God Healing Nabeel Qureshi Christianity

Why Didn’t God Heal Nabeel Qureshi?

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How does a man facing his own premature death exude an uplifting combination of grace, love and truth? My friend Nabeel Qureshi, who has done that for more than a year, died at age 34 on Saturday. In case you don’t know, Nabeel was a former devout Muslim who became a powerful defender of Christianity after a seven-year process of evaluating the evidence for Christianity with his friend David Wood. His first book, Seeking Allah, Finding Jesus is an international best seller.

Since being diagnosed with stage four stomach cancer last year, Nabeel has shared his thoughts, concerns and prayers through 43 video blogs on his YouTube channel. His last video, recorded from his hospital bed just seven days before his death, is a request for us to use his work and example to love others to the truth.

As you will see in his videos, Nabeel exhibited the love of Christ to the end. He never wavered in his confidence that God could heal him, but recognized that He might not. Nabeel understood that we live in a fallen world, and that God doesn’t promise any of us a long, trouble free life. In fact, Jesus promised more of the opposite. He said that we “will have trouble in this world, but take heart, I’ve overcome the world.”

Nevertheless, while it seems insensitive to ask this while we grieve, people are wondering why didn’t God heal Nabeel. After all, he was a brilliant and charismatic young man taken away from his wife Michelle and daughter Ayah, and the rest of us, far too early. Nabeel had so much more to give to his family and the Kingdom of God that his death seems senseless.

So why didn’t God heal Nabeel?

Tough Questions

Is it because an evil, such as a premature death, proves that there is no God? No, because evil wouldn’t exist unless Good existed, and Good wouldn’t exist unless God existed. Evil doesn’t exist on its own. It only exists as a lack in a good thing. Like cancer. So when we complain about evil we’re actually presupposing Good. An objective standard of Good is a standard that is beyond mere human opinion. That can only be God’s nature. So evil may prove there’s a devil out there, but it can’t disprove God. Instead, evil boomerangs back to show that God actually does exist.

Is it because the Muslim God is the true God, and He punished Nabeel for leaving Him? No, there’s excellent evidence for the Christian view of God (see Nabeel’s book No God but One). Moreover, Muslims who suggest this should be asked, “Why did your God wait until Nabeel had written three best-selling books, made hundreds of hours of videos, and helped bring hundreds of Muslims to Christ? Is his timing off?” Not only that, Nabeel’s work will continue to bring people to Christ, probably in an accelerated manner after his passing.

So why didn’t God heal Nabeel? What purpose could God have for allowing Nabeel to die?

Some might suggest that people like Nabeel who experience tragedy must be worse sinners than others. Jesus refuted that kind of shallow speculation directly in Luke 13, when he said, “I tell you, no! But unless you repent, you too will all perish.” Indeed, we are all sinners who will perish and we need to repent before it’s too late.

Is it because Nabeel didn’t have enough “faith”? People who claim such nonsense don’t know Nabeel or correct theology. Nabeel’s trust in Christ was deep and unwavering. But the larger point is that faith doesn’t guarantee good health and wealth as “Word of Faith” preachers assert. In fact, their self-serving theology can be refuted by one simple observation: Jesus and the apostles weren’t healthy and wealthy. In fact, they suffered and died for their beliefs. Don’t tell me they didn’t have enough faith!

The Ripple Effect

So why didn’t God heal Nabeel? What purpose could God have for allowing Nabeel to die? In answering that question, we need to admit that there can be no ultimate purpose to Nabeel’s death (or any event) if there is no purpose to life. But since God does exist, and the purpose of life is to be reconciled with Him though His son, Jesus, then even tragedies can help achieve that purpose. Perhaps more people will come to know Christ because of Nabeel’s death. It’s impossible for us to know the extent of that right now, but it’s not impossible for God.

We can’t see it fully because every event, good and bad, ripples forward into the future to touch countless other events and people. This ripple effect is also known as the butterfly effect. The idea is that a butterfly flapping its wings in South Africa, for example, could ultimately bring rain to a drought stricken portion of the United States. We can’t trace all of those ripples, but an all powerful God who is outside of time can. In fact, there have been billions of events in history, both good and bad, that helped make you who you are and helped put you where you are.

So we don’t know why God didn’t heal Nabeel, but we know why we don’t know. We’re finite and God is infinite. The good news is God’s character and power guarantees that He will bring good from evil “to those that love Him and are called according to His purpose” (Rom. 8:28). That may happen later in this life. It certainly will spill over into eternal life.

The ripple effect led Jacques Marie Louis Monsabré, a former pastor at Notre Dame in Paris, to trust God even when he couldn’t see any good coming from evil. He said: “If God would concede me His omnipotence for 24 hours, you would see how many changes I would make in the world. But if He gave me His wisdom too, I would leave things as they are.”

Indeed, God will redeem Nabeel’s death for good like he redeemed Nabeel himself. But while Nabeel is now with the Lord, Michele and Ayah remain with us. As Nabeel asked in one of his final videos, please pray for them as well as Nabeel’s loving parents. And If you can help Michele and Ayah financially, would you please do so here?

While we grieve let us be thankful for Nabeel’s eternally significant life. He did more for the Kingdom of God in 34 years than ten thousand people do in 80. And the ripples he created — waves really — will help carry people into Heaven for generations. Blessings to you Brother. See you on the other side.

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Nabeel Qureshi Muslim

Remembering Nabeel Qureshi

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By Brian Chilton

The Christian community lost a wonderful man of God this past Saturday, September 16, 2017. Nabeel Qureshi entered his eternal home after a year-long battle with stomach cancer at the tender age of 34. While Nabeel has left us, he has left behind a wonderful legacy that will impact countless individuals for years to come. How will Nabeel be remembered? I think that he will be remembered in three major ways.

(1) Nabeel Qureshi will be remembered for his miraculous conversion. Nabeel recounts his miraculous conversion in his book Seeking Allah: Finding Jesus. Nabeel was raised in a loving Ahmani Muslim home by his Pakistani-American parents.[1] While attending medical school, Nabeel was challenged by his good friend David Wood to examine the evidence for the Christian faith. Because of the challenges given by Wood and Christian apologist Michael Licona, Nabeel looked into the evidence and was amazed to find that Christianity had a compelling case for authenticity.

After heavy investigation, Nabeel finally came to the point where he laid down a copy of the Bible next to a copy of the Qu’ran and prayed to God to reveal himself. Was he found in Jesus or the writings of the Qu’ran? After that moment, Nabeel had visions and dreams that clearly indicated that the Bible was true and the Jesus was God come to humanity. Nabeel, then, received Christ as his Savior despite the problems that would come from his family and friends because of his decision. Nabeel Qureshi will forever be remembered for his amazing conversion.

(2) Nabeel Qureshi will be remembered for his passion for the lost. Nabeel was highly educated. He received his M.D. from Eastern Virginia Medical School, a M.A. in Christian Apologetics from Biola University, and a masters degree in religion from Duke University. Nabeel was pursuing a Ph.D. from Oxford University before he died. Nabeel had a passion for the lost. He had joined the RZIM team, headed by famed apologist Ravi Zacharias, had frequently lectured to crowds across the globe, and was featured in a few debates in his young career. Zacharias noted that Nabeel was “not just an evangelical; he was passionately evangelistic. He desired to cover the globe with the good news that God’s forgiveness was available to all. I have seldom seen a man with such deep conviction and proportionate passion and gifting. When he spoke, he held audiences spellbound.”[2]

(3) Nabeel Qureshi will be remembered for his desire for love. In the last video Nabeel Qureshi posted before his untimely death, Nabeel said, “I hope my ministry leaves a legacy of love, of peace, of truth, of caring for one another. That is my hope and purpose behind all of this.” Nabeel never intended his ministry to be used as a means to attack Muslims, but rather as a means of exposing the truth of Christianity. Nabeel went on to remind everyone that our God is a God of love. You can find Nabeel’s video below. One would be egregious to use Nabeel’s materials to attack Muslims when his goal was to demonstrate love. May we all be reminded through Nabeel’s life that God is a loving God.

Nabeel Qureshi is a man whom one should never forget. His life and legacy serve as a reminder that life is short and that while one is on earth, God has a purpose and a plan for that person. Join me in praying for Nabeel’s family and that God will be glorified through the loss of his young servant. While I never had a chance to meet Nabeel Qureshi on this side of eternity, I look forward to talking with him when I reach the heavenly home promised to us by Christ Jesus.

Additional Video Lectures by Nabeel Qureshi

“Death and Life in Jesus: 1 Corinthians 15 and the Ailing Christian”

“Can We Know if God is Real?”

“My Journey to Christ”

 

Notes

[1] Kate Shellnut, “Died: Nabeel Qureshi, Author of ‘Seeking Allah: Finding Jesus,’”ChristianityToday.com (September 16, 2017), retrieved September 18, 2017,http://www.christianitytoday.com/news/2017/september/died-nabeel-qureshi-author-seeking-allah-finding-jesus-rzim.html.

[2] Ravi Zacharias, “Ravi Zacharias Remembers His Young Protégé, Nabeel Qureshi,”ChristianityToday.com (September 17, 2017), retrieved September 18, 2017,http://www.christianitytoday.com/ct/2017/september-web-only/ravi-zacharias-nabeel-qureshi-apologist-rzim.html.

Original Blog Source: http://bit.ly/2ykpKO8

 

About the Author

Brian Chilton is the founder of BellatorChristi.com and is the host of The Bellator Christi Podcast. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is in the Ph.D. program in Theology and Apologetics at Liberty University. Brian is full member of the International Society of Christian Apologetics and the Christian Apologetics Alliance. Brian has been in the ministry for over 14 years and serves as the pastor of Huntsville Baptist Church in Yadkinville, North Carolina.

 

 

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Wrote Letters John

Who Wrote the Letters of John?

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By Brian Chilton

The website has devoted substantial time in exploring the identity of the authors of the New Testament texts. This journey continues as we explore the three letters attributed to John. Who was the person named John behind these letters?

Author:          The early church nearly unanimously attributed the three letters of John to the apostle John. It was not until modern times that serious attention was given to the idea of two Johns: one the apostle John and the other a different John known as the elder. In 2 and 3 John, the author mentions that he is the elder. Some have also contemplated the idea of a Johannine school that preserved the teachings of John and wrote the letters giving credit to the aged apostle.

The confusion between the apostle and the elder is found in Papias’ statement as preserved by Eusebius which reads:

But I shall not be unwilling to put down, along with my interpretations, whatsoever instructions I received with care at any time from the elders, and stored up with care in my memory, assuring you at the same time of their truth. For I did not, like the multitude, take pleasure in those who spoke much, but in those who taught the truth; nor in those who related strange commandments, but in those who rehearsed the commandments given by the Lord to faith, and proceeding from truth itself. If, then, any one who had attended on the elders came, I asked minutely after their sayings – what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the Lord’s disciples, [and] which things Aristion and the presbyter John, the disciples of the Lord, say. For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice.[1]

The view with the best support, however, is that John the apostle and John the elder are the one and same person.

The letters of John, particularly the first letter, bear a remarkable similarity to the Gospel of John. The evidence for apostolic authorship of the Fourth Gospel is quite strong. Thus, the correlation between the Gospel and the letters demonstrate a high probability that John the apostle also authored the letters along with the Gospel.

In addition to the association that John’s Gospel holds with the letters, second-century sources strongly suggest that John the apostle served as a pastor in Ephesus, living up until the rule of Emperor Trajan in AD 98. George Beasley-Murray notes,

“John, the disciple of the Lord, who leaned on his breast, also published the gospel while living at Ephesus in Asia” (Adv. Haer. 3.1, 2). The “disciple” is clearly the apostle John, who is identified with the “beloved disciple” of the Gospel. Irenaeus also acknowledged the authority of the church in Ephesus, since “it was founded by Paul, and John lived there till the time of Trajan” (3.3, 4). This testimony is the more significant in view of Irenaeus’ acquaintance with Polycarp, who was martyred in his old age in a.d. 155.”[2]

In light of the strong ancient evidence, one can claim with confidence that John wrote the letters attributed to him in Ephesus. It is possible that John used an amanuensis to write the Gospel and the first letter and wrote 2 and 3 John with his own hands. Nonetheless, John is clearly the author of all four documents.

Date:   Since one can align the documents attributed to John while also noting that the apostle ministered in Ephesus while living to 98 AD, the Gospel and letters can confidently be pegged to the mid-80s to the mid-90s.

Purpose:         1 John was written to guide Christians into true doctrine while helping them to avoid false beliefs and actions. In 1 John, John focuses on the truth of Christ (1:1-4), the lifestyle of the authentic believer (1:5-2:14), the believer’s relationship with those outside the church (2:15-27), along with a personal exhortation to the believers to love one another and to shine the light of God in their lives (2:28-5:21).

2 John is a more personal letter written to the church of Ephesus. John commands the church to “(1) walk in the truth, (2) obey God’s commandments, (3) love one another, and (4) guard the teachings of Christ and they would not be deceived by the antichrist.”[3] John greets and blesses the believers (1-3), exhorts the believers to love (4-6), warns of false teachers (7-11), and plans a visit to the local churches in the area (12-13).

3 John like 2 John is a personal letter. Whereas 2 John is written to the church, 3 John is written to three individuals: Gaius (1), the one receiving the letter; Diotrephes (9), a troublemaker in the church; and Demetrius (12), the one carrying the letter to Gaius. In 3 John, the apostle greets Gaius (1-2), commends the Gaius for standing for truth (3-4), discusses issues with Gaius (5-12), and discusses his future visit with Gaius (13-14).

The letters of John are quite powerful and important for teaching about the nature of God and of the believer’s stance during difficult times. Everyone would do well to take time to read through John’s Gospel and his three letters. The apostle has some important words for all the church for every generation.

Notes

[1] Eusebius of Caesarea, Church History, III, 39.

[2] George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), lxvi.

[3] CSB Study Bible (Nashville: Holman, 2017).

Original Blog Source: http://bit.ly/2xFNzCD

 

 

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Humorous Bible Translations

Humorous Bible Translation Errors…and What They Mean for Biblical Reliability

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Jewish and Christian scribes took inordinate care in copying the Bible from one generation to the next. For a variety of reasons, we can have great confidence that our present Bibles have considerable fidelity to the original writings.[1] Hands down, the Bible is the most carefully preserved book from the ancient world.

And yet throughout the history of biblical transmission , there have been some intentional and unintentional changes in the text. Some people think this undermines its reliability, but that is not necessarily the case. While there were certain scribes with doctrinal agendas, the vast majority considered it their duty to copy the scriptures faithfully. And they did so. Typically, when variants are found across different manuscripts, textual scholars can reconstruct the correct reading with a high degree of probability.

According to professor Dan Wallace, one of the leading textual critics in the world, there has not been a single manuscript discovery that has produced an authentic reading of the New Testament that tells a totally different story of Jesus.[2]

The reason for this is the remarkably careful procedures practiced by the scribes. When scribes made a mistake in copying a Biblical book by hand, it would only produce one flawed copy. Later scribes would often catch these mistakes by comparing them against earlier copies to preserve the original reading. Even today, textual scholars can catch copying mistakes by comparing them with other ancient manuscripts.

But this changed with the introduction of the printing press. After the press, a single bad copy could result in hundreds or thousands of defective Bibles. Here’s a few of the most famous (or you might consider them infamous) examples.[3]

1631: Readers were stunned encounter to Exodus 20:13, “Thou shalt commit adultery.” (Instead of, “Thou shalt not commit adultery.”)

1653: 1 Corinthians 6:9 read, “Know that the unrighteous shall inherit the kingdom of God,” (Instead of, “Know that the unrighteous shall not inherit the kingdom of God.”)

1763: The final printed text of Psalm 14:1 read, “The fool hath said in his heart, there is a God.” (Editors accidentally inserted the word a for no).

These humorous examples show that despite the utmost care and effort, humans do make mistakes. But they also illustrate how scholars are able to correct such mistakes and still be able to transmit ancient texts with care and precision.

While there have been many intentional and unintentional mistakes throughout the history of biblical transmission, scholars are able to catch the vast majority of these (as we have with the examples above), and transmit the Bible with remarkable accuracy.

If you are not convinced, we invite you to check out the soon-to-be-released update of Evidence that Demands A Verdict. My father first wrote this book chronicling the evidence for the Christian Scriptures, even though, ironically, he began the journey attempting to disprove the Bible. In this updated edition, we have carefully and painstakingly laid out the textual, historical, and literary evidence that the Bible has been preserved with the highest care.

Yes, there have been some mistakes in transmission. But the vast majority of these have been identified and corrected. All things considered, evidence shows that the Bible is the most well-preserved book of antiquity.

Sean McDowell, Ph.D. is a professor of Christian Apologetics at Biola University, best-selling author, popular speaker, part-time high school teacher, and the Resident Scholar for Summit Ministries, California. Follow him on Twitter: @sean_mcdowell and his blog: seanmcdowell.org.

[1] See chapters 2-4 in Josh and Sean McDowell, Evidence that Demands a Verdict: Life-Changing Truth for a Skeptical World (Nashville, TN: Thomas Nelson, 2017).

[2] Ibid., 66.

[3] Lawrence H. Schiffman & Jerry Pattengale, The World’s Greatest Book: The Story of How the Bible Came to Be (Franklin, TN: Worthy Publishing, 2017), 176-177.

 

 

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Mathematics God Apologetics

Mathematical Apologetics: Discovering Divine Attributes in Math

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By Brian Chilton

On today’s podcast, Brian discusses how one discovers the mark of the divine in math. In the book Faith and Learning: A Handbook for Christian Higher Education, edited by David S. Dockery, Jeanette Russ, in her chapter “Christian Scholarship in Math, Physics, and Engineering, provides several ways that math demonstrates the divine attributes of God. Brian discusses the mathematical apologetics that he found in Russ’s work. Such as:

Calculus and Physics: The infinitesimally small and extremely large note the unlimited nature of God (see Dockery, Faith and Learning, 394).

Georg Cantor’s Theory of the Infinite: The nature of the infinite (Dockery, Faith and Learning, 395).

Einstein’s Theory of Relativity: There is no passage of time at the speed of light, which could illustrate God as he is explained as light (1 John 1:5) and that he exists outside the scope of time (Dockery, Faith and Learning, 395).

Heisenberg’s Uncertainty Principle: The principle shows that God could intervene in the world and that humans play a role in the great, as Russ notes, “cosmic drama” (Dockery, Faith and Learning, 395).

Concept of Unification: This could show that all truth is God’s truth (Dockery, Faith and Learning, 395).

Come join us for this interesting journey into mathematical apologetics as we step into the arena of idea on today’s edition of the Bellator Christi Podcast.

About the Host

Brian Chilton is the founder of BellatorChristi.com and is the host of The Bellator Christi Podcast. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is currently studies in the Ph.D. program in Theology and Apologetics at Liberty University. Brian is full member of the International Society of Christian Apologetics and the Christian Apologetics Alliance. Brian has been in the ministry for over 14 years and serves as the pastor of Huntsville Baptist Church in Yadkinville, North Carolina.

Original Blog Source: http://bit.ly/2xRVwkn

 

 

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Book Hebrews Authorship

Who Wrote the Book of Hebrews?

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By Brian Chilton

Throughout the past several weeks, we have been exploring who the authors of the books of the New Testament were. Already we have seen that there are good reasons for supporting the traditional view that the apostles Matthew and John wrote the Gospels attributed to them, John Mark writing the Second Gospel which was a documentation of Simon Peter’s testimony, Dr. Luke as the author of the Third Gospel and Acts after having attributed information from numerous eyewitnesses, and the apostle Paul as the author of all thirteen epistles attributed to him. Now, we examine a more mysterious letter. Let’s look at the Book of Hebrews.

Date: Many scholars believe that Hebrews was written sometime before the destruction of the temple (AD 70). More likely than not, the epistle was written sometime during the reign of Emperor Nero (AD 64-68).[1]

Purpose: The book of Hebrews exalts Jesus and shows that he is superior to the sacrifices of old. The term “kreitton” (literally, “more excellent” or “better”) permeates the book. The book of Hebrews ties together the Old and New Testaments better than any other in the New Testament.

Author: Here is the million-dollar question; Who wrote the book of Hebrews? Many early church leaders believed Paul to have been the author. Origen is often quoted as saying in reference to the book of Hebrews’ authorship that “in truth, only God knows.” However, a further investigation of Origen’s writings will demonstrate that he believed Paul to have been the author.[2] But was Paul the author? It’s possible, but not certain.

Unlike the thirteen letters attributed to Paul,[3] Hebrews nowhere identifies Paul nor anyone else as its author. There is one certainty pertaining to the author of Hebrews and that is that the author was someone who was known in the ranks of Paul’s cohorts. The author knew Timothy and referred to him as “our brother” (Hebrews 13:23, CSB) rather than “my son” as Paul did in (1 Timothy 1:2). Thus, it would seem as though the writer is a cohort of Paul, perhaps even a second-generation Christian as the writer notes that “salvation had its beginning when it was spoken of by the Lord, and it was confirmed to us by those who heard him” (Hebrews 2:3). Scholars have proposed Luke, Clement of Rome, Barnabas, Apollos, Timothy, Philip, Peter, Silas, Jude, and Aristion as the authors.

Because the author is a second-generation Christian, I do not think Barnabas, Peter, Silas or Jude (if referencing the Lord’s brother) would be candidates. Because the author references Timothy as a brother, I do not think Timothy is a likely candidate either. I used to think Barnabas was the author, but since Barnabas was an early Christian and the author of Hebrews is a second-generation Christian, I no longer think that is the case. In all likelihood, I believe Luke to have been the author of the book. In the end, though, God knows. The author, whomever it may be, had the backing of the apostle Paul and that is why the book was established as canonical as far as apostolic authority is concerned.

About the Author:

Brian Chilton is the founder of BellatorChristi.com and is the host of The Bellator Christi Podcast. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is a Ph.D. student at Liberty University in the Theology and Apologetics program. Brian is full member of the International Society of Christian Apologetics and the Christian Apologetics Alliance. Brian has been in the ministry for over 14 years and serves as the pastor of Huntsville Baptist Church in Yadkinville, North Carolina.

[1] CSB Study Bible (Nashville: Holman, 2017), 1946.

[2] Origen writes, “However, some one hard pressed by this argument may have recourse to the opinion of those who reject this Epistle as not being Paul’s; against whom I must at some other time use other arguments to prove that it is Paul’s.” Origen, A Letter from Origen to Africanus, 9.

[3] See Brian Chilton, “Did Paul Write All Thirteen Letters Attributed to Him?,”BellatorChristi.com (July 17, 2017), retrieved August 1, 2017,https://bellatorchristi.com/2017/07/17/did-paul-write-all-thirteen-letters-attributed-to-him/.

Original Blog Source: http://bit.ly/2wNTMvu

 

 

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Gospel John New Testament Author

Who Wrote the Gospel of John?

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By Brian Chilton

For the past few weeks, we have investigated the authors of the Gospels and the book of Acts. In this article, we examine the evidence for the Gospel of John. Who wrote the Fourth Gospel? As we have in previous articles, this article will look at the proposed author, the internal and external evidences for authorship, the dating, and the location and intended audience for the Fourth Gospel.

Proposed Author by Tradition:       Church tradition claims that John the apostle wrote the Fourth Gospel while pastoring as an aged man in Ephesus. Does the evidence back up this assumption?

Internal Evidence:    Internally, as the other Gospels, the author is unnamed. However, a clear reading of the Fourth Gospel denotes that the one named the beloved disciple, or the disciple whom Jesus loved, is also the author of the book. The phrase “the disciple whom Jesus loved” appears 5 times in the Fourth Gospel. This disciple holds a prominent role even to the point that Peter asks about the beloved disciple’s ministry in John 21., son of Zebedee, meets this criterion as well as James, the brother of John. We know that James, son of Zebedee, died in the 40s AD (Acts 12:1-5). The beloved Jesus appears with Peter in 13:23-24; 18:15-16; 20:2-9; and in chapter 21. John is also found with Peter in Luke 22:8; Acts 1:13; 3-4; 8:14-25; and Galatians 2:9. So, only John meets the criteria needed for the Fourth Gospel’s authorship. The question of Peter in John 21 indicates that the author was aged and reflecting back on his life with Jesus and the apostles.

External Evidence:   Referencing the Fourth Gospel’s author, early church father Irenaeus (c. 130-202 AD) writes,

Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,—that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. [1] 

Clement of Alexandria (c. 150-215 AD), as quoted by the church historian Eusebius of Caesarea (c. 263-339 AD) denotes the following:

Again, in the same books Clement has set down a tradition which he had received from the elders before him, in regard to the order of the Gospels, to the following effect. He says that the Gospels containing the genealogies were written first, and that the Gospel according to Mark was composed in the following circumstances:—

Peter having preached the word publicly at Rome, and by the Spirit proclaimed the Gospel, those who were present, who were numerous, entreated Mark, inasmuch as he had attended him from an early period, and remembered what had been said, to write down what had been spoken. On his composing the Gospel, he handed it to those who had made the request to him; which coming to Peter’s knowledge, he neither hindered nor encouraged. But John, the last of all, seeing that what was corporeal was set forth in the Gospels, on the entreaty of his intimate friends, and inspired by the Spirit, composed a spiritual Gospel.[2]

Ignatius of Antioch (c. 35-108 AD) quotes John’s Gospel quite frequently as he writes an epistle to the Antiochians. Ignatius’s quotation of the Fourth Gospel illustrates that the book was viewed in a positive light and authoritative. Ignatius is noted as a disciple of John the apostle along with Polycarp. The Marytrdom of St. Ignatius notes the following:

Wherefore, with great alacrity and joy, through his desire to suffer, he came down from Antioch to Seleucia, from which place he set sail. And after a great deal of suffering he came to Smyrna, where he disembarked with great joy, and hastened to see the holy Polycarp, [formerly] his fellow-disciple, and [now] bishop of Smyrna. For they had both, in old times, been disciples of St. John the Apostle. Being then brought to him, and having communicated to him some spiritual gifts, and glorying in his bonds, he entreated of him to labour along with him for the fulfilment of his desire; earnestly indeed asking this of the whole Church (for the cities and Churches of Asia had welcomed6 the holy man through their bishops, and presbyters, and deacons, all hastening to meet him, if by any means they might receive from him some spiritual gift), but above all, the holy Polycarp, that, by means of the wild beasts, he soon disappearing from this world, might be manifested before the face of Christ.[3]

Much more could be given as far as external evidence. However, the presented information should suffice for our purposes.

Date:   Evidence suggests that John’s Gospel was the last to be written at some point after 70 AD. It appears that John may have been written in the mid-80s to early 90s as he may have served as pastor of the church of Ephesus.

Location and Audience:       John’s testimony is preserved while serving in Ephesus in Asia Minor. Thus, he writes to the people of that area, but also to the future generations of the church. Perhaps this is why Clement of Alexandria calls it a “spiritual gospel.”

Conclusion:    I believe that John the apostle authored the Gospel by dictation. That is to say, John most likely provided the material to an amanuensis. The amanuensis documented the aged apostle’s words and added the addendum to the Fourth Gospel and the title “the disciple whom Jesus loved” in reference to the apostle. I think the evidence is quite strong for John the son of Zebedee authoring the Fourth Gospel. Claims to the contrary[4] bring more questions than answers. Such as, why do the other Gospels not elevate the other suggested candidates to a higher light? How is it that John is an inner circle disciple in the other Gospels and is missing in prestige in the Fourth Gospel if John is not the author?[5] To reiterate, I believe an amanuensis was employed in the Gospel’s formation. But the use of an amanuensis does not negate the apostle’s hand in writing. So, for those who erroneously claim that the apostle could not have formed a document such as this, such an argument is dispelled if an amanuensis is employed. It is still quite possible with the knowledge obtained by Jesus and his earlier employment that John, son of Zebedee, could have written the entire Gospel by hand. But, I prefer to think that an amanuensis was employed.

Notes

[1] Irenaeus of Lyons, “Irenæus against Heresies, 1.8.5.” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 328.

[2] Clement of Alexandria, “Fragments of Clemens Alexandrinus,” in Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. William Wilson, vol. 2, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 580.

[3] Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “The Martyrdom of Ignatius,” in The Apostolic Fathers with Justin Martyr and Irenaeus, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 130.

[4] Ben Witherington, III holds that Lazarus was the author of the Fourth Gospel.

[5] For instance, it seems clear that the beloved disciple was one who was prominently known. John the apostle holds such a status.

About the Author:

Brian Chilton is the founder of BellatorChristi.com and is the host of The Bellator Christi Podcast. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is currently working on his Ph.D. in Theology and Apologetics at Liberty University. Brian is a full member of the International Society of Christian Apologetics and the Christian Apologetics Alliance. Brian has been in the ministry for over 14 years and serves as the pastor of Huntsville Baptist Church in Yadkinville, North Carolina.

Original Blog Source: http://bit.ly/2wVQNSb

 

 

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Real Place Morality

Right Behavior. Does It Exist?

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By Michael C. Sherrard

How do you know if your idea of right behavior is truer than mine? I ask, of course, because nearly every day I’m confronted, as are you I’m sure, by someone who insists that they are right and I wrong about how to live. Arguing is native; it’s the air we breath. The article you read before this one was likely someone arguing that their view of right behavior is better than another’s and that you should fall in line. Everyone has uttered the words “that’s not fair, or “right” or “good”, be it about something like eating the last piece of cake or whether or not to bake a cake with a message on it you find objectionable. So if we agree, then, that it is obvious that people believe there is behavior that is better than other behavior, how can we have any confidence that our behavior is the good one?

Real Place Morality

Well, there is only one way to have confidence at all, and it is this – right behavior must actually exist. It must be a place we can arrive at, a destination of sorts. C.S. Lewis explained this well in Mere Christianity, perhaps my favorite book of all time. He wrote, “The reason why your idea about New York can be truer or less true than mine is that New York is a real place, existing quite apart from what either of us thinks.” As it is true of ideas about New York, it is also true of ideas about behavior. There must be a real right way to live and a real wrong way to live for our ideas about behavior to be truer or less true than another’s. For it would be nonsense to argue about something that doesn’t actually exist.

Indeed, there must be something official, something authoritative, some standard of good behavior that really exists that one’s behavior more closely aligns with than another’s for one’s behavior to be right and the other wrong. This is quite simple isn’t it. Such an obvious fact of reality. Fighting about beliefs assumes their are right and wrong beliefs. But of course, you know the next question this brings. What is this standard with which we judge beliefs about good and bad behavior and from where did this standard come?

I suppose, of course, we could abandon all together the notion that right and wrong exist and give up arguing. But to even get there, we would need to argue if that is the right thing to do. It seems we are stuck. If we are going to continue to fight about whose beliefs of right behavior are best, we also must have a talk about whose standard for judging behavior is best.

I don’t think I’ll take this space to explore this thought any further and try to settle what’s the best standard for judging behavior. Rather, let me just end by insisting that we recognize the obvious fact that our arguing about behavior presupposes that there exists some standard of good and bad behavior. It is probably a healthy exercise for all people to reflect on their standard. How did you come by it? Who told you it was the standard? And most importantly, why is your standard sufficient to be the authoritative source of moral judgement? Regardless of what side of an issue you find yourself in the future, remember that you share common ground with your opponent. You are each trying to conform yourself and others to some standard. Which brings one last question to my mind. Why on Earth should anyone obey your standard? Why is it worth my allegiance? Perhaps a time out is in order so that all parties can reflect on these kinds of questions before resuming the incessant declaration’s of “I’m right!”

Recommended resources related to the topic:

Stealing From God by Dr. Frank Turek (Book, 10-Part DVD Set, STUDENT Study Guide, TEACHER Study Guide)

Legislating Morality: Is it Wise? Is it Legal? Is it Possible? by Frank Turek (Book, DVD, Mp3, Mp4, PowerPoint download, PowerPoint CD)

Is Morality Absolute or Relative? by Frank Turek (DVD/ Mp3/ Mp4)

Was Jesus Intolerant? (DVD) and (Mp4 Download) by Dr. Frank Turek 

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Michael C. Sherrard is a pastor, the director of Ratio Christi College Prep, and the author of Relational Apologetics. Booking info and such can be found at michaelcsherrard.com.

Original Blog Source: http://bit.ly/2xAE9Vf

 

 

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Letter Petter Bible

Who Wrote the Letters of Peter?

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By Brian Chilton

Over the past few months, we have been investigating the authors and backgrounds of the New Testament books. In this article, we will look into the letters attributed to Peter. Towards the back of the New Testament, one will find two letters associated with Peter, most would think this would be the same Simon Peter as found in the Gospel narratives. But, what do we know about the author and background behind these two letters?

Letter

Author: The author of 1 Peter is identified as “Peter, an apostle of Jesus Christ” (1 Pet. 1:1). 2 Peter is also associated with “Simeon Peter, a servant and an apostle of Jesus Christ” (2 Pet. 1:1). Thus, Simon Peter is the clear candidate for authorship of the two letters bearing his name. Silvanus was employed as an amanuensis for the first letter (1 Pet. 5:12). The second letter does not mention an amanuensis as far as I can tell. It could have been that an unnamed amanuensis was employed, but it is odd that no name is given especially with the church’s disdain for pseudonymous letters.[1] The Semitic spelling of Simeon in 2 Peter 1:1 suggests that Peter himself penned the letter. In addition, while 2 Peter had some skeptics, the vast majority of the early church accepted 2 Peter as a genuine writing from Simon Peter. 1 Peter was unanimously accepted as being the words of the imprisoned Simon Peter. Irenaeus, Tertullian, and Clement of Alexandria all accepted the letters’ authenticity.

Date:   If 1 Peter was written by Simon Peter, then it must have been penned somewhere between AD 62 and 64. Paul was imprisoned around AD 60 to 62 and he never mentioned Peter. Likewise, Peter never mentions Paul being in Rome with him. Only Silvanus and Mark were with Peter (1 Pet. 5:12-13). This suggests that 1 Peter was after AD 62 when Paul was imprisoned and released for a time, but at a time before 2 Peter. So, when was 2 Peter written?

2 Peter, like 1 Peter, was likely written from a Roman prison cell. The author of 2 Peter know that he is about to soon die as he writes “since I know that I will soon lay aside my tent, as our Lord Jesus Christ has indeed made clear to me” (2 Pet. 1:14).[2] Tradition indicates that Peter died sometime around AD 67 during Nero’s reign (AD 54-68). 2 Peter was written after 1 Peter which forces the dating of 1 Peter to a time between AD 62-67. I think it can be said that 1 Peter was written around AD 65 with 2 Peter coming about in AD 67.

Purpose:          1 Peter was addressed to “those chosen, living as exiles dispersed abroad in Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosen according to the foreknowledge of God the Father” (1 Pet. 1:1-2a). Peter writes about the living hope that the children of God have while living in the last days. Throughout the text, Peter provides ethical standards for the child of God. This theme on ethical living is continued in 2 Peter (2 Pet. 1:3-11; 3:11-18) but with the emphasis of focusing on the true teaching of Christ (2 Pet. 1:12-21; 3:1-10) and the rejection of false heresies that attempt to infiltrate the church (see especially 2 Pet. 2:1-22).

2 Peter’s Association with Jude: 2 Peter and Jude are quite similar. Some scholars suggest that one author borrowed from the other. If the author of 2 Peter borrowed from Jude, then Peter was probably not the author since Jude was written somewhere between AD 65-80.[3] However, if Jude borrowed from Peter, then Peter is more likely the author. It is far more likely that Jude borrowed from Peter than vice versa. Since Peter was an influential leader and Jude, even if he was the brother of Jesus, was not a disciple until after the resurrection of Jesus.

The letters of Peter are quite powerful and important for modern Christians. Believers are reminded of the call to moral living in Peter’s letters. In addition, we are reminded of the importance of truth. It is in 1 Peter 3:15 that we are given what has become the mantra for apologetics. Peter teaches that the believer must “regard Christ the Lord as holy, ready at any time to give a defense to anyone who asks you for a reason for the hope that is in you. Yet do this with gentleness and respect, keeping a clear conscience, so that when you are accused, those who disparage your good conduct in Christ will be put to shame” (1 Pet. 3:15-16).

Notes

[1] Tertullian flatly rejected a pseudonymous letter related to Paul and Thecla. See also Eusebius, Church History, 6.12.3.

[2] Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible(Nashville: Holman, 2017).

[3] Later datings of Jude would certainly eliminate Peter from contention as he died in AD 67 by the command of Nero.

About the Author 

Brian Chilton is the founder of BellatorChristi.com and is the host of The Bellator Christi Podcast. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is in the Ph.D. program in Theology and Apologetics at Liberty University. Brian is full member of the International Society of Christian Apologetics and the Christian Apologetics Alliance. Brian has been in the ministry for over 14 years and serves as the pastor of Huntsville Baptist Church in Yadkinville, North Carolina.

Original Blog Source: http://bit.ly/2gcThEy

 

 

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College Consequences Truth

College Is Not A Day Care: The Devastating Consequences of Abandoning Truth

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In 2015, Oklahoma Wesleyan University president Everett Piper wrote a provocative article entitled, “This is Not A Day Care. It’s A University!” The article was quoted in the Washington Post, the New York Times, NBC News, and more. Needless to say, he ruffled some feathers! The article was such a success that Dr. Piper followed up with a recent book entitled Not A Day Care. I had the privilege of endorsing the book and highly commend it to you. Even if you end up disagreeing with Dr. Piper, he has struck a significant nerve and advances an argument that merits serious consideration.

Check out this brief interview. Then I hope you will get a copy of his new excellent book and consider talking about it with a friend:

SEAN MCDOWELL: What do you think has caused the Snowflake rebellion on our campuses?

  1. EVERETT PIPER: When you teach self-absorption and narcissism in the classroom you shouldn’t be surprised to find self-absorbed and narcissistic students at our colleges. Richard Weaver told us that Ideas have consequences and the lousy ideas we have been teaching for decades are bearing themselves out in the lousy behavior we now see on the nightly news. Garbage in garbage out. What is taught today in the classroom will be practiced tomorrow in our culture, on our campuses, in our communities, in our corporations, and even in our churches.

MCDOWELL: You claim that Bethlehem, not Berkeley, is the birthplace of the free speech movement. How so?

PIPER: Chesterton told us that if you want freedom you have to build a fence. He also said that when you get rid of big laws you don’t get liberty but rather thousands of little laws that rush in to fill the vacuum. Jesus said you shall know the truth and the truth shall set you free. If you stop teaching truth it always leads to tyranny. There is no liberty without law and there is no freedom without fences. This message was born in Bethlehem not Berkeley. The proof is in the pudding. Just watch these college protests and ask yourself who is really more free. Who really believes in openness and debate? Who really believes in a robust exchange of ideas? Which worldview lends itself to intellectual freedom and which one seems shockingly close to ideological fascism? Berkeley or Bethlehem? You choose.

MCDOWELL: What about your chapter titled Pro-woman and Proud of It? Why do you think the biblical worldview is more pro-woman than any other?

PIPER: Because we believe women are real. We believe in science. We believe in the fact of the female. What could possibly be more misogynistic than to suggest that a woman is not a fact but rather merely a fantasy or a fabrication; nothing but a social construct. How is it possible to be a feminist while denying the empirical reality of the feminine? You can’t be pro-woman and yet deny that a female exists. You can’t be pro-woman while at the same time claiming that she is really is nothing more than a leprechaun or a unicorn – that she’s make believe – and that anyone who wants to pretend can raise his hand on a given day and take away her privacy, her dignity and her very identity.

MCDOWELL: You’re against “safe spaces.” Shouldn’t the college experience be safe?

PIPER: C.S. Lewis said of the great lion Aslan that he was not safe but that he was good. Let me paraphrase and suggest that the great lion of the liberal arts; the great lion of the academy; the great lion of the university – of the ivory tower – is not supposed to be safe but it is supposed to be good. There is a huge difference between goodness and safety. Safety implies comfort. Goodness implies confrontation. We don’t grow if we are always comfortable and safe. We only grow when there is dissonance and when we are challenged. Iron sharpens iron and the Lord disciplines those he loves. College should be about you growing closer to God’s standard of goodness not feeling safe and comfortable in your sin.

MCDOWELL: Why are “trigger warnings” and “micro-aggressions” bad ideas?

PIPER: Yes these are terrible ideas and the reason is because they have essentially become synonyms for simple disagreement. If I don’t like your ideas all I need to do is cry “micro-aggression.” If your political views make me feel uncomfortable I accuse of you violating my “safe space.” If I don’t want to even be exposed to an intellectual challenge I demand that you issue a “trigger warning” before you speak. All of this is predicated on the assumption that it is somehow good to avoid contrary ideas – ideas that are different from our own biases. This is terrible education and it is the exact opposite of what the classical liberal arts education was all about.

Sean McDowell, Ph.D. is a professor of Christian Apologetics at Biola University, best-selling author, popular speaker, part-time high school teacher, and the Resident Scholar for Summit Ministries, California. Follow him on Twitter: @sean_mcdowell and his blog: seanmcdowell.org.

 

 

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