Wednesday, August 23, 2017

Blogging slow-down and Facebook hiatus

Recently I deactivated my Facebook account and have been very much enjoying the rest. I don't know when I will go back, though probably I will sometime.

Obviously, my blogging has slowed down, and I'm going to say outright that I no longer feel any duty to blog about current events in general. I've decided that it was unhealthy for me to feel that I had to "say something" about whatever is happening right now. That does not mean that my principles or opinions have changed; they haven't. It just means that I've decided that trying to be a pundit on current events was becoming a ball and chain and that the value I was adding to the information stream was not worth the artificially produced ADHD of trying to think of something to say all the time.

I know what it's like to be a reader and to wonder what's going on when a blogger slows way down. One wonders if there's been some crisis in their life that is taking a lot of time or if they have changed their minds.

I admit that the rise of the Trumpites has been a discouraging blow to me. I no longer feel as though I represent and speak to a large slice of normal conservatives who may be (let's say) a little farther to the right than most Republicans on matters like immigration but are basically sensible people. Too many souls are being devoured by the maw of the alt-right, the manosphere, and Trumpism, and it just makes me too sad to think about.

However, one good effect of the Facebook hiatus has been that I've been reading more over at National Review, and I've found them refreshingly sensible on a variety of issues and more strongly conservative than I had remembered from the last time I spent time there. For example, on the matter of Confederate monuments, while some have (ridiculously) called for capitulating and tearing them down, their colleagues have disagreed articulately. At this point I can usually find someone saying something I agree with on almost any current event over at NRO and don't feel a need to add my two cents at my obscure blog(s).

I'm of course home schooling and running my household, and I'm wondering how I ever had time to be on Facebook at all! In my spare time, I'm writing professional articles in probability to submit to journals for peer review, and that takes enormous effort and discipline. It's funny how one wants to do hard, enjoyable, intellectual work in one sense but at the same time the lazy part of oneself doesn't want to. Blogging little and being off Facebook allow me to force myself to do things I really want to do more.

If you have questions about things that I know about, or that you think I know about, feel free to contact me by e-mail. My name, first and last, no spaces, at gmail.com. Correspondence is a big part of what I do, and it's (IMO) more rewarding than blogging. I will update on undesigned coincidences and on new things related to Hidden in Plain View either here or at W4 and will blog occasionally.

Praying for Nabeel

I've been very burdened lately for Nabeel Qureshi, who is in the last stages of stomach cancer. Nabeel is (as readers no doubt know) a missionary to Muslims. He and David Wood were arrested some years ago in Dearborn while peacefully and legally chatting with a Muslim group. They subsequently won a lawsuit against the city, as the arrest was manifestly illegal. Nabeel, a former Muslim, has had a fruitful ministry bringing Muslims to know Jesus Christ as Savior.

A year ago he was unexpectedly diagnosed with (already) stage 4 stomach cancer. He has fought it with every weapon known to modern medicine, but it has steadily progressed. His videos chronicling the progression of the disease and his and his wife's faith in Christ through it can be found here. They have one child, a little girl named Aya. Nabeel's stomach has recently had to be removed to prevent him from bleeding to death from the tumors. He has a J-tube in place for nutrition and hydration.

Because Nabeel's denominational background particularly dedicated to seeking miraculous healing, he has repeatedly said throughout his fiery ordeal that he believes God is going to heal him physically. But if we can conjecture anything about what God is going to do from the on-going lack of healing and progress of a disease over time, this does not seem to be God's plan. In my admittedly fallible opinion, Nabeel is now dying, and God's will for him is a holy death. This last Vlog is painful to watch. It is my own opinion that his closest friends and his wife need to be by his bedside as he accepts death from the hand of God, supporting him through this most important time of a Christian man's life.

In any event, we Christians should pray for him.

Thursday, August 10, 2017

John Wenham's Easter Enigma

At W4 I review John Wenham's Easter Enigma.

I have enjoyed Wenham so much recently in part because I have been reading Licona's Why Are There Differences in the Gospels, which has a very different approach. Wenham is refreshing in contrast and much, much better.

Friday, July 21, 2017

New OT Undesigned Coincidence

See a post on a new OT undesigned coincidence related to I Kings and the city of Gibbethon, here.

Sunday, July 09, 2017

Fretting is my spiritual gift

Those of you who read this who are naturally Nervous Nellies will sympathize with the dilemma I face daily:

On the one hand, the Bible clearly tells us to be anxious for nothing, to cast all our cares upon the One who cares for us. We also are not supposed to fret ourselves because of evildoers. We're also (general Biblical principles) not supposed to obsess, or rant, or wallow in anger. (The wrath of man worketh not the righteousness of God.)

On the other hand, we are supposed to be prudent, responsible, canny, and not fools. (See Proverbs, passim.) We're supposed to be good stewards of our time, talents, and treasure. (See the Parable of the Talents.) We're supposed to try to give good advice to those for whom we are responsible. We're supposed to be hard-working rather than lazy. Sloth is one of the seven deadlies. (See the life and teachings of the Apostle Paul.) We're supposed to remember all the gazillion details that are our responsibility to remember. (Tautology.) We're also supposed to work hard at praying for our needs and the needs of others. Men ought always to pray and not to faint.

To a naturally worrying person, these two sets of injunctions are almost psychologically impossible to satisfy simultaneously. It is simply true that some of my best ideas have come during fretting sessions. "What can I do about problem x? Surely there must be something that one can try!" And lo, a constructive idea appears after some period of otherwise fruitless head-beating. Focused prayer sometimes becomes nearly indistinguishable from painful worrying. "Dear Lord, please, please deal with issue x. Please show me what to do about x. Please show me what to advise so-and-so to do about x. Please show so-and-so what to do about x." And so forth. As for "being prudent and responsible," well...If you're a hyper-responsible person, you know what that means. "Okay, what's the next thing I need to Google in order to deal with the next of five million things about which I have to be full of up-to-date, perfectly accurate information, both for myself and for every member of my family, from here to the end of time?"

Not doing any of these things, or, God forbid, forgetting something or making a mistake that harms someone else, brings a crushing feeling of guilt. Yet at the same time, one feels guilty for getting all wound up and not "resting in Christ." Then one has to add to one's list of things to do sitting down and figuring out what is false guilt and what is accurate. Because remember: Thinking aright about all of one's deeds and thoughts, in order to confess sins and make changes where necessary, is also a duty--the examination of conscience.

If you are reading this blog post and are waiting for the Big Reveal that will tell you how to wend your way through this dilemma, you can stop reading now. There isn't going to be a Big Reveal, because I don't have any brilliant answers. In fact, the idea that there is an Answer with a capital A out there for every problem is one will-o'-the-wisp that I've finally learned not to keep chasing. At least I try to remember it. That, at least, can prevent some late nights--the realization that, in the inspired words of economist Thomas Sowell, there are no solutions, only tradeoffs and compromises. It's simply not true, a lie of the Enemy, that if you stay up late enough you will think of the solution to some problem or other. Not even the problem of not worrying or how to worry more constructively.

So all I have are a few tips that may help someone else. By the way, I'm not including "learn to say no" in this list of tips, though many over-conscientious people do need that advice, because I'm actually pretty good at saying "no" to other people's demands. So if you're looking for advice on how to do that, I'm probably not the best person to ask. That isn't where my overactive conscience happens to operate. (Maybe it should. Am I a selfish jerk who says "no" too often?? Huh. Better think about that some more...)

1) Take fun breaks from whatever you are laboring on or worrying about. This side of Glory, we anxious pilgrims are unlikely to achieve a saintly calm at all times. Our lives are probably going to alternate between fretfulness and rest. But make sure at least that you do alternate. When it's nothing but tension and fret all the time, you're headed for disaster. Take a walk, during which you think about something enjoyable, not (not) the latest Thing. Sit on the porch. Watch a sunset. Listen to good music. Do something you actually feel like doing. It's not a sin. It's important. If necessary, tell yourself that you have a duty to take breaks. That'll do it. You know it will.

2) Learn to recognize when you are really just spinning your wheels and burning up your motor, and learn to stop yourself. Yes, it's true: It's logically possible that if you continue to stay awake thinking about the Thing, you will come up with some smart idea about the Thing that will actually help. But that's not the way to bet. And probability is indeed the very guide of life. Stop and go to bed. Break off. Do something else. If it isn't bed time, then right now do something different, profitable, and attention-requiring. Bonus hint: If you're married, your spouse can help you identify these times. If you're engaged or dating, that person should be able to help you. Otherwise, see if you can get a friend to help you with it.

3) Offer it up. I'm not going to write a whole blog post here and now about the psychology, theology, and metaphysics of offering it up, but I think it's okay with God, and I think it's a spiritual exercise worth engaging in. Recognize that your sense of psychological burden over the current Thing is a kind of suffering. (No, that's not too melodramatic. It's okay. And it's true, isn't it?) Once you recognize it as a kind of suffering, then you can recognize that God can use that suffering, maybe even in wholly mysterious ways, for His glory. Get rid of resentment (that's the hard part), and tell God that you offer up your psychological pain over X, to Him, for the furtherance of his kingdom. If you really want to be somewhat Catholic or High Church about it, you can get really daring and tell God that, if it's His will, you want to offer up your suffering with this worry for so-and-so--someone whom you want to help or bless. It doesn't even have to be someone connected with the worry in any way, though it might be. Does it "work"? Does it have metaphysical meaning? I'm not, honestly, certain, and I'm too much of an analytic philosopher to pretend certainty where I don't have it. But I think it might, and I don't think it's wrong. What I do know, as a psychological matter, is that offering up one's feelings of anxiety to Our Lord for someone else is quite helpful mentally. Nor does it seem to have the effect of making one try to generate more unpleasant feelings in order to have more to offer up. It's not like that at all. It is, rather, a calming thing, leading one to a sense of acceptance of one's teeny little cross and to a feeling that things aren't just pointless. Then you can stop fretting and turn to something more profitable--sleep, for example.

4) Take spiritual breaks. It's fine, even important, to pray for a list of needs. The Bible tells us to. But that shouldn't be all of your prayer life. Not even pleading with God, wrestling with God, for some serious and urgent matter should be all of the Christian's prayer life. No doubt Martha felt like giving a smart answer to Jesus. I've often written her answer for her in my own mind: "Hey, Lord, if everyone were like Mary, how would your supper get cooked?" But the fact remains that Martha does need to play Mary's role sometimes. Regularly.

When you pray, leave time for thanksgiving, for remembering His mercies with joy, for meditation, and for interior silence in the presence of God--coram Deo. Do this intentionally. We worriers have to come to the Lord with our frets and follies, our contradictory demands of conscience, our emotional incoherence, and present ourselves to Him. It's a thing in itself. It isn't just praying in a generic sense. It's telling the Lord, "Here I am. Show me yourself. Use me as you see fit. Make me in your image. I shall be satisfied when I awake with your likeness." And then being quiet for a while.

Friday, June 30, 2017

Hidden in Plain View available in Kindle--great sale

A Kindle edition of Hidden in Plain View: Undesigned Coincidences in the Gospels and Acts is available for pre-order from Amazon today for only $4.99. This special price will continue until July 10, when the Kindle edition will go to $9.99. This is especially good for those who are in remote locations or prefer not to pay shipping, or just for people who like a Kindle edition. Spread the word. The book continues of course to be available in paperback.

Monday, June 26, 2017

New UC confirms Pauline authorship of 2 Timothy

This time I put the whole entry at What's Wrong With the World. You can read it here.

Friday, June 16, 2017

Placement, order, and dating of Pauline epistles

I recently wrote up my own opinions (though not uninformed opinions) on the placement of Paul's epistles within Acts and on their approximate calendar dates. I wrote it up for someone whom I am meeting to discuss the topic, but after doing all that work, I figured it would make a good blog post. I ask readers to excuse the varying amounts of argument represented here and the terse style. "Hemer" of course is Colin Hemer in Acts in the Setting of Hellenistic History, discussed in the previous post. "HIPV" is my own book, Hidden in Plain View. Each entry begins by placing the book in relation to Acts, which is usually much easier to do than placing it in relation to the calendar. Next I make educated guesses about calendar dating. The order is chronological, according to my own present views. Readers who are into New Testament issues will notice that I don't try to write treatises on the much-discussed issues of the destination and placement of Galatians and the authorship of Hebrews, but I do give my own present opinions. Until I went back to Hemer this last time, I had forgotten about the earthquake in the Lycus Valley and its possible impact upon the dating of Colossians, Ephesians, and Philemon. Enjoy!


--I Thessalonians, just after Acts 18:5, compare I Thess 3:6.

Approximate calendar date, some time around 50-51. Gallio’s proconsulship can be pretty precisely dated to 51-52, approximately 18 months, by external evidence. (See Acts 18:12-17 and Hemer on Gallio.)

--II Thessalonians, some time during stay in Corinth in Acts 18. Notice that he is still with Timothy and Silvanus, just as in the salutation to I Thess. Silvanus may be Silas.

Approx. calendar date 51-52, via Gallio connection and probable writing during this stay in Corinth. However, could be as late as 53, since we don’t know exactly when Paul left Corinth, and Acts 18:18 says Paul remained “many days longer,” a vague note of time.

--I Corinthians, during Paul’s time remaining in Ephesus, Acts 19:22. This would have been toward the end of his time in Ephesus. Numerous arguments. See HIPV. This is very firmly fixed to Acts 19:22. Probably in the spring between Passover and Pentecost (I Cor. 16:8). He expressed an intention to spend the winter in Corinth (I Cor. 16:1-8); compare the “three months” in Greece in Acts 20:3. Hence I Corinthians was written less than a year before Acts 20:3.

Calendar date somewhat less firm, depending on vague notes of time in Acts 18:18 and a journey of unspecified length in Acts 18:23. He spent 2-3 years in Ephesus (Acts 19:8-9). Hemer also places I Corinthians in Ephesus somewhere in Acts 19 (though not quite as precisely as I do). He dates I Corinthians around 55 A.D. and lengthens Paul’s journey through the Macedonian regions in Acts 20:2 so that it includes over a year, but this loses the coincidence with the three months in Acts 20:3. I would be inclined to make that journey through Macedonia much shorter so that the 3 months in Acts 20:3 does correspond to the next winter mentioned in I Corinthians 16. If Hemer is also right to date the arrest in Jerusalem in Acts 21 to 57, which is somewhat conjectural, then I would be placing I Corinthians in the spring of 56.

--II Corinthians was written from Macedonia during the collection journey. The collection is explained in the epistles. The collection journey was through Macedonia and into Achaia at the beginning of Acts 20. See II Cor. 8:1, 9:2-4. Very firmly fixed in relation to Acts and the collection (though the collection is never mentioned in Acts). See HIPV.

Calendar date, again depends on how long you make the Macedonian journey and whether one is trying to fix Paul’s arrest in Jerusalem in Acts 21 in 57. I would put II Corinthians around late fall of 56.


--Romans, clearly completed around Acts 20:3, just before he is about to set off for Jerusalem with the collection. See Romans 15:25-27. Compare also the lists of his companions in Acts 20:4 and Romans 16:21-23.

Calendar date, if Hemer is right that the arrival in Jerusalem was 57, would be late winter or very early spring of 57. Some commentators have put the arrival/arrest in Jerusalem in 58, which would shift all of this to a year later. Hemer’s arguments concern the notes of time in Acts 20:5-6 and the beginning of Passover in the year 57. I think this is not extremely strong, because (among other things) Acts merely says (Acts 20:6) that they sailed away from Philippi “after” the days of Unleavened Bread with no statement of how long after. If it were even a few days, it would throw off the calculation Hemer is making.

--Galatians, extremely controversial. I have my own opinions but will not attempt to summarize all the arguments. Contrary to most conservative commentators now, I would place Galatians during the winter of Acts 20:2, right around the same time as Romans. I am inclined to think that the journey to Jerusalem in Galatians 2 is indeed the Jerusalem Council of Acts 15, despite the well-known difficulties of this view. In that case, Paul simply doesn’t mention the Acts 11 journey in Galatians, which may be because it was merely for purposes of carrying money or may even mean that he did not see the apostles on that journey. Again this is all highly controversial. I am ambivalent on the North-South Galatian destination, but placing the epistle in Acts 20 does not require one to take the North Galatian view, though it has been associated with it historically. Hemer, in contrast, places Galatians very early as the earliest epistle, back in Acts 14 or, at latest, Acts 15:1, just before the Jerusalem council.


Hemer’s argument would make the calendar date around 49. Mine would make it some time around the winter of 56-57.

--Ephesians, Colossians, and Philemon were all written around the same time and despatched by the same messenger(s)—Tychicus and Onesimus. Col. 4:7-9, Eph. 6:21-22. Col. 4:9 shows that Onesimus and Tychicus traveled together. Many links between the persons mentioned in Colossians and Philemon—Mark, Aristarchus, Demas, and Luke, for example. And Archippus is greeted in both. “Ephesians” appears to be the “lost” letter to the Laodiceans mentioned in Col. 4:16. (See argument in HIPV, taken from Paley.) These three are all prison epistles, see references to Paul’s imprisonment throughout them and the argument in HIPV concerning the “chain” in Ephesians 6:20. They fit extremely well in the two-year Roman imprisonment in Acts 28:30, but there are few indications as to whether they are early or late in that imprisonment.

Hemer argues that they were early because of a mention in Tacitus of an earthquake in AD 60-61 that completely destroyed Laodicea. Eusebius says that an earthquake destroyed both Laodicea and Colosse, though Eusebius dates the earthquake to 64. One assumes that these allude to the same earthquake but place it in different years, since that is more economical than assuming that Laodicea was destroyed by an earthquake twice within four years. Obviously, Paul wouldn’t have written telling Philemon (as he does) to prepare a guest chamber for him in a house that Paul knew had just been destroyed by an earthquake. So either the earthquake hadn’t happened yet or Paul hadn’t heard about it yet when he sent these three letters. This places pressure to put the letters fairly early in the 2-year Roman imprisonment, though if we accept Eusebius’s date there is no such issue. Tacitus was writing closer to the time, but Eusebius might have had access to other sources.

--Philippians, again, is a prison epistle and fits well during the 2-year Roman imprisonment in Acts 28. Hemer rightly points out that there apparently had been time for various journeys back and forth. Epaphroditus had known where to find Paul and had brought him money from Philippi. Word had gotten back to the Philippians that Epaphroditus was sick. So this is some argument that it was somewhat later in the imprisonment. (Phil 2:25-27) Also, Phil. 1:12-17 shows that Paul’s imprisonment has had various effects on the preaching of the gospel, Paul has had word of these effects and is making an assessment of them. Again, this argues for a somewhat later date in the imprisonment. Compare also Phil. 2:23-24 and Philemon 22. Both indicate hope of release. Hemer sees somewhat more anxiety in Philippians 1:23-24 where Paul is trying to guess whether he will live or die, but this is conjectural.

Suffice it to say that there is some evidence pushing Philippians to around 62, later in the Roman imprisonment, and some evidence pushing the three other prison epistles of Philemon, Colossians, and Ephesians to 60 or early 61, but it is impossible to be dogmatic.

The calendar dating of the imprisonment to approximately 60-62 comes from the notes of time of two years’ imprisonment in Caesarea (Acts 25:26-27) and the length of the voyage to Rome, including shipwreck, winter, change of ships, etc., from Acts 27-28. If one scoots everything down a year, the imprisonment would be 61-63, but that really would probably require taking Eusebius’s date for the Colossian earthquake, since Paul would likely not have written those three letters in that way to the Laodicea/Colosse region after he knew about the earthquake.

--Hebrews: Obviously, whether or not Hebrews is in any sense an epistle by the Apostle Paul is hugly controversial, and I’m not intending to give all the arguments on various sides. My own present working theory is that it was co-written by Paul and Luke and that the last verses of the last chapter (perhaps from verse 16 or 17 on) were an entirely Pauline “cover note,” written to its initial recipients (wherever they were) and known to be by Paul, with the intention that they would circulate just the treatise itself to a wider Jewish-Christian audience. This is obviously speculative. If Hebrews is Pauline, where does it fit? Here I see a plausible connection with Philippians. In Philippians 2:19-24 Paul says that he hopes to send Timothy to them as soon as he sees how it will go with him, presumably at some sort of hearing or in some other legal sense. In Hebrews 13:23 the author says that Timothy has been “released” and that he hopes to see them along with Timothy soon. This need not mean that Timothy has been actually in prison but could just mean that Timothy has been released from some other duty. One possible picture, then, is that there was enough good news (legally) that Paul sent Timothy to the Philippians but that there were still legal loose ends to be tied up in Rome before he himself was released. Hebrews, then, could be placed at the very tail end of the Roman imprisonment mentioned in Acts, after the other prison epistles and shortly before Paul’s release, either due to the default of his accusers or to a favorable hearing.

In both Philemon v. 22 and Hebrews 13:18-19 the author says that he hopes to be released from imprisonment soon by means of the prayers of the recipients. If Hebrews is Pauline, this might place it at approximately the same time in the two-year Roman imprisonment as Philemon. However, that would place Philemon, Colossians, and Ephesians much later in the Roman imprisonment and would require that the Lycus River valley earthquake took place according to Eusebius’s date, not Tacitus’s.


--I Timothy and Titus should not be dated within Acts, as the Pauline travel they allude to clearly occurred outside of the events in Acts. There are numerous arguments for this; just to begin with, there is no way to fit Paul’s leaving Timothy in Ephesus and going on to Macedonia (I Tim. 1:3) with any of the trips recorded in Acts.

If anything, the geographical notes in Titus are even more clearly about some later journey of Paul. In Titus Paul has been in Crete and has left Titus there (Titus 1:5), while at no time in Acts is there a good place for Paul to visit Crete. Paul is at liberty when he writes Titus and intends to spend the winter in Nicopolos (Titus 3:12), which is in the north of Greece. Paul doesn’t appear to have wintered there at any time in Acts except possibly during the very early years in Acts after his conversion that are covered more sketchily. Yet I and II Timothy and Titus all appear to be much later in Paul’s life.

Given all of this and more related to 2 Timothy, the best conclusion seems to be that Paul was released at the end of the imprisonment in Acts, as his notes in Philippians and Philemon indicate that he hoped for, and had an unspecified time of ministry after that before he was again imprisoned, with the second imprisonment represented by 2 Timothy.

This would put the dating of I Timothy and Titus somewhere between 62 and 64.

--2 Timothy definitely refers to a second imprisonment, not to the imprisonment described in Acts or referred to in the other prison epistles. Again, there are numerous arguments for this, not all of which I will try to list. Among them, perhaps the most knock-down of all: 2 Timothy 4:20 says that Trophimus was left sick at Miletus in the time shortly before this imprisonment, but in Acts Trophimus was not left behind but traveled all the way to Jerusalem with Paul and is conjectured by Luke to have been the cause of the riot in Jerusalem (Acts 21:29). Also, again, in Acts Paul’s last visit to Miletus was years before he was in Rome, given the Caesarean imprisonment. He would never have referred in this way to having left Trophimus at Miletus sick, with no indication of the outcome, if it had happened several years before. Numerous indications show that this imprisonment was much shorter than the imprisonment referred to in Philippians. (By the way, an argument for the authenticity of the pastoral epistles can be made from the very fact of their being so independent of Acts and implying a later and separate ministry. Perhaps I will spell this out more in a later post.)

This epistle can’t be dated with certainty but was very likely written in a relatively short second imprisonment, ending in Paul's death, during the Neronian persecution, 64-68.