Tag: Theology

Aliens & Atheist Absurdity

~ Bob Hayton ~ 8 Comments

My wife and I rented Knowing, a newly released (on DVD) movie with Nicolas Cage in it. I have to admit I love end-of-the-world, science fiction movies. Some of my favorites are Deep Impact, Independence Day and Core.

There is a scene in Knowing, where the professor character that Cage plays, explains two competing views of the universe: determinism and randomness. Determinism says everything happens for a reason, and is bolstered by the understanding of how small the probabilities are that life on Earth could just accidentally happen. The opposite view claims that in fact everything is an accident, a freak of randomness and chance. Life has no meaning.

By the end of the movie, we are left to side with determinism, but in a very meaningless way. <spoiler alert> The world will end and we glimpse the awe-inspiring (at least for the main character in the movie) truth about our existence — aliens protected us, and evidently seeded our planet. </spoiler alert>

What amazes me is how rational and realistic all of this seems from a secular, scientific viewpoint. Real scientists propose mainstream, class-room theories about all of life possibly having evolved on a different planet. Aliens brought the beginnings of life to our planet. In the movie Expelled, with Ben Stein, Richard Dawkins posits that in the face of evidence for intelligent design, a plausible theory is just this: life came here from another world.

Anyone intrigued by UFOs have seen how Biblical accounts such as Ezekiel’s vision of the presence of God among the wheels, are turned into ancient evidence for the existence of UFOs. While to a certain extent, science laughs off UFO claims; nevertheless, the search for extraterrestrial life continues in the most respected institutions.

All of this seems absurd. Aliens who bring life to earth in a spaceship; UFOs behind Biblical visions and indeed all the religions on earth (think Stargate); even the Big Bang itself — all of this is flat out crazy. If you take a step back, these theories are preposterous and absurd — beyond belief. But major motion pictures and scientific documentaries are endlessly preaching this dogma.

Now we come to my ironic point. In a world where science lets us dream of intelligent life all throughout the universe, why is the scholarly consensus so dead set against any notion of the Christian faith? Why is it that Christians are laughed to scorn for believing in a God who created life, and will one day bring all people to a moral accounting? Why is that unbelievable and absurd, whereas aliens, UFOs, paranormal experiences and the like aren’t?

Could it be that we deify man and his pursuits in understanding the universe (science)? At the end of the day, atheists refuse to believe Christianity’s worldview, because they cannot tolerate it. They don’t want to believe.

Unity and the End Times

~ Bob Hayton ~ 6 Comments

Should one’s end times’ views limit their unity with other Christian believers? Should churches and denominations spell out their particular end times’ theology, as a matter of their statement of faith? Should adherence to premillennialism, for instance, be considered a hallmark of the faith, a non-negotiable test of one’s submission to Christ?

Mark Dever doesn’t think so. In a recent sermon on Revelation, he commented:

I am suggesting that what you believe about the Millennium””how you interpret these thousand years””is not something that it is necessary for us to agree upon in order for us to have a congregation together. The Lord Jesus Christ prayed in John 17:21 that we Christians might be one. Of course, all true Christians are one in that we have his Spirit, we share his Spirit, we desire to live out that unity. But that unity is supposed to be evident as a testimony to the world around us.

Therefore, I conclude that we should end our cooperations together with other Christians, whether nearly (in a congregation) or more at length (in working together in missions and church planting and evangelism and building up in the ministry) only with the greatest of care, lest we rend the body of Christ, for whose unity he’s prayed and given himself. Therefore, I conclude that it is sin to divide the body of Christ””to divide the body that he prayed would be united.

Therefore, for us to conclude that we must agree on a certain view of alcohol or a certain view of schooling, or a certain view of meat sacrificed to idols, or a certain view of the Millennium, in order to have fellowship with one another is, I think, not only unnecessary for the body of Christ, but it is therefore unwarranted and, therefore, condemned by Scripture.

So if you’re a pastor and you’re listening to me, you understand me correctly if you think I’m saying you are in sin if you lead your congregation to have a statement of faith that requires a particular Millennial view. I do not understand why that has to be a matter of uniformity in order to have Christian unity in a local congregation.

I tend to agree with Dever’s assessment. I think a church could explain their preference, but to demand an end-times’ belief of any who would join with the church, seems too much. Of course there are Christian end times’ beliefs that are universally agreed upon. But I’m talking about your particular thoughts on when the rapture, or if a “rapture” will occur, and what kind of millennialism you hold to.

This is akin to baptism, but on that point Dever does draw the line of church fellowship tight. So would it would be reasonable for a church to draw their own lines on both baptism and eschatology, and yet admit they will fellowship in the gospel with all who carefully differ with them on these matters? Should baptism be more consequential than millennialist views? Which is more clear in Scripture?

I’m not sure I have all the answers here. Any thoughts? Others are hashing out these questions in the comments on the links below.

(HT: Justin Taylor, Ben Wright & Caleb Kolstad)

“101 Portraits of Jesus in the Hebrew Scriptures” by Bob Beasley

~ Bob Hayton

Author: Bob Beasley
Publisher: Living Stone Books
Format: Softcover
Pages: 208
ISBN: 9780979973147
Stars: 3 of 5

Many Christians are bewildered by the Old Testament. They start reading in Genesis and give up by the time Leviticus comes around. They remember bits and pieces of a smattering of OT Bible stories: David and Goliath, the Red Sea, Daniel and the lion’s den, etc. But the Old Testament (except for Psalms and Proverbs) remains generally obscure and mysterious to many.

For those who have discovered the many connections between the Old Testament and Jesus Christ, this is quite sad. Recognizing how Jesus fulfills the types of the Old Testament truly makes the Bible come alive. Nothing is so spiritually impacting as finding Christ in the Old Testament, and being moved by the picture of our God so beautifully illustrated by His works with the Israelites.

Bob Beasley is eager for the average Christian to become familiar with the many portraits of Jesus in the Hebrew Old Testament. In his book 101 Portraits of Jesus in the Hebrew Scriptures, he marches through the Old Testament highlighting many of the clearest pictures of Jesus found there. He uses promise/fulfillment and type/anti-type models as he explains the significance of the OT’s witness to Christ.

Beasley explains:
…Jesus does not jump into the pages of history as a little child in a stable in Bethlehem. His story begins much further back in history than that…. all history is His Story. Jesus is the Creator God, the promised Redeemer, the great Prophet, Priest, and King of the Hebrew Scriptures. He is Yahweh, Jehovah””the great I AM””of the burning bush. He is Immanuel — God with us!

The book deals with 101 such places in the Old Testament. Each is given just two pages of space, which is why no passage is really covered in too much depth. The result is a good introduction to the Old Testament witness to Christ, most helpful for the new Christian who may be inexperienced with the Old Testament.

Beasley will give one an eye for finding Christ all throughout the Old Testament. The book’s emphasis on the unity of the Bible and the person and work of Jesus Christ make it especially good. Anyone interested in learning more about the harmony of the Bible and how the OT speaks of Jesus Christ, should certainly consider this book. With its simple layout, 101 Portraits makes for a great devotional book. Each portrait of Christ can be considered slowly and provide meat for one’s soul.

Disclaimer: this book was provided by the author for review. The reviewer was under no obligation to provide a positive review.

This book is still available for purchase at Amazon.com.

Remembering Calvin on His 500th Birthday

~ Bob Hayton ~ 7 Comments

55122_j-calvin_md1Today marks 500 years since the birth of John Calvin. Although Luther nailed his 95 theses on the church door in Wittenburg when Calvin was just 8 years old, it is John Calvin who is arguably the most famous (some might say, infamous) of the Reformers. His work in Geneva has an abiding relevance and lasting influence down to today in both the church and the state. Two hundred years before Montesquieu’s doctrine of the “separation of powers” (which was later adopted by our US Constitution), Geneva adopted political reforms operating on the same principle. In fact several historians have argued that Calvin is in large part responsible for the democratic experiment that is the United States of America.

Today, I wanted to collect some helpful links for the study of Calvin. His influence and legacy deserve attention. The closer you look into the life of this man Calvin, the more absurd modern caricatures of him as a power-hungry, harsh, domineering and unfeeling leader will become. In truth, he was a humble man who was thrust into leadership often against his will. He sought to follow Scripture in all he did, and gave his life to the cause of living the Bible out in all spheres of life for God’s glory. He preached an average of 20 sermons a month, and wrote commentaries on almost every book of the Bible. His Institutes of the Christian Religion is still a treasured and worthy systematic theology book, studied with benefit by many.

Before I provide some links to other posts on Calvin today, let me offer an excerpt from the introduction to his commentary on Psalms. Here Calvin offers a rare autobiographical sketch which gives us insight into his soul. The section I quote here will reveal a bit of the real Calvin’s motives, I hope.

My readers, too, if I mistake not, will observe, that in unfolding the internal affections both of David and of others, I discourse upon them as matters of which I have familiar experience. Moreover, since I have labored faithfully to open up this treasure for the use of all the people of God, although what I have done has not been equal to my wishes, yet the attempt which I have made deserves to be received with some measure of favor. Still I only ask that each may judge of my labors with justice and candor, according to the advantage and fruit which he shall derive from them. Certainly, as I have said before, in reading these commentaries, it will be clearly seen that I have not sought to please, unless insofar as I might at the same time be profitable to others. And, therefore, I have not only observed throughout a simple syle of teaching, but in order to be removed the farther from all ostentation, I have also generally abstained from refuting the opinions of others…. I have never touched upon opposite opinions, unless where there was reason to fear, that by being silent respecting them, I might leave my readers in doubt and perplexity. At the same time, I am sensible that it would have been much more agreeable to the taste of many, had I heaped together a great mass of materials which has great show, and acquires fame for the writer; but I have felt nothing to be of more importance than to have a regard to the edification of the church. May God, who has implanted this desire in my heart, grant by his grace that the success may correspond thereto! [quoted in A Reformation Reader: Primary Texts with Introductions edited by Denis Janz, (Minneapolis: Fortress Press, 2008), pg. 254]

Other posts on Calvin’s 500th Birthday, from around the web:

“New Testament Text and Translation Commentary” by Philip Comfort

~ Bob Hayton ~ 2 Comments

Author: Philip W. Comfort
Format: Hardcover
Page Count: 899
Publisher: Tyndale House
Publication Date: 2008
ISBN: 9781414310343
Rating: 5 of 5 stars

I have always been intrigued by textual criticism and the study of how we got our Bible. The Bibles we have today are the descendants of hand written manuscripts, written on papyri, vellum or paper, and in either large (uncial) or small (miniscule) letters. Those manuscripts were written originally in Hebrew, Greek or Aramaic, and later translated into Latin, Syriac, Coptic, Armenian, and other languages. Today we have English Bibles finely produced from the magic of printing presses and publishing houses. But how can we know that these Bibles accurately represent what was originally written? This is where textual criticism comes in — a highly disputed field, especially in today’s skeptical age. Textual scholars referred to as critics, take the time to compare all the hand written manuscripts that have been preserved down to our day. Using various methods of comparing, contrasting and evaluating the readings of numerous manuscripts (over 5700 for the NT!), they help guide today’s church in deciding which textual variants are the likely original readings.

Philip Comfort is one of these scholars, and he has provided a fabulous resource for Bible scholars, pastors, and others to study the textual data on all the 3,000 or so places in the New Testament where we find textual variants that may affect the Bible translations we have in our hands. Comfort focuses primarily on the variants which result in differences between the various English Bible versions in use today (KJV, NKJV, NASB, NIV, ESV, HCSB, NLT, TNIV, NRSV, etc.). He also highlights some of the intriguing variants and places where the Western family of manuscripts often expands the text. What makes Comfort’s work so especially valuable is that his discussion is all in English! He discusses the Greek and other languages, but is mindful of the non-technical, English speaking reader. This makes New Testament Text and Translation Commentary (NTTTC) very accessible, opening up the intricacies of textual critical studies to the average Bible student.

While Comfort may not include all the textual data accessible to scholars in the UBS4 or NA27 Greek texts and other scholarly resources, he does format his work and provide relevant information in a much more user-friendly format. In places where there are two or more variants that have affected the English Bibles, Comfort will first give each variant reading in Greek and English, then he lists the Greek manuscripts and other supports for each variant, and he also adds which English Bibles follow that variant in their text or margin. Following all of this, he offers a brief discussion of that particular variant, taking us step by step through how a conservative, evangelical scholar will assess this textual evidence to arrive at a conclusion concerning this particular reading.

This detailed analysis of each major variant in the Greek New Testament makes up the bulk of the book and provides an easy to look up reference for practically any passage where one might encounter a variant. Comfort also provides a brief overview of textual criticism and a very interesting assessment of the major textual witnesses for each section of the New Testament. He displays an extensive understanding of the papyri manuscripts in particular as well as the history of textual criticism and all the relevant data. A few appendices are also included for more specialized discussions.

NTTTC doesn’t stick to strictly textual critical matters. In Mk. 7:3 a discussion of manners and customs of Bible times is required to understand the Greek phrase “wash their hands with a fist” . Exegetical matters are also addressed, such as in the conservative and delicate handling of the variant at 1 Cor. 14:34-35. NTTTC’s format makes difficult and highly technical discussions much easier. When discussing the ending of Mark, he helpfully lays out all 5 variations of the ending providing a few pages of discussion. At Acts 20:28 he discusses two variants together, by first delineating all the various combinations of the two variants, and helpfully summarizing the options and discussing each option in light of exegetical matters as well.

The discussions in NTTTC prove enlightening. One learns the importance of understanding the patterns of particular scribes when discussing variants such as Luke 24:3 where Comfort explains why Westcott and Hort were wrong. The major passages like the ending of Mark and John 7:53-8:11 are covered in depth. Comfort is honest about some variants being driven by theological considerations, such as in Heb. 2:9. Interestingly, the theological bias in textual variants was almost always rejected by the church in days of old as well as today.

One excerpt of this work will serve to illustrate its value well. Regarding Jude 4, Comfort states:

The reading in TR, poorly attested, is probably an attempt to avoid calling Jesus δεσποτην (“Master” ), when this title is usually ascribed to God (Luke 2:29; Acts 4:24; Rev. 6:10). Hence, θεον (“God” ) was appended to δεσποτην. However, 2 Pet. 2:1, a parallel passage, identifies the redeemer, Jesus Christ, as the δεσποτην. So here also the WH NU reading, which is extremely well documented, shows that Jude considered Jesus to be the absolute sovereign.

As one well attuned to the issues relating to King James Onlyism, I found this volume especially helpful. 26 times I found a KJV reading to be supported by no Greek manuscripts. Western additions such as “full of the Holy Spirit” at Acts 15:32 and “Jesus” at Acts 17:31 reveal that “omissions” are in the eye of the beholder. Does the TR omit these important phrases or the Western texts add them? It was through my KJV Onlyism debate lenses that I discovered a few minor errors in Comfort’s text. He wrongly claims the KJV followed Stephanus’ 1550 TR (along with the WH/ NU modern Greek Text) at Rev. 16:5 when in fact they followed Beza’s conjectural emendation “and shall be” instead of “holy one” . He also seems to state that a variant at Rom. 7:6 was introduced by Elzevirs’ TR and then later adopted by the KJV, however the KJV was translated 22 years prior to the Elzevirs’ work. The reading in question was introduced by Beza in one of his editions used by the KJV translators. Also at Luke 2:38 he lists the Vulgate as the sole support for the KJV reading, but Robinson-Pierpont’s Majority Text edition includes the KJV reading “Lord” .

I would have liked Comfort to address more passages relevant to the KJV Only debate. It would have been great if he had mentioned which variants the printed Greek Majority Text’s of Hodges-Farstad or Robinson-Pierpont adopted as well. But space constraints are totally understandable. I also wish he had somehow indicated if the manuscript listings given for a particular passage are complete or not. If more evidence is available (or not) for a given variant, it would be nice to know. Perhaps using an asterisk when all the known witnesses to a variant were listed would help.

All in all, I can’t recommend Comfort’s work more highly. This is an important volume and I will be referring to it often in years to come.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Amazon.com or direct from Tyndale House.