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Insights from Bible scholars at the 2016 ETS conference

20 Sunday Nov 2016

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This past week was the annual meeting of the Evangelical Theological Society in San Antonio, Texas. About 2,500 evangelical scholars from around the world attended this year’s conference. The conference is a time for those who don’t see each other for the rest of the year to interact and share their research. In this post, I will summarize some insights from presentations I attended.

The theme of this year’s conference was the trinity. One of the more interesting presentations on that topic was given by Dr. Imad Shehadeh, the president of Jordan Evangelical Theological Seminary. Shehadeh argued that Islam did us a great favor by showing us what a system of theology would look like without the trinity. The main difficulty in such a theological system is that a unitarian “God” can have no essential relational or moral attributes. A one-person God could not have been loving before creation, since there was no one to love. A one-person God could not have been good or just before creation, since there was no one to show goodness or justice toward. This is the great theological problem in Islam. Islamic theologians say that all of God’s attributes arise from his will, not from his nature. God is merciful because he decides to be, not because mercy is part of his nature. And no one knows his will. The central attribute of God in Islam is power/will, not holiness. All of his relational attributes, including love and mercy, are subsets of his power. The result is a capricious and arbitrary god whose will is absolute, and can override even any stated promise or law. Muslim theologians will admit that they cannot be certain who will be in paradise and who will be in eternal torment, since making any such declaration would be placing a restriction on the will of Allah. There is even a question of how language could exist before creation in a unitarian system, since language is a means of communication, and a unitarian God would have no one to communicate with. In summary, any belief that God is good, loving, kind, holy, and so forth necessitates a belief in the trinitarian God of the Bible, for only a trinitarian God could have moral and relational attributes within Himself, as part of His essential nature.

David Falk gave an interesting presentation on Abraham’s 318 “trained men” (חָנִיכִים‎, a hapax legomenon), whom he led out to battle against a coalition of kings (Gen 14:14). These men are said to have been Abraham’s household slaves. While it may seem unusual for an individual such as Abraham (Abram) to have his own in-house military force, in Abraham’s historical context it was not so unusual. As a nomadic herdsman who lived in a land which lacked a central government, Abraham was responsible for his own protection and justice system. Abraham had to provide martial arts training for his slaves for his protection and theirs (they were protecting their own families as well as their master’s). Falk’s presentation focused on evidence from ancient Egypt for a martial arts tradition (qm’). Many reliefs and paintings from Dynasty 5 to Dynasty 22 in Egypt depict forms of wrestling and sport-fighting. Some of these depictions look similar to jujitsu. Some include a referee. Tomb 215 in Beni Hasan portrays 212 different types of martial arts techniques, including some using sticks and knives. The portrayal of similar scenes and techniques over such a long period of time (ca. 1,500 years) shows that this was a martial arts tradition, and not a mere fad. Often it is clear from the way the combatants are portrayed that they are foreign slaves. Since most native Egyptians were low-skilled farmers, ironically it was often foreign slaves who were given training for highly skilled jobs. Abraham had in fact spent time in Egypt and had been given slaves by Pharaoh (Gen 12:16), so he could have received a cadre of slaves with martial arts training, or he could have had his own slaves trained in Egypt. Esau may have inherited this group of slaves military training, as he came to meet Jacob with a 400-man security force, which he evidently used to conquer Seir/Edom (Gen 33:1). A second question Falk addressed was whether 318 men would be sufficient to defeat an army led by four kings. While Falk acknowledged that the army led by these kings could have numbered 10,000 or more based on figures reported in contemporary documents, the army would have been depleted after a long campaign of conquest and some major battles. Falk also cited numerous examples from the Amarna letters in which kings requested relatively small numbers of troops from Egypt in order to turn the tide of warfare against an opposing city-state. Often the requests are for 200-400 men, and in several cases they are for less than 100 men. Falk noted that only 300 highly trained Spartan warriors stopped an entire Persian army numbering in the millions at the pass of Thermopylae in 480 BC. The simple fact that Abraham’s men were highly trained in a martial arts tradition would have made them capable of engaging a much larger force. Abraham also employed astute military strategy, launching a surprise attack in the dead of night from two directions (Gen 14:15). Abraham did not completely wipe out the opposing army or kill the opposing kings, but he did force them to leave their captives and booty behind and flee (Gen 14:16). All in all, Falk’s research puts what has been a largely obscure passage in an interesting light.

On Wednesday morning, Crossway hosted a free breakfast with John Piper in order to promote Piper’s book A Peculiar Glory: How the Christian Scriptures Reveal Their Complete Truthfulness. Piper argued that even a child can know for certain that the message of the Christian gospel is true because the Bible is self-authenticating and does not need any external proof of its validity. If the Bible is the Word of God, then the glory of God cannot but shine through its pages—similar to the way the glory of God is seen through the created universe (Ps 19:1). In fact, 2 Corinthians 4:4-6 teaches that we come to know the truth of the gospel of Jesus Christ by perceiving the glory of God in our hearts as we hear the Word of God. The whole Bible authenticates itself by the shining of the glory of God in and through it. The glory of God is self-authenticating to all who genuinely perceive it. I purchased Piper’s book at the conference.

I attended a lunch meeting on Wednesday for scholars who believe in a literal six-day creation. One of the points of interest to come out of this meeting was that the identification of God as Creator is central to the biblical theology of who God is. When Jonah was asked which God he worshiped, he replied that he worships the God of heaven, who created the world (Jonah 1:9). When Paul was explaining God to the pagan philosophers in Athens, he identified Him as the Creator of the world and the Lord of heaven and earth (Acts 17:24).

Dan Wallace gave the presidential address at the banquet on Wednesday evening. He noted that while it is unknown who invented the codex (book), Christians were largely responsible for its popularization. In the first 500 years of the Christian era, 90 percent of Christian books were codices, whereas only 14 percent of non-Christian books were. Scrolls were too unwieldy to hold the large collections of texts in the Christian Bible in a single volume, so Christians used codices instead. Wallace noted three landmarks in the history of bookmaking: [1] the invention of the codex (1st century AD); [2] the invention of the moveable type printing press (1454), one year after Constantinople fell to the Muslims and scribes from the east brought their manuscripts to the west (moved a memorizing society to a reading society); [3] the advent of the digital age (moved a reading society to a reference society; we now read only snippets, not books). Wallace also noted in passing the interesting observation that Nikita Khrushchev, who succeeded Joseph Stalin as dictator of the Soviet Union, likely memorized all four Gospels as a child. At the end of his address, Wallace took aim at people who supposedly do not want the Evangelical Theological Society to include the left wing of evangelicalism. In reality, the ETS leadership has been making executive decisions which support the left wing of evangelicalism against the larger right wing (primarily Baptists), especially on the issue of women in Bible teaching and leadership roles. The most conservative members of the ETS have also been given progressively less prominent places at the conferences. This has led to some tension within the ETS in recent years. When leaders were elected at the business meeting on Thursday, the Southern Baptists made nominations from the floor, but none of their preferred candidates won.

At a lunch meeting sponsored by Tuktu Tours, Mark Wilson summarized an article he coauthored with Thomas Davis in the Pharos Journal of Theology. Acts 13:13 does not say why young John Mark left Paul and Barnabas on their first missionary journey and returned to his home in Jerusalem. Quite possibly Paul and Barnabas were originally intending to sail to Alexandria, and John Mark dropped out after they changed plans and sailed to Perga instead. Ships sailing from Paphos, on the southern coast of Cyprus, typically followed the prevailing winds south to Alexandria; if Paul had originally intended to sail north to Perga, he would have planned to sail from a port on the northern coast of Cyprus. Alexandria had a large Jewish community, and would have been a natural place to go on a missionary journey. Church tradition strongly connects Mark with the church in Alexandria, so he and Barnabas did likely go to Alexandria after parting ways with Paul in Acts 15:39-40. What made Paul change his plans was his providential encounter with the proconsul at Paphos, Sergius Paulus (Acts 13:6-12). Inscriptions discovered in Turkey show that Sergius Paulus had family connections in Antioch of Pisidia. Thus, he probably made a personal plea to Paul and Barnabas to go to Pisidian Antioch and share the gospel with his relatives, which they immediately did (Acts 13:14-50). John Mark was accustomed to living in a large urban center—he had spent his entire life in a mansion in Jerusalem (Acts 12:12)—and he did not feel comfortable traveling through the small towns and rural areas of central Turkey (Acts 15:38). Evidence from the New Testament and church history places Mark’s ministry in four of the largest urban centers in the Roman Empire: Jerusalem, Syrian Antioch, Alexandria, and Rome.

Bryant Wood of Associates for Biblical Research gave a presentation on the location of Bethel. It is often difficult to identify the location of biblical sites (aside from the most prominent ones) because, while the general area of the site may be known, there are usually remains of many ancient towns and villages in that area, with no ancient signposts giving their names. Bethel lies in the vicinity of the modern city of Ramallah in the West Bank. W. F. Albright, Anson Rainey, and Israel Finkelstein are notable proponents of the view that Bethel is to be identified with the Arab village of Beitin. This is currently the consensus view in standard archaeology texts. However, Bryant Wood and his late colleague David Livingstone identify Bethel with the nearby site of El-Bireh. One of their arguments for this identification is that El-Bireh fits with statements made by the fourth century historian Eusebius about the location of Bethel. Eusebius states that Bethel is 12 Roman miles from Jerusalem. Several Roman milestones (mile markers) have been found on the road which leads north from Jerusalem, although a number is only preserved on the marker for Mile 5. Using these milestones and our knowledge of the approximate length of a Roman mile, we know that El-Bireh lies 11.5 miles from Jerusalem, whereas Beitin lies 14 miles from Jerusalem. In addition, Eusebius stated that Gibeon lies 4 Roman miles west of Bethel. While El-Bireh is 4 Roman miles east of Gibeon, Beitin is 6 Roman miles east of Gibeon. Wood also argued that the archaeology of El-Bireh fits much better with Bethel than does the archaeology of Beitin. Bethel became a prominent city during the divided monarchy period in ancient Israel, after Jeroboam made it one of the two main centers of pagan Israelite worship (1 Kgs 12:28-29). He built a great high place of sacrifice in Bethel, complete with a golden calf and a large altar (1 Kgs 12:32-33). The other high place of sacrifice built by Jeroboam was located in Dan; this site has been well-excavated, and its high place is very impressive. The site of Beitin has been well-excavated over a period of decades, but what was found there does not match what one would expect for Bethel. No cultic objects (i.e., idolatrous figurines and other objects used for pagan worship) have been found at Beitin, in comparison to 89 cultic objects from Tel Dan. Even Albright acknowledged that there was no evidence of Jeroboam’s sanctuary at Beitin; and there were few remains from the Iron IIA period, when Bethel reached its greatest prominence. Beitin is a very unimpressive site in comparison to Tel Dan. Wood suggests that the site of Ras et-Tahuna in El-Bireh is the likely location of the high place of Jeroboam. This is a hill with a large platform which lies 12 Roman miles from Jerusalem. While it is unexcavated, much pottery from the Iron IIA period is visible on the surface, including a horse-head cultic figurine which Wood displayed in his presentation. El-Bireh is also an unexcavated site, but surveys have shown that it has many remains from Iron IIA. El-Bireh and Ras et-Tahuna are also more directly east of the site of Khirbet el-Maqatir (biblical Ai) than is Beitin, which fits with the geographical markers given in Genesis 12:8 and Joshua 7:2. While some scholars suggest that the Arabic “Beitin” preserves the ancient name of “Bethel,” Wood argued that it is closer to “Beth-aven” (Josh 7:2). While Wood’s theory is hard to prove in the absence of archaeological excavations at El-Bireh, he certainly was correct when he observed that many conclusions in the field of archaeology are not based on evidence, but rather on the opinions of eminent scholars.

The renowned scholar Edwin Yamauchi, who has studied twenty-two languages, declared that this conference would be his last. He noted that while we often associate worship with music, the Hebrew and Greek words translated “worship” in the Bible actually mean “to bow down,” “to prostrate oneself.” Yamauchi also noted that verses from the Quran are inscribed on the façade of the Dome of the Rock, but they have variations from the current accepted text of the Quran, which leads scholars to conclude that the text of the Quran was still not fixed by the time the Dome of the Rock was constructed (late 7th century). Yamauchi also noted that in New Testament times there were basically no independent farmers in Israel, only tenants for landowners. This is because the tithing requirement in the Mosaic Law was interpreted as essentially a tax on agricultural products, which meant (in the minds of the rabbis) that only farmers had to pay tithes, and profits made through other occupations were exempt. Jews therefore generally avoided the occupation of farming in the first century AD.

Scott Aniol gave a well-researched presentation on the famed hymnwriter Isaac Watts’ views on the trinity. Essentially, Watts always considered himself to be an orthodox trinitarian, and his hymns are replete with sound trinitarian theology. However, Watts walked into a theological minefield later in his career while trying to precisely define biblical trinitarianism against popular forms of unitarianism and Arianism. Some of the things which he wrote in a treatise published in 1724­–25 were controversial, and he retracted them in later works. He still held some idiosyncratic views, but explicitly affirmed the Athanasian Creed. Claims that Watts was unitarian are wholly untrue. In the end, however, Watts’ theological legacy is the theology expressed in his hymns, not the theology expressed in his books. Watts’ hymns have served the church well in teaching correctly about the triune nature of God.

Beyond all the presentations, the ETS meeting was a great opportunity to meet with old friends, as well as to make new ones. The weather in San Antonio was perfect. The conference was held by the beautiful Riverwalk, and the unforgettable Alamo was less than half a mile from the hotel. It is hard to think of a better venue for a conference in November. For those scholars who would like to brave the weather in Rhode Island for next year’s meeting, details should appear on the ETS website within a few months. Hope to see you there!

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Some insights from the 2016 Midwest ETS conference

14 Monday Mar 2016

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This past Friday and Saturday I had the privilege of attending the Midwest regional meeting of the Evangelical Theological Society in my hometown of Grand Rapids, Michigan. I made many new friends at the conference and attended a number of helpful and interesting sessions, several of which are summarized below.

The well-known eighty-three year old theologian Millard Erickson gave a presentation which reflected on the past eighty years of American evangelical theology. He calls the period from 1936 to 1947 “the period of consolidation,” after liberals had finally won out in all the major denominations and institutions, and evangelicals had been forced to start their own churches and institutions. Erickson labels the period from 1947 to 1983 as “the period of construction,” in which evangelical scholars made the case for evangelical theology, in opposition to liberal theology, by means of positive contributions. In spite of denominational differences, evangelicals largely presented a united front in their efforts. Erickson labels the period from 1983 to the present as “the period of controversy,” in which evangelical scholarship has fractured over many theological issues, and evangelicals have debated each other as much or more than the liberals. Erickson lists biblical inerrancy as the foremost debated issue in evangelicalism, followed by the issue of gender roles. With regard to the present day situation, Erickson noted that many major theologians have passed from the scene in recent years, especially on the evangelical left, and that so far there is no clear future leader on either side. He believes the discipline of theology has been weakened by the increasing specialization of academia, so that most scholars can only engage in one specific aspect of the overall discussion, and are not broadly competent across the entire discipline. Also, evangelicalism has become increasingly fractured; according to Erickson, scholars on the evangelical left often are exclusively interested in dialogue and partnership with liberal scholarship, to the exclusion of the evangelical right. Another aspect of the present day situation is the popularization of the discussion. Seminaries are closing or downsizing, resulting in fewer trained theologians, while the great rise in social media has led to much theologizing being done on blogs, Facebook, and other social media. Some popular evangelical blogs are written by people with little or no formal training, and as a result often contain glaring, amateurish errors. Erickson encouraged the scholars in the audience to engage more in social media. Finally, looking forward to the future of evangelical theology, Erickson noted that it appears evangelicals will increasingly have to fight merely to have a platform to communicate—in contrast to past generations, in which evangelical scholars simply argued for evangelical theological viewpoints against liberal theological viewpoints. He specifically flagged political correctness as a major problem for evangelicals, since political correctness attempts to restrict what is even allowed to be said or suggested before the case for it can be made. Erickson called for more unity among evangelicals, even as he described how his own church is likely going to split over the call of a female minister whom he is recommending to the congregation. Erickson’s final exhortation was to prepare to fight the next battle, not the last battle or even the current one. He thinks academia is shifting away from the current postmodernism back to a form of modernism.

Jacob Prahlow, a Ph.D. student at Saint Louis University, presented an interesting paper on the Christology of the book of Revelation. Whether one studies the Christological controversies of the early church, modern theology books, or even commentaries on Revelation, there is a surprising lack of attention to the Christology of the book of Revelation. In fact, Revelation is replete with strong affirmations of Jesus’ divinity (His humanity is also affirmed in 1:13; 5:9; 11:8; 14:14). Clear references to Jesus as “Lord” are found in 11:8, 17:14, 19:16, and 22:20-21, although John’s preferred term for Jesus is “the Lamb” (in accord with 5:6), and John frequently calls the Father “Lord” (κύριος) as the Greek representation of the Hebrew term “Yahweh.” The title “Alpha and Omega,” used of Jesus in 22:12-13, is given as a title for God alone in 1:8 and 21:6. Jesus’ title “The First and the Last” (1:17; 2:8; 22:13) parallels God’s title “The One who is and who was and who is to come” (1:8; cf. Isa 41:4; 44:6; 48:12). Revelation 19:13 calls Jesus “the Word of God,” a theologically loaded title which is an affirmation of divinity (cf. John 1:1). Jesus is twice called “King of kings and Lord of lords” (17:14; 19:16), which implies that He is sovereign over everything and everyone in all of creation. Revelation 19:10 and 22:8-9 explicitly prohibit worship of anyone but God alone, yet the book approves of worship of Jesus/the Lamb (5:8-13). Jesus determines which names are in the book of life (3:5; 13:18), which means that He controls the eternal destiny of all men—who enters the lake of fire (20:15), and who enters the New Jerusalem (3:12). In chs. 1–3, Jesus very clearly claims lordship over the churches, calls God His Father (2:27; 3:5, 21), calls Himself (among other titles) “the Son of God” (2:18), and issues extraordinary promises that only God could make. In ch. 5, the Lamb was the only One in all of heaven, earth, or the underworld who was found worthy to take the seven-sealed scroll out of the hand of God and break its seals. In ch. 19, it is Jesus (“The Word of God”) who returns to earth to execute God’s judgment on the beast, the false prophet, and all the wicked in the earth. The very first verse of Revelation affirms that Jesus Christ revealed the whole vision of the book to His servant John. The final scene in the vision shows “the Lord God Almighty and the Lamb” as the temple and the light source of the New Jerusalem (21:22-23). All in all, the book of Revelation is at least as strong as any other book of the New Testament in its affirmations of the divinity of Jesus.

Marcus Leman, a Ph.D. candidate at Southern Baptist Theological Seminary, gave a very helpful presentation on the utility of the Masoretic accents in the Hebrew/Aramaic text of the Old Testament. The accents have three basic functions: to mark stressed syllables, to mark the melody to be sung for each word (when the text is cantillated), and to mark syntactical breaks in the verse. The latter function of the accents is similar to a modern system of punctuation, but is different in that each word is given its own “punctuation mark” (accent) in order to identify precise syntactic, clausal, and semantic units. Understanding the meaning of these accents not only aids reading comprehension, but also allows the exegete to pull ready-made structural outlines out of the Hebrew text by understanding which accents are subordinate to other accents in the verse. One Hebrew professor in attendance at the session said he wonders whether he has been teaching Hebrew wrong for the last forty years. Leman’s work was based on that of his professor Russell Fuller, whose book on Hebrew accents is due out later this year.

Tremper Longman III gave a presentation on Old Testament commentaries, especially the various commentary series that he has edited or otherwise been involved with. I must say that I have some significant theological and practical disagreements with Longman, such as his adherence to theistic evolution and his view that every book of the Bible except Nahum(?!) was redacted after it was originally written. Longman promoted the new Story of God commentary series he is editing for Zondervan, but what he said about it made me not want to buy the series. He bragged about how they had gone out of their way to find women to write commentaries in the series (just under half the commentaries are to be authored by women), and that they had also found a woman to be one of the series editors. He specifically said they wanted to have as few white male Americans as possible writing books in the series, though he evidently made an exception for himself. One positive observation Longman made was that modernist (i.e., post-Reformation) commentaries had the virtue of not accepting premodern interpretations of the text. Many allegorical interpretations of the biblical text that are found in the (generally later) church fathers are repeated over and over again in medieval commentaries. Many post-Reformation Protestant writers, by contrast, saw the text as their sole authority and interpreted it literally, discarding the junk of allegorical exegesis. I will say that I am seeing an increasing amount of allegorical interpretation at ETS meetings and in commentaries, though it is rarely called “allegorical.” Texts are often read in highly symbolic ways so as to convey something other than their face-value, literal meaning.

Michael Wittmer of Grand Rapids Theological Seminary gave an excellent presentation in which he argued (against books by David Platt, John Piper, and Joe Rigney) that Christians can serve Jesus with an ordinary profession, and that it is okay for Christians to enjoy non-sinful pleasures and the good things of this world. Rigney’s ongoing affirmation of panentheism is particularly troubling, but it is the natural theological outgrowth of what his side is recommending on a practical level.

Finally, Abraham Kuruvilla of Dallas Theological Seminary gave a very engaging presentation on the exegetical process by which a sermon should be formed. My main problem with Kuruvilla’s hermeneutical model is that it treats the literal meaning of the text as of secondary importance (as can be seen in his commentary on Genesis). Nevertheless, I expect Kuruvilla’s work to continue to gain recognition in the evangelical world.

Some insights from the 2015 ETS conference

27 Friday Nov 2015

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This past week I attended the annual meeting of the Evangelical Theological Society in Atlanta, Georgia. This is the largest annual gathering of evangelical Christian Bible scholars in the world. Here is a summary of highlights from some of the presentations I attended.

Ben Montoya gave a presentation on the Southern Baptist scholar A. T. Robertson, who published in 1915 a massive reference grammar for New Testament Greek that is still in print and in use today. It is interesting that this famous Greek scholar lost a Greek competition when he was in college. Montoya was unable to find the name of the guy who beat Robertson in the contest, which I suppose shows that such contests are not the ultimate test of competence. Some other interesting points from Montoya’s presentation:

  • Robertson handwrote the manuscript for his grammar. When he was finished, the stack of paper measured from the floor to the height of his desk.
  • The Lutheran theologian Oscar Cullmann told of a meeting he had with Pope John XXIII (reigned 1958-1963), during which he noticed a copy of Robertson’s grammar next to the pope’s Greek New Testament. Cullman asked the pope why he was using an English language grammar. He replied, “It is the best one available.”
  • Montoya said one of the things that makes Robertson’s grammar different from more recent grammars is that Robertson viewed language as reality. Modern grammars view language as a portrayal of reality.
  • According to Montoya, Robertson’s greatest mistake was the anachronistic application of grammatical categories from Latin to Greek, since Robertson had learned Latin before learning Greek. An example Montoya gave was Robertson’s category of deponancy, where modern linguists would see a middle-only verb. This criticism is, of course, debatable.

My friend Rodger Young presented on discrepancies between Carbon-14 (14C) dates and dates derived by conventional archaeological methods from about 2200 BC to 1400 BC. He said that, at present, there is an unresolved conflict between these two systems of dating. One problem with the 14C dates is that the data used to calibrate them has been kept secret. (One does not simply feed a piece of wood into a machine and receive an objective date; the scientists must “calibrate” the machine by inputting dates for various concentrations of radiocarbon in a material.) Three major universities analyzed the 14C dates in question—one in the U. S., one in the U. K., and one in Germany. All three universities have refused to release the dendrochronological (tree ring) data that they used to calibrate the 14C dates. The University of Belfast released a limited amount of data after a three year lawsuit under the British Freedom of Information Act, but this data was insufficient to understand the radiocarbon calibration curves. Hence, archaeologists suspect there is some sort of problem with the German oak data used to calibrate the 14C dates, but so far lawsuits have been unsuccessful in obtaining this data. Young’s handout is posted on his website. I personally am deeply mistrustful of radioisotope dating in general, as well as of archaeological dates that are not rooted in a biblical foundation.

Todd Chipman of Midwestern Baptist Theological Seminary gave a presentation on the Greek perfect tense in Hebrews. There has been a revolution in the study of biblical Greek and biblical Hebrew in recent years, as the product of a battle between traditional grammatical analysis of language versus an analysis based on modern linguistic theories. Part of this battle involves the study of ancient Greek verb tenses, which traditionally were seen as primarily temporal in reference, but which linguistic approaches say have more to do with aspect than with time. Three different linguistic approaches to understanding New Testament Greek verb tenses have been propounded by leading scholars in recent decades. Stanley Porter’s work, which applies the theory of a leading linguist to the Greek of the New Testament, is the basis of the modern discussion. Porter argues that that Greek verb tenses do not have temporal reference, just stative (perfect), perfective (aorist), or imperfective (present). Buist Fanning’s work Verbal Aspect in New Testament Greek is not based on linguistic studies, but it presents a theory of verbal aspect that is similar in some ways to Porter’s yet also differs in certain respects. A third linguist, Constantine Campbell, argues that the Greek verb tenses of the NT only have perfective and imperfective aspects, with spatial values of greater importance than temporal values. Ironically, he views the perfect and pluperfect tenses as imperfective in aspect. In his presentation, Chipman analyzed examples of the use of perfect tense verbs in the contexts in the book of Hebrews in which present tense verbs were nearby, and tested the passages according to these three linguistic models. He found that, in every test passage, the models of Porter and Fanning made better sense of the context in Hebrews than Campbell’s model. Yet Chipman seemed to think that aspect is not as important in discussions of Greek verb tenses as Porter and Fanning make it out to be.

Phil Silvia presented, in association with Steve Collins, on the event which destroyed Tall el-Hammam. Tall el-Hammam is the site of a very large ancient city just to the northeast of the Dead Sea, on the plain opposite the Jordan River from Jericho. Silvia, Collins, and some other scholars believe that Tall el-Hammam is the site of the biblical city of Sodom. The evidence in support of this conclusion is impressive—there are major cities in the area which can be identified with Sodom, Gomorrah, Admah, and Zeboiim, along with many smaller suburbs. In addition, there is strong biblical evidence for locating Sodom in the geographical area of Tall el-Hammam. According to Collins and Silvia, Tall el-Hammam and the surrounding cities were not destroyed in the usual manner; they appear to have been virtually incinerated, with everything above the level of the ground gone without a trace. In addition, there are high levels of salt in the layer of soil from the time of the destruction, which explains why the cities were not reoccupied for a very long period of time (cf. Gen 19:26). Silvia’s presentation focused on a piece of pottery and a rock from the area with a type of surface melting that scientific experts say could only have been produced through exposure to a temperature of 12,000° C for a few milliseconds. The one aspect of Collins’ and Silvia’s theory that I cannot agree with is the date they propose for the destruction of Sodom—1700 BC. From a biblical point of view, Sodom must have been destroyed around 2067 BC; however, Collins claims that the archaeological evidence points to the major destruction of Tall el-Hammam occurring around 1700 BC. But because the methods used by archaeologists to date ancient sites are often very tenuous (e.g., pieces of pottery), and they often disagree with biblical dates, I am skeptical of the grounds for Collins’ date for the destruction of Tall el-Hammam. On the whole, I favor identifying biblical Sodom with Tall el-Hammam on the basis of biblical statements regarding the geographical location of Sodom (Gen 13:3, 10-12); one can expect this theory to be subjected to further scholarly review in the coming years.

On Wednesday night, filmmaker Timothy Mahoney showed Patterns of Evidence: Exodus. This is a very professionally-produced documentary which searches for archaeological evidence of Israel’s exodus from Egypt in response to challenges from archaeologists who deny that the exodus event ever happened. This film shows that there is in fact abundant archaeological evidence for the biblical account of the Israelites journeying to Egypt, becoming a great nation there, being enslaved, and leaving in a dramatic exodus. However, this evidence is not recognized by scholars who are committed to interpreting archaeological data within the conventional chronological framework, since the evidence is not from the right time period. Nevertheless, the methods used to date these early archaeological periods are very tenuous and generally conflict with the Bible’s chronology. Thus, Mahoney argues (correctly) that the archaeological chronology should be compressed, resulting in the evidence for the Israelites living in Egypt lining up with the biblical chronology. I suggested to Mahoney that some of the specific arguments he makes regarding the identity of the Semitic population in and around Avaris could be objectively tested by obtaining samples of the DNA in the bones of those buried there, and using these samples to determine whether the Jews are their modern relatives.

My former professor Todd Beall presented a paper on principles of marriage from the book of Genesis. While Beall argued for a traditional view of marriage, an increasing number of evangelical writers are supporting contemporary, non-traditional views. Surely one reason for this is the widespread denial of the historicity of Genesis 2, in which God created Adam and Eve and ordained the marriage relationship between a man and a woman. In general, the abandonment of the literal hermeneutic has opened the door for evangelical acceptance of the non-biblical views of marriage and sexuality that dominate popular culture.

Randall Buth, director of the Biblical Language Center, presented a review of a new Greek-Greek dictionary by Emiliano Caruso (Monolingual Dictionary of Ancient  Greek). Buth was enthusiastic about the dictionary as a good first step toward thinking about the meaning of Greek words within the context of the Greek world, rather than within the context of the English world. The dictionary does not include the complete vocabulary of the New Testament, but it does include many words that are used outside of the New Testament. Buth would like the next edition of this dictionary to be more complete, but he likes the idea of including words that are not in the New Testament, since there are words that were common in ancient Greek that do not appear in the New Testament for reasons of subject matter. Knowing extrabiblical vocabulary therefore enhances one’s understanding of the ancient Greek language. One problem with this dictionary is that it mostly defines words by synonyms and antonyms, some of which do not appear elsewhere in the dictionary. Entries need to be expanded, with descriptive definitions, more examples, and multiple meanings. Also, it would be ideal for a dictionary like this one to be compiled by a team of scholars, rather than by one individual. I noted that a Greek-Greek dictionary of ancient Greek was composed by Valerius Harpocration in the second century AD (Lexeis of the Ten Orators), and suggested that this work might still be useful for a project such as Caruso’s. After the presentation, I asked Buth if he knows of anyone who is fluent in both the ancient and modern forms of Greek, Hebrew, and Aramaic. He said he knows a lot of people who are fluent in the ancient and modern forms of one of the three, but he does not think there is anyone in the world who is fluent in the ancient and modern forms of all three. Knowing the ancient forms of these languages is something different than knowing the modern forms.

Richard Oster of the Harding School of Theology gave a presentation which noted some archaeological finds relevant to New Testament studies. At the end of his presentation, he commented on the state of New Testament programs in evangelical seminaries. He said that in the late 1800s and early 1900s, evangelical seminaries included classical studies in their New Testament programs, especially at the Ph.D. level. Today, many New Testament Ph.D. programs do not even offer Latin—the language of the Empire—let alone require it. Classical studies and language studies in general have fallen on hard times in New Testament programs, which now tend to emphasize Jewish studies and theology. This is in contrast to Old Testament studies programs, which are much more engaged with the languages and histories of the peoples in the world around the Old Testament. Oster believes there is a greater need for New Testament scholars to know what was happening in the world in which the events of the New Testament took place.

Wayne Grudem gave a presentation which reflected on the scholarly discussion over the thirty years since his publication of a seminal article on the meaning of the Greek word κεφαλή (head). This has become a controversial issue because some egalitarian feminists argue that κεφαλή means “source” in 1 Corinthians 11:3 and Ephesians 5:23, in which the husband is said to be the “head” of the wife. Grudem said that no one has yet been able to present an example where κεφαλή means something other than “ruler” or “leader” when it is used of a person. He also discussed an article written in the standard reference work Dictionary of Paul and His Letters, published by InterVarsity Press (IVP) in 1993. The IVP editors selected a feminist named Catherine Kroeger to write the article on “Head” for this dictionary. In it, Kroeger literally invented multiple citations and quotations in order to argue that κεφαλή means “source,” not “ruler,” when affirming that the man is the head of the wife. Although Grudem has published multiple articles pointing out Kroeger’s dishonesty, the editors at IVP have never removed this article or corrected it! Grudem’s conclusion was that after all of the scholarly discussion of the passages related to male headship in the New Testament, it is as clear as ever that the Bible commands wives to be in submission to their husbands; there are no serious exegetical challenges to the traditional view.

Finally, I gave a presentation in which I summarized the arguments made in my Ph.D. dissertation and published book for identifying Daniel’s Darius the Mede with Xenophon’s Cyaxares II. The session was well attended, and included several scholars who had already read the book and given me feedback via email. I presented a bold theory which argues for the historical reliability of Xenophon’s account of the rise of Cyrus to power (which includes a Median king who corresponds to Darius the Mede) over the historical reliability of Herodotus’ account. Although modern scholarship favors Herodotus, the evidence supporting Xenophon is diverse and compelling. The questions and comments following the presentation were overwhelmingly favorable. Other scholars are beginning to argue for and reference the theory I have presented (which is not completely original with me), and it is my hope that these references in academic literature will eventually have an effect on the view of Darius the Mede in scholarship as a whole.

The world’s most educated man

26 Friday Dec 2014

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Meeting with Dr. Nicholson

Today I met with Dr. Michael Nicholson for brunch. Dr. Nicholson is a truly unique man: he holds the unofficial world record for the most earned college degrees, at 30 and counting. Most of his degrees are master’s degrees, all of them are from fully accredited institutions (except maybe the first one), and none was earned online. Most of his degrees are from mid-level institutions of higher learning, and many are in various educational specialties. The Chronicle of Higher Education has called him “the most credentialed person in modern history.” Dr. Nicholson and I also have two alma maters in common: Grand Valley State University and Dallas Theological Seminary.

In my conversation with Dr. Nicholson, I found him to be professional but affable. He seemed like a nice guy, if a bit eccentric. As one might expect, he leads a disciplined life. He is also an evangelical Christian with a strong faith. He gets up every morning at 4:30am (without an alarm clock!), takes a two-mile walk, reads the Bible, and prays. He says he is not exceptionally gifted academically, but he always attends classes, arrives on time, does all the assignments, turns them in on time, and studies for tests. He meets the course requirements, but does not do extra work. He does not own a television.

Dr. Nicholson earned his B.R.E. (Bachelor of Religious Education) degree in 1963 and a Th.M. (Master of Theology) degree in 1967. He originally intended to get a Th.D. from Dallas Theological Seminary and teach, but his life took a series of twists and turns which led him to get two more master’s degrees and an Ed.D. in order to get teaching qualifications. (He did teach high school for two years during this time and worked as a counselor.) Then physical issues prevented him from taking a job with the stress of a full time professor, which resulted in a job writing parking tickets at Western Michigan University. His wife also had a job at WMU, and Dr. Nicholson took advantage of tuition discounts to earn a number of degrees from the university. In later years, he did some substitute teaching as well, but he also continued to earn more degrees. He currently leads music at a small country church and also leads a weekly song service at a nursing home, but never has felt comfortable with the idea of taking a pastoral ministry. At the age of 73 he graduated with his 30th degree earlier this month (an M.S. in Criminal Justice from Grand Valley State University), and he is considering earning even more degrees if his health allows it.

A disclaimer: while it may be that God has called Dr. Nicholson to a special ministry of earning college degrees, this certainly is not the will of God for most seminary graduates (thankfully!). As a rule, seminary graduates should use their degrees to teach, pastor, write, and so forth. I suppose Dr. Nicholson is the extreme example of the “eager student” who loves school and wants to learn everything. While most people with “eager student syndrome” eventually want to publish books and articles and obtain a professorship, Dr. Nicholson just kept learning and getting degrees. Also unlike most eager students, Dr. Nicholson actually had the opportunity to stay in school for his entire life.

But there was a more profound takeaway from my meeting with Dr. Nicholson than merely the curiosity of meeting a man with so many degrees, or enjoying the camaraderie that comes from shared alma maters. Sometimes secular people caricature conservative evangelical Christians as anti-intellectual ignoramuses. The way you hear these people talk, you would think for sure that all of the smartest, best-educated people in the world are atheists. In fact, Dr. Nicholson has had more education than anyone else in the world, as measured by college degrees earned, and all but two of his degrees are from non-religious institutions. After going through a lifetime of university classes, Dr. Nicholson still holds to the same basic Christian beliefs that he held before he first enrolled in college. He has never read, heard, or learned anything that destroyed his Christian faith or his confidence in the Bible as the inspired, inerrant, Word of God. He told me that his education has made his faith stronger because, he said, “the whole idea of an education is to pursue the truth, and God is truth.”

Here is a lesson for Christians: the Christian faith is true, and therefore Christians do not need to fear that there will be some archeological discovery, some scientific discovery, or a philosophical argument that will destroy the Christian religion. Scholars like Dr. Nicholson and I have read vast amounts of scholarship, we have had a very broad exposure to what else is “out there,” and we have heard “the other side” present its views every which way, yet the more we hear the better the Bible looks. There is no other religion or philosophical system out there that has “the real truth”; Christianity is the real truth. There is no archeological or scientific “fact” out there that proves even a single error in the Bible; the Bible is wholly and completely true. The reason why secular scholars reject the Bible and Christianity is not because of any genuine problem with the Bible or Christianity. Belief in the Bible is eminently reasonable by any measure, and the Christian faith can be proven true in many different ways. But acceptance of the Bible and of the Christian religion involves moral and spiritual issues, not just intellectual issues, and in fact the minds of unbelievers are blinded by Satan (2 Cor 4:4) and their hearts are hardened by sin (Eph 4:18). New Christians are born again by the transforming power of the Word of God and the Spirit of God, which illumines their minds and changes their way of thinking. Dr. Nicholson said about his unbelieving professors, “They think they know what they’re talking about, but they don’t know what’s going on right under their noses.”

You can read more about Dr. Nicholson here:

Here’s the list of 29 degrees (from the Kalamazoo Gazette)

Alumni with the most diplomas (from the GVSU alumni magazine)

Twenty-seven degrees and counting (from the Kalamazoo Gazette)

Some insights from Bible scholars

23 Sunday Nov 2014

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This past Wednesday through Friday, I attended the 66th annual meeting of the Evangelical Theological Society, which is the world’s largest gathering of evangelical Christian theologians and Bible scholars. As always, I could attend only a small percentage of the hundreds of presentations at the conference. I have summarized insights from a few presentations below.

Bryant Wood of Associates for Biblical Research presented an update of ABR’s ongoing excavation of Khirbet el-Maqatir, which he has argued convincingly is the biblical city of Ai. The most important recent find at this site was a scarab which, according to Wood’s analysis, can be dated specifically to the period immediately before the biblical date of Joshua’s conquest of the city (1405 B.C.). This find was ranked by Christianity Today as biblical archeology’s most significant discovery of 2013. ABR is looking for volunteers for their 2015 dig at Khirbet el-Maqatir.

Daniel Lanz, who is a doctoral student at Wheaton and a personal friend, presented a paper in which he gave a technical explanation of the geographical references in Deuteronomy 11:30. Essentially, he was responding to a common viewpoint among theologically liberal scholars that this verse mistakenly locates Mounts Ebal and Gerizim by the Jordan, near Jericho. An outline of his paper is posted online here.

John R. Rice was one of the most well-known fundamentalist church leaders of the twentieth century. Matthew Lyon, who is a doctoral student at Southern Baptist Seminary, presented a paper on John R. Rice’s view of women. He argued that Rice held a much more reasoned position on the issue than what his opponents have portrayed him as holding. Rice argued that wives should be in subjection to their husbands, and that they should not be preachers or teachers in the church, although men and women are equal before God—a position not unlike that held by many conservative evangelical Christians today. What made Rice a lightning rod for criticism was his penchant for stating his views in strong and sometimes provocative language.

On Thursday, I attended a breakfast for alumni of Dallas Theological Seminary in which President Mark Bailey gave a report on how the school has done in the past year. Essentially, enrollment is steady and there have been some big construction projects started. The school is doing well financially. Bailey did not make reference to any of the theological controversies at the school. (Note: There are not just theological controversies at DTS—most evangelical seminaries are dealing with the same trends in scholarship and the same tensions with traditional scholarship.)

Daniel Janosik of Southern Evangelical Seminary presented research which shows how the repression of Christians in Islamic countries today is no different than the way Christians were historically treated under Islamic rule. The only period in the history of Islam in which Christians were treated well was the colonial period, during which European powers forced a greater toleration of Christians by the Muslim majority. Janosik’s paper is posted on his website.

Terry Mortenson of Answers in Genesis presented a paper in which he argued that the Bible does not allow for millions of years of death and suffering before the fall of man. One interesting point he made was that the Old Testament only uses the word “death” for plant life once, in a poetic speech in Job. Plants do not have consciousness, and therefore are really only complex machines. In response to a question from the audience, Terry stated that he does not know of any credible contemporary creationist who argues that the second law of thermodynamics was not in operation prior to the fall. He said that digestion of food is an application of the second law of thermodynamics, but digestion is not a moral evil. Another questioner asked whether Adam could have stubbed his toe and felt pain before the fall. Terry said he knows a 17 year old girl who was born without the ability to feel pain, and it has created great problems in her life. She cannot, for example, sense that she should take her hand off of a hot stove, because burning skin does not cause her pain. Terry’s point was that pain can be a good thing; it is a sense that makes us aware of our surroundings and keeps us from seriously injuring ourselves. Terry also pointed out that the curse of Genesis 3:16 promised to greatly increase a woman’s pain in childbirth, implying that childbirth would have been painful in a limited way even before the fall. Pain that is too great or too persistent could not exist in a world in which everything was “very good” (Gen 1:31), but limited pain would have been part of the prelapsarian world. An earlier version of Terry’s paper can be read online here.

Although this was not part of the conference, Ken Ham refers in a blog post to a recent article in a scientific journal that presents new neurological research which indicates that true atheism is psychologically impossible. If this is right, then people who claim to be atheists are attempting to suppress an innate belief in God that they can never actually destroy. (I do think that everyone has an innate knowledge of God, but there is a question as to the extent to which someone can ignore or suppress this knowledge; see, for example, Psalms 10:4; 14:1; 53:1.)

It was also great to meet with dozens of friends, old and new, at the conference. Looking forward to next year’s meeting in Atlanta!