Tag: Jesus

Book Plunge: Too Good To Be False

What do I think of Tom Gilson’s book published by DeWard Publishing? Let’s plunge into the Deeper Waters and find out.

Sometimes we hear some news and we think it would be wonderful, but then we conclude that it is too good to be true. Rarely do we ever consider the opposite. What if something was too good to be false? What if Jesus was just someone like that?

Tom Gilson has an interesting hypothesis that not much has been done with in history, but I think needs some serious looking at. In it, he points out that the character of Jesus is really one unlike anyone else in history either fictional or non-fictional. There are some people that could come close, but we realize many of their faults and failures and they themselves do.

Jesus is someone who shows up and never asks for advice, never claims to be learning something new from a dialogue, seems to know everything that is going on, never apologizes for anything, never relies on anyone else for any claim that He makes, etc. Now if you take anyone who is like that on paper you would consider them insufferable to be around and you would not want to be around them. However, Jesus is not like that. Many people who read the Gospels love the figure of Jesus. They think He’s incredible. Bart Ehrman in his latest book refers to Jesus as one of the three great figures He wants to meet.

Not only that, but Jesus is also claiming to be God incarnate in the Gospels and yet still, we don’t see Him acting in such a way that we might expect. We don’t see Him raining down judgment or acting aloof to the culture. We still see attributes that are remarkably human.

This is Gilson’s fascinating hypothesis. If Jesus did not exist as presented in the Gospels, we should be seeking to meet the people who created Him because they are the greatest geniuses of all time. How is it also that if the skeptics are right, all these stories changed drastically over time, but they came together to show this figure of remarkable insight and character that is unparalleled in all of fiction and history? Note the inclusion of fiction in there. No one has created a figure like Jesus. Possibly the closest is Aslan in the Chronicles of Narnia, but perhaps he is also given limited time for just that figure. If Lewis had to write a whole story where Aslan is acting on most every page, I suspect it would be impossible for even him.

If we could not create this figure, then there is only one conclusion. We did not create Him. Jesus is real. Not only is He real, we need to hold Him in the proper awe He deserves. We have become so familiar with the figure of Jesus that we haven’t considered just how shocking He is.

Gilson’s thesis is an amazing one and I hope to see more engagement with it. It would be incredible to see what someone like Bart Ehrman would say to it. I hope it gets out in the world of academia all the more.

One thing I would like to see added for future editions of the book if they come is that the idea is fascinating, but I would like to see something on how to present it in a debate. Perhaps it could even be a mock written debate that has been set up. How would Gilson use this in evangelism and how would he suggest that I use it? If we use it, how should we use other arguments alongside it, such as arguments about the resurrection and the dating and veracity of the Gospels?

This is a book to be taken seriously by Christian and skeptic alike. I look forward to seeing more that comes out concerning it.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Wrapped Up In The Shroud

What do I think of Joe Marino’s book published by Cradle Press? Let’s plunge into the Deeper Waters and find out.

Joe is your normal teenager years ago who loves his music and really has no interest in religion. That all changes one day when he’s in a bookstore and gets a book on the Shroud of Turin out of curiosity. Before too long, he winds up in a monastery lecturing on the Shroud where he is said to be “wrapped up in the shroud.”

If that part seems strange, it’s not over yet. Sometime in his correspondence he comes across a lady named Sue Benford, who is also fascinated with the Shroud. Then, this monk winds up leaving the monastery life and marrying her and being a team with her talking about the Shroud. I have been told that their research is what really called into question the veracity of the C-14 dating that placed the Shroud in medieval times.

This book is mainly Marino’s journey into the Shroud of Turin. A lot of it can be really fascinating. Some stuff, I’m still skeptical of. That’s okay as well. You can be skeptical of some of the experiential stuff and the material about the Shroud can be entirely valid as it doesn’t rely on that. Marino doesn’t even fault you if you’re skeptical of that stuff.

There are also several appendices. This is a rare book in that the appendices altogether are almost as long as the book prior is. I read through them and found them interesting, but if you want just the story you only need to read through the first part.

Sometimes, the language gets technical, but it isn’t too technical, though the appendices can be an exception. You also get a look at the inner politics going on at Shroud meetings. While it is true that politics isn’t everything, everything is sadly politics.

There were times that something would seem to get picked up and I wondered what happened with it later. Marino mentions being a big brother to a kid named Greg at the start through the Big Brothers program. I found myself wondering at the end of the book if Marino ever spoke with Greg any more and knew how he was doing. I would have liked to have seen that covered.

I also would have liked something on the more theological perspective of the Shroud. Suppose we demonstrate the Shroud is authentic to someone. So what? What does that mean? What difference does it make? Why should we care if it is authentic? What does it matter today if Jesus rose from the dead? Marino is a former monk, but it would have been nice to get some of his theology on this topic, especially since he talks about how seeing the Shroud is life-changing for some people. Why? What hope does it give? I have my answer, of course, but maybe others need one.

If you care about the history of the modern period on the Shroud, this is likely the best book to go to. If you are skeptical of some of the experiences, that’s fine. They aren’t really essential to the research on the Shroud. You can still get a lot out of this. In the end, you might find yourself wrapped up in the Shroud as well.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Daily Bread

What does it mean to ask for daily bread? Let’s plunge into the Deeper Waters and find out.

My family and I aren’t rich. Growing up, we never were either. Today, I know what it definitely means to live on a balanced budget more than ever. We have money that we can store up to an extent, but it’s still very rough. Any time we get a donation, I get personally very excited.

That’s probably nothing compared to the average person in the times of Jesus though. You were to ask for your daily bread. In that day, you didn’t have plastic to wrap your bread in. The temperature in your house could not be managed by a thermostat. You didn’t have any freezers to preserve food or any refrigerators.

Want some food? Sorry. You have to work. There’s no going down the street to the local supermarket where there’s an abundant supply of food. I grew up in a rural town, but not too far from us was the city where we could go to supermarkets. My roommate in seminary was not like that. When he first walked into a supermarket in Charlotte, he was shocked at all that he saw.

In Jesus’s day though, you had to work things off and if your neighbor gave you some food, well, you were in his debt then. You would owe him. There was no give for the sake of giving like that. If only honor was expected back, that was a big deal and the person would get honor.

Jesus still tells us to ask for daily bread. We don’t ask for weekly or monthly or yearly bread. We ask for daily bread. We trust in God to provide for us day by day.

Does that mean we can’t store up things today or have savings or manage wealth? Not at all. Yet even still, we have to realize we could lose it all at any time. The richest man in the world could possibly have all his money hacked away from him.

Regardless of how rich or poor you are, you are still to rely on God. You are to trust Him. Jesus tells us this later in the sermon. Birds get fed and the flowers are dressed. Seek first the Kingdom and His righteousness and we’ll get everything else.

Daily bread reminds to rely on God daily. I may go and get bread from on top of our refrigerator today to fix a sandwich, but I should be grateful that today I don’t have to go out and do all the work to make that bread. It’s a gift and I should be thankful to God who provides all the knowledge to make bread and the resources and for the people willing to do the work.

Tomorrow will take care of itself somehow.

In Christ,
Nick Peters
(And I affirm the virgin birth)

On Earth As It Is In Heaven

How does God rule? Let’s plunge into the Deeper Waters and find out.

When Jesus finished the sermon, either a centurion in Israel or his servants, and I suspect the latter, came to Jesus. The centurion wanted a paralyzed servant to be healed and requested Jesus to do it. Jesus offered to see him, but if my suspicion is correct, this guy had told his servants what to say. He’s not worthy to have Jesus in his house, but he is a man of authority and understands how authority works. If he says something to a servant in his house, it gets done.

What does this man understand? He knows what Jesus’s house is. Jesus’s house is all of creation. If He says something, it gets done. If He says “Be healed”, Jesus doesn’t have to be present. It just gets done. This is truly a very high view of Jesus and Jesus rightly says this is greater than even the people of Israel.

Maybe the centurion heard about the Sermon on the Mount.

Maybe the centurion heard that Jesus had said that God’s will should be done on Earth as it is Heaven. What that means is in God’s domain, what He says goes. No angel talks back to God or offers a rejoinder. “Did you think about this part?” Nope. He says it. It’s done.

When we pray for God’s will to be done on Earth as it is in Heaven, we are saying we want the same thing. We want it to be that if God says it, it happens on Earth as well. Now here’s the concern. When we pray this, do we really mean it?

Let’s face it. If we’re Christians, we all know the “Christian answer.” We all know what we’re supposed to say, but talk is cheap. I recently saw someone on Facebook said that they are honestly scared to suffer even if it means suffering for Christ. I admired that. It’s honest. It’s easy for us to say, “If I had to die for my faith in Jesus, I would do it.” It’s easy to say that until the gun is pointed at you or you’re about to be thrown to the lions or something of that sort.

Want an example? Consider Peter. Peter bragged that he was willing to die for Jesus. What happened a few hours later? “Never heard of Him!” Peter had the talk, but he didn’t have the walk and he suffered for it.

So when we say that we want God’s will to be done on Earth as it is in Heaven, let’s see if we really want it. Do we really want to sacrifice our sins so God’s will can be done? Do we want to be willing to give up everything for God’s will to be done? Do we want to do the work of loving our neighbor as ourselves so God’s will can be done?

If we don’t, then when we say God’s will be done, then we do not really mean it. What we might mean is we want all the goodies that come with a Christian life, but we don’t want the pain and sacrifice required on our end. We don’t want to have to make ourselves uncomfortable or exert ourselves where we don’t have to. Please let the will of God be done, provided it doesn’t interfere with my Netflix time. Okay?

But if you want the will of God to be done, you will have to demonstrate that. That means sacrifice on your end. It means forgiving your neighbor even if they don’t deserve it, and they don’t. You don’t either. It means loving your neighbor even if they’re often a pain, because you’re often a pain as well to those around you. It means going through suffering regardless, because Jesus went through suffering for you and He definitely didn’t deserve it. It means not thinking about what you deserve, but thinking about what is good for the kingdom first.

If you can’t say those things, and that applies to me as well as it’s a struggle, then you don’t want the kingdom to come on Earth as it is in Heaven. Perhaps you are still more invested in your own personal kingdom. Perhaps you want your will on Earth more than you want God’s will.

Only you know that one.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Your Kingdom Come

What does it mean to want the Kingdom to come? Let’s plunge into the Deeper Waters and find out.

Do we really want the Kingdom to come?

I mean, let’s think about it. If we’re Christians, we know the right answer we’re supposed to say is yes. We want God to rule this Earth. We want Him to be the one in charge. We want Jesus to be acknowledged as king. We say we want that.

Do we really?

To pray for His kingdom to come also means something else. Ours doesn’t. Most of us struggle with an inflated view of ourselves and that can be even if we’re really negative. We are often not just moderately dumb or ugly or unlikable or anything like that. No. We are the worst of the worst. If anything goes wrong in our lives, it’s our fault.

When we pray this prayer though, we are supposed to be willing to forsake our own little kingdoms. This is God’s kingdom. We don’t want to be the ones in charge of our lives anymore. We want God to be in charge.

That also means we have to be willing to get rid of the sin in our lives. We have to drop that pornography habit. We have to stop that overeating. We have to be willing to give up gossiping about our neighbors. We can’t keep on thinking about that woman who isn’t our wife.

Do we really want that?

The truth is, our actions will answer for us. If we really want the kingdom to come, we will be willing to sacrifice those actions that we know are opposed to the kingdom. If we do not want the kingdom to come, we will keep acting like we are the ones who determine right and wrong and we are the ones who will see our own will be done.

This also is not a Democracy or a Republic coming our way. This is a monarchy. This is not something that we will vote on or campaign for. Jesus is a king and what the king says goes. It is absolute.

Today, our every action will show in some way what we want. Do we think our way is best or do we think the way of Christ is the best? We can say with our lips the right answer all we want, but actions do speak louder. I hope mine will show I want the Kingdom the most, but I fear too often they will show the other way. Perhaps that is where we need to encourage one another.

In Christ,
Nick Peters

Book Plunge: Heaven and Hell

What do I think of Bart Ehrman’s latest published by Simon and Schuster? Let’s plunge into the Deeper Waters and find out.

Generally, I have enjoyed reading through Bart Ehrman books. I thoroughly disagree, but I like the books. However, when I read the one before this, The Triumph of Christianity, I found myself walking away disappointed. There just didn’t seem to be anything there like the last ones. I started reading Heaven and Hell when it came out, got caught up in other books, and it was just awhile before I came back. Perhaps it seems more like Ehrman is moving away from Jesus to an extent and going to other areas in history and philosophy and there just doesn’t seem to be as much there. I can’t say entirely.

This book is a look at the formation of the doctrine of the after-death, as I prefer to call it, in Christian thought. Ehrman starts with the way the pagans in the world viewed death. From there, he goes to the Old Testament and then to Jesus and on to Paul and looks as well at Revelation. From then on, he looks at the church throughout history and then gives some concluding remarks on how he views heaven and hell.

This also leads to questions of the nature of heaven and hell. Again, these are more theological and philosophical questions so it could be that this just isn’t Ehrman’s area and so it seems more like just personal opinion at that point. However, there are some interesting points worth noting in the book.

Ehrman does show that in the pagan world, generally speaking, resurrection was not a good thing. The body was a prison to be escaped. Thus, resurrection in the Jewish or Christian sense also did not fit in.

For many skeptics who think that resurrection was the Jews copying from Zoroastrianism, which shows up on the net at times, Ehrman cannot agree, which is refreshing. As he says:

More recently scholars have questioned a Persian derivation for the Jewish doctrine because of certain problems of dating.1 Some experts have undercut the entire thesis by pointing out that we actually do not have any Zoroastrian texts that support the idea of resurrection prior to its appearance in early Jewish writings. It is not clear who influenced whom. Even more significant, the timing does not make sense: Judah emerged from Persian rule in the fourth century BCE, when Alexander the Great (356–323 BCE) swept through the eastern Mediterranean and defeated the Persian Empire. But the idea of bodily resurrection does not appear in Jewish texts for well over a century after that.

Ehrman, Bart D.. Heaven and Hell: A History of the Afterlife (pp. 104-105). Simon & Schuster. Kindle Edition.

Also, on a humorous note, he gives the story of how in an account Jesus said people would hang by their teeth in Hell over fires. Some disciples asked “What if someone has no teeth?” Jesus would then reply, “The teeth will be provided!” This was a joke done by a professor not to be taken seriously.

Also, for those discounting the Gospels as sources for Jesus, Ehrman has the following:

Even the most critical scholars of the New Testament agree that Matthew, Mark, Luke, and John are by far our best sources of information for knowing about the historical Jesus.

Ehrman, Bart D.. Heaven and Hell: A History of the Afterlife (p. 150). Simon & Schuster. Kindle Edition.

Unfortunately though, at times he lapses back into his more fundamentalist days of reading the text. As commenting about Mark 9:1 where Jesus says some standing here would not taste death before they saw the Kingdom of God come in power:

Jesus is not saying that people will go to heaven. He is saying that some of his disciples will still be alive when the end comes and God’s utopian kingdom arrives on earth. Or, as he says elsewhere, when his disciples asked when the end of the world would come: “Truly I tell you, this generation will not pass away before all these things take place” (Mark 13:30, emphasis added).

Ehrman, Bart D.. Heaven and Hell: A History of the Afterlife (p. 154). Simon & Schuster. Kindle Edition.

As I have argued, Jesus nowhere says when the Kingdom comes, it will be a utopia immediately. Jesus does not speak of the end of the world either, but of the end of the age. As an Orthodox Preterist, I’m convinced Jesus’s prediction was stunningly accurate.

Interesting also is what Ehrman says about 1 Cor. 15.

And so, for Paul, there will indeed be a resurrection. It will be bodily. But the human body will be transformed into an immortal, incorruptible, perfect, glorious entity no longer made of coarse stuff that can become sick, get injured, suffer in any way, or die. It will be a spiritual body, a perfect dwelling for life everlasting. It is in that context that one of the most misunderstood verses of Paul’s entire corpus occurs, a verse completely bungled not just by many modern readers but throughout the history of Christianity. That is when Paul insists: “Flesh and blood cannot inherit the Kingdom of God” (1 Corinthians 15:50). These words are often taken—precisely against Paul’s meaning—to suggest that eternal life will not be lived in the body. Wrong, wrong, wrong. For Paul it will be lived in a body—but in a body that has been glorified.

Ehrman, Bart D.. Heaven and Hell: A History of the Afterlife (p. 182). Simon & Schuster. Kindle Edition.

Ehrman also thinks the beast in Revelation 17 is the same as the beast that came out of the sea in Revelation 13. I disagree with this. Looking at the passage, it talks about a great harlot and the beast himself actually attacks this harlot after a time. Who is the harlot? Look at your Old Testament. One nation is repeatedly referred to as a harlot and that’s Israel. Israel would work with the Beast for a time, (Being Nero) in killing Christians, but in turn, the Roman Empire would eventually turn on the harlot, as Israel was destroyed in 70 A.D.

Yet at the end of this look on Revelation, Ehrman gives a paragraph that aside from the opening remark could easily be said in any evangelical church. As many preachers I know would say, “That’ll preach!”

Even if parts of the vision are difficult to unpack and explain and others simply do not cohere, the author’s main points are clear. His overarching message is that God is ultimately sovereign over this world, even if it doesn’t seem like it. We may live in a cesspool of misery and suffering, and things may be getting progressively worse. But God is in charge, and it is all going according to plan. Before the end, all hell will indeed break loose, but then God will intervene to restore all that has become corrupt, to make right all that is wrong. Good will ultimately prevail.

Ehrman, Bart D.. Heaven and Hell: A History of the Afterlife (p. 230). Simon & Schuster. Kindle Edition.

In the end, where does Ehrman fall? While he rightly tells us to try to avoid emotional reasoning, it’s hard to not see this in his response.

Even though I have an instinctual fear of torment after death—as the view drilled into me from the time I could think about such things—I simply don’t believe it. Is it truly rational to think, as in the age-old Christian doctrine, that there is a divine being who created this world, loves all who are in it, and wants the very best for them, yet who has designed reality in such a way that if people make mistakes in life or do not believe the right things, they will die and be subjected to indescribable torments, not for the length of the time they committed their “offenses,” but for trillions of years—and that only as the beginning? Are we really to think that God is some kind of transcendent sadist intent on torturing people (or at least willing to allow them to be tortured) for all eternity, a divine being infinitely more vengeful than the worst monster who has ever existed? I just don’t believe it. Even if I instinctually fear it, I don’t believe it.

Ehrman, Bart D.. Heaven and Hell: A History of the Afterlife (pp. 293-294). Simon & Schuster. Kindle Edition.

Of course, this would all depend on how you view heaven and hell. I have written about my views elsewhere. Ehrman does say he doesn’t think this is what God is like. While I don’t think it’s accurate to say God is actively torturing people or even allowing it, seeing as I think torture and torment are two different things, I have to wonder that it’s incredible that Ehrman is willing to take the risk. Seriously, if Heaven is possibly there to gain and Hell is possibly there to avoid, I think it behooves anyone to seriously consider the question and when you decide, it needs to be more than “I just believe it” or “I just don’t believe it.” Some might think Christians should then read other religions as well. I have personally read the Mormon Scriptures and other of their books, the Koran, the Tao Te Ching, and the Analects of Confucius.

Overall, there is some good stuff in the book, but there seems to be something missing. I can’t help but see an Ehrman who I think after all these years is still searching. Perhaps a book on the afterdeath is coming as Ehrman is seeing himself getting older and thinking about these questions a lot more. I still hold out hope that one day he will return to the Christ he has since rejected. I am pleased when in the end he says three of his great heroes are Dickens, Shakespeare, and Jesus. He would love to get to meet them in an afterdeath.

I am sure Jesus would love to meet Ehrman also.

Hopefully, it will happen, and on good terms.

In Christ,
Nick Peters

The Lord’s Prayer: Our Father

What does the start of the Lord’s Prayer mean? Let’s plunge into the Deeper Waters and find out.

I’ve blogged before on the Lord’s prayer and it’s always interesting. Going through the Sermon on the Mount, this one cannot be missed. So let’s take another in-depth look at the Lord’s prayer.

Jesus starts off by telling us how we should pray. The prayer starts off with an address. The proper recipient is our Father. Okay. That sounds pretty basic. You start the prayer and you are talking to God.

Sounds basic, but it really isn’t.

Notice that Jesus at the start immediately assumes a communal activity. His followers were to come together and pray to God together. This is not to say that individual prayer can never happen. It is most certainly can. It is to say that Christianity is not meant to be experienced as an individual event.

Too often we have what is today Lone Ranger Christianity. Me and Jesus can just figure everything out today. I always go back to this story. It was a lady in a small group I was in once who said “I’m saved. My children are saved. Just sit back and wait for Jesus to come.” What an awful thought! How do you know your children will stay in the faith? What about other people and their children?

The community aspect is one thing, but there’s more. The community is to address God as Father. This is not some out there and distant deity. This is one who asks us to approach Him as if He is a parent. Jesus regularly makes this kind of analogy in the sermon and elsewhere.

This is also why Hebrews tells us to boldly approach the throne of grace. If you are the son or the daughter of the king, you ought not be afraid to approach the king. You belong there. You have been invited. You are a child of the king. Live like one.

Epictetus was a pagan philosopher who lived not too long after Christ. In his Golden Sayings, I find saying IX impressive. Change the language to a Christian language and see how it applies.

“If a man could be thoroughly penetrated, as he ought, with this thought, that we are all in an especial manner sprung from God, and that God is the Father of men as well as of Gods, full surely he would never conceive aught ignoble or base of himself. Whereas if Caesar were to adopt you, your haughty looks would be intolerable; will you not be elated at knowing that you are the son of God? Now however it is not so with us: but seeing that in our birth these two things are commingled–the body which we share with the animals, and the Reason and Thought which we share with the Gods, many decline towards this unhappy kinship with the dead, few rise to the blessed kinship with the Divine. Since then every one must deal with each thing according to the view which he forms about it, those few who hold that they are born for fidelity, modesty, and unerring sureness in dealing with the things of sense, never conceive aught base or ignoble of themselves: but the multitude the contrary. Why, what am I?–A wretched human creature; with this miserable flesh of mine. Miserable indeed! but you have something better than that paltry flesh of yours. Why then cling to the one, and neglect the other?

How much better could we see ourselves if we realized that we are adopted into the family. Remember Mephibosheth in the Old Testament? He was invited to feast at the King’s table, something the account says three times. Augustus Caesar was the most powerful man on Earth at one time, and got that way by adoption.

When we pray our Father, we are to realize that we are adopted into a royal family and we have that privilege. It is not just us individually, but us as a community. We all have the Father together and we can all come together as His children.

In Christ,
Nick Peters

How Not To Pray

What are some things to avoid in prayer? Let’s plunge into the Deeper Waters and find out.

Sometimes, I hate public prayer at a church service. I say this as someone who has to do it as well. You never really feel genuine doing it. You know people are watching you to see what you have to say. It’s awkard.

Then there are the people who do these public prayers and they go on and on and on. You can say they’re real men of Jesus, but most of us just find them annoying. I find it interesting that the Lord’s prayer can really be said in under a minute. When the closing prayer starts to go longer than the sermon itself, we have a problem.

Jesus had a few statements about things like this. He never said to not pray in public as He sometimes did this as well, but He did say to watch your motives again. Some people do make a show of public prayers. They pray showing off their eloquence and their devotion to God, which if that is what you’re doing, we can call your devotion into question. Let’s look at verses 5-8 of Matthew 6.

5 “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. 6 But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. 7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. 8 Do not be like them, for your Father knows what you need before you ask him.

One of the rules for giving a sermon is to KISS. It has two meanings. “Keep it simple, stupid” and “Keep it short, stupid.” Prayer is done to talk to God. It’s not done to show others how awesome you are.

This is why also your devotion is not meant to be measured necessarily by how long you pray. I know some people who are true prayer warriors and they can pray for a long time. I’m not one of them. I know I need to work on that. Those like me need to start simple as well. Don’t say you’re going to build up prayer and then say you’re going to start with an hour a day. You’ll burn out and give up. If anything, start small. Maybe 3-5 minutes even.

Jesus also tells us our Father knows what we need before we ask. If so, why do we ask? We ask not to make something known, but to show that we are realizing our trust and dependence.

One of the problems I have with many prayer studies is they treat prayer as if the only goal is to get something. It also treats God as if He is obligated to answer a prayer. Many of us were devoutly praying for the healing of Nabeel Qureshi. It never came. Does that prove God doesn’t exist or that God doesn’t or didn’t love Nabeel? Not at all. It just shows for whatever reason we don’t understand, God chose not to heal.

It’s also too easy for prayer to become just a wish list. There’s not enough time spent in thanksgiving and adoration. I remember J.P. Moreland once saying he thinks in a worship service, the music should come after the sermon. Why? Because then we have heard the Scripture and the good news and we are giving thanks and celebrating about what we have heard.

Yet keep in mind, Jesus still points us to the reward. Our true reward is from our Father in heaven. It’s not in the praise and adoration of men. It’s in the approval of our Father. That is the praise we are to have.

Prayer is something important and we need to work on it, but one of the first things to do is to learn what not to do.

Let’s try to get it right.

In Christ,
Nick Peters

Love Your Enemies

How should you treat your enemies? Let’s plunge into the Deeper Waters and find out.

Jesus has just told us to respond with kindness to those who insult us and try to hurt us, but now He ups the ante even further. Up until now, He has been telling us what the Law means, but the next saying He quotes is not from the Law. Let’s look at the passage in Matthew 5.

43 “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.”

Nowhere does the Law command you to hate your enemy, but this was a common thought of the time. If you loved your neighbor, since an enemy wasn’t specified, surely you are to hate your enemy. Nope. You are to love them too. Actually, the Law itself upheld good treatment of the enemy, such as returning his stray animal to him.

This can be really hard at times for all of us. I don’t consider myself having many personal enemies, but if someone hurts Allie, they become my enemy. I was once at a Christian event and I looked up and suddenly from behind, the person in front of me looked like someone who had really hurt Allie in the past. I was filled with rage immediately. I could hardly concentrate on what the speaker was saying. I found out later it wasn’t him, but at the time, I sure was thinking about things I wanted to do.

My usual idea in this case is to do what I want and then ask for forgiveness later.

Just a couple of days ago we had someone knock on our door and with them was someone Allie had been hurt by. They wanted to take us downtown and offered to pay us. I only asked if it was okay with Allie.

It’s really amazing how we think. We look at what other people do so much which we cannot control, and we look at what we do so little which we can control. When I stand before God one day, He is not going to ask me about how other people treated me. He is going to ask me about how I treated other people.

God demonstrates this love. Everyone gets rain and everyone gets sunshine. Anyone can love someone who is good to them as well. Big whoop if you do that. It’s if you can love someone who is opposed to you. That’s a real accomplishment.

Something to note. This does not mean you necessarily put yourself in a compromising position. In a 12-step recovery, you are told to make amends to people you have hurt unless that would hurt you or them. If it is dangerous for you to be in front of a person who could be a threat to you even if you did hurt them, do not reach out to them. You can forgive someone for a wrong, but you don’t have to trust them again.

Those who want some examples of this kind of love are free to check my article on if your murderer will be in heaven, which is one of the most popular ones on this site. As someone said in the comments, right now, Stephen and Paul are together. Radical love is what is required to be a Christian.

In Christ,
Nick Peters

Deeper Waters Podcast 6/20/2020

What’s coming up? Let’s plunge into the Deeper Waters and find out.

Mormonism is a strange religious movement. While there are noted differences between it and Christianity, even those of us who know it is not Christian have some difficulties from it. Namely, there are many skeptics who like to point out supposed parallels between Christianity and Mormonism. Why is it you believe the former and not the latter? Isn’t that special pleading?

We wouldn’t want to be doing that would we? Paul claims to see Jesus appear on the Damascus Road. Joseph Smith claims to see the Father and the Son in a heavenly vision. 500 people are said to have seen the risen Jesus at one time. Several people also saw the golden plates of Joseph Smith didn’t they? Shouldn’t we be consistent? Shouldn’t we either accept both or reject both?

It’s really sad that this is a neglected area of apologetics. We have two accounts of claims of seeing something and both of them are foundational to the religion. No one has really done an in-depth look at both of these accounts as far as I know.

Until now.

Thankfully, someone stepped up to the plate and wrote an excellent book on the topic. I’ll be discussing with him this Saturday about it. I sometimes think of him as one of the best apologists you’ve never heard of. Some of you have, of course, but to many people, he’s not as well-known which is a shame. I find all of his material to be excellent. His name is Rob Bowman and he’ll be joining me Saturday.

So who is he?

According to his bio:

Robert M. Bowman Jr. is the president of Faith Thinkers, a Christian apologetics ministry (www.FaithThinkers.org/). He holds MA and PhD degrees in biblical studies from Fuller Theological Seminary and South African Theological Seminary. Rob has taught undergraduate and graduate students at Biola University, New Orleans Baptist Theological Seminary, Southern Evangelical Seminary, and elsewhere. He is the author of some 60 periodical articles and the author or co-author of 15 books including Putting Jesus in His Place: The Case for the Deity of Christ (with J. Ed Komoszewski), Faith Thinkers: 30 Christian Apologists You Should Know, and Jesus’ Resurrection and Joseph’s Visions: Examining the Foundations of Christianity and Mormonism.

I hope you’ll be joining us this Saturday. We are again working on getting the shows done and uploaded. There has been a lot going on and I personally apologize for that.

In Christ,
Nick Peters