Tuesday, September 15, 2020

Does Acts 17:11-12 Support Sola Scriputra?

  • Discussion:
          -Roman Catholic apologist Jimmy Akin wrote an article on the text of Acts 17:11-12 as it relates to Sola Scriptura and why he thinks that text should not be cited to support the doctrine. Following are his remarks along with a critique:

          "...the contrast isn’t between the skeptical Bereans, who insisted on Scriptural proof of what Paul was saying, and the credulous Thessalonians, who accepted it without question. Instead, the contrast is between the open-minded Bereans, who were willing and eager to examine the Scriptures and see if what Paul was saying was true, versus the hostile Thessalonians, who started a riot and got Paul in trouble with the authorities, even though he had proved from the Scriptures that Jesus is the Christ."

          Acts 17:11-12 does indeed support Sola Scriptura in that the Bereans had tested the validity of the Apostle Paul's message by comparing it to the Old Testament Scriptures. If this method of discernment is not allowable, then it would make no sense at all for Luke to give these people a good reputation by calling them noble. Contrasting the response of certain people from Thessalonica does not change the argument. In fact, the context records Paul himself as appealing to those same Scriptures as the final court of authority in debating Jews (Acts 17:1-3).

          "There is also another reason why this passage isn’t a good proof text for sola scriptura, which is this: The Christian faith contains doctrines that aren’t found in the Old Testament. What’s why even those who favor doing theology “by Scripture alone” don’t favor doing it “by the Old Testament alone.” While the Old Testament does contain prophecies that point forward to Jesus as the Messiah, the Christ, it doesn’t contain the whole of the Christian faith."

          Saying that Paul and Silas did not have a compiled New Testament in their hands is nothing but a red herring. The fact that Jesus Christ was proven from the Old Testament to be the promised Jewish Messiah does not refute Sola Scriptura. The original intent of an author does not rule out a present application to broader conditions. It is therefore not out of bounds to cite Acts 17:11-12 as a supporting text for Sola Scriptura. The question regarding the extent of the canon, while related, is a separate issue.

          The Bereans had used the Old Testament Scriptures to discern the message delivered by Paul and Silas. They had a love for God and His Word in their hearts. The Scriptures were read and searched out by these people in humility and eagerness. However, in Roman Catholicism it is maintained that scriptural proof is not necessary in order for a dogma to be true. The "laypeople" are not allowed to interpret Scripture for themselves:

          "The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him." (CCC # 100)

          This kind of thinking is not in line with what we see taking place during the encounter with the Bereans and them accepting the gospel message. Paul did not direct these people to an infallible teaching office in order for them to test the validity of his message. The Old Testament Scriptures were sufficient for the purposes of Paul as he witnessed to the people as they verified the message that he delivered.

Monday, September 14, 2020

Why God Cannot Tolerate The Presence Of Sin

        There are countless idols in our society, from celebrities to personal lifestyle habits. Anything that is worshiped in the pagan world besides God Himself is a false god. It makes no difference whether Baal is worshiped or oneself is worshiped. One idol prevalent throughout the world of evangelicalism is a god who cannot render judgement on unbelievers because of his love. The end result of that is believing in a god who condones sin. Many who claim to follow Christ in Western culture struggle to accept God for who He is. Is such a deity even worthy of paying homage to?

        If God is unable to judge unrepentant sinners as a result of being overwhelmed by sentiment, then He must be a weak God. He must be a feeble and miserable God. That would be the case because He cannot bear to enforce His own moral Law. God would be slave to His emotions. Consequently, He could no longer rightly be said to be ruler over the universe. It would be governed by empty tenderness and any existing moral order would cease to be. 

        If God were to accept the sinful ways of mankind, then He would no longer be righteous and just. He would no longer be God, which is logically impossible. He would be exactly like us. God would no longer be judge but a coward and hypocrite. Such a portrayal of God does not come about as a result of thinking critically about His character. It is based on a redefinition of love. The love of God is made evident in Him providing for both the just and the unjust:

        "...for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous." (Matthew 5:45)

         The above cited text from the Sermon on the Mount mentions common graces of God which we take for granted. These are things wicked people do not deserve. He has the power and authority to both give and take them from us. All things that are good and enjoyable are gifts from God. If, however, we fail to take into account the character of God in its entirety, then we will inevitably reach a wrong conclusion as to who He is. A false god will be worshiped. It is a truth that God judges the wicked (Revelation 20). He is holy by His very nature.

Sunday, September 13, 2020

Christ Our Wisdom And Righteousness

        "But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption." (1 Corinthians 1:30)

        Jesus Christ is the fountainhead of salvation and all graces that follow from therein. He is the outward manifestation of God's love and mercy. It is worth noting in this text that the Apostle Paul distinguishes between "righteousness" and "sanctification." He imparts to us wisdom regarding salvation, which is demonstrated through His work on the cross. We receive a righteous standing before God on the basis of Christ's imputed righteousness. Sanctification is progressive. Redemption refers to our future glorification in which we will be made perfect as Christ Himself is perfect. In the Old Testament, the Law is called wisdom and righteousness (Deuteronomy 4:6; 6:25). Christ is our wisdom and righteousness.

Monday, September 7, 2020

A Biblical Presentation On The Doctrine Of Adoption

        Adoption is the act of God by which He considers us to be members of His eternal family. We are deemed His children by faith. Adoption is a legal term. It is a figure of speech used to describe a change in our standing before Him. Like the instance of justification, it is an undeserved, unmerited favor of God.

        The doctrine of adoption tacitly assumes that man in his natural state of being is lost by virtue of his sin. Thus, not everyone is a child of God by birth. People need a redeemer who can free them from the curse of sin. It takes a supernatural act of God to make us members of His family. It is not a status that we are naturally endowed with.

        It is not by physical descent or by human efforts that one becomes a child of God, but by faith (John 1:12-13). He took action to save us by sending God the Son into this world to atone for our sins. It is the greatest privilege that one can have. We obtain an inheritance in heaven that cannot perish or fade away.

        The Apostle Paul used adoption as a metaphor to communicate that we as believers partake of the inheritance that belongs to Jesus Christ:

        "and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him." (Romans 8:17)

        "But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons." (Galatians 4:4-5)

        Christ has possession over everything. We shall partake in His glory and riches as we have been included as members of the kingdom of heaven (John 17:22; 2 Corinthians 8:9). We are adopted as children of God in Christ:

        "He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will." (Ephesians 1:5)

        His shed blood brings about both our justification and adoption by God the Father. We belong to Him and He belongs to us.

        Forensic justification causes things which are not forensic in nature to happen. We obtain peace with God by faith, which includes assurance of salvation and the freedom to pursue holiness in gratitude for what God has done for us. These blessings have a consequential relationship to justification by faith alone. The relationship of God to the unbelieving world is that of a judge to a convict, whereas our relationship to Him is that of a father to a son.

Thursday, August 27, 2020

Editors Should Pay Attention When King David Bursts Into News 3,000 Years Later

Merriam-Webster’s definition 2(b) of the term “peg,” as a noun states: “something (such as a fact or issue) used as a support, pretext, or reason,” for example “a news peg for the story.”

When it comes to media peg-manship and the Bible, it certainly appears that any old pretext will do.

Yet news pegs of any kind are remarkably absent with the most recent example of the genre, in The New Yorker dated June 29. The 8,500-worder by Israeli freelance Ruth Margalit consumes 10 pages of this elite journalistic real estate.

The cute headline announces the pitch: “Built On Sand.” Subhed: “King David’s story has been told for millennia. Archeologists are still fighting over whether it’s true.”

Was David the grand though flawed monarch the Bible depicts, or merely some boondocks bandit or sheik?

The debate affects current Israeli-vs.-Palestinian settlement politics, but in archaeology the last major news peg on David occurred 15 years ago while this pretext-free article appears in most news-crazed year imaginable.

That should tell media strategists something. Margalit’s reputation as a writer and skill at story pitches presumably helped, but the magazine’s editors knew that multitudes gobble up this stuff. The New Yorker’s long-form journalism is well suited to exploring such matters.

Pegs from the past? Any claims that David never even existed were all but eradicated by the 1993 discovery of the “House of David” inscription within a century of the king’s reign. A 1996 paper by Margalit’s central personality, Israel Finkelstein of Tel Aviv University, contended that though there was a David the Bible’s account of him is mostly exaggerated fiction. (Finkelstein later co-authored a 2006 book on this for popular audiences.)

Then in 2005, Eilat Mazar of Hebrew University made a dramatic announcement about unearthing what she believes is the foundation of David’s Jerusalem palace, indicating the grand scope of the Phoenecian building project the Bible describes. Finkelstein dissents.

Margalit is a sure-footed guide through these and other disputes among top archaeologists over the decades. She does not cite any Orthodox thinkers who accept the entirety of the Bible narrative as factual. The best scholarly book from that viewpoint is the readable “On The Reliability of the Old Testament” by British Egyptologist K. A. Kitchen of the University of Liverpool, a conservative evangelical.

Kitchen argues for the plausibility of David’s story in the context of broader Mideast history, surveys the scant material evidence, and explains why that’s so. An archaeologist’s maxim tells us “absence of evidence is not evidence of absence” and Jerusalem’s many rounds of destruction reinforce the importance of the point.

Mazar depicted her find in 2006 for Biblical Archaeology Review, which followed with updates and coverage of archaeologists who doubt the claim.

Religion writers should be subscribers or at least familiar with this magazine, which is written for lay readers and blessedly free of technical jargon. It’s a prime source for keeping on top of new developments and story ideas in this field.

https://www.getreligion.org/getreligion/2020/6/30/editors-should-pay-attention-when-king-david-bursts-into-mainstream-press-3000-years-laternbsp

Wednesday, August 26, 2020

Proclaiming The Lord's Death And Resurrection

And so he was lifted up upon a tree and an inscription was attached indicating who was being killed. Who was it? It is a grievous thing to tell, but a most fearful thing to refrain from telling. But listen, as you tremble before him on whose account the earth trembled! He who hung the earth in place is hanged. He who fixed the heavens in place is fixed in place. He who made all things fast is made fast on a tree. The Sovereign is insulted. God is murdered. The King of Israel is destroyed by an Israelite hand. This is the One who made the heavens and the earth, and formed mankind in the beginning, The One proclaimed by the Law and the Prophets, the One enfleshed in a virgin, the One hanged on a tree, the One buried in the earth, the One raised from the dead and who went up into the heights of heaven, the One sitting at the right hand of the Father, the One having all authority to judge and save, through Whom the Father made the things which exist from the beginning of time. This One is "the Alpha and the Omega," this One is "the beginning and the end." The beginning indescribable and the end incomprehensible. This One is the Christ. This One is the King. This One is Jesus. This One is the Leader. This One is the Lord. This One is the One who rose from the dead. This One is the One sitting on the right hand of the Father. He bears the Father and is borne by the Father. "To him be the glory and the power forever. Amen.

Melito of Sardis, On the Passover

Sunday, August 23, 2020

On The Completion Of The Old Testament Canon And Apocrypha

  • Discussion:
          -This article serves as a rebuttal to a number of claims set forth by Trent Horn of Catholic Answers regarding whether the apocryphal books belong in the Old Testament canon. Following are excerpts from the author along with a critique:

          "The authors of the deuterocanonical books did not believe the Hebrew canon was closed or that there was a set of books called “the Writings,” to which no more could be added. The prologue to Sirach only references “the law and the prophets and the others that followed them” and “the law itself, the prophecies, and the rest of the books.” Second Maccabees describes Judas the Maccabee encouraging his troops only with words “from the law and the prophets” (15:9)."

          This attempt at refutation by Trent Horn is ridiculous and manufactured. The translator of Ecclesiasticus in no uncertain terms distinguishes "these things" (meaning the work that he is translating) from "the law and the prophets and the others that followed them." Thus, he believed that there was a threefold structured collection of sacred books that were accorded a unique status. Even the last of the three divisions of the Hebrew canon is spoken of in this passage as being "of our ancestors." Thus, this process was not going on in the days of the person translating this work or even his grandfather. This description suggests a closed canon.

          Another text relating to the completion of the Hebrew canon is 2 Esdras 14:45-46. It makes reference to a collection of twenty-four books which are intended to be read by all people. That number is equivalent to the number of books comprising the Jewish canon. These twenty-four writings are distinguished from a different set of seventy in that the later are meant only to be read by those who have wisdom. The seventy books are described as having been "written last" or after the writing of the first set.

          "According to Old Testament scholar Otto Kaiser, the deuterocanonical books “presuppose the validity of the Law and the Prophets and also utilize the Ketubim, or ‘Writings’ collection, which was, at the time, still in the process of formation and not yet closed.” In fact, the Dead Sea Scrolls, which contain Jewish writings from the years 400 B.C. to A.D. 100, include copies of deuterocanonical books like Sirach, Tobit, and Baruch, which shows they were considered to be part of the Writings."

          Hundreds of manuscripts of non-biblical material have been discovered in the Qumran caves. It was comparable to a library which contains several different genres of literature. So one cannot simply appeal to the Dead Sea Scrolls as grounds for including the apocrypha in the Old Testament canon. These people were educated in the literature of their time and would have known books such as Sirach and Tobit. 

          "Hebrews 11:35 describes people in the Old Testament who “were tortured, refusing to accept release, that they may rise again to a better life.” These people are only described in 2 Maccabees 7, which describes brothers who accept torture instead of eating pork and violating Jewish law. Since the context of Hebrews 11 includes “the men of old [who] received divine approval” (v. 2), this means the books describing the Maccabean martyrs were part of the Old Testament that was used by the author of the Letter to the Hebrews."

          The author of Hebrews could have referenced the Maccabeean Revolt for the reason this rebellion took place in more recent history and not that he ascribed canonical status to 2 Maccabees. It would make sense for one to consult that work for historical purposes due to that event having a particular significance to an audience with a Jewish background. Furthermore, there could have been multiple sources or family traditions from which the author of Hebrews gathered his information.

          "The idea that the early Church viewed the deuterocanonical books as Scripture is even more evident in the writings of early Church fathers like Clement of Rome, Irenaeus, Athenagoras, Clement of Alexandria, Methodius, Cyprian, and Origen. Moreover, these fathers cited these books as “Scripture” or “holy Scripture,” and none of the pre-Nicene Church fathers ever declares the deuterocanonical books to be uninspired or non-canonical. St. Jerome even tells us that at the Council of Nicaea the deuterocanonical work of Judith was considered to be a part of the canon of Scriptures."

          There were church fathers who were not familiar with the Hebrew canon and so mistakenly thought the deuterocanonicals to be inspired Scripture. A distinction was made between the canonical books of the Old Testament and the deuterocanonicals as early as the second century which lasted until the timing of the Protestant Reformation. Bruce M. Metzger writers:

          "The prevailing custom among the Jews was the production of separate volumes for each part of the Hebrew canon…When the codex or leaf-form of book production was adopted, however, it became possible for the first time to include a great number of separate books within the same two covers…For whatever reason the change was instituted, it now became possible for canonical and Apocryphal books to be brought into close physical juxtaposition. Books which heretofore had never been regarded by the Jews as having any more than a certain edifying significance were now placed by Christian scribes in one codex side by side with the acknowledged books of the Hebrew canon. Thus it would happen that what was first a matter of convenience in making such books of secondary status available among Christians became a factor in giving the impression that all of the books within such a codex were to be regarded as authoritative. Furthermore, as the number of Gentile Christians grew, almost none of whom had exact knowledge of the extent of the original Hebrew canon, it became more and more natural for quotations to be made indiscriminately from all the books included with the one Greek codex.”  (An Introduction to the Apocrypha, 177-178)

Did God Abandon Jesus Christ At The Cross?

"The words of Jesus at Matthew 27:46 have come in for many kinds of interpretation. Unfortunately, many of the theories have compromised the Bible's teachings on the nature of the relationship between the Father and the Son. The Father was never separated from or abandoned the Son. This truth is clear from many sources. Jesus uses the second person when speaking to the Father-"why have You forsaken Me?" rather than "why did He forsake Me?" as if the Father is no longer present. Immediately on the heels of this statement Jesus speaks to the Father ("Father, into your hands. . "), showing no sense of separation. Whatever else Jesus was saying, He was not saying that, at the very time of His ultimate obedience to the Father, the Father abandoned Him. Rather, it seems much more logical to see this as a quotation of Psalm 22 that is meant to call to mind all of that Psalm, which would include the victory of v. 19ff, as well as verse 24, which states, "For He has not despised nor abhorred the affliction of the afflicted; neither has He hidden His face from him; but when he cried to Him for help, He heard."

James R. White, The Forgotten Trinity: Recovering The Heart Of Christian Belief, p. 215, note 1 for chapter 11

Tuesday, August 18, 2020

Using The Exodus To Illustrate Imputed Righteousness

        The purpose of the Passover meal was to bring into the hearts and minds of the Jews their deliverance by God from captivity in Egypt. He was moved with compassion to redeem His people as they cried out to Him as a result of brutal enslavement by Pharaoh (Exodus 3:9).

        Being the final part of a series of plagues, God required that the Jewish people sacrifice lambs and apply blood to their doorposts in order that He pass by those houses and leave the firstborn children unharmed (Exodus 12:7; 12-13; 21-24; 27). The Pharaoh lost his firstborn son as the Lord cast judgement on Egypt.

         This incident is illustrative of the imputation of Jesus Christ's righteousness to those who have placed their trust in Him. We have a righteous status credited to our account before God because we have been covered by the shed blood of His Son.

        We are not under divine judgement, but forgiven of our sins. Just as the blood of the lambs was applied to the doors of the houses to spare the oppressed people of judgement, so the blood of Christ is applied to us by faith to enable access to God.

Monday, August 10, 2020

Examining Catholic Redemptive Suffering In Light Of Scripture

         The Roman Catholic Catechism says that our suffering, "...can also have a redemptive meaning for the sins of others" (CCC, 1502). It also asserts that, "Christ not only allows himself to be touched by the sick, but he makes their miseries his own: ... By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion" (CCC, 1505). The Catechism claims that our suffering in Christ, "...acquires a new meaning; it becomes a participation in the saving work of Jesus" (CCC, 1521).

        Scripture, on the other hand, affirms that it is Jesus Christ Himself who atones for sin. Atonement for sin does not involve our suffering in addition to what He has done on our behalf. Christ's work on the cross has ensured that we obtain redemption and the forgiveness of sin. It was done "by His own blood" (Hebrews 9:12), without any suffering on our part. Suffering can result in one being conformed to Christ, but does not have value in the sense of making amends for wrongdoing.

        Scripture does not bring together our pain and suffering with the shed blood of Christ in the manner of making atonement. It only speaks of His blood in the context of His suffering for our sins (Hebrews 9:26-28; 13:12; 1 John 1:7; Revelation 5:9). He alone took that burden from us. Any other atoning work is thus rendered unnecessary. There is nothing we can offer that has redemptive significant for ourselves or other people. Psalm 49:7 tells us that, "No one can redeem the life of another or give to God a ransom for them."

        Roman Catholic apologists sometimes appeal to texts such as 2 Corinthians 1:5-7, Colossians 1:24, and Galatians 2:20 in order to substantiate the idea that our suffering can cancel out punishment for sins committed by ourselves and for other people when offered together with the sacrifice of Christ. These verses have been taken out of context, however.

        Regarding the text from 2 Corinthians, hardship for preaching the gospel resulted in it being shared and exemplified to the Christians dwelling at Corinth. Suffering can produce comfort and hope in God, which can be shared with other people. 

        Regarding the text from Colossians, one commentator explains, "That which is behind of the sufferings of Christ — That which remains to be suffered by his members. These are termed the sufferings of Christ, 1. Because the suffering of any member is the suffering of the whole; and of the head especially, which supplies strength, spirits, sense, and motion to all 2. Because they are for his sake, for the testimony of his truth. And these also are necessary for the church; not to reconcile it to God, or satisfy for sin, (for that Christ did perfectly,) but for example to others, perfecting of the saints, and increasing their reward."

        Regarding the text from Galatians, we are identified with Christ but that does not mean our sufferings have any merit in regard to our justification before God. Paul speaks of his own life as if it were the life of Christ itself. He speaks on a personal level about Christ loving him and dying for him. He shows appreciation and lives out his life in view of that reality.