Friday, November 19, 2021

ADVICE TO SUNDAY SCHOOL / BIBLE STUDY TEACHERS: PART 2

Continuing with my advice based mainly on mistakes I have made in the past as a teacher, here are some additional areas of potential pitfalls to be aware of:

Stay on Top of Technical Issues

When you are presenting an informal talk to a home Bible study, there are really no technical issues you need to worry about unless it is nighttime and the power goes off or you have left all your lecture notes at home. The only thing you really need is a chair to sit in and preferably an empty chair or table next to you to hold your Bible, handouts, and/or notes. But giving a presentation in any other setting can be more of a challenge.

Often when I had to give a Bible lesson in a few days, I would have what Freud called the Examination Dream. That is the type of dream where you are headed for a final exam in a class and your alarm clock didn't go off on time, you get a flat tire on the way to class, you can't find the right classroom, the exam is written in a foreign language you don't understand, etc. etc. But for a teacher instead of a pupil, the dream takes the form of forgetting your lecture notes, having to change classrooms in the middle of the class period, finding that there are not enough chairs for the students, no one shows up for your lecture or they are chatting among themselves during your lecture, etc. etc.

At last I began to realize that I wasn't really nervous at all concerning the content of my lesson or my ability to present it adequately (although perhaps I should have been worried), instead it was concerning the actual logistics involved in teaching. In other words, would there be a lectern on stage of the proper height for me to read my material, was it big enough to hold my notes and my Bible, would the computer system for the projector system work that day, was there a fresh battery in the light pointer / slide controller, had I turned on my microphone and adjusted the volume properly, etc. etc.

Therefore I resolved to not use a microphone unless absolutely necessary, dispense with visual aids if they weren't needed, carry spare batteries with me, and show up for class very early to make sure everything was ready. And on occasion, even that would not keep me out of trouble, which leads to my next piece of advice.

Be prepared for all eventualities.

When I was a research manager at my company, twice I had to give a one-on-one presentation on our department's work to our company president. He had the well-deserved reputation of being a rather sadistic man who loved to humiliate people in public. A fellow manager and I were both giving our talks using an old fashioned transparency projector. He was first to speak, and the light bulb burned out in the middle of his talk. After a fruitless search to locate a replacement bulb, the president told my colleague to go ahead and finish his speech without the overheads. However, unfortunately that manager was relying on reading directly off the transparencies to give him the necessary information, and so the rest of the talk was less than it could have been. I had thought ahead, and when it came for my turn I could easily read from the paper copies of each overhead I had brought with me.

Before the second talk I had to give to this same president, I had been told by someone that one favorite trick this sadist had was to stop a speaker before he had even started and say, “Show me your fifth slide and give your whole talk using only it.” So each slide which I had prepared told a complete story just in case he pulled that trick on me as well (which he didn't).

Of course, you can never anticipate what will happen to derail your plans, but it never hurts to wear suspenders as well as a belt just in case. Turning back to a church setting, here are two examples that happened to me decades earlier due to another sadist (or at least one who had a rather wicked sense of humor) that illustrate the importance of being well prepared.

This particular person was a friend of our church elder and attended some of our activities although he was a member of another church in town. He once offered his house for us to use for a Wednesday evening Bible study led by our elder (Yes, we only had one since it was a very tiny congregation). Soon after the lesson began, the doorbell rang and two men at the door were ushered in by our genial host. It turns out that he had purposely invited two Mormon missionaries to come over on that particular evening just to watch the sparks fly. Our quick-thinking elder ushered them into another room and subjected them an impromptu apologetics lesson. But before he left, he turned the class over to me to teach. So both of us had to wing it at the last minute.

I should have learned from that experience not to trust the elder's friend, but I didn't. He approached me about two weeks before Easter and asked if I would be willing to give a little five-minute devotional after a meal his church was having. I agreed, but when I showed up at the church, I saw my name on a big poster listed as the featured speaker at their large annual fund-raising dinner. So while I was eating (and I didn't have any appetite at that point) I had to devise a way to turn my little devotional into a full length presentation other than just talking very, very slowly. I survived the experience barely, but I can't vouch for the audience that had to hear it.

Never indulge in sarcasm or try to fool your class.

This is another lesson that I have been rather slow to learn. Once when I was trying to convince my class that the most popular view of the future was probably highly unlikely, I purposely led them along by taking a randomly chosen Bible passage and subjecting it to all the worst techniques of biblical interpretation that I had detected in a best-selling book on prophecy. I did it with a very straight face and ended up, understandably, with a totally ridiculous conclusion. To my dismay, no one in the class caught on to what I was doing even at the end of my nonsensical rambling. I then had to admit to them that I had actually been parodying the technique used by others in order to expose it. They all knew then that they had been fooled, and only a few laughed. One women in the class actually refused to talk to me or even look me in the face until I apologized to her, and later to the whole class for my behavior.

Know how to deal with comments or questions from your listeners.

As part of my training at work, I was sent to a Presentation Skills Class. It actually helped me in my Bible teaching in dealing with the above situations. One of the lessons that it taught was to always repeat the question before attempting to answer. The reasons are many, including the fact that some in the audience may not have been able to hear; it gives you time to formulate an answer while you are repeating it; and you can reword the question (or comment) slightly to bring out the points you want to emphasize while eliminating the aspects of it that do not bear repeating. Then, after making your answer, immediately turn away from the questioner and ask the rest of the audience if they have any other questions, purposely ignoring any additional comments or question from that same person. That will keep attention-hoggers from asking you more and more questions or even accuse you of not really giving them a satisfactory answer.

Then, there are times when you really are caught off guard and don't know the answer to a question. The temptation is for the speaker to wing it and give a less than accurate reply. It is far better to just admit your ignorance openly and either (a) ask the rest of the class whether anyone has an answer or (b) simply say, as I have done on several occasions, “I will have to do some research during the week and get back to you next week.” If you chose the latter option, be sure to keep your promise.

Never humiliate someone who asks a question or makes a comment.

The most important reason to obey this advice is that it is the Christian way to act. The second reason is that the person you do it to will probably never open up again and may even leave the church entirely. Thirdly, it will probably be obvious to many in your class that the reason for your action is that you didn't have a good answer to the question and didn't want to admit it. I have only seen this happen in a church setting once, and I pray that I will never see again.

My wife and I were vacationing in New England, and we stopped at a church where we were shown to the college age class taught by the pastor of the church. He was going through a very difficult and controversial Bible passage and afterwards asked if there were any questions. One young man made a very innocent comment concerning the text, and the pastor pointed his finger at him and shouted at the top of his voice, “You've been reading Catholic books, haven't you!” I thought that the poor student was going to burst into tears. Even mild criticism may cause someone to feel humiliated.

Know how to receive praise.

Sometimes it is better for a teacher to receive gentle admonition than praise. In my case, I have realized that my naturally inflated ego needs a little puncturing on occasion. I do, however, appreciate kind words given to me by those who have heard me speak and I let them know that. But I often deflect the praise by saying truthfully that without my home library of Bible commentaries, I would be totally lost.

There are two types of praise that I appreciate the most, and this is advice to those of you who are more often listeners than teachers themselves. The first is when I happen to accidentally overhear two people discussing my class in positive terms or I get that information second-hand from someone who has heard it from another source. The other occasions, and I wish they were more, are when a person comes up after class and thanks me, not for my sterling presentation, but for some new spiritual insight they have received from it.

Keep it interesting.

This can be a real challenge at times, but one technique I have used successfully in the past is to incorporate acting into your lesson. This can be done by scripting and reading a monologue, writing a sort of four-part play involving a Bible passage and getting volunteers from the class to perform it, proposing a real life type of scenario and explaining it to a few other willing participants in the class ahead of time who agree to play the various parts and then throwing them a loop in the middle of the action by acting in an unexpected manner to see what they will do, and having the whole class read and act out some of the Psalms responsively to duplicate the original liturgical setting. Our teaching team even spent one semester on famous Christian leaders of the past and had the teachers dress up in costume and act as the person in question.

But one technique which I employed for a long time was highly successful in keeping our class members coming back year after year without getting bored. That was to get their collective buy-in on the subject of the the coming semester. I would solicit ideas from all the class members and include those possibilities along with my own suggestions in a confidential questionnaire I would hand out the subsequent week. I would tally the results, adding points to the subjects people really liked and subtracting points if anyone ranked it very low. I announced the results the following week and would begin getting to work organizing lessons. We carried out a regular rotation in the types of subject to cover: Old Testament one quarter, New Testament the next, and a topical subject for the third. That was another way to keep the interest level high.

Consider Team Teaching.

Another way I found to keep your presentations interesting is to assemble a teaching team with a team leader in charge of dividing the semester into individual lessons in order to cover the whole subject adequately. Then at a team meeting, the leader would go over the theme and describe the various lessons. The group would jointly agree on which lessons would be handled by which teacher, ensuring that everyone had an equal opportunity to be a presenter. Besides team teaching giving built-in variety to the class, it eliminates the possibility of getting stuck with a poor teacher for a whole quarter, gives all the teachers the chance to be a learner as well as a teacher, and is a great way for those who have never taught before to see if that might be their ministry.

As a side benefit, if there is someone in your class who always tries to hog the spotlight by droning comments on and on or continually acting as a devil's advocate, it provides a good way to disarm them. On two different occasions at different churches we had someone like that in our group. But I found out that all it took in both cases was to ask them if they would like to teach one of the lessons the following quarter. They both accepted and, as predicted, stumbled through their whole presentations and started to realize first hand how hard it can be on the other side of the fence. In both cases, it had the effect of totally silencing them for months to come. And from a positive viewpoint, it became obvious that they were really just looking for some sort of recognition from the rest of us. We gave them that validation by treating them as someone whose worth we valued enough to trust them as a speaker.

Beware the pitfalls of employing a team teaching technique.

Despite the many advantages of using this method, including the obvious one of giving each teacher more than enough time to adequately prepare for their lesson and not get burned out in the process, there are potential problems that may crop up also.

Being unequally yoked: Twice I was asked by our pastor if I would meet with someone who wanted to start their own Sunday school class to see if I would check him out and agree to co-teach. In one case, it turned out that the man primarily wanted to utilize the class as part of a sociological study to determine why young folks left the church. In the other case, the potential teacher wanted to start out studying the question of hell, not the nature of hell but whether it even existed. I opted out in both cases.

Try new teachers out gradually: As I explained above, you may on occasion end up with a co-teacher who is a very poor presenter. That is why our teaching team would always chose the summer time when class attendance was down to try out a new teacher. Another problem that we encountered with one man was discovered when it turned out that he invariably showed up too late to class after all the announcements and prayer requests had been made. And one time he failed to show up at all since he said he had the wrong date down on his calendar. He did not last long on our team.

Favoritism: Those in your class will always have their most and least favorite teachers. So we quickly learned never to announce in advance who would be speaking the following week. Otherwise, it was quite embarrassing when only half the class showed up the following week. On one occasion a class members even called me during the week to make sure that a particular person wasn't going to be speaking.

Tag-team presentations: A variation on team teaching is to have more than one presenter split the teaching duties during a given class period. This really adds audience interest to the class but is rather hard to do in practice. The major pitfall involves time restraints. Presenters must adhere closely to their individual allotted times. That is why it is best, if possible, to assign the last time slot to an outside speaker or one on your team who cannot always be trusted to limit his words.

One week I was scheduled to give the bulk of the lesson, prefaced by a few words from a man who did not attend our class concerning his ministry. I told him to keep his talk to under 10 minutes. He totally ignored what I had told him and proceeded to slowly ramble on and on longer and longer. Since I had spent about a month carefully preparing my own presentation, I admit that I fidgeted nervously through his speech waiting for him to finish. And I had to continue chopping down my prepared words more and more in my mind, trying to figure out how I could finish on time.

But about two-thirds through the class time, I started to relax and resigned myself to the situation by deciding that for some reason God did not want me to talk that day. Our guest speaker ended up taking the whole class period and he was never again invited back to speak.

Use good materials for your class presentation.

The starting point is generally the quarterly study guide that your denomination may provide. But it should always be supplemented by your own ideas and experiences. In addition, the bare minimum for every believer's home library, whether or not they are a teacher, consists of a reliable study Bible (such as the NIV or ESV editions), a couple of different Bible translations to compare with one another, a one- or two-volume Bible Commentary, and a one-volume Bible Dictionary. In addition, there are numerous small, inexpensive study guides available for each book of the Bible and many Bible topics as well. You can search for them in Christian Book Distributors' on-line catalog. There are even older commentaries and recent sermons available on the internet.

If you want to go even further into your Bible preparation, I would suggest sticking mainly to commentaries and other valuable resources from the following reliable evangelical presses: Zondervan, Eerdmans, Baker Books, and InterVarsity Press. More on this subject is found in my post “Bible Commentaries and Dictionaries.”



 

Thursday, November 18, 2021

ADVICE TO ADULT SUNDAY SCHOOL / BIBLE STUDY TEACHERS: PART 1

One thing before I start: You may want to keep reading even if you are not a teacher in a church setting since you might become one in the future, and even if you don't, it may help you sympathize with those who do teach. Another thing to note is that I have a companion post entitled “How to Lead Bible Discussions” for specific guidelines on how to deal with that particular challenge.

If you wonder why I feel that I am qualified to give anyone advice on this subject, I have been developing and teaching adult Bible material for close to 60 years now in various venues such as: college youth groups, Sunday school classes, adult continuing education extension courses, special evening lectures at church, Sunday morning sermons, home Bible studies, one-on-one mentoring, workshops for area Sunday school teachers and pastors, and through internet postings. And I have carried these out while attending six different evangelical churches representing six different denominations or non-denominational traditions.

I mention the above, not to brag, but to indicate that I have had a myriad of opportunities to make mistakes as a teacher, and I often took them. So I hope you can learn from my experiences, both good and bad.

Keep all of your lecture notes.

That may look like a rather prosaic way to lead off with. However, years ago I was conducting a workshop for Sunday school teachers in the area, and a man who later became my current Sunday school class leader was attending. After he had been teaching for several more years at our church, he told me that the only thing he remembered from my lecture was my advice to save, as a hard copy or on a well-backed up computer, the notes from any classes you have taught. Even though you think that you will never have the chance to speak on the same subject again, you never know. Or, like me, you may want to later recycle your lessons as blog posts.

By the way, I should have been listening back then to my own advice since I lost my lecture notes from that particular workshop and am now trying to reproduce my thoughts from scratch to write this post.

Expect criticism and learn how to deal with it.

My first occasion to teach Bible lessons came when I was in graduate school and part of a church college-age group. One session that I organized and partially taught was on the Creation. We had invited two outside speakers to speak on this subject on different weeks. One was a professor of religion from the local university. We opened the class with a few popular praise choruses of the time, and I gave a prayer and read a short passage from the Bible.

When I turned it over to the professor, the first words out of his mouth (with a little sneer) were, “I see that none of you are particularly sophisticated in the area of religion.” From that point on, I don't really remember anything else he said except that he talked down to us the whole time. To give us credit, we all listened politely and thanked him for coming.

The next outside speaker was recommended by one woman in the group who had been listening to his once-a-week evening talks on the radio. He was also the pastor of a church in town. When he barged into our classroom slightly late, I noticed that he had a pronounced scowl on his face. I began the class as usual with singing, prayer and a reading from the Bible. This time it was the familiar passage in Psalms beginning, “The earth is the Lord's and the fullness thereof.”

The first words out of this speaker's mouth were: “Well I hope you won't be offended if I read out of the Bible!” Of course, that was a rather strange thing to say right after I had just read out of the Bible myself, and even in the King James Version. Again, I remember nothing of what he said after that point, only that it was all said in a quite belligerent manner. We listened politely and thanked him for coming, and he stormed out of the room. The woman who had recommended him in the first place tuned in to his broadcast that week and said that he had ranted and railed concerning the ultra-liberal church in town that he had visited.

From those two encounters, I quite quickly learned that you will never be able to please everyone, even if you hardly say anything. However, a teacher needs to treat every member of his audience respectfully in a Christ-like manner. Another lesson I took to heart, although some of you may disagree here, is that as a teacher I feel that I am probably most on track with what I am saying if I am criticized equally from the left and right extremes of the religious spectrum.

However, you may want to be especially careful with your words if you are teaching a controversial subject.

One church at which I taught for years had quite definite opinions regarding the End Times, opinions which I could not honestly share. So the elders decided that I could continue teaching Sunday school as long as I avoided the subject of eschatology. That did not pose a problem for me since a teacher should always obey the wishes the appointed church leaders. And if I was asked a question relating to the future, I simply turned it over to one of my co-teachers to answer.

However, at two other churches where I was under no such restrictions, I did get a little flack for my views on the subject. At one such church, a stranger walked into our class and heard me discussing several ways of looking at the Book of Revelation. At one point he got up and shouted, “How can you call yourself a Christian if that is what you believe!” And at another church where a similar subject came up and I had made a comment, a woman in the class volunteered, “Well, that certainly isn't what Mr. X (a popular end-times 'expert') says!,” as if that comment should settle the question once and for all.

Just as how the earth will end is a controversial topic, so is the way in which it was first made. After a respected speaker in our congregation discussed the pros and cons of a young-earth view, I overheard one member of the church mutter, “That person has no right teaching here.” I wasn't at all surprised at his comment since the same person had also gone to our Senior Pastor and tried to get me banned as a Sunday school teacher as well for some rather innocent comment I had made.

The last example of a touchy subject involves the question of eternal salvation. One can take various stances regarding this area of theology depending upon which Bible passages you tend to stress. I was teaching on the Book of Hebrews and explained that one passage appeared to teach that it was possible (although improbable) that a person who had once made a sincere profession of faith would later apostasize and deny God altogether. An elder's wife in the audience came up to me after class with tears in her eyes and said that I really shouldn't say such things. I found out later that her son had done the very same thing, and she understandably did not like to think of him being damned forever. If I had known that beforehand, I probably would have been much more careful in how I broached the subject in class.

Be aware of any time restraints.

Of course, this is most important if you are teaching a Sunday school class and need to be done in time for church services to start. However, even if you are leading a home Bible study or a giving a special lecture in the evening or mid-week, it is quite unkind to your audience to keep them past the agreed-upon time. That is why you should practice your talk for timing before you present a lesson so that you don't run over. There is nothing that will drive people away from your class faster than habitually finishing later than expected.

On the other hand, if you always start your class late, they will get used to that practice and start coming in later and later themselves. It is not fair to those who show up on time and have to sit around waiting for the rest of the members to do the same. I realize that many people do want to visit and catch up with their friends on what has happened during the week. However, I do not feel in the least guilty in calling the class to order in a clearly heard voice, even if it means on occasion telling the pastor himself to quit visiting. I know that some teachers accomplish the same thing by beginning their lesson right on time with a prayer, since that always has the desired effect of rapidly stopping all other talk in the room. That technique may be effective, but it doesn't really seem to me to be the proper use of prayer.

One problem in keeping to a strict time schedule is if you are mixing in a number of discussion questions with your actual presentation. More on this in my companion post for discussion leaders, but just be aware that you may have given up all control of the class time at that point.

Know your audience.

One major advantage of teaching a long-standing Sunday school class or small home group is that you get to know the people you are talking to and can tailor your presentations to their specific needs. But you don't always have that luxury. I will give an example from years ago when I was called on to give presentations to groups I had never met before.

Years ago, I was asked by our pastor if I would be willing to fill in at the pulpit one Sunday for a small country church in the area who was in between pastors. (I realize that this was a case of preaching, not teaching, but my whole mode of preaching at the time was really more a case of teaching.) I completely misjudged my audience. I was used to speaking to a small, highly educated group of rather staid Christians. However, as I stared at the totally blank and bewildered faces in this congregation while I talked, I realized I was doing a very poor job of communicating to them the biblical truths I wanted to get across. I also realized a little later to my surprise that this was a charismatic church that was used to a little more emotional content and group participation during their service.

If I had known more about these sincere Christians, I might have been able to minister to them a lot better than I did. Surprisingly, a month later they informed me, though our rather embarrassed pastor, that they had prayed about it, and God told them that I would be speaking the following week. Not being one to contradict God, I showed up and attempted it again.

I will continue with with my comments on Bible teaching in the following companion post.


 

Wednesday, November 17, 2021

APOLOGETICS: A STUDY GUIDE

Of the various “word” ministries within the body of Christ, four are sometimes confused with one another: preaching, teaching, evangelism, and apologetics. In general, one could say that:

    The goal of a teacher is to help Christians grow in their faith and knowledge of the Word.

    The goal of a preacher is to present the gospel to those who are seeking and to strengthen believers' walk.

    An evangelist restricts his activity to spreading the word to those who have not heard it, using methods such as life-style evangelism, sharing of one's testimony, one-on-one ministries door-to-door or at campuses and prisons, utilizing the media, etc.

    An apologist attempts to remove barriers to belief from those who have rejected the claims of Christ for one reason or another.

There are certain overlaps between these various ministries. Just look at Paul, who practiced all of them at one time or another. However, one must also recognize that God has not gifted all Christians in the same way, and the separate ministries each have their own unique place in the body of Christ. For example, a Sunday school teacher or preacher who addresses the same group of believers every week with an evangelistic message is rightly rightly characterized as “preaching to the choir.” On the other hand, an evangelist such as Billy Graham was the first to admit that he would not exactly be called a Bible scholar. Conversely, C.S. Lewis once wrote that he would make a lousy evangelist since he considered himself primarily as an apologist. And, as far as I know, both Graham and Lewis only wrote one book each which would be called a Bible commentary.

With all that in mind, even within the field of apologetics, there are a number of different ways in which to approach it. And much depends on the characteristics of the person or group you are trying to reach and the nature of their objections. The actual books, magazines and blog posts put out by “professional atheists” form one of the most valuable resources for an apologist since they accurately represent what they themselves consider the weakest aspects of theistic beliefs. Another valuable resource comes from Reasons to Believe, a group of Christians who represent mainly the scientific community. You can access lectures from various experts in their respective fields and also their writings on the subject of apologetics. Then there various books you may want to consult, including:

    The series of books by Lee Strobel entitled The Case for Christ, The Case for Faith, etc.

    C.S. Lewis' Mere Christianity, The Problem of Pain, Miracles, and God in the Dock

    Evidence That Demands a Verdict and More Evidence That Demands a Verdict by Josh McDowell

    Colin Brown's Miracles and the Critical Mind

    Alister McGrath's The Big Question

    The New Testament and Criticism by George Eldon Ladd

    F.F. Bruce's The New Testament Document: Are They Still Reliable?

    Hard Sayings of the Bible, Walter Kaiser, et al.

Also, in one way or the other, most of the posts on this site address questions related to apologetics one way or the other. Especially pertinent are those entitled “Bible Contradictions:” with the subtitles shown below. They may also suggest one way to study this subject by categories.

The Pentateuch, Abraham, David's Life, The Wisdom Literature, Old Testament Miscellaneous, God's Nature, The Nature of Christ, Jesus' Teachings, New Testament Passages, Religious Practices, Jesus' Early Life and Ministry, Jesus' Later Ministry and Death, Jesus' Resurrection, New Testament Miscellaneous, Genealogies, Marriage, Miscellaneous

Also see the post “Answering Atheists: Internal Contradictions in the Bible” for more supposed contradictions.

However, not all objections to the faith are due to supposed contradictions in the Bible. And for those others, the following blog posts, divided topically, may be helpful.

Philosophical Objections          “God: Is Divine Evidence Credible?” by Dallas Burdette

                                                   Illogical Atheists

                                                  Theodicy: The Problem of Evil

Scientific Objections                Science and Christianity

                                                 Does the Earth Move and Will the Stars Fall?

                                                 Genesis 1:30 Were Carnivores Originally Plant Eaters?

                                                 Genesis 1

                                                 Genesis 2

                                                 Leviticus 13-14 Curing Leprosy

                                                 Mark 4:30-32 How Small Is a Mustard Seed?

Moral Objections                     Immoral Teachings in the Bible

                                                 Leviticus 21:15-24

Mathematical Objections        Mathematical Objections to the Bible

                                                How Many Israelites Died?

                                                I Kings 7:23 // II Chronicles 4:25: c = 3d?

                                                Deuteronomy 14: Is a Bat a Bird?

Historical Objections             Camels in the Bible

                                               Genesis 37:28

                                               Bible Interpretation: History Books

                                               Joshua 5-6

                                               Answering Atheists: Historical Errors in the Bible

                                               Answering Atheists: The Bible's Flawed Origin

Also look at the several blogs having the sub-title “:Archeological Evidence”

For some skeptics, their biggest barrier to accepting the biblical record is the presence of miracles. I once gave a series of lessons at church on that subject and have reduced all of them to blog posts. A key to the particular subjects covered and the pertinent post titles can be found by searching for “Miracles in the Bible: A Lesson Study Guide.” The posts referenced there which pertain to Lessons 1-4 and 6 may be of special interest.

Finally, I have captured my half of a correspondence I had several years ago with an old high school friend who would consider himself an atheist. You may read it in the posts “Dialogue with an Atheist: Parts 1-7.” It represents my one foray into the area of one-on-one apologetics. My friend has a brilliant mind, but I attempted to keep up with him. If you happen to find yourself debating with someone who is totally up on science and philosophy, this dialogue may be of special interest to you even if the final result in my experience was less than satisfactory from an apologetic viewpoint. But it does illustrate some of the deficits of a totally intellectual approach when the underlying issues may lie elsewhere.

 

Tuesday, November 16, 2021

SYMMETRY IN IGNATIUS' LETTER TO THE ROMANS AND THE DIDACHE

The Apostolic Fathers were basically the next generation of church leaders following the death of the apostles. Perhaps not surprisingly, a few of their writings even exhibit the same sort of literary symmetry found in the books of both the OT and NT. Below are two examples.

The Letters of Ignatius

The presence of small chiastic (mirror image) elements in Ignatius' letters proposed by various scholars raises the expectation that some of his individual works might be completely composed in a symmetrical manner. The small Epistle to the Romans was analyzed as a test of this hypothesis. The results utilizing either themes or specific verbal clues showed a good agreement with one another and resulted in the following symmetrical organization for the letter as a whole.

1. Opening greetings (0:0-1:1) “prayer,” “salute (2x),” “worthy (7x)”

    2. Please God by not helping me (1:2- 2:2) “desire,” “world,” “love,” “unto God that I may rise             unto Him”
        3. Trials (3:1-5:3)
“hinder”

            a. future (3:2-4:2) “disciple,” “wild beasts”

                b. present (4:3-5:1) “disciple,” “wild beasts”

            a'. future (5:2-3) “disciple,” “wild beasts”

        3'. Desire to imitate Christ's Passion (ch. 6) “hinder”

    2'. Stand on my side and God's side (chs. 7-8) “desire (7x),” “world,” “love,” “come to the Father”

1'. Final greetings (chs. 9-10) “prayers,” “salute,” “worthy (3x)”

Confirming this structure are the observations that (a) “desire” appears exactly seven times between sections 3 and 3 and (b) references to Rome and Romans appear only in the opening, center, and closing sections.

There is also an elaborate symmetrical pattern in the order of divine names which unites Section 1:

a. Father

    b. Jesus Christ his Son

        c. Jesus Christ our God

            d. God

                e. Christ

a'. Father

    b'. Jesus Christ the Son of the Father

        c. Jesus Christ our God

            d. God

In addition, there is a set of mirror-image bookends for Section 3a:

I am no longer visible

        to the world (3:2b)

------------------------------------

        The world

shall not...see my body (4:2b)

Didache

This early writing purports to come directly from the Twelve Apostles, which is probably not true. But it does exhibit the same sort of literary order that we see in genuine biblical writings. Starting with Walter Ray's demonstration of the close structural ties between Didache 9 and 10, the following attempt was made to reconstruct a symmetrical pattern for the entire work. The results were highly persuasive.

I. Two Ways (vv.1-5)

    A. The Way of Life (vv. 1-4)

        B. The Way of Death (v. 5)

            II. Beware of False Teachings (v. 6a)

                III. Teachings about body life (vv. 6b-10)

                    A. But concerning eating (v. 6b)

                        B. But concerning baptism (v. 7)

                            C. Fasting (v. 8a)

                            C'. Praying (v. 8b)

                        B'. as touching the eucharistic thanksgiving (v. 9)

                    A'. Thanksgiving after dinner (v. 10)

        II. Testing teachers (vv. 11-13)

                A. Receive teachers (v. 11a)

                    B. Test them (v. 11b)

                A'. Receive teachers(v. 12a)

                    B'. Test them (v. 12b)

                A'''. True prophet is worthy (v. 13)

                    III. Teachings about body life (vv. 14-15)

I'. Fate of the Two Ways (v. 16)

    A. Coming of the Lord

        B. The Faithful

            C. The Lawless

            C'. Fate of the Lawless

        B. Salvation of the faithful

    A'. Coming the Lord

Both I and I' contain numerous NT quotations, and IA and B begin in the same manner: “first of all.”

Section IA is bounded by “The way of life is this" at the beginning and This is the way of life” at its conclusion.

Section I' begins with “life”and ends with “dead.”

Some of these writings make interesting and even inspiring reading, but should certainly not be placed on the same level of authority as the NT itself. The complete texts of these writings and others are probably available on-line. Alternatively, J.B. Lightfoot has translated them into English and collected them in a book appropriately called The Apostolic Fathers.

Once one moves into the later Christian writings, all semblance of order disappears.




 

Monday, November 15, 2021

A TREASURE TROVE OF BIBLICAL MISINFORMATION

One may on occasion come across a questionable pronouncement or two regarding the Bible from a 

preacher or teacher, but I had the rare “privilege” of hearing a series of talks in which it was hard to 

detect any truth whatsoever. This happened when an outside speaker was invited to our home Bible 

study for a month to present his version of Walk Through the Bible, which turned out to be nothing like 

the popular Bible study of that name (which I also would not recommend). He proceeded to bombard 

us with one sensational fact after the other, to which we listened politely. After he had finished his 

series and I had questioned him privately on a few of his most outrageous claims, I put together the 

following “rebuttal” of some of his comments to present to our group. The speaker's statements are 

given in bold.

 

Genesis 1:21 Tannin refers to sea-dwelling dinosaurs. However, the same Hebrew word is used in 

Psalm 148:7 where it applies to creatures present in King David’s time (about 1000 BC).

 

Behemoth” in the Book of Job refers to land-dwelling dinosaurs. It can’t be a hippopotamus (as 

most Bible scholars believe) but probably refers to a dinosaur because of the huge tail described in 

Job 40:17. In the first place, poetic language is used to describe this beast (limbs of brass, bones of 

iron, etc). And as almost all translations show, its tail isn’t said to be as big as a cedar tree, but only as 

stiff or straight as one. This picture does not fit most dinosaurs, which had very flexible tails. Finally, 

many commentators believe that “tail” is actually a euphemism for the male sexual organ, described as 

“thigh” or “foot” elsewhere in the Bible. (see Hartley, The Book of Job).


Genesis 5:1-31 The meanings of the proper names in this passage form the following sentence if 

read together: “Man is appointed mortal sorrow. Blessed God shall come down teaching and his 

death shall bring the despairing rest and comfort.” It is true that most Hebrew proper names meant 

something in that language. But to get this sentence, one must add verbs not present and change nouns 

into adjectives or verbs. In addition, the names have in most cases (other than the three bolded words 

below) entirely different original meanings than the speaker claimed. The meanings below come from 

 Strong’s Concordance (used by our speaker as a primary source elsewhere in his talks):

Adam = man

Seth = compensation, sprout

Enosh = mortal

Kenan = one acquired or begotten

Mahalalel = God is splendor

Jared = contender or avenger

Enoch = tuition, teacher

Methuselah = man of the spear

Lamech = overthrower, wild man

Noah = rest, comfort


Jerusalem is the center of the nations as stated in Ezekiel 5:5, as one can see from a European 

map of the world. That verse in its context just says that Jerusalem is immediately surrounded by 

pagan nations, not that she is the geographical center of all the civilized world at the time. Also, you 

can make any nation in a map to appear as the center depending on the prospective, but you certainly 

can't make Jerusalem the center of any European map, as he stated.


Columbus relied on the Bible to know the world was round. He really relied primarily on the 

Apocrypha, not the Bible. 2 Esdras 6:1 uses the phrase “circle of the earth,” and a later verse in the 

same chapter states that the earth is seven parts land and one part ocean, which is why Columbus 

totally underestimated the size of Atlantic Ocean. (Oxford RSV --Bruce Metzger) And if Colombus 

relied on the word “circle” in Isaiah 40:22, even that was incorrect since it probably applies to the 

“dome or vault” of sky above the earth where God dwells, not to the shape of the earth. (New 

International Dictionary of Old Testament Theology and Exegesis)


Deuteronomy 2:22-23 was a prophecy of death by crucifixion, an amazing prophecy since this was 

a form of punishment totally unknown to the Jews.

But Deuteronomy does not say that this was a means of killing someone, only a way of disgracing an 

already dead body by hanging it from a tree. This practice was well known to the Jews. Also see 

Joshua 8:29; 10:26-27.


All of the apostles died a martyr's death.

This is a comment you will probably hear from many other popular writers and speakers when in fact, 

only a few of the deaths are described in reliable sources; the rest come from fanciful Christian 

writings dating to no earlier than the 5th century. They should not be taken as reliable historical records 

at all.


The “James the brother of Jesus” ossuary provides historical proof of Jesus' life.

Unfortunately, the latest sceintific analysis shows that not to be true. The ossuary (carved stone box to 

hold bones of deceased) was genuine, but part of the carved inscription was found by analysis of the 

patina to be made in modern times in an apparent attempt to deceive.


Paul killed about 5,000 Christians

There is not the slightest evidence that Paul was responsible for even one death except possibly 

Stephen, whose martyrdom is so important that over one chapter of Acts is devoted to it. The 

persecution under Saul, according to Acts, was limited to his arresting Christians and driving them out 

of town. Jews under Roman rule were not allowed to enforce the death penalty for any reason. 

Therefore it only happened through rare cases of mob action. The somewhat later stoning of James 

(Jesus’ brother) was so unusual that the Jewish historian Josephus even remarks on it and says that 

many Jews later felt that the killing of such a righteous man was the cause of the fall of Jerusalem in 

AD 70. There is no mention of the killing of 5,000 righteous men in Acts, Paul’s letters, or Jewish or 

Roman sources.


PROPHECY

Our speaker spent much time (as does the standard Walk Through the Bible course) dealing with future 

events. But it was strictly according to his own particular brand of theology, dispensationalism, without 

a hint that there might be alternative interpretations. My own recommended sources on this subject 

describing the four major views of the future are given below, or you can consult several posts I have 

written on this subject.

 H. Wayne House, Charts of Christian Theology and Doctrine, Zondervan, 1992)

The Meaning of the Millennium: Four Views (Robert G. Clouse, ed., InterVarsity Press, 1977)

Revelation: Three Viewpoints, David George ed.

A Guide to Biblical Prophecy, Amerding and Gasque, ed.


A brief description of the hermeneutical methods underlying these beliefs (according to my admittedly 

biased opinion) is given below.

a. Postmillennial: not much reliance on specific Scriptures, influenced by current events in the world.

b. Amillennial and Historical Premillennial: start with clear teachings in the NT and then add the 

apocalyptic NT scriptures with a recognition that they allude to OT events and use OT imagery.

c. Dispensational Premillennial (also called pre-trib premillennialism): relies primarily on a literal 

understanding of OT prophecies first and then adds NT apocalyptic texts. Details may change 

according to current events.


One-third (He later said 31%) of the Bible is prophecy (i.e. telling the future). We should first keep 

in mind that the term prophecy includes telling forth, not just foretelling. Most of prophets 

concentrated on issues of social justice and godly living. But our speaker was mostly correct 

concerning the amount of predictive prophecy in the Bible. The actual % of verses according to 

Payne’s  Encyclopedia of Biblical Prophecy is 27% (closer to 1/4 than 1/3). However, this includes OT 

“types.” Look at Genesis 3:14-15 for a predictive prophecy and Genesis 3:21 as a possible example of 

a type (a person or event, especially in the OT, that turns out later to resemble something or someone in 

later events). If types are removed (and they include all the details of the temple and the sacrificial 

system), the actual number of verses containing actually future prophecies drops to only 17 ½ %.


The probability of seventeen different prophecies being fulfilled is one-in-trillions.

Josh McDowell uses similar misguided reasoning as do other Christian apologists, but their math is 

highly suspect. It is almost impossible to assign a probability to any individual event (it can vary from 

1 to 0), and one must guarantee that each event is totally independent of the others in order for the 

calculated probability to make any sense.


The most spectacular example of fulfillment is Daniel 9:24, which predicts to the day when Jesus 

entered Jerusalem. That proves that other prophecies will be similarly fulfilled in a literal 

manner.

Payne’s Encyclopedia of Biblical Prophecy, p. 384-385 shows that there have been several other 

accepted ways to understand this Daniel prophecy that differ completely in their choice of a proper 

starting event, the method of assigning “weeks,” and the nature of the actual fulfillment. The additional 

problem with the method shown by our speaker was that a 360-day year is needed for the dates to 

come out right. Although Jews used a 30-day month in their calendar, their year, of course, contained 

365 1/4 days just like ours. So the priests had to somewhat randomly add make-up days periodically so 

that their winter months didn’t eventually turn into summer months, etc.. That alone makes it almost 

impossible to calculate to the day when any event occurred unless one has outside confirmation from 

other historical records. Commentators have noted that it is highly unlikely that such a calculation (360 

days = one year) was intended.


The Lie” in II Thessalonians 2:11 = Satan. This Greek phrase only occurs four times in the 

Bible, always meaning Satan. However, there are only two other occurrences (John 8:44 and Romans 

1:25) in the NT, not three. I consulted nine commentaries each for the Thessalonians and Romans 

references (including one by a leading dispensationalist, John Walvoord). None even hinted that this 

was a valid interpretation (neither did two standard Greek word study books). And John 8:44 says that 

Satan speaks the lie; therefore he cannot be the lie in that verse.


The Nations in Ezekiel 38 that will be involved include Russia and USA. I have discussed the faulty 

reasoning behind this nonsense in my post: “Ezekiel 38: A Chain of Reasoning.”


II Thessalonians 2:5-7 says that the Holy Spirit is the restraining force that is now holding back 

evil; He will be removed from the earth at the rapture of the Church. This idea is given nowhere 

else in the Bible, and nowhere is restraint of evil stated as a role for the Holy Spirit. Wanamaker (The 

 Epistles to the Thessalonians, p. 249-254) says that “these verses are among the most problematic 

texts in the whole Pauline corpus.” Any survey of standard commentaries will give at least 4-8 possible 

views on this subject. Some do not even mention the possibility that the Holy Spirit is the restraining 

factor, Hendricksen rejects it out of hand, and others such as John Stott (The Gospel and the End of 

Time) and Peter Cousins (The International Bible Commentary, F.F. Bruce, ed.) mention it only to 

reject it in favor of another explanation. Even modern dispensationalists reject this idea and now say 

that the Holy Spirit will continue to be active on the earth during the tribulation (Encyclopedia of 

Biblical Prophecy, p. 565).


There are current plans to rebuild the Temple in Israel. In actuality, the news article our speaker 

handed around  just described the attempts to breed a red heifer by a cooperative effort between some 

dispensational “crackpots” in Texas and a small group of radical Jews in Israel trying to bring about the 

end times by their own efforts. Similarly, several years back a group of American dispensationalists 

started an expedition to recover Noah’s ark so that they could accurately measure the length of a cubit, 

without which information the temple could not be rebuilt to proper specifications. Almost all Jewish 

rabbis today will firmly state that the time of sacrifices is forever over.


SOME KEY PROPHETIC TEXTS


A. The Book of Daniel

This is a favorite book for dispensational teachers, who feel that the prophecies refer to the last days. 

However, most of the prophecies describe in such minute detail the events that actually happened in 

Israel between the two Testaments that scholars of a more critical nature are convinced that they must 

have been written after the events took place (see Hartman and Di Lella, The Book of Daniel, Anchor 

Bible). This is especially true of the events surrounding King Antiochus IV Epiphanes entering the 

Holy of Holies in 167 BC and desecrating the temple with pagan offerings (“The Abomination of 

Desolation”) which triggered a general Jewish revolt under the Maccabees against Greek rule. See 

Josephus or the apocryphal, but historically accurate, book of I Maccabees for more details of these 

events.


B. I Thessalonians 4:17-18. The speaker appropriately noted that the term “rapture” occurs nowhere 

in the Bible. In addition, it is fair to say that the existence of the event is only clearly stated in this one

passage. But a strict reading of this passage does not at all prove that Christians will be translated up 

into heaven at some point while the world goes on without them.


Both historical premillennialists (Payne’s Encyclopedia of Biblical Prophecy, p. 561) and 

amillennialists (Hendricksen’s More Than Conquerors) note that the Greek phrase (eis apantesin

translated “meet” appears in only two other places in the NT: (a) in the parable of the ten virgins 

greeting the wedding party (Matthew 25:6) and (b) when a group of church officials meets Paul on the 

outskirts of town (Acts 28:15-16). In each case the phrase clearly means to go out to greet an important 

party and then escort him or them back to where you came from. In addition, even some scholars who 

do not believe that the phrase has the same meaning in this particular verse (Wanamaker, The Epistles 

to the Thessalonians) admit that it was a technical term in secular Greek for going outside the city to 

welcome a visiting dignitary and escorting him back to the city.


As one commentator put it, “Jesus will come down from heaven as the Christians rise up from the 

earth. They will meet in mid-air. One of the parties has to turn around, and it won’t be Jesus.” This 

picture fits exactly the amillennial and historical premillennial understandings of the event in which 

Christ appears in the sky; the believers rise to greet him in the air; and then they escort Him back to a 

renewed earth. But this scenario is totally inconsistent with any schemes that involve pre- or mid- 

tribulation raptures (such as dispensationalism).


C. Matthew 24

Our speaker used, as do many others, this chapter as the basis of much of his proposed scenarios of 

future events of the last days. And he assumed that all of Jesus' words there concerned the Last Days.

 

One key principle of interpretation is to first ask what the text would have meant to the original 

audience. In this case, the apostles ask two different questions (one with two parts): when will the 

Temple be destroyed? and what are the signs of the End and the Second Coming?


Question 1: According to most commentators outside of the dispensational camp, Jesus gave some 

strong hints in Matthew 24 (alluding to similar events occurring earlier in Israel under Antiochus IV) 

and practical warnings to the Christian community in Jerusalem concerning the destruction of the  

temple (which occurred about 40 years – one generation – after Jesus’ prophecy, in AD 70). Luke’s 

parallel account gives even more concrete information. In fact, early historical sources such as 

Eusebius state that many Christians were able to escape to Petra just before Jerusalem was besieged by 

Titus’ troops because they recognized the signs that Jesus had given them in this passage.


Question 2: By contrast, Jesus refuses to satisfy the apostles’ curiosity regarding the End Times (as he 

consistently does elsewhere in the Gospels) and tells them not too get excited when various disasters 

happen. He concentrates on the impossibility of predicting when the final events will occur except to 

say that it will happen suddenly and at a time when those present (even Christians) least expect it. 

Jesus’ overall tone is far removed from the mania for detailed timetables and order of so-called 

required events that have plagued and misled many Christians over the years who were absolutely 

convinced that the signs of the times indicated they were living in the Last Days.

The major problem in interpreting Matthew 24 is how to sort out Jesus’ answers to the two questions. 

My own rough stab using literary analysis is given in my post “Matthew 24: One or Two Questions?” 

If you look at F. F. Bruce’s The Hard Sayings of Jesus, chap. 63, you will see that he divides the text 

using similar reasoning, although we may differ a little in the details.


D. The Book of Revelation

The reasons for the great diversity of opinions regarding this book (none of which were given by our 

speaker) include the following factors: which “millennial” scenario one subscribes to, the time period 

covered in the body of the book, the structure of the book, the nature of the book's genre, and the 

relationship of the book with other OT and NT texts. These factors and other have been discussed in 

more detail in my posts with titles beginning “Book of Revelation.”


Our speaker said that he had references for all of his information, which he would provide upon 

request, and so I took him up on his offer in regard to several of his statements. It turned out that some 

of the internet sites no longer existed while others led me to a group of Indonesian businessmen and a 

small article in a New Zealand newspaper. Not exactly definitive sources for biblical truth! In fact, he 

did not provide even one reference to a book; they were all on the internet.


After questioning our speaker privately concerning a number of problems I had with his presentation, 

the only point he agreed to back down on was his statement that since God created light on the first day 

and Jesus was the light of the world, that implied that Jesus was created on the first day. Even he 

admitted that it was a rather heretical conclusion.


He also admitted to me that although some of what he said may have been “a little dubious,” he had 

found out that people really get excited when they hear sensational information about the Bible. It 

makes them stick around to eventually hear the Gospel message also. In other words, the ends justify 

the means even if it involves spreading obvious lies. And there is the added danger that if any of these 

people go to the trouble of checking out some of his statements, they will realize they have been misled 

and may even doubt the veracity of the Gospel message itself.