Five Solas Bacon

Five Solas Bacon | the delicious second course | to TULIP bacon
By grace alone saved | All that justifies is faith | Canon suffices
Only Christ's Merit | None but God glory receives | (five tasty solas)

Long version:

By grace alone saved | not by merits of our own | only by mercy

A sinner made just | justified by faith in Christ | justice imputed

Canon suffices | clearly shows what is needed | Word of God alone

Only Christ's merit | not from our fellow sinners | one sole redeemer

None glory but God | All glory to our one Rock | Our foundation stone


-TurretinFan

Supplement Response to Chris Date on Result Nouns

This post is heavily reliant (to the point that it would be plagiarism if I did not give full credit) on Adam Blauser's comment in the previous post. 

First, he provided an article that states:

Deverbal nouns that allow a result interpretation often allow an event interpretation too.
In order to separate the different meanings of a deverbal noun, one usually employs distributional
tests. If we assume result objects to be concrete entities then result object nouns
should be usable in complement positions of verbs which require concrete objects:

(1) a. Die F¨alschung wurde der Polzei ¨ubergeben.
‘The forgery was handed over to the police.’

b. Er ber¨uhrte versehentlich seine Verletzung.
‘He inadvertently touched his injury.’

c. Er verbarg seine neuste Erfindung im Keller.
‘He hid his newest invention in the basement.’

d. Die Beurteilung wurde ihm gestern zugesandt.
‘The assessment was sent to him yesterday.’

He points out that words like "injury" and "forgery" are deverbal result nouns, yet one can easily think of contexts in which the focus is not on the result, but upon the action. Consider:

His back was injured during the first quarter of last night's game. During the injury, he also hurt his left forearm.

Likewise:

He could have honestly worked for the money necessary to buy a house in the time the forgery took.

Notice how, in each of those instances, it doesn't seem to make much sense to say that the only or primarily result is in view. While one might think that we are talking about the results of the act of injuring occurring, it is much more rational to assume that we are talking about when the act of injuring itself took place, especially since it is connected temporally with another event, namely, the "hurting" of his forearm. The same thing can be said of the second example. "The forgery" clearly refers to the making of the false document, with no focus on the result, especially when it is coupled with a parallel reference to a process verb ("worked") and a reference to time.

His point (he used different but similar illustrations) that, even if Date were correct that "punishment" were a deverbal result noun, he would have to argue that the context favors a result interpretation, not an event/process/manner interpretation.

He goes on to state:

However, it gets even worse when he deals with the Greek and the Hebrew. From a historical linguistics perspective, the Greek term κολασις has the ending -σις, which is typical of words that are nominalized forms of actions. Consider the following:

ερημοω-to lay waste [to a city] ερημωσις-destruction, depopulation

κρινω-to judge κρισις-judgment

ζητεω-I seek ζητησις-investigation

ελευσομαι-I will come ελευσις-coming

πιπτω-I fall πτωσις-a fall

As can be readily seen, the meaning "the action itself as a noun" is typical of Greek nouns formed by adding the ending in -σις to the root. However, this is why historical linguistics can never settle these issues. The reason is that some of these nouns would go on to develop resultant meanings, for example, ποιησις comes from the Greek verb ποιεω which means "to do." While ποιησις *can* mean "the act of doing something" [James 1:25], most of the time, it means the result of doing something, namely, "a work."

However, in Matthew 25:46, the "result" meaning very clearly cannot be sustained, as it is put in parallel with "eternal life." Living is something that will be done eternally, and thus, why would anyone think that punishment is something that will not be done for all of eternity? Even though this is my final point, I think it is what I would want to emphasize. Meaning in language cannot be taken from historical linguistics or semantic categories. Semantic classification is, itself, subject to change by multiple factors, including context, background assumptions, etc. Thus, when we discuss the deverbal character of nouns, how they morphologically came into existence, or their meaning, we cannot simply give universal labels, but must consider how this particular term is understood in the light of the communal and authorial context of our target text. If we don't do that, we can fall badly into the fallacy of defining words by roots, and thus, a person who is feeling "awful" is "full of awe!"

I want to underscore what I see as his most crucial point. Words can have a range of meanings, known as the "semantic range" of the word. When there is a question about which meaning of the range of meanings applies, the very best clue to that meaning is the immediate context.

Recall that, above, "injury" and "forgery" are deverbal result nouns (generally speaking), yet clues from the sentence allowed us to recognize that they were being used in a "event" or "manner" sense. Likewise, when "eternal punishment" is placed in parallel with "eternal life," we are given an unmistakable clue that the "event" or "manner" sense is intended.

Thus, while my previous post sinks Mr. Date's argument, even if Mr. Date were correct about punishment being (generally speaking) a result noun, Mr. Date's argument is still sunk.

-TurretinFan

Tobit - One Reason to Reject its Alleged Canonicity

The book of Tobit is told from a first person perspective by a man called "Tobit." The book begins: "The book of the words of Tobit, son of Tobiel, the son of Ananiel, the son of Aduel, the son of Gabael, of the seed of Asael, of the tribe of Nephthali ..." (Tobit 1:1). One reason to reject the canonicity of the book of Tobit is that Tobit seems to have a very foreshortened view of Israel's history, even when it comes to his own autobiography.

"Tobit" continues the self-description above with this: "Who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser." (Tobit 1:2)

The very first issue is trying to identify this supposed king of the Assyrians. The Assyrians don't have one by exactly this name, but the best guess we have about who the author of Tobit was trying to identify is this event:

2 Kings 17:1-12

1 In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. 2 And he did that which was evil in the sight of the Lord, but not as the kings of Israel that were before him. 3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents. 4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison.

5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

7 For so it was, that the children of Israel had sinned against the Lord their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods, 8 And walked in the statutes of the heathen, whom the Lord cast out from before the children of Israel, and of the kings of Israel, which they had made. 9 And the children of Israel did secretly those things that were not right against the Lord their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. 10 And they set them up images and groves in every high hill, and under every green tree: 11 And there they burnt incense in all the high places, as did the heathen whom the Lord carried away before them; and wrought wicked things to provoke the Lord to anger: 12 For they served idols, whereof the Lord had said unto them, Ye shall not do this thing.

The twelfth year of Ahaz corresponds to about 728 B.C.

On the other hand, the Scriptures tell us that people of Naphtali were carried off by Tiglathpileser:

2 Kings 15:29

In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.

(approximately 758–737 BC)

Notice that the captivity mentioned there includes Galilee, which is the region that Tobit claims to have haled from.

Even if we somehow blend out these seeming inconsistencies, we are left with a man who was around in the 8th century B.C.

Moreover, Tobit claims that it was in his youth that Naphtali fell out with all the tribes from worshiping God in Jerusalem.

Tobit 1:4-5

4 And when I was in mine own country, in the land of Israel being but young, all the tribe of Nephthali my father fell from the house of Jerusalem, which was chosen out of all the tribes of Israel, that all the tribes should sacrifice there, where the temple of the habitation of the most High was consecrated and built for all ages. 5 Now all the tribes which together revolted, and the house of my father Nephthali, sacrificed unto the heifer Baal.

There are a couple of problems with this. Primarily, the problem is that this is an event that took place in the time of Rehoboam, son of Solomon. That date is roughly 961 B.C. Secondarily, the problem is that although the people of Naphtali sacrificed to the calf and to Baal, those are really two different things (as can be seen in 2 Kings 17, above).

As you can see, this would imply that Tobit was about 200 years old.

But Tobit tells us his total age.

Tobit 14:1-11

1 So Tobit made an end of praising God. 2 And he was eight and fifty years old when he lost his sight, which was restored to him after eight years: and he gave alms, and he increased in the fear of the Lord God, and praised him. 3 And when he was very aged he called his son, and the sons of his son, and said to him, My son, take thy children; for, behold, I am aged, and am ready to depart out of this life. 4 Go into Media my son, for I surely believe those things which Jonas the prophet spake of Nineve, that it shall be overthrown; and that for a time peace shall rather be in Media; and that our brethren shall lie scattered in the earth from that good land: and Jerusalem shall be desolate, and the house of God in it shall be burned, and shall be desolate for a time; 5 And that again God will have mercy on them, and bring them again into the land, where they shall build a temple, but not like to the first, until the time of that age be fulfilled; and afterward they shall return from all places of their captivity, and build up Jerusalem gloriously, and the house of God shall be built in it for ever with a glorious building, as the prophets have spoken thereof. 6 And all nations shall turn, and fear the Lord God truly, and shall bury their idols. 7 So shall all nations praise the Lord, and his people shall confess God, and the Lord shall exalt his people; and all those which love the Lord God in truth and justice shall rejoice, shewing mercy to our brethren. 8 And now, my son, depart out of Nineve, because that those things which the prophet Jonas spake shall surely come to pass. 9 But keep thou the law and the commandments, and shew thyself merciful and just, that it may go well with thee. 10 And bury me decently, and thy mother with me; but tarry no longer at Nineve. Remember, my son, how Aman handled Achiacharus that brought him up, how out of light he brought him into darkness, and how he rewarded him again: yet Achiacharus was saved, but the other had his reward: for he went down into darkness. Manasses gave alms, and escaped the snares of death which they had set for him: but Aman fell into the snare, and perished. 11 Wherefore now, my son, consider what alms doeth, and how righteousness doth deliver. When he had said these things, he gave up the ghost in the bed, being an hundred and eight and fifty years old; and he buried him honourably.

So, Tobit was 158 when he died. Moreover, Tobit was only 85 when he went blind. But Tobit went blind after the captivity. Tobit 2 explains, Tobit 2:1-10:

1 Now when I was come home again, and my wife Anna was restored unto me, with my son Tobias, in the feast of Pentecost, which is the holy feast of the seven weeks, there was a good dinner prepared me, in the which I sat down to eat. 2 And when I saw abundance of meat, I said to my son, Go and bring what poor man soever thou shalt find out of our brethren, who is mindful of the Lord; and, lo, I tarry for thee. 3 But he came again, and said, Father, one of our nation is strangled, and is cast out in the marketplace. 4 Then before I had tasted of any meat, I started up, and took him up into a room until the going down of the sun. 5 Then I returned, and washed myself, and ate my meat in heaviness, 6 Remembering that prophecy of Amos, as he said, Your feasts shall be turned into mourning, and all your mirth into lamentation. 7 Therefore I wept: and after the going down of the sun I went and made a grave, and buried him. 8 But my neighbours mocked me, and said, This man is not yet afraid to be put to death for this matter: who fled away; and yet, lo, he burieth the dead again. 9 The same night also I returned from the burial, and slept by the wall of my courtyard, being polluted and my face was uncovered: 10 And I knew not that there were sparrows in the wall, and mine eyes being open, the sparrows muted warm dung into mine eyes, and a whiteness came in mine eyes: and I went to the physicians, but they helped me not: moreover Achiacharus did nourish me, until I went into Elymais.

Note as well that he refers in this passage to remembering the prophecy of Amos, but Amos prophesied during the reigns of Uzziah of Judah and Jeroboam II of Israel:

Amos 1:1 1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

This is in a window from about 808-770 B.C. So, this window begins more than 100 years after division of the kingdoms, making it impossible for a man who was 85 to have been around at the time of the division of the kingdoms.

There are more issues with Tobit's history than this (for example, Senacharib seems to be inaccurately described), but this is one glaring issue.

-TurretinFan

Punishment is a Deverbal Manner Verb - Response to Chris Date

In his constructive speech (in a recent debate with Joshua Whipps), Mr. Date alleged that noun "punishment" is a "deverbal result noun." He stated:

Linguists call this a deverbal result noun: a noun referring to the results of its corresponding verb.

He cites no authority for this contention. The noun "punishment" is a deverbal noun, but it is not a deverbal result noun (as previously discussed in the comments box here).

Roget's Thesaurus provides the following entry for "punishment":

Definition: penalty
Synonyms: abuse, amercement, beating, castigation, chastening, chastisement, comeuppance, confiscation, correction, deprivation, disciplinary action, discipline, forfeit, forfeiture, gallows, hard work, infliction, just desserts, lumps, maltreatment, mortification, mulct, ostracism, pain, penance, proof, punitive measures, purgatory, reparation, retribution, rod, rough treatment, sanction, sequestration, short shrift, slave labor, suffering, torture, trial, unhappiness, victimization, what for
Antonyms: encouragement, exoneration, praise, protection, reward

(Roget's 21st Century Thesaurus, Third)

As you can see, most of the descriptions of "punishment" are of processes, not of results. The punishment may be the beating, whereas the hoped-for result is correction of behavior.

Thus, for example, "eternal punishment" would be similar to "eternal abuse," "eternal amercement," "eternal beating," "eternal castigation," etc. When each of those words is modified by "eternal," what is referred to is the duration of the process, not the duration of the effect. An "eternal beating," is a beating that does not have an end, in contrast to something like an "eternal scar" which would be a scar that would last forever.

So, "punishment," like "walk," is a manner noun, not a "result" noun. Mr. Date quotes from Augustine who says that people wouldn't consider capital punishment as measured primarily by its duration. This is true, but it misses the point. Capital punishment is severe regardless of its duration, because of the kind of punishment it is. But "eternal punishment" is specifically a comment on the duration of the punishment.

The lexical analysis is a little complex (see here and here), but it should be intuitive, particularly when you see the synonyms above.

Punishment describes a manner of treatment, not the result of that treatment. Thus, "punish" is more like "walk" (a manner verb) than "go" (a result verb) - it's more like "wash" (a manner verb) than "clean" (a result verb). It tells you more about the process than about the outcome. But "punish" and "punishment" are about the process.

Therefore, Mr. Date is all wet in his linguistic claim. Linguists may refer to a category of "deverbal result nouns," but Mr. Date has not identified any that treat the noun, "punishment," that way.

-TurretinFan

P.S. Incidentally, while Mr. Whipps and I advocated for the same side in our respective debates against "conditionalism" (aka annihilationism), our presentations are quite different.