and how people might miss that target.

1 Chronicles 4:9-10[1]

“Now Jabez was more honorable than his brothers, and his mother called his name Jabez, saying, ‘Because I bore [him] in pain.’ 10 And Jabez called on the God of Israel saying, ‘Oh, that You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You would keep [me] from evil, that I may not cause pain!’ So God granted him what he requested.”

Perhaps you read the book, The Prayer of Jabez. It was popular a few years ago, and it’s resurfaced now and again. The book was easy to read, simple, and seemed to offer a straight-forward method for lining one’s life up with God’s blessing. It wasn’t quite “health and wealth” theology, but it was close enough that a lot of people liked it for the same reasons. Stepping back a bit, we can see that, first, the story is descriptive, not prescriptive. In other words, the story describes what did happen not necessarily what should happen, especially in our day and age.

Second, the passage is much too brief an interjection to support the volumes of theologizing that have been put upon it. If the passage was enriched by a greater historical or circumstantial context or perhaps prescriptive in nature, then more could be said of it. But as it stands, there are only two verses in Scripture which deal with Jabez (1 Chron. 4:9, 10) and one verse that mentions a city by that name (1 Chron. 2:55).[2] That’s not a lot to work with.

Third, the common interpretation that Jabez’s prayer is somehow special in its profound insights on blessing is undermined by the facts that Jabez could equally have been blessed for his being “honorable” or for his being an otherwise cursed person under a name that means “pain”, for God has always had a heart for the “nobodies” and the “underdogs.”[3] The prayer may have been mentioned to demonstrate how God blessed Jabez in spite of his words rather than because of them.

Fourth, perhaps the most troubling thing about the way this passage has been handled is that it’s used as a magic formula, as if there are magic prayers that unlock God’s stored up blessings. The text makes no suggestion that this prayer is prescriptive nor that it mechanically brings about the desired effect. Prayer for Jabez works just as it does for us. Prayer is a relational activity that should be God-centered and the results are guaranteed only to fit what God wants, whether or not people agree.[4]

Psalm 118:24

“This [is] the day [which] the LORD hath made; we will rejoice and be glad in it.”

The passage is often cited as a reminder that God makes every day and we should be glad about this fact. One might hear this verse quoted, perhaps in hymn form or in a prayer, bright and early Sunday morning as a commencement for the day’s worship service. But this verse is not referring to just any day, but one day in particular. If we examine the larger passage we can find another memorable line in verse twenty-two, “The stone [which] the builders refused is become the head [stone] of the corner.” This memorable verse would be repeated by the Apostle Peter hundreds of years later in 1 Peter 2:7 with specific reference to the ministry and work of Christ as a foundation for the building of the church. Furthermore, Psalm 118:22 suggests that this “day” refers to the day of salvation, and indeed the larger context of Psalm 118 agrees with this interpretation.[5] The Psalmist is celebrating God’s work of salvation and, in verse twenty-four, the particular day in which it occurs. This is the day of salvation, the LORD has brought about salvation, and that’s cause for rejoicing.

Proverbs 29:18

“Where [there is] no vision, the people perish: but he that keepeth the law, happy [is] he.”

The word hazon interpreted as “vision” is often misunderstood to mean a “vision” in the sense of goal-setting, vision statements, and strategic planning in the corporate world. That is, people need to have a clear “vision” of their goal so they are inspired to work harder, work together, overcome obstacles, and achieve that goal. Whatever truth there is to that sense of “vision” that’s not what this verse is about. Nevertheless, in church settings the idea is usually that chaos erupts when the church does not have a set ministry plan, a singular vision of ministry agreed upon by the head pastor, church leaders, or the denomination.

I’m not trying to dismiss the value of goal-setting and clear vision statements for your church or business, but that’s just not what this verse is about. The word here is hazon, and it refers to divine communication to prophets.[6] In context, the “vision” here is about divine revelation through a prophet, namely, God’s revealed law (Scripture). This sense fits best with parallel structure of the verse.[7] The first line tells of perishing for lack of vision.[8] But the second line of the verse explains the object of this vision – what are they looking at with their “vision. It says, “But he that keepeth the law, happy is he.” This vision refers to seeing God’s law, specifically God’s standard as revealed through the prophets. And for those who do not have the law, they can’t keep the law, they don’t benefit from it, and they suffer and perish without it.

Isaiah 53:5

“But He [was] wounded for our transgressions, [He] [was] bruised for our iniquities; The chastisement for our peace [was] upon Him, And by His stripes we are healed.”

This verse, or at least the last line of it, “by His stripes we are healed,” is often quoted in reference to physical healing from diseases and disorders. This passage, however, is talking about eternal salvation. Usually the common error in cases like this is to flatten out one’s soteriology (theology of salvation) reading eternity into every earthly deliverance. But here the opposite is done. Isaiah 53 is one of the clearest Messianic and soteriological passages in Scripture. The nature of Christ’s eternally redemptive work is explained in this prophecy. To reduce this passage to physical healing is to say that Christ died on the cross so you wouldn’t have lower back pain. Or Christ rose from the grave to deliver you from migraines. But the whole thrust of this passage is that the Messiah is not simply assuming the pains and sufferings of the world on her behalf; He is bearing the load of her sin-punishment. In summary, the thrust of this entire chapter is that Christ dies a substitutionary death for the atonement and spiritual redemption of men. To be fair, Jesus does heal people – that was a major part of his earthly ministry. But full and final healing isn’t guaranteed for all believers until heaven. That completed sense of healing is still in view here, as Christ isn’t just delivering people from the wages of sin (justification), and from slavery to sin (sanctification), but also delivering believers ultimately from the presence of sin through glorification in heaven. Isaiah 53:5 does not however guarantee that Christians will be, in this life, physically healed by Christ’s suffering. Were a person to make an argument from Scripture for physical healings today, he would do better finding his support elsewhere.

Stay tuned for Parts 2 and 3 in this series!

Endnotes
[1] Since many misinterpretations have ties to the KJV, or at least were first proliferated under the KJV-popular era, all Scripture verses are from the KJV unless otherwise noted.
[2] James Strong, Strong’s Exhaustive Concordance of the Bible (Lynchburg, VA: Old Time Gospel Hour, 1890, reprint ed. N.D.), 534.
[3] This point hardly needs defense. Nonetheless for God’s Word as it concerns the care of the poor, destitute, and otherwise “lowly” see: Ex 22:25-27; 23:11; Le 19:9, 10; 23:22; 25:25-28, 35-37, 39-43; De 14:28, 29; 15:2-14; 24:12-21; 26:12, 13; 1Sa 2:7; Ne 8:10; Job 5:15, 16; 31:15; 34:18, 19, 28; 36:6, 15; Ps 9:18; 10:14; 12:5; 14:6; 34:6; 35:10; 37:21, 26; 41:1-3; 68:10; 69:33; 72:2, 4, 12-14; 74:21; 102:17; 107:9, 36, 41; 109:31; 112:4, 5, 9; 113:7, 8; 132:15; 140:12; 146:5, 7; Pr 22:2, 22, 23; 28:27; 29:7, 13; 31:9, 20; Ec 5:8; Isa 1:17; 11:4; 14:30, 32; 16:3,4; 25:4; 29:19; 41:17; 58:7, 10; Jer 20:13; Eze 18:7, 16, 17; Da 4:27; Zep 3:12; Zec 7:10; 11:7; Mt 5:42; 11:5; 19:21; 25:35, 36; Mr 14:7; Lu 3:11; 4:18; 6:30; 7:22; 11:41; 12:33; 14:12-14; 16:22; 18:22; 19:8; Ac 20:35; Ro 12:8, 13, 20; 1Co 13:3; 16:1,2; 2Co 6:10; 9:5-7; Ga 2:10; 6:10; Eph 4:28; 1Ti 5:9, 10, 16; Heb 13:3; Jas 1:27; 2:2-9, 15, 16; 5:4; 1Jo 3:17-19. Naves Topical Bible (No Bibliographical Data given) in Gramcord [CD ROM] (Vancouver, WA; Gramcord Institute, 1998), “Poor.”
[4] The intimacy of the Psalms, which themselves tend to be as much prayers as songs, bear witness to the personal and relational nature of prayer. And it is a plain fact that prayers often go unanswered or at least answered with a “No.” But God also accomplishes everything He intends to accomplish (1 Chron. 29:11-14; Ps. 104:27-30; Isa. 14:24, 26-27; 55:11). Therefore prayer is only guaranteed to bring about the desired results when those desired results align with God’s plans. Furthermore, the only prayer in the New Testament era that can be argued as a formulaic prescription is the Lord’s Prayer found in Matt. 6:9-13 and Luke 11:2-4. But even this appears more to be an outline rather than a formulaic prescription, for of all the prayers to be found in the rest of Scripture, nowhere else is the Lord’s Prayer repeated verbatim.
[5] “Salvation” refers here both to temporal salvation (earthly deliverance) and eternal salvation. Psalm 118 is rich with imagery of God’s immanence and direct earthly salvation. Indeed, temporal salvation is the predominant kind suggested in Psalm 118 but in verse nineteen the setting begins to shift saying, “Open to me the gates of righteousness: I will go into them, [and] I will praise the LORD, 20 This gate of the LORD, into which the righteous shall enter. 21 I will praise thee: for thou hast heard me, and art become my salvation.” This reference to “gates of righteousness,” like the “gates” in Psalm 100:4, suggest God’s abode. And the Petrine interpretation of Psalm 118:22 as seen in 1 Pet. 2:7 bolsters this interpretation. Indeed the Psalmist believes God to be his savior in warfare, but also His savior unto heaven. For more on the ancient Hebrew expectations of the Kingdom of Heaven see Alva J. McClain, The Greatness of the Kingdom: An Inductive Study of the Kingdom of God (Winona, IN: BMH, 1987).
[6] Allen P. Ross notes, “The word hazon refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals that are formed . . . . The prophetic ministry was usually in response to the calamitous periods, calling the people back to God– hazon meaning revelatory vision should be retained. If there is no revelation from God, people can expect spiritual and political anarchy” (Allen P. Ross, Proverbs in Expositor’s Bible Commentary Vol. 8 [CD ROM] [Grand Rapids: Zondervan, 1997], Prov. 28:19).
[7] Parallelism is the pairing of related lines for literary affect be it emphasis, contrast, development, cause and affect, question and answer, etc. For excellent studies on Hebrew parallelism see James L. Kugel, The Idea of Biblical Poetry: Parallelism and Its History (Baltimore: Johns Hopkins Univ., 1981); and Robert Alter, The Art of Biblical Poetry.
[8] The term for “perish,” para means to “let go,” “unbind,” or “uncover” and is variously rendered as “unrestrained” (NASB), “cast off restraint” (NIV, ASV, NKJV), or “made naked” (Young’s Literal). Francis Brown, S. R. Driver and Charles A. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon: With an Appendix Containing the Biblical Aramaic, Reprint from the 1906 ed., 7^th printing (Peabody, MA: Hendrickson, 2003) 828, Strongs #6544.

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Originally posted at: https://bit.ly/3r0C5qp

August 7, 2023/by John Ferrer

A Crash Course in How to Study the Bible, Part 2

1. Does Truth Exist?, 4. Is the NT True?, Theology and Christian Apologetics

NT Greek Scholar, Dan Wallace stated, “As a Protestant I cherish the NT teaching on the priesthood of believers—that each Christian has the right to his own interpretation, but also that each Christian has the responsibility to get it right.” Well said. But how do we do that? Here is a simple acrostic that can help you remember some key principles when seeking to decipher the proper interpretation: I.N.T.E.R.P.R.E.T.A.T.I.O.N.

Inspect other translations to discover textual difficulties

By comparing different translations you’ll notice textual variants amongst the translations that will reveal problems to sort out. Take for example 1 John 5:7-8 where debate exists regarding the Comma Johanneum which refers to the addition discovered in the KJV/NKJV. Critical scholars tend to view this passage as an addition to those texts to reinforce trinitarian theology. I won’t solve the debate here but only use this as an example of the types of resolutions you’ll be left to sort out when comparing translations.

Never impose current definitions and cultural customs on ancient definitions and customs

That’s because words may vary from context to context. You don’t want to consult Webster’s English Dictionary to learn what the Hebrew word for covenant means, but instead you’ll want to consult a Bible dictionary.

Tease out the main viewpoints for the passage you’re studying

You can do this by exploring various commentaries from authors holding to different interpretative positions. If you’re studying Judges 11:29-40, you’ll soon discover that there is a debate on whether Jephthah literally sacrificed his daughter or whether her virginity was sacrificed. By weighing the options, you can make a better-informed decision even if in the end, you remain unsure.

Evaluate and be able to critique heretical intepretations

Perhaps the best example of this is found in John 1:1. Jehovah’s Witnesses notoriously have butchered this verse in their New World Translation by translating the logos, i.e., the word, which refers to Jesus, as “a god.” Ironically enough, they argue that since the Greek lacks an article before the word logos that it can’t refer to God. And yet, in the same chapter they ditch their own rule of thumb when the article is missing in other cases, e.g., as in the case of John the Baptist, there’s no article, but they don’t translate the verse as saying, “There was a man sent from a god” (1:6). The problem is Jehovah Witnesses have forced their theology on the text instead of deriving their theology from it.

Recognize the time frame in which your passage was written

It’s important to remember this, especially when it comes to the application stage. If you fail to understand what commandments hold today versus those that no longer do you may find yourself applying parts of Scripture that are no longer necessary, like avoiding bacon when under the New Covenant you’re free to feast on that BLT (see Acts 10:15).

Purchase a good Bible software program to assist you in your studies.

Personally, I use Logos. What’s so great about having a Bible software program is the speed by which you can track down information. Gone are the days when I was preparing for ministry where the serious Bible student had his desk covered with all his various tools for study. Now at the tips of my fingers I can have a report produced within seconds of endless research.

Review various tools such as a Bible dictionary, commentaries, and word study aids

A good Bible software program will have all these resources, but if you opt out of that route you will at least want the tools listed above. Each is designed to help you faithfully interpret Scripture.

Evaluate the meaning behind metaphors, parables, apocalyptic imagery, and other figures of speech

This is where you’ll really sharpen as a student of Scripture. As you learn to distinguish various figures of speech and not just interpret them in an overly wooden sense, you’ll acquire a finesse regarding the use of biblical language.

Tap into the Spirit of God for wisdom to interpret accurately

Fortunately, when it comes to studying the Bible, we aren’t left to ourselves. No, as believers, the Holy Spirit is there to assist us in grasping spiritual truth (Jn. 14:26; 1 Cor. 2:10-14).

Aim to align your thoughts and feelings with God’s Word

It’s not surprising given the context we live in that there are some things in the Bible that are hard to relate to. When that happens, it’s important not to grant a favored status to our current way of doing things. But rather it’s our duty to understand the Word in the world it was crafted. If our thoughts and feelings struggle to absorb the truth of God’s Word, it can help to do more background work so we can better understand the original intent. What we don’t want to do is impose an alternative meaning to the text all because our thoughts and feelings couldn’t stomach the original point.

Trust that you’re dealing with God’s word

Here we’re reminded that as believers we are committed to biblical authority (2 Tim. 3:16; 2 Pt. 1:20-21). That means when we study the Bible, we recognize the difference between a ministerial and a magisterial approach to Scripture. The former approaches the Bible as a servant who sits under the authority of Scripture whereas the later approaches the Bible as one who stands in authority over it. The former is what we’re after when it comes to interpretation as believers.

Interpret difficult verses in light of clearer verses

Another way of stating this point is to interpret Scripture with Scripture. At least as much as you can without forcing various unconnected parts to fit together. Sometimes it’s helpful to interpret verses that are less clear with verses that are clearer. Take Acts 2:38. Many have interpreted this verse to mean baptism is necessary for salvation. But given clearer passages like 1 Corinthians 1:17 how might we avoid that conclusion?

Oppose building major doctrines on isolated unclear verses

A classic example of this is 1 Corinthians 15:29 which states, “…If the dead are not raised at all, why are people baptized on their behalf?” This is one of those verses which boasts many interpretations, and it is so isolated without other proof texts to back it up we’re left basically in ignorance this side of heaven. And yet, the Mormon Church has built an entire salvific industry on baptizing people for the dead by featuring massive Mormon ancestry databases. To build such an elaborate doctrine on one isolated verse with no clear interpretation should be avoided at all costs.

Nail down the author’s intended meaning by summarizing it into an interpretive sentence

Having worked through both the observation and interpretation acrostics you should now be ready to identify a working interpretation of your chosen text. In many ways both acrostics are simply observatory tools aimed at arriving at a faithful interpretation. Once you’re ready you can capture your interpretation by boiling it down to a digestible sentence. Space prohibits me from writing out examples, but you’re essentially answering the question, “What is this passage talking about?” Your answer is hopefully a sound interpretation of the text.

Now that you’ve arrived at an interpretation, you’re ready to answer the application question, “How does it work?” To assist you with an answer, in my next blog I will walk you through our third and final acrostic—application.

Inspect other translations to discover textual difficulties
Never impose current definitions and cultural customs on ancient definitions and customs
Tease out the main viewpoints for the passage you’re studying
Evaluate and be able to critique heretical interpretations
Recognize the time frame in which your passage was written
Purchase a good Bible software program to assist you in your studies
Review various tools such as a Bible dictionary, commentaries, maps, and word study aids
Evaluate the meaning behind metaphors, parables, apocalyptic imagery, and other figures of speech
Tap into the Spirit of God for wisdom to interpret accurately
Aim to align your thoughts and feelings with God’s Word
Trust that you’re dealing with God’s Word
Interpret difficult verses in light of clearer verses
Oppose building major doctrines on isolated unclear verses
Nail down the author’s intended meaning by summarizing it into an interpretive sentence.

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How to Interpret YourBible by Dr. Frank Turek DVD Complete Series, INSTRUCTOR Study Guide, and STUDENT Study Guide
Why We Know the New Testament Writers Told the Truth by Frank Turek (mp4 Download)
The Top Ten Reasons We Know the NT Writers Told the Truth mp3 by Frank Turek
Counter Culture Christian: Is the Bible True? by Frank Turek (Mp3), (Mp4), and (DVD)
Oh, Why Didn’t I Say That? Is the Bible Historically Reliable? by Frank Turek DVD, Mp4, Mp3 Download.
Living By the Book by Howard Hendricks (Book, Full DVD set, and Condensed DVD set)
How to Read the Bible for All It’s Worth by Gordon Fee and Doug Stuart (Book)
The New Joy of Discovery in Bible Study by Oletta Wald (Book)

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July 24, 2023/by Bobby Conway

The Book of Esther

Mordecai

Palace Attendants

Seven Princes of Persia

Haman’s Father and Sons

The Palace of Susa

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Evidence Reassures

Evidence Reminds

Evidence Transforms

Summing it all up

Footnotes

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Timothy’s Mixed Upbringing

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Jesus’s Two Questions

The Question of the Populace’s Belief in Jesus’s Identity

The Question of the Disciples’ Belief in Jesus’s Identity

How the Bible Answers the Questions

The Testimony of Jesus

The Testimony of John the Baptist

The Testimony of God the Father

Conclusion

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Evacuating a Dying Planet

The “Myth” of Airlessness

Awake yet?

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Inspect other translations to discover textual difficulties

Never impose current definitions and cultural customs on ancient definitions and customs

Tease out the main viewpoints for the passage you’re studying

Evaluate and be able to critique heretical intepretations

Recognize the time frame in which your passage was written

Purchase a good Bible software program to assist you in your studies.

Review various tools such as a Bible dictionary, commentaries, and word study aids

Evaluate the meaning behind metaphors, parables, apocalyptic imagery, and other figures of speech

Tap into the Spirit of God for wisdom to interpret accurately

Aim to align your thoughts and feelings with God’s Word

Trust that you’re dealing with God’s word

Interpret difficult verses in light of clearer verses

Oppose building major doctrines on isolated unclear verses

Nail down the author’s intended meaning by summarizing it into an interpretive sentence

Recommeded Resources Related to this Topic