Tuesday, April 5, 2022

Early Church Evidence Against Transubstantiation

"It is not we who eat human flesh — they among you who assert such a thing have been suborned as false witnesses; it is among you that Pelops is made a supper for the gods, although beloved by Poseidon, and Kronos devours his children, and Zeus swallows Metis."

Tatian's Address to the Greeks, Chapter XXV

Tuesday, March 8, 2022

Was First Century Judaism Legalistic?

  • Defining the Issues:

          -Advocates of the New Perspective on Paul argue that first century Jewish people did not actually believe that righteousness is obtained through the keeping of the Law, but rather subscribed to a religion of grace or covenantal nomism. Theopedia expounds on that term as follows:

          "This term is essential to the NPP view, as Sanders argues that this is the "pattern of religion" found in Second Temple and Rabbinic Judaism...as long as a Jew kept their covenant with God, he remained part of God's people. How does one keep the covenant? Sander's tells us "the covenant requires as the proper response of man his obedience to its commandments." All of Judaism's talk about "obedience" is thus in the context of "covenantal nomism" and not legalism. As a result, Judaism is then not concerned with "how to have a right relationship with God" but with "how to remain his covenant people...Advocates of the NPP say that it was not their works that helped them attain salvation, but it was their "nationalistic boundary markers" (i.e. circumcision, food laws, sabbath, etc.) that kept them within the people of God. Thus, the works, along with the boundary markers were used to keep themselves within the boundary of God's people. Paul was not fighting legalism, but was instead fighting the works and national pride that separated the Jews from the Gentiles."

          Even assuming for the sake of argument that the necessity of grace was upheld in Second Temple Judaism, that does not prove no system of one becoming accepted before God on the basis of faith plus meritorious works existed. In fact, there is evidence suggesting that precisely such a viewpoint was common amongst Jews in the first century.

          Evidence from the Intertestamental Period:

          "Not merely in 4 Ezra but also 2 Enoch it seems clear enough that we have what could be called a works righteousness based on law-keeping such that there is a post-mortem judgment based on the deeds done in this life—resulting in rewards and punishments. Interestingly in Jubilees while ‘getting in’ may well be on the basis of election, staying in and final salvation is said to be on the basis of obedience to the Law.[5] In 2 Baruch God bestows mercy on those who keep the Law, the ones called the righteous. In these same sources when God’s righteousness is discussed it is not a cipher for God’s covenantal faithfulness, but rather has to do with his just judging or ruling." (Ben Witherington, The "New Perspective" on Paul and the Law)

          Evidence from the Four Gospels:

          Jesus Christ repeatedly rebuked the Jews for them looking down at other people whom they perceived as being less faithful to the Law. For example, the Pharisees had inquired as to why Christ ate with people of lower stature (Matthew 9:11). He scolded them for seeking after an outward righteousness (Luke 11:38-39). Jesus even said, "unless your righteousness exceeds that of the Pharisees..." (Matthew 5:20). He said to the chief priests and elders, "Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you." (Matthew 21:1). Jesus addressed a rich young man who wanted to enter heaven on the basis of his faithfulness to the Law (Matthew 19:16-30; Luke 18:18-30). Consider also the parable of the Pharisee and tax collector in Luke 18:9-14.

          Evidence from the Epistles of Paul:

          The Apostle Paul wrote extensively to combat the error of works-righteousness (Romans 9:30-10:4). He, being a former Pharisee, testified to his own efforts of obtaining righteousness through the Law (Philippians 3:4-9).

          Arguments Based on Liberal Scholarship:

          "...For instances of a similar, general use of the language of "works" in Paul's epistles, see 2 Cor. 11:5; Col. 1:21; Gal. 5:19. For instances of this usage in passages that are not universally acknowledged as authentically Pauline, see Eph. 2:9-10; 5:11; 1 Tim. 2:10; 5:10, 25; 6:18; 2 Tim. 1:9; 4:14; Titus 1:16; 2:7, 14; 3:5, 8, 14. Even if we were to grant the view that these texts are not Pauline (which we do not), they minimally suggest that an author influenced by Paul took him to exclude all boasting in any works whatever in the matter of salvation (Eph. 2:9)." (By Faith Alone: Answering the Challenges to the Doctrine of Justification, contributor Cornelis P. Venema, p. 53, note 50)

God Intended Sex To Be Sacred And Treated As Such

"Reducing troth to physical sex is to reduce human sexual intercourse to animal copulation. Physical intercourse is a good gift of the Lord which ought to stay in the marriage-room of the creation. If sex in principle can be had with anyone—so-called free love—without exception elements of selfishness, exploitation and insecurity enter in."

James H. Olthus, Wycliffe Dictionary of Christian Ethics, Carl F.H. Henry editor, p. 408

Thursday, March 3, 2022

Showing Mercy To Those Who Offend

“Let mercy keep company with courage. Follow my advice in this: if in battle you win a man’s surrender, then unless he has done you such grievance as amounts to heart’s sorrow, accept his oath, and let him live.”

Wolfram von Eschenbach, Parzival

Saturday, February 5, 2022

Exegetical Notes On 2 Timothy

CHAPTER 1:

Verses one through three constitute a prologue in which Paul wishes divine favor to be showered on Timothy. He desires that his pupil receive grace, mercy, and peace from God. The phrase '...according to the promise of life in Christ Jesus...' may be indicative of the apostle knowing that he was soon to face martyrdom.

In verses four through seven, we read of Paul wanting to visit Timothy in order that he himself be filled with joy and to encourage his younger companion to remain strong in the face of intimidating circumstances. It is also worth noting that Timothy had a godly upbringing. He had exposure to the Old Testament Scriptures since childhood (2 Timothy 3:15).

Verse nine is theologically rich content. The Phillips New Testament in Modern English accurately captures the thrust of this passage: "Before time began he planned to give us in Christ the grace to achieve this purpose, but it is only since our saviour Jesus Christ has been revealed that the method has become apparent." God has made known to us the way to a holy life through Christ. That was His plan from eternity past. It is by the grace of God that we are able to bring glory to His name.

In verses twelve through fourteen, the Apostle Paul says that Christ appointed him to preach the gospel to a lost and dying world. He endures suffering for the cause of Christ, yet remains bold in doing this work. Paul urges Timothy to carry on the ministry that he handed on to him, to follow his life example. He expresses full confidence in the power of Christ.

CHAPTER 2:

In verses one and two, Paul tells Timothy to pass on what he had been taught to others who were faithful so that the work of ministry could make further progress. The latter was to labor in preaching the Word of God just as the former had done. 

The apostle uses a soldier on active duty, athletic competitors, and a farmer as illustrations to make the point that our loyalty to God gets His approval. That is what truly matters. It is very much worth being persecuted in this life to be rewarded by Him in eternity. Being imprisoned as was the case with Paul cannot stop the seeds of the gospel from growing. We strive against sin in order that we bring glory to God.

The saying that God cannot deny Himself in the midst of our unfaithfulness is better understood to be words of hope and comfort than words of impending judgement. His faithfulness is referenced in the same way elsewhere in Paul's epistles (1 Corinthians 1:9; 2 Corinthians 1:18).

Paul calls on Timothy to be a man of integrity (2 Timothy 2:15). He must be a man of virtue. He must avoid profane arguments that distract from godly living (2 Timothy 2:16). Verse 17 tells us that this corrupt form of conversation spreads "like gangrene" (New American Standard Bible and most other translations follow this rendering) or "like cancer" (New King James Version and few others take this rendering). The idea to be gathered from this is that such arguments are spiritually deadly and contaminating.

Timothy must pursue purity of heart. He must flee from fleshly lusts (2 Timothy 2:22). He must pursue '...whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy..." (Philippians 4:8). Timothy had to put whatever he heard from the Apostle Paul into practice. We must be holy if we desire to be a vessel of honor for God (2 Timothy 2:21).

CHAPTER 3:

Verses one through five offer a general description of fallen humanity in terms which are self-explanatory: "...lovers of self, lovers of money, boastful, arrogant, slanderers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, treacherous, reckless, conceited, lovers of pleasure rather than lovers of God..." That is the spirit of the age which we ought to steer clear from.

Verse thirteen describes the judicial hardening of the heart that God pronounces on those who are impenitent. These are people who continually blaspheme God. They reject His offer of grace and so they 'wax themselves worse' over time. Godless people deceive themselves and others around them. Compare with Romans 1:24-26.

Is all Scripture a better reading of 2 Timothy 3:16 than is every Scripture? Henry Clarence Thiessen writes, "...The translation, "Every scripture inspired of God is also profitable," etc., is open to several criticisms: its rendering of pasa graphe and of kai, and its disposition of the verbal adjective theopneustos. Robertson says, with abstract substantives, proper names, and single objects pasa is tantamount to "all"; and "since graphe is sometimes regarded as definite pasa graphe (2 Tim. 3:16) can be "all Scripture" or "every Scripture'." Lock so translates it. Other considerations make this the preferable reading. There is no copula in the Greek text, but we have to insert one in the translation. The rendering we are criticizing treats theopneustos as an attributive and so inserts the copula after "God." This requires that the particle kai be rendered as "also," an adjunctive participle. Now "also" implies that we are adding one co-ordinate idea to another; but the words "is also profitable" are not an addition to anything that goes before, It is better, therefore, to treat theopneustos as a predicate and to insert the copula after "Scripture." The statement will then read as it is in the Authorized Version: "All Scripture is inspired of God and is profitable," etc. In other words, the correct rendering of this verse makes Paul teach the full inspiration of the entire Old Testament." (Introduction to the New Testament, p. 87-88)

CHAPTER 4:

Paul begins the final chapter of his epistle by exhorting Timothy to uphold the truth of the gospel. He must have a sense of solemnity at all times. The situation is dire because there are people who want to 'have their ears tickled' and 'listen to myths' (2 Timothy 4:3-4). There were already individuals who turned away from the truth such as Hymenaeus (2 Timothy 2:17), Philetus (2 Timothy 2:18), and Alexander the Coppersmith (2 Timothy 4:14). Apostasy was already taking place in Paul's day. It is not a new thing by any means.

The Apostle Paul knew that his death was at hand. He likened it to an offering of wine that was to be poured out before a sacrificial alter. Paul's martyrdom proved to be an offering pleasing to God. He was confident of being rewarded for his life of dedicated service. Paul says that he has finished his divinely assigned duties and looks forward to receiving praise from his Creator upon leaving this world (2 Timothy 4:8).

Paul is confident that God would see him through his suffering. Now the work of ministry has been entrusted to other people so that more souls can be saved. "The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance." (2 Peter 3:9)

What exactly is the nature of heavenly rewards? C.S. Lewis, in Mere Christianity, book 3, chapter 10 (on “Hope”), says, "There is no need to be worried by facetious people who try to make the Christian hope of “Heaven” ridiculous by saying they do not want “to spend eternity playing harps.” The answer to such people is that if they cannot understand books written for grown-ups, they should not talk about them. All the scriptural imagery (harps, crowns, gold, etc.) is, of course, a merely symbolical attempt to express the inexpressible. Musical instruments are mentioned because for many people (not all) music is the thing known in the present life which most strongly suggests ecstasy and infinity. Crowns are mentioned to suggest the fact that those who are united with God in eternity share His splendour and power and joy. Gold is mentioned to suggest the timelessness of Heaven (gold does not rust) and the preciousness of it. People who take the symbols literally might as well think that when Christ told us to be like doves, He meant that we were to lay eggs."

Paul requests that Timothy bring an overcoat along with the books and parchments (2 Timothy 4:13). The written material could possibly have been the Old Testament. The apostle kept his mind at work even on the verge of his physical life ending. That would be an example for us all to follow.

It is possible that the New Testament mentions Alexander the Coppersmith elsewhere in Acts 19:33 and 1 Timothy 1:20. That man may have been responsible for Paul's incarceration as he perceived the apostle's message to be a threat to the trade in which he worked (Acts 19:25–27). When Paul said that God would repay Alexander for his evil deeds against him, he understood that vengeance belonged only to Him.

Monday, January 31, 2022

Emphasizing the Importance of Courage

"Courage is not simply one of the virtues but the form of every virtue at the testing point, which means at the point of highest reality. A chastity or honesty, or mercy, which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky."

C.S. Lewis, The Screwtape Letters, Letter 29

Thursday, December 23, 2021

Do Matthew 5:43-45 And Matthew 19:16 Refute Justification By Faith Alone?

  • Discussion:
          -The purpose of this article is to address a few arguments made by Tim Staples against Sola Fide. He appeals to the command to love one's neighbor and the parable of the rich young ruler as biblical evidence for the Roman Catholic position on justification. Following are excerpts from the author along with a critique:

          "The inspired author here quotes Jesus Christ as using a purpose clause in Greek—hotos genesthe huioi tou patros humon to en ouranois—“in order that you may be made sons of your Father in heaven.” That means, in simple terms, you have to do this (love your enemies and pray for your persecutors) in order for that (being made sons of your Father) to become a reality. It really doesn’t get any plainer than that."

          The Holy Spirit pours the love of God into our hearts through His grace. That is related to our justification before God. However, this act of the Spirit is not to be conflated with such an instance. The manifestation of love in our lives demonstrates that we have been declared righteous by God.

          "When Jesus spoke to the rich young man, he was equally clear that it is not enough to believe in him (Christ) to have eternal life. That is part of it (John 3:16). But Jesus says it is also necessary to “keep the commandments” and “sell what you possess . . . and follow” him."

          A young man who was wealthy approached Jesus Christ and asked Him about what kind of works that he needed to accomplish in order to obtain eternal life (Matthew 19:16). He clearly wanted to earn a right standing before God. In response, Christ revealed that the individual fell short of meeting God's perfect standard of obedience to the Law (Matthew 19:21-22). That is true of us all (Romans 3:23). The disciples marveled at this encounter (Matthew 19:25). He concluded the conversation by reinforcing the fact of the impossibility of salvation apart from the work of God (Matthew 19:26). Rather than refuting justification by faith alone, this passage actually affirms that doctrine.

Monday, December 6, 2021

Early Church Evidence Against Transubstantiation

"Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests, and for the Galli to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman; and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I believe that he himself taught Catiline to conspire under a compact of blood, and Bellona to steep her sacred rites with a draught of human gore, and taught men to heal epilepsy with the blood of a man, that is, with a worse disease. They also are not unlike to him who devour the wild beasts from the arena, besmeared and stained with blood, or fattened with the limbs or the entrails of men. To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we do not use the blood even of eatable animals in our food."

The Octavius of Minucius Felix, Chapter XXX

Tuesday, November 23, 2021

The "Spirit of God" Or "Wind" In Genesis 1:2?

Genesis 1:1–2 speaks of more than just the act of creation. The text identifies the Creator as “God” and immediately thereafter indicates the possibility of another person of the Godhead at work: “the Spirit of God hovered over the surface of the waters.” The phrase “Spirit of God” (יםִ להֱ אַ רוּח) occurs only fifteen times in the Hebrew Bible and appears always to be a reference to a person, not a wind. In addition, יםִ להֱ א never occurs as an adjective in the Creation account—it always refers to God.8 The evidence is so overwhelming that Hildebrandt reaches a conclusion commensurate with that of Moltmann regarding the personhood of the Spirit of God: “The personhood of God the Holy Spirit is the loving, self-communicating, out-fanning and out-pouring presence of the eternal divine life of the triune God.”9 However, Hildebrandt then warns that taking this too far might lead to “speculative intrusion into the OT references,” since the full development of the personhood of the Spirit of God awaits the NT revelation.10 This hesitation to make the commitment to seeing a divine person as “the Spirit of God” in the second verse of Genesis arises even among some of the strongest evangelical theologians. Merrill, for example, concludes that “The Spirit is to be understood here as an effect of God and not yet, as in New Testament and Christian theology, the third Person of the triune Godhead.”11 

Why the disagreements and even the hesitation to identify “the Spirit of God” in Genesis 1:2 as a person of the Godhead? Part of the resistance comes from the thinking that the interpreter must give due recognition to the ANE setting for the writing of Genesis and its Creation account.12 Is that how we must read Genesis? Must we limit ourselves to the way that pagan, unbelieving, idolatrous ANE cultures viewed God (or, gods)? To yield to this hermeneutic requires one to degrade and even destroy the significant difference between genuine believers in the true God and those who ridicule them for their faith. Their worldviews are (and were) very different. Their value systems are opposed. A rough equivalent in our own day would be to insist that future readers of evangelical books should read them as though evangelicals have adopted the prevailing worldview or Zeitgeist—that our theology and morality actually coincide with non-Christian philosophy and (im)morality in the twenty-first century. If we would scream, “Foul!,” so would the OT writers. Many who write as Hildenbrandt does only intend that we recognize that the OT writers are reacting to and interacting with the unbelieving culture of their day, not adopting the beliefs expressed by pagan myths. However, it doesn’t always come out sounding or smelling that way, especially when someone insists that there is no way that “the Spirit of God” in Genesis 1:2 could be a person of the Godhead, because such a concept was totally foreign to the ANE cultures among whom the Hebrew writers dwelt. 

One must also look at Genesis 6:3 where God refers to “My Spirit.” Hildebrandt’s treatment of this text detours into later revelation before reaching a conclusion. He seeks to place the reference in a context of divine judgment as expressed throughout the OT. He still comes to a result identifying the Spirit as a personal being, but not as independently as the decision he made in 1:2.

Monday, September 13, 2021

An Exegetical Analysis Of Ephesians 2:8-9

        "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." (Ephesians 2:8-9)

        The Apostle Paul begins this chapter by describing how the world is in terms of its standing before God. Man is utterly lost, under divine judgement for sin. Man in his natural state is enslaved to Satan, living in lawlessness and perusing fleshly desires. But God in His love and graciousness has offered to us a path of redemption. We are set free from sin and death through the atoning sacrifice of Jesus Christ. He is life to us. It is not because we loved God, but Him having first loved us, that He reached out to us. We are powerless to change own sinful condition. In this passage, Paul evidently made use of themes found in the Old Testament which relate to the giving of the Promised Land:

        "Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day." (Deuteronomy 8:11-18, emphasis added)

        "Understand therefore this day, that the LORD thy God is he which goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee. Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob. Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people." (Deuteronomy 9:3-6, emphasis added)

        God promised that He was going to grant His chosen people blessings. He ensured that the Jews would remain prosperous and secure. God wanted to continually watch over His people. God wanted to continually provide for the needs of His people. He was not, however, carrying through with His oath to their ancestors because of righteous conduct. Rather, He was working things out according to His divine plan. God was not blessing Israel because of anything praiseworthy about these people, for they had went after foreign gods and put Him to the test. The Jews were indeed a rebellious people against Him, just like the rest of us. God accomplished great things on their behalf in spite of them being unrighteous. For that reason, there was no grounds for the Jews to boast or become prideful. He wanted them to place their trust in Him. This testifies to the graciousness and mercy of the Lord. 

        Likewise, God offered up His Son Jesus Christ as a sacrifice to make atonement for our sins. He did so, not because of any righteousness that we have, but in spite of our unrighteousness. We have all sinned against Him. We have all broken His Law. Thus, we neither deserve His grace nor His salvation. None of us are worthy of entering the kingdom of God. His offer of eternal life is available without cost to all who come by faith. Justification in His sight is not accomplished by our merits and power, but by God Himself. He wants us to lean on Him. He gives to believers His righteousness. He saves us because He is loving and merciful. There is no room for Christians in this framework to boast, since it is God who pours new life on to our souls through the indwelling of the Holy Spirit. It is He who removes the stains of sin from us. We are not justified by works of righteousness, but by His grace.

        Compare the phrase "lest anyone should boast" in Ephesians 2:9 with the language of 1 Corinthians 1:28-29: "and the insignificant things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no human may boast before God." It is clear that God despises the pride or exaggerated sense of greatness that is so common to man. He listens to the humble of heart. God uses ordinary people to bring down those who are puffed-up and perceive themselves to be mighty. He uses us to bring glory to Himself. He takes pleasure in forgiving our trespasses against Him. Why would anyone boast before God? Sin is insane and foolish. It gives one a distorted sense of reality which results in futile behavior. The Apostle Paul wrote elsewhere that people who fail to recognize God for who He is become senseless in their reasoning and worship created entities rather than Himself (Romans 1:21-25). That is a most unnatural scenario to encounter, despite it being so common among us. Paul's words about the exclusion of boasting find their backdrop in the words of the Weeping Prophet Jeremiah: "This is what the Lord says: “Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,”declares the Lord. (Jeremiah 9:23-24).