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Archive for the 'Bible' Category

Social Justice Good Or Bad?

Sunday, May 10th, 2015 by Elgin Hushbeck

Join us for the next Energion Hangout on Tuesday May 12 at 7:00 PM when I will be debating the question Social Justice Good Or Bad?  I will be arguing that it harmful,  while Steve Kindle, author of Stewardship: God’s Way of Recreating the World, will be defending it.   Steve and I agree on many biblical principles, but our application of those principles to our daily lives are vastly different, so it should make for a lively and interesting discussion.

Hebrews 11:2-4

Wednesday, February 25th, 2015 by Elgin Hushbeck

A verse by verse study of Hebrews
V    Accessing The Work (11:1-12:13)
   A   The Means – Faith (11:1-40)
        1    A definition of Faith (11:1-3)
        2    Faith to Abraham (11:4-19)

        3    Faith to Moses (11:20-28)
        4    Faith of the Exodus (11:29-31)
        5    Faith – Ongoing (11:32-38)
        6    Link (11:39-40)
    B   The Meathod – Look to Jesus (12:1-13)


What’s Going on in New Testament Scholarship

Thursday, February 5th, 2015 by Elgin Hushbeck

The evidence for the Bible has never been stronger, yet leading news organizations are writing major pieces questioning the reliability of the Bible! Join us on next Energion Hangout where we will be discussing NT scholarship with Dr David Alan Black, Professor of Greek and New Testament at Southeastern Baptist Theological Seminary. Be sure to Join us, at What’s Going on in New Testament Scholarship?

Hebrews 10:35-11:1

Thursday, February 5th, 2015 by Elgin Hushbeck

A verse by verse study of Hebrews
    E    E. Closing Exhortation (10:19-39)
        1    Our new status (10:19-21)
        2    Draw near to God (10:22-25)
        3    Keep sinning no sacrifice (10:26-27)
        4    Analogy – Breaking the Laws of Moses (10:28-31)
        5    Confidence in past suffering (10:32-35)
        6    God is trustworthy (10:36-37)
        7    Link (10:38-9)
V    Accessing The Work (11:1-12:13)

    A   The Means – Faith (11:1-40)
    B   The Meathod – Look to Jesus (12:1-13)

Google Hangout

Tuesday, January 13th, 2015 by Elgin Hushbeck

Tonight at 7 CT, in the first 1/2 hour I will be interviewing author David Cartwright about his new book Wounded by Truth, Healed by Love. In the second 1/2 hour I will be discussing the reliability of the Gospel of John, with Henry Neufeld. Be sure to Join us, at The Paradoxical Teachings of Jesus

Newsweek and the Bible : The Text

Tuesday, January 6th, 2015 by Elgin Hushbeck

Newsweek’s initial issue of 2015 is a devastating attack, not on the Bible as they might have hoped, but on Newsweek’s own credibility.  Kurt Eichenwald’s cover story The Bible: So Misunderstood It’s a Sin,  is completely one-sided, at best extremely misleading, in some places just flat out wrong, and in others just plain silly. So much so, that one would expect it to have been written by some hate-filled radical atheist, and not a reporter from a supposedly respectable news organization.  In short, it is so bad that I am sure even some of the more serious critics of Bible  will find it an embarrassment.

Eichenwald opens his allegedly objective article with what can only be described as a hate-filled invective against evangelical Christians, one that is at best a caricature.  He then laughably attempts to follow that with a claim that “Newsweek’s exploration here of the Bible’s history and meaning is not intended to advance a particular theology or debate the existence of God.”  Only someone completely ignorant of the issues involved, or someone who shares Eichenwald’s agenda, would consider his article a balanced piece.

While the article claims to be “based in large part on the works of scores of theologians and scholars, some of which dates back centuries” Eichenwald has carefully selected those scholars who agreed with the points he wanted to make, and seems completely unware that there are scholars who would disagree.  To give an analogy, it would be as if a political reporter claimed to give an objective review of a particular policy by citing “scores of sources” but all the sources were from the extreme wing of one party.

A one-sided presentation of scholarship would be bad enough, however many of his arguments would not even be accepted by the scholars he cites.  His first major argument is that the Bible we have today is “a bad translation—a translation of translations of translations of hand-copied copies of copies of copies of copies, and on and on, hundreds of times.”

Evidence for the Bible

This is so factually in error that as an argument it is just plain silly, and could only appeal to those who have no knowledge of the history of the Bible, much less fields such as Textual Criticism or Bible Translation. While I go into more detail in my book, Evidence for the Bible, the simple fact is that modern translations are not based on early translations, but on the best texts in the original language, and these texts are the work of many scholars and based on a vast array of evidence, primarily the earliest manuscripts  and fragments of manuscripts – the earliest of these going back to within a couple of decades of the originals.

If Eichenwald presents a distorted view of the transmission of the manuscripts, he is correct about how the earliest were written, “scriptio continua—meaning no spaces between words and no punctuation.” But he describes this as if it were somehow significant, yet does not give a single example from the Bible where this is an actual issue.  This is because to do so would only show that this was not really a big problem.  In the vast majority of the places where this occurs the context is clear enough to know which meaning is intended. In the small number of places where it is actually an issue the difference in meaning, while important to understanding that particular passage, has no effect on the overall teaching of the Bible.

Eichenwald instead moves quickly on to the issue of the differences between the manuscripts, but a careful reading of his arguments actually undercuts rather than supports his claim that we cannot know the Bible.   He says that,

“But in the past 100 years or so, tens of thousands of manuscripts of the New Testament have been discovered, dating back centuries. And what biblical scholars now know is that later versions of the books differ significantly from earlier ones—in fact, even copies from the same time periods differ from each other. ‘There are more variations among our manuscripts than there are words in the New Testament,’ says Dr. Bart D. Ehrman, a groundbreaking biblical scholar and professor at the University of North Carolina who has written many books on the New Testament.”

This would at first blush seem pretty strong evidence for Eichenwald.   His claim that there are “tens of thousands of manuscripts of the New Testament” is true, IF one also includes all the early translations that were made, as there are only somewhat more that 5800 early Greek manuscripts of the NT.  As for his claim that “biblical scholars now know … that later versions of the books differ significantly from earlier ones,” that hinges on the meaning of significant.  Significant to what?  They are certainly not significant to the teaching of the Bible as a whole.

About the closest Eichenwald ever comes to supporting this claim is in his description of the ending of Mark. First it is important to note that this is not some new revelation. Not only are these addressed in commentaries, all the major modern translation deal with the textual variations, and give the alternate readings in footnotes, so that readers are aware of them.

Then he claims that, “These verses say that those who believe in Jesus will speak in tongues and have extraordinary powers, such as the ability to cast out demons, heal the sick and handle snakes.”  Ok, I give him the point about snakes, though, it should be remembered that handling snakes has hardly been a mainstream position in the history of Christianity.  In fact, the vast majority of those thought, and think, the longer ending is part of the Gospel,  also have rejected the belief that handling snakes is something Christians should do.

As for speaking in tongues, casting out demons, and healing the sick, the longer ending of Mark is hardly the only places these are mentioned.  And this is the key point, except for possibly handling snakes which few Christians believe in in any event, not a single doctrine depends on a verse where there is a doubt about what was the original wording of the text.

The real problem with Eichenwald’s argument can be seen in his statement concerning Luke 3:16 that, “Today, most modern English Bibles have returned to the correct, yet confusing, ‘John answered.’” How does he know that ‘John answered’ is correct?  It is because the whole field of Textual Criticism which is devoted to sorting through and comparing, not only the texts in the original language, but also the early translations into other languages, and all the quotes by early Christians citing passages, to determine what was the original text.

What Eichenwald sees as a weakness, is in reality a strength. Yes, scholars have found that the early mss do differ in places, but in the process they have shown that the text we have today is very reliable.  In fact, as I argue in more detail in my book, Evidence for the Bible, the text we have today is for all practical purposes the same as was written by the Apostles and Prophets.

There are numerous other errors and problem with Echenwald’s presentation about the text of the Bible.  His discussion of Translation and Canon are no better, but this is already a longer than normal post.  Hopefully from this it will be clear that Echenwald’s Newsweek article says much more about him, and about Newsweek, than it does about the Bible.  The Bible can be trusted; they can’t.

The Ultimate Environmentalists

Wednesday, December 24th, 2014 by Elgin Hushbeck

In one sense, critics of the Bible are the ultimate environmentalists, for they recycle everything.  Refute one of their objections, and they just move on to the next, and over time they all get recycled.  The most recent example of this was Raphael Lataster’s article in the Washington Post that asks “Did historical Jesus really exist? The evidence just doesn’t add up. ”

There is really nothing new in Lataster’s arguments and these keep popping up from time to time in one form or another.    Gordon Stein, another critic, wrote in 1980 that while “at one point in time, the question of Jesus’ historicity was a much more popular one for discussion” he considered it “far from resolved.” Michael Martin, another critic writing in the 1990s wrote that “the historicity of Jesus is not only taken for granted by Christians, but is assumed by the vast majority of non-Christians and anti-Christians” and that “the very idea that Jesus is a myth is seldom entertained, let alone, seriously considered.”  Still he thought that “a strong prima facie case” could be made against an historical Jesus. (Michael Martin, The Case Against Christianity, p 36-7)

Thus when Lataster points out that numerous secular scholars have presented their own versions of the so-called ‘Historical Jesus’” he joins a long line of skeptics trying to make a case that even many fellow skeptics find questionable.  It is no wonder that he begins by trying to restrict the discussion just to those who would at least accept many of his assumptions, even if they do question his conclusions.  Believers in the “Christ of Faith” he says “ought not to get involved.”

Nor is it hard to see why he would wish to exclude them, for he assumes that a “divine Jesus who walked on water” is “implausible” and “easily-dismissed,” which it is if you start with the assumption that there is no God, and miracles cannot happen, as do so many critics. But believers do not accept these assumptions, and thus the foundation for much of his argument falls apart.

The first “problem” Lataster cites is a good example of the importance of such assumptions in his reasoning process.  He writes “the earliest sources only reference to the clearly fictional Christ of Faith.” One only need ask, why is it “clearly” fictional?  In the  19th century such claims were far easier to make, but the weight of scholarship over the last century has tended to both strengthen the reliability of the Gospel accounts, and to push the dates of their composition far earlier than skeptics originally assumed.

As for the evidence Lataster presents, key is his claim that “Paul’s Epistles, written earlier than the Gospels… only describe his ‘Heavenly Jesus’” and that he avoids Jesus’ “earthly events and teachings.” One of his key supports for this this claim is that in 1 Cor 2:6-10 Paul taught that demons killed the “celestial Jesus.”  Now while fundamentalists are at times guilty of ripping a text kicking and screaming from its context, this is ripping it from the context, beating it to a pulp, and then reshaping it to fit a theory.  The key passage, states, “None of the rulers of this world understood it, because if they had, they would not have crucified the Lord of glory.”

And here all this time I thought of crucifixion as an earthly Roman form of execution, rather than something done by demons to celestial beings.  In fact, without an earthly, and thus historical, body to put on a cross, what does crucifixion even mean?

Later in the same letter, Paul addresses some of those in Corinth who did not believe that a resurrection of the body was all that important.  Thus in 1 Cor 15:3-8 he writes, “For I passed on to you the most important points that I received: The Messiah died for our sins according to the Scriptures, he was buried, he was raised on the third day according to the Scriptures—and is still alive!— and he was seen by Cephas, and then by the Twelve. After that, he was seen by more than 500 brothers at one time, most of whom are still alive, though some have died. Next he was seen by James, then by all the apostles, and finally he was seen by me, as though I were born abnormally late.”

Death, burial and resurrection all point to a physical and thus historical Christ. Nor is this just some minor secondary teaching, but one Paul says is most important.  Note the appeal made to these skeptics concerning the eyewitnesses and the fact that many were still alive. This an implicit challenge to go and talk to them if you doubted what he was saying.

It is for reasons such as these, plus a lot more that space does not allow for here, that even most skeptics reject these claims when they periodically come up.  For example, in my book Christianity and Secularism, I look at the early non-Christian sources and just from these we get the following picture:

There was a religious teacher named Jesus. We are told that His birth was not a normal birth. During His ministry Jesus did many miracles. He had a large following, and the religious leaders of the time opposed Him. We learn that while in Jerusalem for the Passover, Jesus was arrested. He was condemned to death by the Roman governor Pontius Pilate. His death was by crucifixion. During the crucifixion there was an unexplained darkening of the sky. Finally, His followers claimed that three days later Jesus rose from the dead and still lives. (pg 132)

Again this is the picture of Jesus from the early critics. Ultimately there is the question of how Christianity got started in the first place, growing to one of the largest religions in the world, and vastly changing the course of human history. If the accounts in the Bible are true, this is what we would expect.  It is hard enough to account for this if Jesus was just a misunderstood historical figure whose follower got carried away in their claims about him. It is impossible to account for if there never really was an historical Jesus.

I think it is pretty safe to say that we can file this one away, yet again, at least until it come up next time, perhaps in another 10 or so years.


The Reliability of the Gospel stories on Google Hangout

Wednesday, December 10th, 2014 by Elgin Hushbeck

Join me tonight from 7:00 – 8:00 PM CT as I will be discussing the Reliability of the Gospel stories with Thomas Hudgins (translator, Aprenda a leer el Griego del Nuevo Testamento),  and missionary Rev. Mike Bradley, just in time for Advent!

The Ten Commandments

Sunday, December 7th, 2014 by Elgin Hushbeck

Prager University has just posted a wonderful new set of short videos (about 5 min each) on the 10 Commandments,  why they are the best moral code ever written, and why they are relevant for today. I highly recommend these.


Hebrews 10:21-26

Wednesday, October 22nd, 2014 by Elgin Hushbeck

A verse by verse study of Hebrews
    D    A Better Result (10:1-18)
        1    The Old Covenant could not save (10:1-4)
        2    Christ established a New Covenant (10:5-10)
        3    An eternal Result (10:11-14)
        4    Confirmed by the Holy Spirit (10:15-18)
    E    E. Closing Exhortation (10:19-39)
        1    Our new status (10:19-21)
        2    Draw near to God (10:22-25)
        3    Keep sinning no sacrifice (10:26-27)

        4    Analogy – Breaking the Laws of Moses (10:28-31)
        5    Confidence in past suffering (10:32-35)
        6    God is trustworthy (10:36-37)
        7    Link (10:38-9)