{"id":3599,"date":"2021-06-27T19:52:17","date_gmt":"2021-06-28T01:52:17","guid":{"rendered":"https:\/\/integritysyndicate.com\/?p=3599"},"modified":"2022-10-22T17:43:35","modified_gmt":"2022-10-22T23:43:35","slug":"conflations","status":"publish","type":"post","link":"https:\/\/integritysyndicate.com\/conflations\/","title":{"rendered":"Bible Conflations"},"content":{"rendered":"\t\t
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Introduction: Conflation, Ambiguities, and <\/span>Fallacious Syllogism<\/span><\/h2>

Rather than to affirm those Scriptures that are explicit in showing a distinction between Jesus and God in personal identity and ontology (1Tim 2:5-6), many Christian apologists conflate verses together, use syllogisms, and argue that Jesus is God by inference (the act of passing from one proposition, statement, or judgment considered as true to another whose truth is believed to follow from that of the former). A common error is presuming that because Jesus is closely associated with God and has been given divine titles, authority, and powers, this proves that he is God in a literal ontological sense (in his being and personal identity). These apologists continually overlook the Jewish law of agency – a key concept of the Bible (see https:\/\/biblicalagency.com)<\/a><\/p>

Conflation<\/h3>

Conflation<\/b> is merging two or more sets of information, texts, ideas, etc., into one, often in error.\u00a0 In logic, it is the practice of treating two concepts or a similar concept in two different contexts as if they were equivalent, resulting in error.\u00a0 A common type of conflation is combining an Old Testament passage about the LORD God with a New Testament passage pertaining to the Lord Jesus Christ, forming a syllogism between the two, and drawing conclusions by inference.\u00a0 Incongruent conflation<\/em> occurs when the expressions do not mean the same thing but share a common word or theme. This is typically employed by overly simplistic Bible teachers who are so fixated on common words and themes that they fail to appreciate the context in which they are used.<\/p>

A principal example of incongruent <\/em>conflation is presuming Jesus is claiming to God, the \u201cI am that I am\u201d of Exodus 3:14, when he identifies himself using the terms \u201cI am\u201d (ego eimi<\/em> in Greek) in the gospels. They do this without reference to the context and clarifications that Jesus makes when describing himself. For example, Jesus said in John 8:28, \u201cWhen you have lifted up the Son of Man<\/strong>, then you will know that I am<\/strong> he (ego eimi),<\/em> and<\/strong> that I do nothing on my own authority, but speak just as the Father taught me<\/strong>.\u201d Here Jesus is identifying himself as the Son of Man (who does nothing on his own authority) and is also distinguishing himself from the Father who taught him. In John 9:9, a blind man that was given sight says \u201cI am\u201d using the same Greek term \u201cego eimi.\u201d It is most spurious to conflate a phrase so generic such as \u201cI am\u201d used of the Son of Man (the Messiah) with Almighty God. For more on how Jesus identifies himself in the Gospel, including a review of the \u201cI am\u201d statements, see https:\/\/iamstatements.com.<\/a>\u00a0<\/p>

Ambiguities<\/h3>

Ambiguities are often at the root of fallacious Bible interpretations, conflations, and faulty syllogisms. An Ambiguity <\/em>occurs when a phrase, statement, or resolution is not explicitly defined, making several interpretations plausible. Principal types of ambiguities that open the door for error are lexical and semantic ambiguities. A lexical ambiguity<\/em> occurs when a word or phrase has more than one meaning in the language to which the word belongs.\u00a0 A\u00a0Semantic ambiguity<\/em> occurs when a word, phrase or sentence, taken out of context, has more than one interoperation. Typically, where there are such ambiguities, particular apologists will impose the meaning they want on the verse rather than trying to resolve the ambiguity by looking at the surrounding context. This article will address the typical conflations of those who argue that Jesus is God and resolve apparent ambiguities by appealing directly to context.\u00a0<\/p>

Although not the focus of the article, it should also be mentioned that many syntactic ambiguities in the Bible arise when a sentence can have two (or more) different meanings because of the structure of the sentence (its syntax). Some verses are rendered to imply Jesus is God, including Romans 9:5, Titus 2:13, and 2 Peter 1, and 1 John 5:20. Different translations may render these verses differently because the syntax in the original language is ambiguous and there are multiple options for structuring the sentence. These verses exhibit significant syntactic ambiguity and are often translated in the way most favorable to \u201corthodoxy\u201d. It should be noted, however,\u00a0 even if a verse might refer to Jesus as God, it is not necessary in a literal ontological sense. Agents of God can be called God based on the law of agency. The wide body of Scripture demonstrates that Jesus is a representative of God – the human Messiah. (see https:\/\/onemediator.faith<\/a>)<\/p>

Fallacious Syllogism<\/h3>

A\u00a0syllogism<\/b> is a kind of logical argument to arrive at a conclusion based on two propositions asserted or assumed to be true. There are over a dozen types of fallacies associated with syllogisms. Many Christian apologists widely employ the use of syllogisms, and do so in a fallacious manner. A fallacy is the use of faulty reasoning, typically with wrong moves, in the construction of an argument. A fallacious argument may be deceptive by appearing to be better than it really is. Some fallacies are committed intentionally to manipulate or persuade by deception, while others are committed unintentionally due to carelessness or ignorance.<\/p>

An example of a fallacious syllogism is\u00a0<\/p>

P1: God is king<\/p>

P2: David is king<\/p>

C: David is God or God is David<\/p>

The erroneous conclusion assumes that to be a king you must be God and that the title king is exclusive to God. There may be an aspect to God being king which is special, but that doesn’t necessitate that another must be king in the same sense. Christian apologists typically employ similar syllogisms in their attempt to infer Jesus is God. In the above example, other words can be used in exchange for \u201cking\u201d\u00a0 including \u201clord\u201d, \u201cjudge\u201d, and \u201csavior\u201d. When parallel language (the same or similar language) is applied to two different entities, it does not make them the same person, power, or authority. We will address the common conflations of Jesus with God using these types of fallacious syllogisms. First, let’s briefly cover the concept of agency as well as ultimate vs. proximate (primary vs. secondary causes).<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Proximate and ultimate causation<\/h2>

A\u00a0proximate cause<\/b> is that which is closest to, or immediately responsible for causing, some observed result. This exists in contrast to a higher-level ultimate cause,<\/b> which is usually thought of as the \u201creal\u201d reason something occurred.\u00a0 (https:\/\/en.wikipedia.org\/wiki\/Proximate_and_ultimate_causation<\/a>)<\/p>

The general theme of the Bible is that God is always the ultimate cause and that God uses agents to effect his purposes which are the proximate or secondary cause. Let’s take the example of 2 Samuel 3:18 below. The LORD (the principal) is the first\/<\/em>ultimate <\/em>cause of salvation while David (his agent) is the secondary\/proximate<\/em> cause as it says, \u201cBy the hand of my servant David I will save my people Israel.\u201d Both God and David are saviors concerning Israel. Now God has brought to Israel a savior, Jesus, as he promised (Acts 13:23)<\/p>

2 Samuel 3:18 (ESV), \u201cBy the hand of my servant David I will save my people Israel\u201d<\/h3>

18<\/sup> Now then bring it about, for the LORD has promised David, saying, \u2018By the hand of my servant David I will save my people Israel from the hand of the Philistines<\/strong>, and from the hand of all their enemies.\u2019<\/p>

Acts 13:22-23 (ESV), God has brought to Israel a Savior, Jesus as he promised<\/h3>

22<\/sup>\u00a0And when he had removed him, he raised up David to be their king, of whom he testified and said, \u200b\u2018I have found in David the son of Jesse a man after my heart, who will do all my will.\u2019\u00a023<\/sup> Of this man\u2019s offspring, God has brought to Israel a Savior, Jesus<\/strong>, as he promised<\/strong>.\u00a0<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Law of agency<\/h2>

In Hebrew thought, the first cause or ultimate cause is not always distinguished from secondary or proximate causes. That is to say, the principal is not always clearly distinguished from the agent (the one commissioned to carry out an act on behalf of another). Sometimes the agent standing for the principal is treated as if he were the principal himself, though this is not literally so. The principal and agent remain two distinct persons. The agent acting and speaking for the principal is the principal by proxy (a person authorized to act for another).\u00a0<\/p>

The Hebrew term for an agent or legal emissary is Shaliach <\/em>which is comparable to the Greek world Apostolos <\/em>and the English word Apostle. An apostle is an agent commissioned by a principal. We read in Hebrews 3:1-2, Jesus is the apostle and high priest of our confession and was faithful to him who appointed him, just as Moses was also faithful in all God’s house. Indeed, the testimony of Scripture is that Jesus is an agent of God. For more on this, see https:\/\/biblicalagency.com.<\/a><\/p>

Agent<\/em>, Encyclopedia of the Jewish Religion, R.J.Z Werblowski, G Wigoder, 1986, p. 15.<\/h3>

Agent (Hebrew. Shaliach); The main point of the Jewish law of agency is expressed in the dictum,\u00a0 \u201ca person’s agent is regarded as the person himself\u201d (Ned. 72B; Kidd, 41b) Therefore, any act committed by a duly appointed agent is regarded as having been committed by the principal, who therefore bears full responsibility for it.\u00a0<\/p>

\u201cOrigin & Early History of the Apostolic Office,\u201d T. Korteweg, in\u00a0The Apostolic Age in Patristic Thought<\/em>, ed. Hilhorst, p 6f.<\/h3>

The origin of the apostolic office lies\u2026 for example, in Mishnah Berakhot 5.5: \u201ca man\u2019s agent is like to himself.\u201d The nucleus not only of the Jewish designation of shaliach<\/em>\u00a0but also of the Christian apostolate as we find it in the NT\u2026the specific Semitic and Jewish concept of representative authority which is implied in the designation of shaliach.<\/p>

Hebrews 3:1-2 (ESV), Jesus the apostle (shaliach)<\/em> and high priest (mediator) of our confession<\/h3>

\u200b1<\/sup> Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession<\/strong>, 2<\/sup> who was faithful to him who appointed him<\/strong>, just as Moses also was faithful in all God’s house<\/strong>.<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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I am the LORD, and besides me, there is no savior<\/span><\/h2>

God is the ultimate and first cause of salvation. Apart from God, there is no provision for salvation. However, God works through human agents to accomplish his plans, and they can be said to be saviors as well. These human agents are the proximate or secondary cause of salvation. God’s saviors are those selected by God to implement his directives, including those who operate as servants of God to implement God\u2019s plan for salvation. Despite the efforts of human agents, there is no salvation apart from God.\u00a0<\/p>

The testimony of Scripture is that God has given us saviors. This is the case as stated in Nehemiah 9:27. Again, the important thing to understand is that God is the ultimate cause of salvation and that those who God anoints are agents and also saviors within the framework of God’s purposes. Isaiah 43:10 says \u201cYou are my witnesses, declares the LORD, and my servant whom I have chosen.\u201d In a similar sense, Revolution 1:5-6 identifies Jesus as,\u00a0 \u201cthe faithful witness, the firstborn of the dead, and the ruler of kings on earth\u201d and then refers to him as, \u201chim who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father.\u201d God our savior exalted Jesus to his right hand as leader and savior (Acts 5:30-31).<\/p>

Isaiah 43:10-11, \u201cI am the LORD (YHWY), and besides me there is no savior\u201d<\/h3>

10<\/sup>\u00a0\u201cYou are my witnesses,\u201d declares the LORD<\/strong>, \u201cand my\u00a0servant whom I have chosen<\/strong>, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me.\u00a011<\/sup>\u00a0I,\u00a0I am the LORD,\u00a0\u00a0<\/strong>and besides me there is no savior<\/strong>.<\/p>

Isaiah 45:21, \u201cA righteous God and a Savior; there is none beside me\u201d<\/h3>

21<\/sup>\u00a0Declare and present your case; let them take counsel together! Who told this long ago? Who declared it of old?
Was it not I, the LORD? And there is no other god besides me, a\u00a0righteous God and a Savior; there is none besides me<\/strong><\/p>

Hosea 13:4, You know no God but me, and besides me there is no savior<\/h3>

4<\/sup>\u00a0But I am the LORD your God from the land of Egypt;\u00a0you know no God but me, and besides me there is no savior<\/strong>.<\/p>

2 Samuel 3:18, \u201cBy the hand of my servant David I will save my people Israel\u201d<\/h3>

18<\/sup>\u00a0Now then bring it about, for the LORD has promised David, saying, \u2018By the hand of my servant David I will save my people Israel from the hand of the Philistines<\/strong>, and from the hand of all their enemies.\u2019\u201d<\/p>

Nehemiah 9:27, You gave them saviors who saved them from the hand of their enemies<\/h3>

27<\/sup>\u00a0Therefore you gave them into the hand of their enemies, who made them suffer. And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies\u00a0you gave them saviors who saved them from the hand of their enemies<\/strong>.<\/p>

Luke 2:11-14, Unto you is born this day a Savior, who is\u00a0 Christ the Lord. (who is Lord Messiah)<\/h3>

11<\/sup>\u00a0For unto you is born this day in the city of David a Savior<\/strong>,\u00a0who is Christ the Lord<\/strong>.\u00a012<\/sup>\u00a0And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.\u201d\u00a013<\/sup>\u00a0And suddenly there was with the angel a multitude of the heavenly host praising God and saying,\u00a014<\/sup>\u00a0\u201cGlory to God in the highest, and on earth peace among those with whom he is pleased!\u201d<\/p>

Acts 5:30-31, God exalted Jesus at his right hand as Leader and Savior<\/h3>

30<\/sup>\u00a0The God of our fathers raised Jesus, whom you killed by hanging him on a tree.\u00a031<\/sup>\u00a0God exalted him at his right hand as Leader and Savior<\/strong>, to give repentance to Israel and forgiveness of sins.<\/p>

Acts 13:22-23, God has brought to Israel a Savior, Jesus, as he promised<\/h3>

22<\/sup>\u00a0And when he had removed him, he raised up David to be their king, of whom he testified and said, \u200b\u2018I have found in David the son of Jesse a man after my heart, who will do all my will.\u2019\u00a023<\/sup>\u00a0Of this man\u2019s offspring God has brought to Israel a Savior, Jesus, as he promised<\/strong>.<\/p>

1 John 4:14, The Father has sent his Son to be the Savior of the\u00a0 world<\/h3>

And we have seen and testify that\u00a0the Father has sent his Son to be the Savior of the world<\/strong>.<\/p>

Revelation 1:5-6, Jesus Christ the faithful witness – who made us priests to his God and Father<\/h3>

5<\/sup> and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth<\/strong>.
To him who loves us and has freed us from our sins by his blood<\/strong> 6<\/sup> and made us a kingdom, priests to his God and Father<\/strong>, to him be glory and dominion forever and ever. Amen.<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Jesus Christ\u2014he is Lord over all<\/h2>

Let’s take for example the statement \u201cJesus is Lord of All.\u201d This is a statement that applies as a general rule with one important exception\u2014the One God and Father. Thus, we should understand that the statement \u201cLord of all\u201d is missing the qualifier \u201ccreation.\u201d That is, Jesus is \u201cLord of all creation\u201d not \u201cLord of all\u201d in an absolute sense without exception.\u00a0 There are several verses to demonstrate the exception to the generalization.<\/p>

Acts 10:36-43 (ESV), Jesus Christ\u2014he is Lord of all<\/h3>

36<\/sup> As for the word that he sent to Israel, preaching good news of peace through Jesus Christ (he is Lord of all)<\/strong>, 37<\/sup> you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: 38<\/sup> how God anointed Jesus of Nazareth with the Holy Spirit and with power<\/strong>. He went about doing good and healing all who were oppressed by the devil, for God was with him. 39<\/sup> And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree, 40<\/sup> but God raised him on the third day and made him to appear, 41<\/sup> not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead. 42<\/sup> And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead<\/strong>. 43<\/sup> To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.\u201d<\/p>