Tag Archives: Old Testament

Dr. William Lane Craig interviewed on the Ben Shapiro Show Sunday Special

Dr. William Lane Craig on the Ben Shapiro Sunday special
Dr. William Lane Craig on the Ben Shapiro Sunday special

The episode of the Ben Shapiro show that we’ve all been waiting for is here! They discuss arguments for God’s existence in the first 25 minutes. The spend the first 26 minutes on arguments for God,and  the next 16 minutes on Christian distinctives. They spend a bunch more time responding to common arguments for atheism, and finally Ben asks Dr. Craig how he became a Christian.

Summary:

William Lane Craig, philosopher, theologian, and best selling author of numerous books including “On Guard: Defending Your Faith With Reason And Precision,” joins Ben to discuss the hard sciences vs. philosophy, the cosmological and ontological arguments, Jesus, slavery, gay marriage, and much more.

Video:

The MP3 file is here.

Topics:

  • Why are we seeing such a decline in religious belief in America?
  • Why are mainline denominations in Christianity and Judaism emptying out?
  • What was the driver behind the move away from religion starting in the 1960s?
  • Why is their a gap in the university and in the broader culture between reason and religious belief?
  • What is the strongest argument for God’s existence?
  • What is the most compelling argument for God’s existence for this culture?
  • Respond to Richard Dawkins’ challenge that God needs a cause.
  • Why does the universe have to have a cause?
  • Does Darwinian evolution provide grounds for our awareness of objective moral values and duties?
  • What is the strongest objection to the cosmological argument?
  • What is the strongest objection to the moral argument?
  • What about the objection that the existence of the universe is just a “brute fact” and doesn’t need an explanation for it’s existence?
  • What about David Hume’s objection to the law of causality?
  • What about objections to the cause of the universe from apparently uncaused events in quantum mechanics?
  • What is the ontological argument, and why is it frequently dismissed?
  • How do we get from an unmoved mover to a moral God?
  • Which arguments show that God is a mind?
  • How do you show that God is present and active in time now?
  • How do you move from God as Creator, Designer and moral lawgiver to a God who has revealed himself to human beings?
  • Who does Jesus claim to be in the gospels, and what is the evidence that his claims were correct?
  • From the Jewish perspective, this narrative has some  problems. First, merely declaring yourself as the Messiah is not seen as a punishable offense.
  • Second, the real problem is that Jesus vision of himself as the Messiah is completely different than how Jews have understood the Messiah. The Messiah in Judaism has always been a political figure who is destined to restore the Kingdom of Israel, bringing more Jews back to Israel, etc.  Claiming to be God, though would be blasphemy and a punishable offense.
  • Why is resurrection proof of divinity? Wasn’t Lazarus also raised from the dead?
  • The gospels were written decades after the events they claim to describe. Should we still see them as reliable enough to infer that the resurrection really happened?
  • Couldn’t legends have been introduced in the gap between the events and the time that the events were recorded?
  • Is it enough for us to have a Creator God, or is there a reason for God to reveal himself to us?
  • Tell us about your experience debating atheist scholars on university campuses.
  • Has any an atheist ever caused you to doubt your arguments?
  • The problem of human evil is easy to respond to, but how do you respond to the problem of natural evil, i.e. – suffering from events in the natural world, such as birth defects or natural disasters.
  • Atheists like to bring up specific disagreements they have with the Bible, e.g. – same-sex marriage, abortion, slavery, genocide. How would you respond to those?
  • Regarding slavery in the Bible, isn’t it the case that people sometimes do things that are not prescribed by God, and the Bible merely records that?
  • How would you respond then to people who push for same-sex marriage by arguing that this is a case where God wanted same-sex marriage, but couldn’t press for it because the people were not capable at that time and in that culture?
  • When discussing specific issues of morality, do you try to argue from a natural law perspective or from the morality in the Bible?
  • How would you respond to someone like Jordan Peterson who approaches religion teachings pragmatically, focusing on behaviors rather than the rational grounding of those behaviors?
  • How do you speak to young people about God without them losing interest?
  • How did you become a Christian?
  • As the influence of Judeo-Christian religion recedes, what do you see filling the void, and how do you see that affecting Western civilization going forward?

Why are Christians allowed to eat shellfish but not allowed to have sex before marriage?

I have a key that will unlock a puzzling mystery
I have a key that will unlock a puzzling mystery

Here’s a wonderful article from Peter Saunders.

The challenge:

An argument frequently advanced by those attempting to defend homosexual practice is that Christians ‘cherry pick’ the commands in the Bible – that is, they chose to emphasise some commands while ignoring others.

The Old Testament may forbid homosexual acts (Leviticus 18:2; 20:13) but it also forbids eating seafood without fins and scales (Leviticus 11:9-12; Deuteronomy 14:9, 10).

So how can Christians then justify upholding laws on sexual morality whilst at the same time ignoring the food laws from the very same books of the Bible? Why may they eat shellfish but not be allowed to have sex outside marriage? Isn’t this inconsistent and hypocritical?

The solution is that God enters into “covenants” with his people, and the terms of those covenants change.

Especially dietary laws:

The answer to this question lies in an understanding of biblical covenants.

A covenant is a binding solemn agreement made between two parties. It generally leaves each with obligations. But it holds only between the parties involved.

There are a number of biblical covenants: Noahic, Abrahamic, Sinaitic (Old), Davidic and New.

Under the Noahic covenant, which God made with all living human beings (Genesis 9:8-17), people were able to eat anything:

‘Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything’ (Genesis 9:3).

But under the Sinaitic (Old) Covenant, which God made with the nation of Israel, people were able to eat certain foods, but not others.

Jesus clearly created a new covenant with his followers, where the dietary laws are lifted:

Jesus said that he had come to fulfil the ‘Law and the Prophets’ (Matthew 5:17; Luke 24:44). He would establish this new covenant with new laws, with himself as high priest based on his own sacrificial death on the cross.

This new covenant would completely deal with sin (Hebrews 10:1-18) and protect all those who put their faith in him from God’s wrath and judgement…

[…]‘In the same way, after the supper (Jesus) took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you”’ (Luke 22:20). ‘…we have been made holy through the sacrifice of the body of Jesus Christ once for all’ (Hebrews 10:10)

People would come under the protection of this new covenant, not by virtue of belonging to the nation of Israel, but through faith in Christ. In fact the function of the Old Testament Law (Sinaitic covenant) was to point to Christ as its fulfilment.

[…]So what then did Christ say about foods? He pronounced all foods clean for his followers to eat:

‘ “Don’t you see that nothing that enters a person from the outside can defile them?  For it doesn’t go into their heart but into their stomach, and then out of the body.” (In saying this, Jesus declared all foods clean.) He went on: “What comes out of a person is what defiles them.  For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder,  adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.  All these evils come from inside and defile a person.” (Mark 7:18-23)

Jesus was making that point that under the new covenant God required purity of the heart. Internal thoughts and attitudes were as important as external actions.

Food is OK for Christians, but sexual immorality – which includes premarital sex and adultery – are NOT OK for Christians.

I think sometimes when you are talking to people whose motivation is just to get rid of any objective moral law entirely, they tend to ask questions without really wanting a good answer. This is especially true when it comes to the morality of sex. They ask the question not to get an answer, but to justify getting rid of the moral rules governing sexuality. The answers are there for people who are willing to respect God in their decision-making to find. The answers are not found only by people who have a reason to not want to find them.

In case you’re wondering, I am one of those Christian men who takes chastity seriously. Marriage is about having a close connection with your spouse. Sure, I could break the rules and have a lot of fun now. A lot of Christians have a hard time turning down fun. But when I look at Jesus, I don’t see a man who is pursuing fun and thrills. I see a man who sees a need and then sacrifices his own interests to rescue others from peril.

How do you respond to the conquests and wars in the Old Testament?

Lets take a closer look at a puzzle
Lets take a closer look at a puzzle

John Berea has an article about it on his web site.

Here’s his overview:

In the Old Testament are the military campaigns of Israel inconsistent with being led by a just and loving God, and inconsistent with his own commands?  Here, I would like to make the case for consistency and justness.

1. The nations of Canaan were evil, harming others, and needed to be stopped.  They had carried out incest with children/grandchildren and performed child sacrifice by fire. (Lev 18:6-30, Deut 12:31, Deut 18:9-10, Psalm 106:35, 37-38)  They launched unprovoked attacks on Israel (Ex 17:8-9, Num 21:1, Num 21:2-23, 33) and even guerrilla attacks against Israel’s “stragglers in the rear of the march when you were exhausted and tired.” (Deut 25:18)

2. Warfare language was likely rhetorical.  There are five reasons to support the rhetorical nature of language such as “completely destroy” (Hebrew תחרימו, literally “ban”) in Deut 20:17.  It likely meant a destruction of armed soldiers, buildings, and religious icons.

  1.  Semitic language professor and NIV, NAB, and ESV bible translator Richard Hess argues that Hebrew “ban” is “stereotypical for describing all the inhabitants of a town or region, without predisposing the reader to assume anything further about their ages or even their genders” and “need not require that there really were children, senior citizens, or women there who were put to death” even when followed by the terms “men and women” (Joshua 8:25) or “young and old” (Joshua 8:25).
  2. In Israel’s destruction of enemies we see phrases like “left no survivor” and “utterly destroyed all who breathed” (Joshua 10:40, Judges 1:8).  But in Joshua 21:12-13 the author has no problem telling us these people were still there afterward: “if you ever turn away and make alliances with these nations that remain near you… God will no longer drive out these nations”.  In 1 Sam 15:3-4 Israel was to “strike down the Amalekites. Destroy everything that they have. Don’t spare them. Put them to death–man, woman, child, infant, ox, sheep, camel, and donkey alike.”  In 15:8 Saul “executed all Agag’s people” and Agag himself was killed in 15:33.  But later in  1 Sam 27:8 we’re told they’re still there and ” had been living in that land for a long time”.  Hundreds of years later in Esther 3:1 we’re even told Haman was an Agagite, a descendant of the Amalekite king Agag.
  3. Most verses on the subject speak of “driving out” and “dispossessing” the land rather than language suggestive of genocide.  E.g. Num 33:51-53, in “the land of Canaan, you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images,  and demolish their high places.  You must dispossess the inhabitants of the land and live in it, for I have given you the land to possess it.”  It’s the same story in Lev 18:25, Num 23:31-32, Deut 6:19, 9:4, 18:12, Joshua 3:10, and 23:9.
  4. Jer 4:20 suggests inhabitants fled before armies arrived:  “At the sound of the horseman and bowman every city flees; They go into the thickets and climb among the rocks”
  5. Deut 7:22 specifically says that Israel was forbidden to “destroy them all at once” and instead they would be expelled “little by little”.

So either all of these verses contradict one another, or the conquest language was rhetorical.

3. Many of the “cities” were probably military outposts.  For example with Jericho and Ai, Richard Hess argues there are no references to noncombatants (apart from Rahab), no archaeological evidence of non-military use, the term melek (Hebrew מלכי)  for “king” of the cities often meant mean a military leader in Canaan (e.g. in Joshua 2:2), they were located at defensive positions, and Jericho and Ai weren’t described as a large city as Gibeon and Hazor explicitly were.

4. A just God requires wrath.  It’s not possible to have a God who is just but not wrathful–otherwise wrongdoers continue unabated. Paranormal investigator James Randi wrote in Skeptic Magazine, “I accuse the Christian god of murder by allowing the Holocaust to take place” yet Dawkins and Hitchens condemn God for judgment against the Canaanites.  Which is it? Ultimately the the problem is we view death as the ultimate judgment, when in the theological context of the bible it’s only a graduation to what’s next with accountability for what we’ve done with what we were given.

The four points are developed with links for support. If you get this question a lot, it’s a good resource to bookmark.

Also, if you’re looking for a short video to share, here is a 6-minute one featuring Frank Turek:

That’s from commenter WorldGoneCrazy. It’s really good.

Dennis Prager: which sin is the worst sin?

Let's take a look at what the Bible says
Let’s take a look at what the Bible says

In this post, Dennis Prager argues that the worst sin is when people who claim to have allegiance for God perform evil acts, thus bringing God’s reputation into disrepute.

I found a Prager University video on the same topic:

Excerpt:

The worst sin is committing evil in God’s name.

How do we know?

From the third of the Ten Commandments. This is the only one of the ten that states that God will not forgive a person who violates the commandment.

What does this commandment say?

It is most commonly translated as, “Do not take the name of the Lord thy God in vain. For the Lord will not hold guiltless” — meaning “will not forgive” — whoever takes His name in vain.”

Because of this translation, most people understandably think that the commandment forbids saying God’s name for no good reason. So, something like, “God, did I have a rough day at work today!” violates the third commandment.

But that interpretation presents a real problem. It would mean that whereas God could forgive the violation of any of the other commandments — dishonoring one’s parents, stealing, adultery or even committing murder — He would never forgive someone who said, “God, did I have a rough day at work today!”

Let’s be honest: That would render God and the Ten Commandments morally incomprehensible.

As it happens, however, the commandment is not the problem. The problem is the translation. The Hebrew original doesn’t say “Do not take;” it says “Do not carry.” The Hebrew literally reads, “Do not carry the name of the Lord thy God in vain.”

This is reflected in one of the most widely used new translations of the Bible, the New International Version, or NIV, which uses the word “misuse” rather than the word “take:”

“You shall not misuse the name of the Lord your God.”

This is much closer to the original’s intent.

What does it mean to “carry” or to “misuse” God’s name? It means committing evil in God’s name.

And that God will not forgive.

Why not?

When an irreligious person commits evil, it doesn’t bring God and religion into disrepute. But when a religious person commits evil in God’s name he destroys the greatest hope for goodness on earth — belief in a God who demands goodness, and who morally judges people.

The Nazis and Communists were horrifically cruel mass murderers. But their evils only sullied their own names, not the name of God. But when religious people commit evil, especially in God’s name, they are not only committing evil, they are doing terrible damage to the name of God.

Sean McDowell has a post about Dennis Prager’s view, and he says:

Given this context, an obvious example is Muslim radicals killing innocent people in the name of God. But the most recent example, which is rightly a prominent story in the news, is the rampant sexual abuse of children by Catholic priests. The story runs deeper than most people could have ever imagined, involving the systematic cover-up of over 1,000 cases against children by 300 priests in Pennsylvania alone over the past seventy years. The individual stories are harrowing, heart-breaking and infuriating.

Sadly, these horrific actions don’t merely reflect on the individual priests, but on the Catholic Church, the entire Christian faith, and religion in general. And rightly so. Can we really blame people who abandon God when his “representatives” commit such abominable crimes?

As Prager has sadly, but correctly, observed: “No atheist activist is nearly as effective in alienating people from God and religion as are evil ‘religious’ people.”

Now, I don’t agree with Dennis on his ranking this sin as the worst. I would put carrying the Lord’s name in vain lower, and say that rebellion against God is the worst sin. That’s what I would say intellectually speaking. Emotionally speaking, I think that attacking people for their allegiance to God is the worst sin, like when gay activists go after Christian business owners for trying to take the Bible seriously about marriage, for example. Just don’t get in the way of a Christian and their relationship with God, you atheists. You’re doing something absolutely horrible when you make it harder for a Christian to follow Jesus. You might disagree with Christianity, but it would be wise not to persecute Christians, just in case we’re right about what is true.

Dennis is Jewish, so he believes that religions should be judged based on whether they produce good or not, rather than whether they are true or not. I try to listen to Dennis’ radio show as often as I can, and although he does like to discuss what we can know about God from science and history, he doesn’t think that getting the right answers to theological questions is as important as doing the right actions. I think that might be why he chose this one as the worst, because actions are more important to him. I agree with him that it is certainly very bad to invoke God in a way that makes God look bad.

Why are Christians allowed to eat shellfish but not allowed to have sex before marriage?

I have a key that will unlock a puzzling mystery
I have a key that will unlock a puzzling mystery

Here’s a wonderful article from Peter Saunders.

The challenge:

An argument frequently advanced by those attempting to defend homosexual practice is that Christians ‘cherry pick’ the commands in the Bible – that is, they chose to emphasise some commands while ignoring others.

The Old Testament may forbid homosexual acts (Leviticus 18:2; 20:13) but it also forbids eating seafood without fins and scales (Leviticus 11:9-12; Deuteronomy 14:9, 10).

So how can Christians then justify upholding laws on sexual morality whilst at the same time ignoring the food laws from the very same books of the Bible? Why may they eat shellfish but not be allowed to have sex outside marriage? Isn’t this inconsistent and hypocritical?

The solution is that God enters into “covenants” with his people, and the terms of those covenants change.

Especially dietary laws:

The answer to this question lies in an understanding of biblical covenants.

A covenant is a binding solemn agreement made between two parties. It generally leaves each with obligations. But it holds only between the parties involved.

There are a number of biblical covenants: Noahic, Abrahamic, Sinaitic (Old), Davidic and New.

Under the Noahic covenant, which God made with all living human beings (Genesis 9:8-17), people were able to eat anything:

‘Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything’ (Genesis 9:3).

But under the Sinaitic (Old) Covenant, which God made with the nation of Israel, people were able to eat certain foods, but not others.

Jesus clearly created a new covenant with his followers, where the dietary laws are lifted:

Jesus said that he had come to fulfil the ‘Law and the Prophets’ (Matthew 5:17; Luke 24:44). He would establish this new covenant with new laws, with himself as high priest based on his own sacrificial death on the cross.

This new covenant would completely deal with sin (Hebrews 10:1-18) and protect all those who put their faith in him from God’s wrath and judgement…

[…]‘In the same way, after the supper (Jesus) took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you”’ (Luke 22:20). ‘…we have been made holy through the sacrifice of the body of Jesus Christ once for all’ (Hebrews 10:10)

People would come under the protection of this new covenant, not by virtue of belonging to the nation of Israel, but through faith in Christ. In fact the function of the Old Testament Law (Sinaitic covenant) was to point to Christ as its fulfilment.

[…]So what then did Christ say about foods? He pronounced all foods clean for his followers to eat:

‘ “Don’t you see that nothing that enters a person from the outside can defile them?  For it doesn’t go into their heart but into their stomach, and then out of the body.” (In saying this, Jesus declared all foods clean.) He went on: “What comes out of a person is what defiles them.  For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder,  adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly.  All these evils come from inside and defile a person.” (Mark 7:18-23)

Jesus was making that point that under the new covenant God required purity of the heart. Internal thoughts and attitudes were as important as external actions.

Food is OK for Christians, but sexual immorality – which includes premarital sex and adultery – are NOT OK for Christians.

I think sometimes when you are talking to people whose motivation is just to get rid of any objective moral law entirely, they tend to ask questions without really wanting a good answer. This is especially true when it comes to the morality of sex. They ask the question not to get an answer, but to justify getting rid of the moral rules governing sexuality. The answers are there for people who are willing to respect God in their decision-making to find. The answers are not found only by people who have a reason to not want to find them.

In case you’re wondering, I am one of those Christian men who takes chastity seriously. Marriage is about having a close connection with your spouse. Sure, I could break the rules and have a lot of fun now. A lot of Christians have a hard time turning down fun. But when I look at Jesus, I don’t see a man who is pursuing fun and thrills. I see a man who sees a need and then sacrifices his own interests to rescue others from peril.