Peter J. Williams lectures on the historical reliability of the gospel narratives

Peter J. Williams

This is a lecture I found from British historian Dr. Peter J. Williams.

Here’s the main lecture: (54 minutes)

And here’s the Q&A: (9 minutes)

About Peter Williams:

Peter J. Williams is the Warden (CEO) of Tyndale House and a member of the Faculty of Divinity in the University of Cambridge. He received his MA, MPhil and PhD, in the study of ancient languages related to the Bible from Cambridge University. After his PhD, he was on staff in the Faculty of Divinity, Cambridge University (1997–1998), and thereafter taught Hebrew and Old Testament there as Affiliated Lecturer in Hebrew and Aramaic and as Research Fellow in Old Testament at Tyndale House, Cambridge (1998–2003). From 2003 to 2007 he was on the faculty of the University of Aberdeen, Scotland, where he became a Senior Lecturer in New Testament and Deputy Head of the School of Divinity, History and Philosophy. In July 2007 he became the youngest Warden in the history of Tyndale House. He also retains his position as an honorary Senior Lecturer in Biblical Studies at the University of Aberdeen.

Summary of the lecture:

• What if the stories about Jesus are legendary?
• were the gospels transmitted accurately?
• were the gospels written in the same place as where the events happened?
• do the gospel authors know the customs and locations where the events happened?
• do the gospels use the right names for the time and place where the events took place?
• do the gospels disambiguate people’s names depending on how common those names were?
• how do the New Testament gospels compare to the later gnostic gospels?
• how do the gospels refer to the main character? How non-Biblical sources refer to Jesus?
• how does Jesus refer to himself in the gospels? do the later Christians refer to him that way?
• how does Jesus teach? do later Christians teach the same way?
• why didn’t Jesus say anything about early conflicts in the church (the Gentiles, church services)?
• did the writers of the gospels know the places where the events took place?
• how many places are named in the gospels? how about in the later gnostic gospels?
• are the botanical details mentioned in the gospels accurate? how about the later gnostic gospels?

And here are the questions from the audience:

• how what about the discrepancies in the resurrection narratives that Bart Ehrman is obsessed with?
• what do you think of the new 2011 NIV translation (Peter is on the ESV translation committee)?
• how did untrained, ordinary men produce complex, sophisticated documents like the gospels?
• is oral tradition a strong enough bridge between the events and the writers who interviewed the eyewitnesses?
• what does the name John mean?
• why did the gospel writers wait so long before writing their gospels?
• do you think that Matthew and Luke used a hypothetical source which historians call “Q”?
• which gospel do critical historians trust the least and why?

I really enjoyed watching this lecture. He’s getting some of this material from Richard Bauckham’s awesome book “Jesus and the Eyewitnesses”, so if you aren’t familiar with it, you can get an idea of what’s in it. Peter Williams is a lot of fun to listen to – an excellent speaker.

You can read an interview with Peter Williams here on Between Two Worlds.

And you can listen to the Peter Williams vs Bart Ehrman debate. That link contains a link to the audio of the debate as well as my snarky summary. It’s very snarky.

And Apologetics 315 also posted Peter Williams’ assessment of Bart Ehrman’s “Misquoting Jesus”.

Filed under: Videos, Author, Bart Ehrman, Bible, Biography, Common, Debate, Disambiguate, Disambiguation, Errancy, Error, Errors, Eyewitness, Eyewitnesses, Geography, Gnostic, Gnostic Gospel, Gospel, Gospels, Historical, Historical Jesus, History, Holy Cross, Inerrancy, Invention, Jesus and the Eyewitnesses, Lecture, Manuscript, Michael Licona, Mike Licona, Misquoting Jesus, Mistakes, Names, Naturalism, Peter, Peter Williams, Qualify, Reliability, Reliable, Resurrection, Richard Bauckham, Texas, Text, Translated, Translation, Tyndale House, Variant, Variants, Word of God, Writer

Peter Williams lectures on the historical reliability of the gospels

Peter J. Williams

This is a lecture I found from British historian Dr. Peter J. Williams.

Here’s the main lecture: (54 minutes)

And here’s the Q&A: (9 minutes)

About Peter Williams:

Peter J. Williams is the Warden (CEO) of Tyndale House and a member of the Faculty of Divinity in the University of Cambridge. He received his MA, MPhil and PhD, in the study of ancient languages related to the Bible from Cambridge University. After his PhD, he was on staff in the Faculty of Divinity, Cambridge University (1997–1998), and thereafter taught Hebrew and Old Testament there as Affiliated Lecturer in Hebrew and Aramaic and as Research Fellow in Old Testament at Tyndale House, Cambridge (1998–2003). From 2003 to 2007 he was on the faculty of the University of Aberdeen, Scotland, where he became a Senior Lecturer in New Testament and Deputy Head of the School of Divinity, History and Philosophy. In July 2007 he became the youngest Warden in the history of Tyndale House. He also retains his position as an honorary Senior Lecturer in Biblical Studies at the University of Aberdeen.

Summary of the lecture:

• What if the stories about Jesus are legendary?
• were the gospels transmitted accurately?
• were the gospels written in the same place as where the events happened?
• do the gospel authors know the customs and locations where the events happened?
• do the gospels use the right names for the time and place where the events took place?
• do the gospels disambiguate people’s names depending on how common those names were?
• how do the New Testament gospels compare to the later gnostic gospels?
• how do the gospels refer to the main character? How non-Biblical sources refer to Jesus?
• how does Jesus refer to himself in the gospels? do the later Christians refer to him that way?
• how does Jesus teach? do later Christians teach the same way?
• why didn’t Jesus say anything about early conflicts in the church (the Gentiles, church services)?
• did the writers of the gospels know the places where the events took place?
• how many places are named in the gospels? how about in the later gnostic gospels?
• are the botanical details mentioned in the gospels accurate? how about the later gnostic gospels?

And here are the questions from the audience:

• how what about the discrepancies in the resurrection narratives that Bart Ehrman is obsessed with?
• what do you think of the new 2011 NIV translation (Peter is on the ESV translation committee)?
• how did untrained, ordinary men produce complex, sophisticated documents like the gospels?
• is oral tradition a strong enough bridge between the events and the writers who interviewed the eyewitnesses?
• what does the name John mean?
• why did the gospel writers wait so long before writing their gospels?
• do you think that Matthew and Luke used a hypothetical source which historians call “Q”?
• which gospel do critical historians trust the least and why?

I really enjoyed watching this lecture. He’s getting some of this material from Richard Bauckham’s awesome book “Jesus and the Eyewitnesses”, so if you aren’t familiar with it, you can get an idea of what’s in it. Peter Williams is a lot of fun to listen to – an excellent speaker.

You can read an interview with Peter Williams here on Between Two Worlds.

And you can listen to the Peter Williams vs Bart Ehrman debate. That link contains a link to the audio of the debate as well as my snarky summary. It’s very snarky.

And Apologetics 315 also posted Peter Williams’ assessment of Bart Ehrman’s “Misquoting Jesus”.

Filed under: Videos, Author, Bart Ehrman, Biography, Common, Disambiguate, Disambiguation, Eyewitness, Eyewitnesses, Geography, Gnostic, Gnostic Gospel, Gospel, Gospels, Historical, History, Invention, Jesus and the Eyewitnesses, Lecture, Names, Peter, Peter Williams, Qualify, Richard Bauckham, Texas, Tyndale House, Writer

Brian Auten interviews Peter J. Williams about New Testament reliability

I found this interview at Apologetics 315. Click through to get the MP3.

Details:

Today’s interview is with Peter J. Williams, Warden ofTyndale House, Cambridge. He talks about his work and background in biblical languages, the reliability of the Gospels, internal vs. external evidences, the genre of the Gospels, the authorship of the Gospels, the Gospels as eyewitness testimony (link to talk here), historical methods past vs. present, oral culture and literacy in the first century, the dating of the Gospels (years vs. generations), approaching apparent contradictions, correcting substandard approaches to defending the Gospels, looking at morally difficult subjects in the Old Testament, tips for answering moral objections, advice on doing apologetics, and more.

But I have even more Peter J. Williams stuff!

This is a lecture I found from Dr. Peter J. Williams. He’s giving the lecture in Texas! Isn’t that a hoot?

Here’s the main lecture: (54 minutes)

And here’s the Q&A: (9 minutes)

About Peter Williams:

Peter J. Williams is the Warden (CEO) of Tyndale House and a member of the Faculty of Divinity in the University of Cambridge. He received his MA, MPhil and PhD, in the study of ancient languages related to the Bible from Cambridge University. After his PhD, he was on staff in the Faculty of Divinity, Cambridge University (1997–1998), and thereafter taught Hebrew and Old Testament there as Affiliated Lecturer in Hebrew and Aramaic and as Research Fellow in Old Testament at Tyndale House, Cambridge (1998–2003). From 2003 to 2007 he was on the faculty of the University of Aberdeen, Scotland, where he became a Senior Lecturer in New Testament and Deputy Head of the School of Divinity, History and Philosophy. In July 2007 he became the youngest Warden in the history of Tyndale House. He also retains his position as an honorary Senior Lecturer in Biblical Studies at the University of Aberdeen.

Summary of the lecture:

• What if the stories about Jesus are legendary?
• were the gospels transmitted accurately?
• were the gospels written in the same place as where the events happened?
• do the gospel authors know the customs and locations where the events happened?
• do the gospels use the right names for the time and place where the events took place?
• do the gospels disambiguate people’s names depending on how common those names were?
• how do the New Testament gospels compare to the later gnostic gospels?
• how do the gospels refer to the main character? How non-Biblical sources refer to Jesus?
• how does Jesus refer to himself in the gospels? do the later Christians refer to him that way?
• how does Jesus teach? do later Christians teach the same way?
• why didn’t Jesus say anything about early conflicts in the church (the Gentiles, church services)?
• did the writers of the gospels know the places where the events took place?
• how many places are named in the gospels? how about in the later gnostic gospels?
• are the botanical details mentioned in the gospels accurate? how about the later gnostic gospels?

And here are the questions from the audience:

• how what about the discrepancies in the resurrection narratives that Bart Ehrman is obsessed with?
• what do you think of the new 2011 NIV translation (Peter is on the ESV translation committee)?
• how did untrained, ordinary men produce complex, sophisticated documents like the gospels?
• is oral tradition a strong enough bridge between the events and the writers who interviewed the eyewitnesses?
• what does the name John mean?
• why did the gospel writers wait so long before writing their gospels?
• do you think that Matthew and Luke used a hypothetical source which historians call “Q”?
• which gospel do critical historians trust the least and why?

I really enjoyed watching this lecture. He’s getting some of this material from Richard Bauckham’s awesome book “Jesus and the Eyewitnesses”, so if you aren’t familiar with it, you can get an idea of what’s in it. Peter Williams is a lot of fun to listen to – an excellent speaker. And this material was NEW TO ME. I like the way that this lecture is filled with little UK expressions like “mind the gap” and “Yah?”. He doesn’t say “if you like” as much as Justin Brierley, though. Just once I would like to have a discussion with Justin and have him say that, then I would say “no I don’t like that”. I think that would be funny, and I would love to see the expression on his face when I said that.

You can read an interview with Peter Williams here on Between Two Worlds.

And you can listen to the Peter Williams vs Bart Ehrman debate on Apologetics 315.

Filed under: News, Author, Bart Ehrman, Botany, Common, Disambiguate, Disambiguation, Eyewitness, Eyewitnesses, Geography, Gnostic, Gnostic Gospel, Gospel, Gospels, Historical, History, Invention, Jesus and the Eyewitnesses, Lecture, Names, Peter, Peter Williams, Qualify, Richard Bauckham, Texas, Tyndale House, Writer

Some more undesigned coincidences in the New Testament

From Cross Examined. An undesigned coincidence is something in one source that makes no sense, unless it’s put together with a fact in another source that explains the first fact. They come in two varieties: internal and external. Internal coincidences occur when both sources are in the Bible. External coincidences occur when one source is in the Bible and the other one is outside the Bible.

Here’s an internal one:

In John 2:18-22, we read the following account:

The Jews then responded to him, “What sign can you show us to prove your authority to do all this?”

Jesus answered them, “Destroy this temple, and I will raise it again in three days.”

They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” But the temple he had spoken of was his body. After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.

In Mark 14:55-59, we read this account of Jesus before the Sanhedrin:

 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. Many testified falsely against him, but their statements did not agree.

Then some stood up and gave this false testimony against him: “We heard him say, ‘I will destroy this temple made with human hands and in three days will build another, not made with hands.’” Yet even then their testimony did not agree.

Notice that the false witnesses, described by Mark, misrepresent what Jesus had said. Jesus had not said that he would destroy any man-made temple. Rather, he had used the temple as a metaphor for his body (as we learn in the John 2 passage above). There is also a parallel for this passage in Matthew 26:59-61.

In Mark 15:27-30, we are told,

They crucified two rebels with him, one on his right and one on his left. Those who passed by hurled insults at him, shaking their heads and saying, “So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!”

There is also a parallel account in Matthew 27:38-40. Notice that neither Matthew, nor Mark, give us the original context with regards what Jesus had originally said. All we are given by Matthew and Mark is the later misrepresentations by the false witnesses and mockers as Jesus’ trial and execution. But notice that, equally, John (the non-synoptic gospel), while reporting Jesus’ original words, does not report on the later misrepresentations at Jesus’ trial. I have used this argument as an evidence for Jesus having predicted his death and resurrection.

And here’s an external one:

In Matthew 2:22, Archeleaus is reigning as king in Judea; in Matthew 27:2, Pilate is governor of Judea; in Acts 12:1, Herod is king of Judea; and in Acts 23:33, Flex is governor of Judea. This becomes extremely confusing.

But here’s the thing: Josephus attests to the accuracy of every one of these titles. Herod the Great was made King of Judea by Mark Anthony. Archelaus was deposed in the year 6 A.D., after only a ten-year reign, and a series of procurators ruled over Judea (of whom Pilate was fifth). The Herod of Acts 12 is Agrippa I. He was made king by Claudius Caesar. After his death, Judea was, once again, placed under the government of procurators (one of them being Felix).

There are six examples in Jonathan’s post, and my favorite is number 2.

Filed under: Polemics, Authenticity, Bible, Bible Study, Cumulative Case, Cumulative Case Argument, Early Attestation, Event, Forgery, Gospels, Historical Methods, History, Independent, Invention, Multiple Attestation, Textual Reliability, Tim McGrew, Timothy McGrew, Undesigned Coincidences

Is Obama right to say that technology destroys jobs?

From the Wall Street Journal, a rebuttal to the community organizer’s latest episode of economic illiteracy.

Excerpt:

Today, a couple of workers can manage an egg-laying operation of almost a million chickens laying 240,000,000 eggs a year. How can two people pick up those eggs or feed those chickens or keep them healthy with medication? They can’t. The hen house does the work—it’s really smart. The two workers keep an eye on a highly mechanized, computerized process that would have been unimaginable 50 years ago.

But should we call this progress? In a sense it sounds like a deal with the devil. Replace workers with machines in the name of lower costs. Profits rise. Repeat. It’s a wonder unemployment is only 9.1%. Shouldn’t the economy put people ahead of profits?

Well, it does. The savings from higher productivity don’t just go to the owners of the textile factory or the mega hen house who now have lower costs of doing business. Lower costs don’t always mean higher profits. Or not for long. Those lower costs lead to lower prices as businesses compete with each other to appeal to consumers.

The result is a higher standard of living for consumers. The average worker has to work fewer and fewer hours to earn enough money to buy a dozen eggs or a pair of shoes or a flat-screen TV or a new car that’s safer and gets better mileage than the cars of yesteryear. That higher standard of living comes from technology. It isn’t just the rich who get cheaper TVs and cars, plus the convenience of using an ATM at midnight.

Somehow, new jobs get created to replace the old ones. Despite losing millions of jobs to technology and to trade, even in a recession we have more total jobs than we did when the steel and auto and telephone and food industries had a lot more workers and a lot fewer machines.

Why do new jobs get created? When it gets cheaper to make food and clothing, there are more resources and people available to create new products that didn’t exist before. Fifty years ago, the computer industry was tiny. It was able to expand because we no longer had to have so many workers connecting telephone calls. So many job descriptions exist today that didn’t even exist 15 or 20 years ago. That’s only possible when technology makes workers more productive.

This is discussed more in Jay Richards’ book “Money, Greed and God“, which is an excellent little introduction to economics meant for Christians. The chapter you want is on “The Materialist Myth”, which is the idea that wealth is only ever shuffled around, and never created.

Filed under: Commentary, Automation, Barack Obama, Capitalism, Consumer, Economic Growth, Economic Illiteracy, Economic Way of Thinking, Economics, Economy, Expansion, Growth, Invention, Jay Richards, Jobs, Milton Friedman, Pie, Producer, Progress, Technology, Unemployment