Threads from Henry's Web

Author: henry

  • Creation by Command

    In my earlier post on the Biblical Doctrine of Creation, my second element of a Biblical doctrine of creation was that God creates by simple command, in other words, God’s word and will is reality.

    This is commonly used as an argument against theistic evolution, and even in some cases against old earth creationism. Duane Gish used it against Hugh Ross in debate by questioning the continuing process of stellar evolution, something that Hugh Ross acknowledges. The transcript that was on TalkOrigins is currently unavailable online, but there is a copy at ASA.

    There are some Biblical points, however, that I believe overturn this argument. There are multiple creation accounts. We have a simple command in Genesis 1:27, but is described as a process in 2:7. Then we have a description of the constant creative activity of God in Psalm 104. Even futher, God states that he created Israel (Isaiah 43:1). This is both the accomplishment of his word and his will, but it is also a very long process. Again, God’s word in prophecy promised and predicted the Messiah, and the fulfillment is the accomplishment of God’s word. Nonetheless there was a lengthy process involved.

    The key is that God’s word “does not return empty” (Isaiah 55:11). Even now Christians hold to just such a promise. Jesus promised to return, and yet he is not here. Much time has passed, yet we still wait. Why? Because we believe that ultimately God’s word is sure.

    Thus I would suggest that all of the views of origins that I have described in this series fulfill this doctrinal requirement for a Biblical doctrine of creation. Each has its own view of the way in which God’s word is fulfilled in creation, but each is certain that God’s word is and will be fulfilled.

    I would note that if God’s word is certain, and if we can see God’s word in action when we observe the processes of evolution, we are justified in deriving some of our understanding of the character of God from these observations. Theology may not make science, but by virtue of the fact that it is so good at collecting data, science can impact religion.

  • Creationist Boilerplate

    I was reading the entry The Ignorant Credulity of Creationists on Dispatches from the Culture Wars, where Ed Brayton quotes the following from a creationist response to Tiktaalic roseae, and then comments:

    . . . or those who are more of a six-day creationist stripe, the finding poses no threat either. Discovery Institute scientists have observed that Tiktaalik roseae is not an intermediate, but rather, “Is one of a set of lobe-finned fishes that include very curious mosaics–these fishes have advanced fully formed characteristics of several different groups. They are not intermediates in the sense that have half-fish/half-tetrapod characteristics. Rather, they have a combination of tetrapod-like features and fish-like features. Paleontologists refer to such organisms as mosaics rather than intermediates” It is simply not evident that this find is even an evolutionary link. I guess the “missing link” is still missing. (From The Latest Fossil Find: Fact or Fiction — HN)

    Here McDowell credulously repeats this idiotic argument from the ID without giving it a thought. Any thinking person would recognize that the DI’s statement above is simply gibberish. What on earth do they think an intermediate form would look like if you found one? It would have a combination of features from the ancestral group and a combination of features from the descendant group, and it would be found in rocks that date to the time such a transition was believed to have taken place. When those things are present, as they are here, the distinction between a “mosaic” and an “intermediate” is totally meaningless.

    Now while I might tend to use slightly gentler forms of expression, the point is pretty clear. In order to be viewed as an intermediate form, this creature must have some characters from the forms it is intermediate between, yet in this paragraph, Sean McDowell claims that this mix of characteristics doesn’t make it transitional. This is some pretty remarkable reasoning. When I read that comment, the terms and “logic” sounded so familiar that I just had to look up some material about Archaeopteryx. I immediately found the following quote from Answers in Genesis. Does any of the logic look familiar?

    In summary, it may be said that Archaeopteryx is truly unique, and appears to exhibit a mosaic of characters, sharing some in common with the class Aves and some with the class Reptilia. It seems to have been suited to a lifestyle of short flights and agile crawling in trees, and those features which make it unquestionably a bird for classification purposes are uniquely and completely present and perfect. The feathers are not halfway transition from scales to feathers, an assumed transformation of the most astounding complexity. If for no other reason, this would disqualify it as a transitional form. . . . (http://www.answersingenesis.org/creation/v1/i1/archaeopteryx.asp, note that the omitted portion discusses bats and the platypus as examples of a “mosaic of characters.”)

    What’s really remarkable here is the demand that a transitional form show specifically the halfway point between scales and feathers. It is not enough that there is a mix of characters in the creature, we want to catch one specific character in transition. Now I’m not saying that would be an impossibility, but it is definitely not a requirement in order for a form to be transitional.

    But let’s not stop there. ICR also has a comment on Archaeopteryx, and lo and behold, they don’t agree with Answers in Genesis.

    It has been asserted that Archaeopteryx shares 21 specialized characters with coelurosaurian dinosaurs.4 Research on various anatomical features of Archaeopteryx in the last ten years or so, however, has shown, in every case, that the characteristic in question is bird-like, not reptile-like. . . . (As a Transitional Form Archaeopteryx Won’t Fly (Impact #195))

    So what would it take to convince a creationist that a form is transitional? They really don’t say. If being found in rocks of the right age, based on a prediction that such a form should be found, and falling into a good sequence of transitional forms is not good enough, what is?

    The response to Tiktaalik has amply demonstrated the simple fact that creationists are not interested in doing science; they are simply spinning the work that others do in any way possible to make it appear not to damage their case.

    I’d be interested to hear two things from creationists. First, I’d like “scientific” creationism to specify just what it would be that they would accept as a transitional form, as a disproof of the special creation of each species. Second, just how many species were there simultaneously in the antediluvian world?

    I don’t think I’m going to get anything resembling answers to those questions, because I think that creationists know precisely what they will do; they will reproduce the spin that they have used with each new discovery. That is because they have a prior commitment to a particular interpretation of scripture. I suggest they just admit it and quit trying to claim they are doing science.

  • Belshazzar Plays Pretend

    Read the story of Belshazzar’s feast in Daniel 5.

    The stories of the book of Daniel all have something to do with worship. Often we read them as unconnected stories about Daniel and his friends, but they have a common theme. Daniel 1 shows us the faithfulness of Daniel and his friends to their God, and their God alone and the rewards. Chapter 2 shows not just God’s control of knowledge in interpreting the dream, but his control of history and the fate of nations. Chapter 3 shows God triumphant over idolatry and the king’s order to worship other gods. At the same time Nebuchadnezzar’s attempt to pretend that he would rule forever (he was the golden head in chapter 2, but he tries to be the whole image in chapter 3) is defeated. Chapter 4 shows Nebuchadnezzar humbled and finally acknowledging God as ruler.

    This was all history surely known to Belshazzar as he arranges his feast. The story is told in chapter 5. For many years scholars thought that Belshazzar was a fictional character because he was unknown outside the book of Daniel and literature that depended on it. But eventually records were found of his existence, and it turns out that Belshazzar was not a king. He was a regent appointed by his father Nabonidus who was elsewhere doing some fairly odd things. Belshazzar also must have known that the Persian armies were invading his country, and unless he was particularly unobservant, he must have known the enemy army was approaching the city of Babylon itself.

    So what did he do? Make preparations to defend the city? Call a meeting of high officials to plan? Pray? Put his trust in the God Nebuchadnezzar had learned to respect?

    None of the above! Belshazzar decided to pretend. He called a party. He brought in the temple vessels that had been dedicated to God and brought by Nebuchadnezzar to Babylon and ate and drank from them. He behaved like he was a powerful king with nothing to worry about, and as though he had no need to behave respectfully toward any gods, much less worship them. He even had to pretend that he was from a more important family. Though Daniel 5 calls Nebuchadnezzar his father (verse 2), that actually wasn’t the case. It is most likely that Nabonidus, a usurper and Belshazzar’s actual father, claimed that title in order to make himself seem to be the true successor.

    And what was the result? God intervened to show that he saw through the pretense, and that Belshazzar’s time was up. When confronted with the real power of God he was terrified and his face was changed. He could no longer pretend.

    Can any of this apply to us?

    For several years here in Pensacola we experience the Brownsville Revival. People, especially pastors, came from all over the country to see what was going on at Brownsville Assembly of God. Often they were tired of the day to day dreariness of their home churches, of declining memberships, and a sense of futility. They came and they watched a church filled with excitement and energy, where people actually wanted to be.

    Some of those pastors and church leaders went home and decided that they wanted their churches to be just like Brownsville. So they tried to do all the same things, use the same phrases, plan the same activities. Like Belshazzar, they figured if they claimed a great king as father, drank out of the right vessels, and put on the right show, God would show up. But a show is just a show. The one and only way to have God’s presence was to do God’s will. No amount of pretense would do. Pastors who went home and sought God’s will for their own church, who prayed and studied and carried out their plans wisely had success. Those who pretended failed. Like Belshazzar, they were holding a party on the edge of destruction.

    Our own lives are much the same. We can claim to be spiritual people. We can claim to pray and to seek God. We can claim knowledge we don’t have, or skills we cannot back up. We can dress up and show up and play pretend. But the only thing that will hold up is actual character, and that is developed by honestly facing trials and overcoming obstacles.

    Are you developing that type of character today?

  • Appeal to Numbers and Supposed Authority

    When I was in the U. S. Air Force, I had to attend a human relations training program. The instructor was enlisted, but very proudly informed us of his two master’s level degrees. During the course of his presentation he brought up a particular bumper sticker, which happened to be one I had on my car. Of course my buddies made sure he knew I had one, and so he starts to make his point about how I should not have such a bumper sticker. When I disagreed, and pointed out that nobody was obliged to obey my bumper sticker, he became quite annoyed. During a break he came to me and said, “I have a master’s degree in management and one in human relations. Don’t you think I know what I’m talking about?” He had no way to know that I also had a graduate degree, though I possess only a meager one of the same, but he was very shocked when I said that I too had one of those pieces of paper and so was in a good position to know what it was worth.

    His was an argument from authority, and at least it came from an area in which he could claim some authority. He might even have had a point about my bumper sticker. 🙂 But today I’m interested in the argument from authority when one has no authority, and the argument from numbers when one is in the minority. Religious debates, and particularly creation-evolution debates, are often characterized by these types of claims.

    Recently in an online debate I observed someone arguing in favor of a young earth brought up a paper on ocean sediments and their evidence for the age of the earth. When another correspondent questioned the report, the first individual called him an undergraduate student critiquing a paper by a PhD in geology. We get various forms of the argument from authority and the argument from numbers in creation-evolution debates all the time and it’s really quite a humorous process. (You can find this discussion on The Religion Forum.

    Before I go into this just a little more, let me give you relevant links on this topic. The ocean sediment argument is one of those that is so simplistic and so bad that there really aren’t that many detailed refutations online, so let me give some links. First, the source article is ICR’s Impact #8, Evolution: The Oceans Say No!. Note that while the author’s credentials right now are listed as an MS degree, since this document was written, he has received a PhD. Now in case anyone is interested in the basic refutation to this, try the following article from the US Geological Survey: Developing the theory. It gives some of the basics and should lead you to some answers. In addition, Glenn R. Morton’s article Young Earth Arguments: A Second Look and the following article, The Age of the Earth from the Talk Origins Archive expands on material that may not be fully obvious from the more general article.

    Note that there are many people who are quite thoroughly qualified in the field who challenge the views of this “PhD in geology.” And this is the thing that got me thinking about this particular blog entry. Let me give another example. I was debating a Seventh-day Adventist about the proper interpretation of Daniel 8:13 & 14. (I’m ex-SDA, so I occasionally get into these debates.) This individual cites some SDA authorities on the subject, which happen to include my uncle Don F. Neufeld, editor of the SDA Bible Commentary. When I do not accept these individuals as authority (my late uncle would have been appalled at the notion that I would accept his position on authority, but that’s beside the point), he asked how I could hold my opinion against “all those experts.” He suggested I was alone in my opinion. Now I’m not particularly concerned about being alone on an issue, but I found that very interesting, because the interpretation I was proposing is, in fact, one that is either supported or offered as an option by practically every commentary on the book of Daniel. Those who hold the “investigative judgment” position that is held by many SDAs are in a distinct minority. And that is not relevant. I would never use the argument that the SDA position is a minority position as a refutation of that position. It’s perfectly possible that a minority position can be right.

    But it again is an example of someone in a position of weakness trying to use the appeal to numbers. The idea is to convince the person holding a minority view that their view is untenable because it is a minority view. But the argument from numbers when one is in a minority position already is a peculiar form of deception, or even of self-deception. I think the two arguments–from (false) authority, and from (false) numbers are closely related, and they are a favorite of creationists of all stripes, from young earth to intelligent design advocates. The number of fake degrees among young earth creationists is one good example (see Some Questionable Creationist Credentials). The fact that they spend a good deal of time talking about the number of people who support them is another.

    If you have the evidence, talk about the evidence. If you don’t you have to have something to talk about. But why talk about numbers and authority when those are precisely the things you don’t have? For every PhD that creationists can claim there are thousands in opposition. For examples of the argument from numbers see Project Steve, a satire of lists of people in support of some position or another, when that position is actually supported only by a tiny minority.

    Please understand that I am not in any way advocating that one simply accept the real majority position. Sometimes one has to accept authority simply because one is not well enough informed on a particular subject. But those competent in that subject should be able to propose new, minority positions and have them judged on the actual evidence.

    I am not certain just why the appeal to (supposed) numbers and the appeal to (alleged) authority are so popular. I can only think of two options. 1) Someone has such a narrow frame of reference that they simply do not comprehend the numbers. I think my SDA friend falls into this category. He was simply unaware of the numbers involved. 2) Someone knows that he has no solid support, but is using deception to convince people who don’t know any better that their position is better than it really is.

  • God’s Nature in the Natural World – Take 1

    Study Guide Q2: How much of God’s nature and will can be determined from nature? How do the natural and moral laws of God differ?

    This question spans this less and the next, which is about God as creator. I suggest doing it as I’m doing it here and taking a look first from the point of view of God’s direct or “special” revelation, and then looking at it again after looking at God as creator, and what this might mean about the physical world. Applicable additional reading is Psalm 33 and Romans 1-3. Genesis 1-2 & 6-9 provide more advanced background.

    This question is not a primary concern of the book of Hebrews. The reason I suggest studying it at this point is simply to round out one’s doctrine of divine communication. I think that too frequently we look simply at a doctrine of scripture, or of prophetic utterance, and not at the overall view of how God communicates with people.

    The author of Hebrews is focussed on God’s communication specifically through prophets. He does see this as happening in small portions at different times and in different ways. He also clearly sees the communication via the events of history and the testimony of individuals in the long history of God’s relationship with Israel (see especially Hebrews 11). His focus is on showing the superiority of the revelation though Jesus due to the superiority of the messenger. But just what is the actual superiority of the message?

    One exercise I suggest is taking each major topic and then re-reading the book of Hebrews with that topic and its major questions in mind. This means that if one completes all 13 lessons of the study guide, one will have read the book of Hebrews a minimum of 13 times during the course of that study. This may seem like a lot of reading to many people, but the book is actually only a few pages, and you will benefit from such study.

    But the revelation through prophets and even the revelation through Jesus Christ is not the whole of God’s revelation. Paul tells us: “For [God’s] invisible attributes, his unending power and divinity, have been understood and seen since the creation of the world” (Romans 1:20). I would suggest that this is a neglected text. Just how much can one learn simply from the creation without the benefit of direct revelation. Paul seems to think this revelation is sufficient that there is no excuse for missing the essentials of this revelation. Thus apparently one can derive from God’s created things sufficient to be in favor with God, i.e. presumably for salvation, and this is clear enough that one cannot be excused for failing to understand. I don’t think we give enough weight to the implications of this passage in Romans.

    But Paul continues later:

    12 All who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law. 13 For it is not the hearers of the law who are righteous in God’s sight, but the doers of the law who will be justified. 14 When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. 15 They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them 16 on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all. — Romans 2:12-16

    This passage makes several additional points. First, according to verses 15 & 16, this knowledge is sufficient for one to take into judgment, and God may find the person acceptable. Second, there is an interesting possible allusion to the law written on the heart (Jeremiah 31:33), a characteristic of the Messianic age. Third, it is apparent that one can follow the law instinctively.

    The further passages on the creation emphasize that the creation, the physical universe, results from God’s word, from God’s will and command. This suggests that we can learn a great deal about God simply from the way he has constructed the universe. I would suggest that Christians ignore this aspect of God’s revelation too frequently. I discuss one aspect of this in my post Evolution, Theology, and Respect.

    Let me suggest not conclusions, but questions:

    1. What can we learn about God from nature?
    2. What is the role of the Holy Spirit when we receive revelation?
    3. Does the Holy Spirit always enlighten the mind of one who honestly seeks knowledge (a broadened prevenient grace)?
    4. How does the revelation of God in the natural world interact with direct or special revelation?

  • Do you know these things?

    From the Minneapolis-St. Paul Star-Tribune: Why is the sky blue? Facts you should know.

    The quiz doesn’t provide scoring, but the answers are at the end. Bar that I must say I mentally fudged the amount of water (thinking “about 3/4” instead of the precise 71%), and the “sky is blue question” when I just thought “diffusion,” I knew the answers to these, and I’m no scientist.

    What about you?

  • Cute Bunny Rabbits, Eggs, and Resurrection

    Is there a resurrection in your future? In your near future?

    Often concerned Christians complain about the pagan background of Easter, and such practices as Easter eggs, bunny rabbits, and all the signs of spring. Pagan religions in many countries have celebrated spring and the new life that it represents. Fall and spring festivals celebrate the cycle of life as we know it. I believe there is something very appropriate in placing the Christian celebration of the resurrection at the time of the spring, and I am even pretty happy with some of the pagan connections.

    Christian easter both reaffirms and transforms the idea generally behind spring festivals. (I’m not trying to make a connection with any particular festival here; I’m just looking at spring festivals in general.) We celebrate on the one hand that God does renew things on a regular basis. There may be valleys in our lives, but there are also mountaintops, and if we’re traveling with God, we know that the mountaintops will follow the valleys without fail. For every trial there’s a potential victory. We live in a world of death, but at the same time a world of life.

    As Christians we often look down on those pagan religions that emphasize fertility. Stories of sexual orgies and perversions help foster that attitude. But the elements of excess and perversion are just that–a perversion of something that God made and that God said was good. Human sexuality and reproduction are to be celebrated. Why? Because they provide us with the best example of God’s life giving power placed in our own hands. The passion of a husband for his wife, or a wife for her husband and the response of one to the other provide the greatest metaphor of God’s passion for his people and our response to him. It is not that sex is dirty without the metaphor; it is God’s gift of life and of passion. Try reading Song of Solomon as a love story. Don’t worry about any spirituality; just read it as passionate poetry and enjoy it. It is that passion that represents God’s desire to commune with you, to be intimate with you, and to renew your life.

    At the same time the resurrection transforms the whole idea of a spring festival. In many ancient religions there was an endless cycle of celebrations or commemorations of the changing of the seasons with no expectation that humanity was going anywhere. The resurrection transforms that. We are not in an endless cycle; God has a plan! We’re going somewhere. That’s the central message of Easter. We cannot have Easter without first going through Good Friday. The trial came first. But the cross would be a symbol of death if it was not followed by Easter. The resurrection breaks the cycle and brings life.

    So enjoy the cute fluffy bunnies, and eat the chocolate easter eggs. There’s a resurrection in your future!

  • Hebrews 2:1-4: Such a Great Salvation

    [Note: The reason I am jumping from 1:1-4 to 2:1-4 is that my study guide is thematic rather than verse by verse. Hebrews 1:5-14 is part of the reading for lesson 5. I am not including a post on textual issues in this passage, because there are no substantial textual issues.]

    Because this passage is packed quite tightly, let me phrase it first:

        1Because of this
    we need to pay even greater heed
        to the things which we have heard
        so that we won’t drift away.
    2The message
        brought by angels {ref: Galatians 3:19}
            was firm,
            and every transgression and disobedience received its just punishment.
    3How then shall we escape
        after neglecting such a tremendous deliverance?
            The Lord spoke of this deliverance first,
            then it was confirmed to us by those who heard him.
            4God also confirmed their testimony
            with signs and wonders and various powerful deeds,
            and with the Holy Spirit
                apportioned according to his will.

    There are quite a number of ways this could be done, but this should give a picture of the elements of the passage.

    This passage has a fairly simple basic meaning: The law is good, but the message brought by Jesus is better. In the section I skipped over, 1:5-14, our author has established that Jesus is greater than the angels. Now we start to see the purpose of those passages. (While I recommend reading the entire book of Hebrews each week during this study, at a minimum, read from the beginning of the book to 2:4.) As modern Christians, this argument seems redundant. We’re used to seeing Jesus as greater than the angels; as trinitarian Christians we are used to seeing him as God incarnate, so it seems redundant to spend all this time establishing that he is greater than the angels. But remember that when Hebrews was written, all of this was still rather controversial. It would be centuries before the precise definition of the trinity and the details of the incaranation as we know them today were defined.

    So relying on the tradition that the law was mediated by angels (Galatians 3:19), originally intended to honor the law, our author now states that the message that Jesus has brought is greater, primarily because of the messenger. But he also introduces the specific problem he’s writing this letter to correct. There are people in the audience who are in danger of giving up and straying from the faith, probably because they feel that the reward is too long in coming.

    pay even greater heed. This is a call to both pay attention to the word and also to keep it. See Deuteronomy 32:46, which uses the same Greek word for “paying heed” as does this verse.

    to the things which we have heard. The gospel message, passed on by those who first preached the message to them. It is possible that this community was established by eyewitnesses to the ministry of Jesus (see below).

    so that we won’t drift away. “Drift away” is a nautical term. It is likely that our author is developing a nautical metaphor here, combining the Greek words for “paying heed” or “holding fast” and “drift away.” Barclay says:

    But both these words have also a nautical sense. Prosechein can mean to moor a ship; and pararrein can be used of a ship which has been carelessly allowed to slip past a harbour or a haven because the mariner has forgotten to allow for the wind or the current or the tide. So, then, this first verse could be very vividly translated: “Therefore, we must the more eagerly anchor our lives to the things taht we have been taught lest the ship of life drift past the harbour and be wrecked.” It is a vivid picture of a ship drifting to destruction because the pilot sleeps. (William Barclay, the Letter to the Hebrews [Revised Edition], p. 21.)

    every transgression and disobedience received its just punishment. The law had required punishments, and was very strict. Christians often view the New Testament as much easier and lighter. In some ways this will be expressed in Hebrews as well, but the way in which it is “easier” is not that the requirements or less or that it is less important. It is not an easier path; it is, in fact, even harder. But what makes it so much better is the help that we have. Jesus is our pioneer, our advocate, and so we have a much better path and a much better guide.

    How then shall we escape after neglecting such a tremendous deliverance? The new message provides greater requirements, a greater goal, but also a greater possibility. Think of a person trapped by a flood. They try to swim, but fail, and turn back. They try a boat, but it sinks. Then someone provides a full pontoon bridge over which they can cross to dry ground without even getting wet, and a vehicle to ride in. If the person who is captured then fails to go to safety, what can possibly be done? This is essentially what our author is starting to say here: Jesus has provided a way that is so much better that he cannot imagine anything else that one can do. If we neglect this salvation, we’re just going to drown!

    What makes the way better? That is the message of the latter part of verse 3 and of verse 4:

    • The Lord spoke of this deliverance first,
      The message was brought by the Son (1:1-4). The greater message is carried by a greater messenger.
    • then it was confirmed to us by those who heard him.
      We received the confirmation from eyewitnesses who heard the words spoken.
    • 4God also confirmed their testimony
      In case we doubt their word, God confirms it. The term is a rare one and probably has a legal sense of “corroborate.”
    • with signs and wonders and various powerful deeds,
      The signs and wonders that followed the apostles confirm the message. But more importantly the gospel transforms lives. I’m writing this on the Saturday of Easter weekend, and so the cross’s transforming power is in my mind. The transforming power of the cross is demonstrated in its own transformation. (See my Good Friday meditation on Threads from Henry’s Web, Transforming the Cross.)
    • and with the Holy Spirit apportioned according to his will.
      The presence and gifts of the Holy Spirit, given according to God’s will in order for his church to accomplish the gospel commission, are evidences of the reality of the message of the gospel.

    More powerful message = greater necessity for obedience.

  • Transforming the Cross

    Transforming the Cross

    Not Ashamed of the Gospel: Confessions of a Liberal Charismatic[The following Good Friday meditation is extracted and slightly adapted from my book Not Ashamed of the Gospel: Confessions of a Liberal Charismatic, pp. 17-22. This post was truncated at some point in the history of this blog. This is a restoration of the content on January 6, 2018.]

    There might be many reasons why someone would be ashamed of the good news about God that is represented in what we call the “gospel.”

    Historically, the shame was in worshipping a convicted and executed criminal, calling him God and following his teachings.  Very few people doubt that Jesus died, and that he was executed by the barbaric method of crucifixion.  Raised from the dead, alive today—that’s another matter entirely.  But the death is the best established thing about Jesus.  I’ve entered into debates about whether such a person as Jesus existed historically.  All of these debates start—must start—with a list of things that I will demonstrate limiting myself strictly to the tools of a historian, to the extent that past events can be demonstrated.  These are the things that Jesus did or that happened to him.  Many scholars have created such lists.  Invariably, “crucified by the Romans” is on them.  Jesus’ death by crucifixion is as established as a historical fact gets.

    It seems remote and distant to us.  If we have shame in anything about Jesus or Christianity, it is something different than it was for Paul and other early disciples.  For us, the cross is the symbol of a religion, a person, or a faith system.  We see it on churches every day.  We have pictures of crosses, sometimes with a figure of Jesus hanging on them.  Sometimes the figure will be portrayed with a halo.  We make earrings and necklaces with crosses.  We know the crucifixion is a horrible thing, but the symbols involved in it have become commonplace and familiar, and they are objects involved in the rituals of the church, not in execution.

    We may be ashamed of some of the people who carry crosses, or of some of the groups that worship in buildings with crosses on them.  We may object to where crosses are placed, such as on the lawns of public buildings.  But none of this is quite what the “shame of the cross” would have been for the early followers of Jesus.

    Put yourself back in Paul’s time.  Jesus was recently executed.  The one political power in the world was the authority by which that execution was carried out.  That particular form of execution was one reserved for the worst, and especially for rebels and political offenders.  There was a shame in worshipping someone who had been crucified.  It had the aura and the stigma of worshipping a mass murderer, perhaps a bit like modern Americans would feel about a cult worshipping Charles Manson.

    But in addition, it was something dangerous.  The followers of Jesus were proclaiming as divine someone executed by the Roman authorities.  Divinity was being carried by someone who was a rebel and a dangerous character.  Proclaiming the kingdom of a rebel was an act of rebellion in and of itself.

    And here we have Paul proclaiming that he is not ashamed of this good news.  He glories in the cross, glories in an instrument of shame.  In disaster, he finds good news.

    One of the key elements of that good news lies in the fact that you see a cross with much different emotions than did the people of Paul’s day.  That element is transformation.  The symbol of the cross has been transformed from one of disaster, death, agony, shame, and despair into one of hope for many people.  Not all people, and we’ll discuss that as well.

    That transformation comes from the way in which God used the experience of the cross.  God came to the earth in the human form of Jesus.  God experienced life with us.  He took action as we might need to take action under the circumstances of our lives.  He found himself in an occupied country, living under cruel foreign domination.  He didn’t just come and appear on a mountaintop.  He got involved in human experiences, human emotions, human weaknesses, and yes, human strengths as well.  When it came down to it, he died a death in just the way that a human would have to do it in that time and place.

    The first part, then, of the transformation was involvement.  The cross would never have been transformed as a symbol without the involvement.  God, the infinite gap-crosser, crossed the gap and stayed on our side long enough to experience the worst of the worst.

    But not only did he get involved, he stayed involved.  The second part of that transformation was endurance.  God didn’t quit.  He carried through.  If he had not, we could think of the wonderful time when God was with people, lived with us, talked with us, worked with us, but we would always have a distance from him, because he would never have experienced the one thing that seems to terrify most of us—death.  “Through death, he destroyed the one who had the power of death” (Hebrews 2:14).  “He endured the cross; he treated the shame with contempt” (Hebrews 12:2).

    Jesus knew when to ignore what others thought was shame.  The shame was intended to fall on the one who was punished.  But Jesus had no reason to be ashamed and he knew it.  Knowing what one should ignore is an important part of living in this imperfect world.  Many people, Christians and others, have endured torture and death with dignity and even peace because they knew this lesson.  What was intended to bring shame on them instead became a source of glory.

    The transformation that Jesus accomplished on the cross, symbolized by the transformation of the cross itself, is something that we all can grasp.  Circumstances and our environment are not fixed things that we have to take as they are.  They can be transformed by our attitude and by the way that we deal with them.  Every cross in your life, everything that you would prefer not to have done or not to have encountered can be transformed.  When we give testimonies of things that have happened to us, this is what we are doing.  Some think that testimony meetings are about telling how dark our lives were before God intervened.  And sometimes they are.  But if you are focusing on the darkness, and the negative things that have happened, perhaps you haven’t let those things be transformed yet.  Did you become involved, stay involved, and endure?  Did you have contempt for the supposed shame?  The real point of a testimony, a witness, is to present how things have changed, not how much they are the same.

    But there’s one more part of this process.  Some of you may be wondering whether I’m going to ignore it.

    Jesus triumphed over the adversity.  He rose again from the dead.  His movement should have died.  It came back to life.  Without this, the transformation could not have taken place.  In this sense, only one who was God, or totally in tune with God’s spirit, could have triumphed.  We daily deal with circumstances and troubles.  Jesus was dealing with the nastiest circumstance of all—death.  He was there to deny and destroy the one who had the power over death.

    I’m not going to argue here about the physical resurrection of Jesus.  It’s very hard, if not impossible to prove a miracle.  But I do think the greatest evidence that something different happened that day in Palestine is that the movement surrounding Jesus didn’t go away.  Having seen Jesus crucified, his movement should have failed, but it didn’t.

    But the critical element in transforming the symbol of the cross from one of shame to one of hope and glory was simply that the followers of Jesus believed that he had conquered death.  You may debate me about the idea that without something special happening on the morning of the resurrection, the followers of Jesus would simply have scattered.  You may have another explanation you think works as well.  But I think there can be no doubt that unless the followers of Jesus believed that something had happened, there would have been no transformation, no Jesus movement, no Christianity, and the cross would forever have remained a symbol of shame, or passed into history as an example of the barbarism of ancient cultures.

    But the fact is that those followers did believe, they didn’t scatter, but continued to proclaim the victory of the person the Romans had crucified.  And it was in that proclamation that the cross was transformed.

    Jesus could have died with dignity, endured the shame, and risen from the dead, but if nobody had arisen to proclaim those facts, no transformation would have taken place.  It took human beings getting involved, carrying the message, and acting on the good news.  I’m sometimes accused of being very human oriented in my religious beliefs.  But I believe that this orientation toward what people do and how they respond is thoroughly Biblical.  Not only did God accomplish reconciliation through Christ, but he gave us the same ministry.  In other words, God knows and intends the human element to be critical in carrying out his mission on earth.

     

  • Ernest Lucas on Daniel

    In an earlier post, Dating the Book of Daniel, I mentioned that I had ordered Ernest Lucas’s volume on Daniel in the Apollos Old Testament Commentary series. I now have received, read, and returned that volume, and I thought I would post a few notes.

    I have to admit that I continue to be puzzled at the number of conservative scholars who either embrace or allow a late (2nd century BCE) dating of the book of Daniel. Lucas covers this issue in some detail throughout the book. He does not make a specific statement on Biblical inerrancy, though I would be surprised to hear that he does not accept it, but he nonetheless believes that one can see certain portions of the book as history presented as prophecy.

    He takes an unusual approach in that he does not argue the dating and authorship of the book in the introduction, but rather presents basic lines of evidence throughout the commentary, and then summarizes them in an epilogue. His view is that a conservative scholar with a high view of inspiration can hold either of the major views on dating, a sixth century or a second century composition. He does argue rather forcefully for the unity of the book, which would exclude various composite theories of authorship, including a late author writing in Hebrew building on either an Aramaic document, or a collection stories written in Aramaic.

    In the prophetic interpretation portions of the commentary, Lucas sees all of the major prophetic sections ending at the time of Antiochus Epiphanes. Thus the little horns of chapters 7 & 8 both refer to Antiochus. This interpretation is not unusual in critical commentaries, though it hasn’t been a common conservative view until recently. Even more unusual for a conservative Christian commentary is that he also interprets chapter 9 as ending with Antiochus, rather than using it as a Messianic prophecy. I must be clear here–he does not rule out the application to Jesus that is common in Christian interpretation, but he does believe that interpretation is less probable. The key reason for this is his interpretation of the “word to restore and rebuild Jerusalem” (Daniel 9:25) which he believes most probably refers not to any decree, but to one of Jeremiah’s prophecies of the time. The chronology
    does not work for the ministry of Jesus in this case. Of course, it also doesn’t work for Antiochus Epiphanes, but Lucas calls the time frame symbolic rather than precise. I think he’s quite possibly right on the time period not being intended as precise, but again I am not used to seeing that position in an ostensibly conservative commentary.

    In Daniel 10-12, the final section, which the vast majority of the commentators agree refers to the history leading up to, and the reign of Antiochus, Lucas offers the option of viewing most of the material as history written as prophecy, and then tries to avoid the obvious conclusion, assuming that is the case, that 11:40-45 are an inaccurate prophecy. He suggests that this section is a loosely worded way of saying that Antiochus would come to an end. I’m afraid here that I have to say that I would prefer that a commentator either admit that the text is wrong, or that the prophecy must have some other application. If this does apply to the death of Antiochus, it goes well beyond any normal concept of “general.”

    Despite any tension that may result from the author’s view on dating, which is unlikely to satisfy either a liberal or a conservative audience, this is truly a well-written and well-researched commentary. There are two features of this commentary that I especially appreciated.

    Lucas applies some excellent literary-critical methodology to the stories, and to some extent to the prophecies, discussing the plot and characterization. Daniel is particular susceptible to the literary-critical approach, which can produce some substantial insights from the stories. Too often the main questions asked in studying Daniel are whether it is historical, whether the prophecies are really predictive, and what they mean. There is substantial value in the stories if one will take the time to think about them seriously, and Lucas does that.

    Second, Lucas interacts with commetators who range from the very conservative to the very liberal/critical. He doesn’t ignore the various arguments and concerns, nor does he usually dismiss them without discussing the evidence. He does occasionally dismiss some complex theory of authorship quite abruptly, but normally he does so with particularly convoluted and low probability theories.

    I strongly recommend this commentary to any student of Daniel. Whether your view is conservative or liberal you will find material that challenges your view, and will help you to think through the material more thoroughly. Lucas provides his supporting methodology throughout. In particular, I would recommend this commentary to those interested in pursuing genre and or literary criticism in the book of Daniel.