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Bible Study: Can It Be Spirit-Led and Academic?

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Bible Study: Can It Be Spirit-Led and Academic?

Academics can be intimidating! Can Bible Study be Spirit-led and academic?
Academics can be intimidating! Can Bible Study be Spirit-led and academic?

Let’s face it, many Christians are intimidated by an academic approach to the Bible. In fact, some are very suspicious of an academic approach to Bible study. Doesn’t it leave out dependence on the Spirit? Aren’t academics “know-it-alls,” and full of arrogance? Don’t they reject the inspiration of the Bible? While these questions can sometimes be answered “yes,” I want to plead that it is possible, in fact, necessary for Bible study to be both Spirit-led and academic. Have you ever had a different understanding of a biblical passage than someone else? Do you always agree with family members, friends, pastors, and authors on their interpretation of a text? Does every Christian understand every biblical passage and doctrine exactly the same? The answer to all of these questions is clearly, “Of course not.” But if I am Spirit-led and disagree with a fellow-Christian that I also believe is Spirit-led, then how do I determine which interpretation is correct?

Our Presuppositions Require We Be Spirit-Led and Academic in Our Approach

Heiser argues for a Spirit-led and academic study of Scripture in his course, "Introducing Biblical Interpretation."
Heiser argues for a Spirit-led and academic study of Scripture in his course, “Introducing Biblical Interpretation.”

In his course on “Introducing Biblical Interpretation,” (which I am reviewing. See posts here and here), Michael S. Heiser says it this way, “Meaning is not self-evident….Getting meaning out of the Bible is far more than just sitting down, opening your Bible, and just reading it.” For example, we all bring certain presuppositions to the table when we interpret Scripture. As Heiser points out, some of these are conscious, but some are also unconscious. We naturally filter things through our own background and experience. For example, I have learned as an American living in England that certain expressions, or actions do not have the same meaning here in Britain as they do in the USA. If I do not make adjustments (recognizing my own presuppositions and substituting new ones), I will often misunderstand and be misunderstood. The same is true of bible study. No matter how sincere and reliant on the Spirit someone may be, a study of biblical culture, history, language, etc. is important, or else misunderstandings will develop. This means I must learn some ancient history, and something about ancient Near Eastern culture in order to understand the Scripture. Therefore, I must study, and studying brings me into the world of academics!

Misreading Scripture with Western Eyes, illustrates the importance of knowing background information (like culture).
Misreading Scripture with Western Eyes, illustrates the importance of knowing background information (like culture).

The authors of “Misreading Scripture with Western Eyes” (see my review here) illustrate the problem I am referring to very well. They put it this way: “When we miss what went without being said for them [i.e., the biblical authors] and substitute what goes without being said for us, we are at risk of misreading Scripture” (p. 13). An excellent example of this is Jesus’ statement to the church at Laodicea, “I know your works, that you are neither cold nor hot. I could wish you were cold or hot” (Rev. 3:15). This statement has always puzzled many people. Why would Jesus want anyone to be cold, which to us implies a total lack of faith? Although I have heard many sincere, Spirit-filled teachers teach on this verse, their conclusion was wrong! The authors of “Misreading Scripture” explain that Laodicea lies between Colossae and Hierapolis (in modern-day Turkey). Colossae was well-known for its cold water, while Hierapolis was known for its hot mineral water. By the time waters from Colossae or Hierapolis reached Laodicea, however, they would be lukewarm. So the words “hot” and “cold” are both positive terms in Revelation 3:15-16, and this is why Jesus can say, “I wish you were cold or hot.” The Laodiceans were all too-familiar with lukewarmness! To arrive at the correct understanding of this passage, some knowledge of ancient geography is necessary (for a full explanation see pp. 10-11 of Misunderstanding Scripture).

Being Spirit-Led and Academic in Our Bible Study is no Different Than Exercising Other Gifts

Me just a "few" years ago. Music is a gift, but it takes practice!
Me just a “few” years ago. Music is a gift, but it takes practice!

I believe it is important that we understand that the Holy Spirit often uses some of our own sweat and toil to bring clarity and understanding. Let me illustrate it this way. I am a musician. I enjoy playing guitar and have played in Christian bands, written songs and recorded a couple of cds. I believe that the musical ability I have is Spirit-given. However, it is important for me to develop the gift that the Spirit has given me. When I don’t practice, I don’t improve! I have spent many hours in my life practicing my guitar, practicing with a band, taking voice lessons, piano lessons, music theory lessons, and classes on how to write a song. I’ve read a lot of books on music as well. All of these things have helped me grow as a musician. If I did not practice and study, but simply expected the Spirit to do all the work, I would be a poor steward of the gift He has given me and a poor musician as well. Bible study is no different. If I am a good steward of God’s Word then I will put in the study time. I will wrestle with texts, and ideas, and doctrines. Although God is gracious in giving us many wonderful gifts through the Spirit, one constant I find in all of life is that to really excel at something you have to work at it! Thus, I believe that Bible Study must be Spirit-led and academic.

Do You Have to Know Hebrew and Greek to be Saved?

The case for being Spirit-led and academic
The case for being Spirit-led and academic

I remember a number of years ago when I was in Bible College, one of my teachers told the following story: One day a Bible teacher was asked by a skeptical student, “Do you have to know Hebrew and Greek to be saved? To which the teacher replied, “No, but someone does!” This little story illustrates a valuable point. Certainly every Christian does not have to learn the original languages of the Bible. In fact, it’s not realistic to think that they will. However, in order for us to have a translation of the Bible in our own language, it is important that someone know the original language! It’s possible that some who know the biblical languages can at times come off as know-it-alls, but that bad attitude is not an argument against evangelicals learning Hebrew and Greek. Think about it. If no evangelical Christians learn Hebrew and Greek, then we will be leaving the interpreting of all of the Bible translations and writing of all the scholarly commentaries in the hands of those who don’t share our commitment to Scripture.

Doesn’t an Academic Approach to Bible Study Go Against the Belief that the Bible is Simple Enough for Anyone to Understand?

Longman certainly believes in a Spirit-Led and academic approach to Bible Study.
Longman certainly believes in a Spirit-Led and academic approach to Bible Study.

In one of the textbooks I use for my Genesis class (How To Read Genesis by Tremper Longman III), I recently ran across a response to this question that I would like to share. Longman identifies this idea as coming from the Reformers (Luther, Calvin, etc.). I am quoting him at length because his explanation is important. He writes, “The Reformers argued strongly for the clarity (perspicuity) of Scripture. They rightly held that the Bible was not written in a code. Further they defended the view that the Bible could be understood on its own terms (sufficiency of Scripture). We do not need the tradition of the church fathers to understand the Bible. When rightly understood, these doctrines are fundamentally important and crucial to defend. The problem is that the priesthood of all believers as well as the perspicuity and sufficiency of Scripture have been wrongly understood and applied in areas they were never intended to be applied. In short, what the Reformers understood the Bible to teach was that the message of salvation in the Bible is clear and understandable to all without the need of a priestly mediator or scholarly input….However, not everything is equally plain” (How to Read Genesis, p. 20). Longman goes on to give a list of questions raised by the Book of Genesis that require study and thoughtful reflection (e.g., “Who are the Nephilim?”).

Therefore to say that the Bible requires some academic elbow grease on our part is not to say that the message of salvation is hard to understand. Many who come to Christ know very little about the Scripture, but they still find the gospel message easy enough to understand. I am simply affirming that in order for us to continue to grow in our faith and knowledge of God’s Word, we will have to apply the same discipline to studying the Bible that we do to any other endeavor in life. Regarding the Reformers I would also add that all of them could read the Scripture in its original languages. Again this is not to say we all need to be able to do this, but simply to affirm that the Reformers saw the need for deep Bible study while acknowledging the simplicity of the gospel message.

In conclusion, Bible study is not an “either/or” proposition. We either are Spirit-led or we are academically minded. These two approaches are not opposed to one another. The real problem is motivation and attitude. Do I want to impress people with my knowledge? Does my study make me think that I am better than others? If my motivation to learn is driven by these ungodly characteristics, then clearly I have a problem. But if my motivation is to know God more and to be able to teach and disciple younger believers, then that is a motivation well pleasing to God. I am convinced that the Christian who desires to grow in the knowledge of God’s Word should seek the help of the Spirit and use every available academic tool that aids the believer in deepening his or her understanding of the Bible.

Logos Products Reviewed

Introducing Biblical Interpretation Part 2: Logos Mobile Ed

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Introducing Biblical Interpretation Part 2: Logos Mobile Ed

Logos Mobile Ed Course: Introducing Biblical Interpretation. For a look at this resource in Logos, click anywhere on this link.
Logos Mobile Ed Course: Introducing Biblical Interpretation. For a look at this resource in Logos, click anywhere on this link.

If you would like expert guidance on how to study the Bible, then you should consider the Mobile Ed course by Logos entitled, “Introducing Biblical Interpretation.” In my first post on “Introducing Biblical Interpretation” (which can be found here), I looked at the overall format of Logos’s Mobile Ed courses and provided an overview of what this course has to offer. In this review I will look more specifically at the first half of the course, detailing its strengths and weaknesses. Before proceeding, however, I would like to point out some exciting new developments with Logos. In my previous post, I noted how Logos Bible Study software has taken Bible study to a whole new level with Logos 5. No sooner were my comments “hot off the press” when Logos introduced its newest and latest version Logos 6! Logos 6 makes some gigantic leaps in Bible study and I can’t wait to procure a copy of it. For an introduction to Logos 6 click here (Now Logos 8!). Now on to the review!

In a brief introduction to the course, Michael S. Heiser announces that his task is threefold: 1) to alert the student to various obstacles interpreters face (hence why there are different interpretations of a biblical text); 2) to train the student to “see things in the text.” As Heiser states, “Bible study, Bible research is a lot more than Bible reading;” and 3) to act as a guide by showing how to analyze the text, as well as, introducing various resources that are available to help with Bible study.

Heiser begins unit 1 with 10 obstacles to interpretation. Here is his list:

Obstacle #1: Presuppositions
Obstacle #2: The Author
Obstacle #3: The Reader
Obstacle #4: The Medium
Obstacle #5: The Meaning
Obstacle #6: Translation
Obstacle #7: Precedent
Obstacle #8: Context
Obstacle #9: Relevance
Obstacle #10: Validation

In order to conserve space, I will not take the time to go through each of these. Some are obvious. For example, “presuppositions” (#1). This involves being aware of our own experience and background and being careful about reading things into the text. Translation (# 6) is another obvious obstacle. I will focus on a few less obvious obstacles (or at least attempt to explain how Heiser sees certain things as obstacles). By “The Author” (#2) Heiser means that since we don’t know who wrote some of the books of the Bible and since we can’t get into the ancient author’s head, finding the author’s meaning is not always a fruitful approach. While it is true that we don’t know who wrote some of the books of the Bible, some of the methods that Heiser introduces later in the course are a reliable way of getting at the meaning of the text. Heiser himself will encourage us to find the author’s meaning and not substitute our own (in unit 2 under biblical context, he makes a point about the perspective of the author and the audience). Therefore, I must admit to a little confusion here. Perhaps he means we should not get side-tracked by pursuing a portrait of the author, but focus on the text itself.

logo_logos_5Heiser is clearer on what he means by other obstacles. The Reader obstacle (#3), discusses an approach popular in some academic circles known as “reader response theory” which says the reader determines the meaning. In other words, “The text means what whatever I think it means.” Heiser rightly cautions the student against this view and offers a helpful critique. This particular obstacle is more likely to be encountered by the serious Bible student who is reading certain scholarly works (seminary students, pastors, etc.). While all can benefit from this course, an example like this points to the kind of audience that Heiser is addressing. Heiser refers to another obstacle as “Medium” (#4.) By “Medium” he means that the Bible is a written document and so we do not hear voice inflection, or experience body language when the text is being read. As a result, a written text is harder to interpret than a verbal communication where these things can be observed and heard.

The next section of the course (unit 2) is very short and acts as an introduction to what follows. Unit 2 consists of 2 parts. In part one Heiser discusses the importance of context. By context, Heiser does not simply mean the literary context of a passage, but rather, the social, cultural, and religious context in which a passage was written. It is important for us , as much as is possible, to get into the world and thinking patterns of the ancient biblical author (here again is where I find confusion with his obstacle #2 mentioned above). Heiser then goes on to introduce three contexts that the Bible student needs to be aware of. They are, the “Worldview context,” the Literary context,” and the “Linguistic context.” Each of these “contexts” are the focus of units 3, 4, and 5 respectively. We will proceed by looking at unit 3, the “Worldview context,” and save the others for our next review.

Unit 3, “Worldview Context” consists of the following subpoints:
The Historical Context
The Cultural Context
The Religious Context
Tools for Worldview Context
Primary Sources
Finding English Translations of Ancient Texts
Reference Works
Using Reference Works to Study Ancient Background Context
Academic Monographs
Monographs for Studying Ancient Background Context
Bible Commentaries
Devotional or Popular Commentaries
Expositional Commentaries
Scholarly Commentaries
Illustrating Different Types of Commentaries
Journal Articles
31. Finding Scholarly Journals in Logos
32. Software
33. Logos 5 Tools for Background Research
34. Online Resources
35. Using Online Resources for Biblical Interpretation

Logos Mobile Ed course, "Introduction to Biblical Interpretation."
Logos Mobile Ed course, “Introduction to Biblical Interpretation.”

Heiser begins unit 3 with a helpful breakdown of 3 subcategories that are important to understanding the “Worldview context”. These subcategories are: the historical context; the cultural context; and the religious context. Under the historical context Heiser discusses the importance of geography (knowing biblical places), knowing the broad historical context (history of the ancient Near East, especially Israel), and knowing the immediate context (the historical context in which the author wrote). Under the cultural context, Heiser lists 3 areas of importance: attitudes, morals, and daily living. Under religious context, Heiser (who likes to break things into 3 categories) talks about the importance of understanding cultural beliefs, supernatural and supersitious beliefs, and ritual purity.

But how does an average student gain some knowledge and competence in these areas? It can all seem a bit overwhelming. The rest of this unit is devoted to various tools and resources that are available to the student. Heiser acts as a guide (one of his purposes!) in showing the student not only the various types of sources, but the value, or lack thereof, of certain sources, and how to use them. For example, I found his discussion on the various kinds of commentaries to be a helpful guide to the lay person or beginning student. Heiser breaks commentaries down into (you guessed it) 3 kinds. Devotional or Popular (a one volume commentary with very general info),  Expositional (more specific, English based, dealing with some textual issues), and Scholarly (based on research in the original languages, with more indepth discussion of the various issues raised by a text). Another helpful discussion concerns Internet resources such as Google Books and Google Scholar, as well as online journals and the pros and cons of various wikis.

Problems With “Introducing Biblical Interpretation”

"Introducing Biblical Interpretation" is an excellent course. But everything has its problems!
“Introducing Biblical Interpretation” is an excellent course. But everything has its problems!

Before delving into a few problems that I have found with “Introducing Biblical Interpretation,” I want to state that Heiser has pulled together a vast amount of helpful material and has, for the most part, presented it in a clear and logical way. This course is well worth the few shortcomings that I mention here.

“Introducing Biblical Interpretation,” like other Mobile Ed courses from Logos, contains recommendations for reading material. After each section, there is a link to various sources in Logos for further reading. Some of the material in the quiz sections (including Midterm and Final exams) are based on these readings. This is what you’d expect in any course. However, if you are taking a University course, you have access to all the books in the University library. The problem with Logos Mobile Ed courses is that, unless you have one of the top of the line packages in Logos, there are a number of resources that you won’t have access to. While it would be great to have the best Logos package available, sometimes that’s just not possible. My particular package is the Logos 5 Gold package, plus I have supplemented this with other resources over the years. In spite of that, I frequently found that I only had access to a small portion of the recommended reading material–usually 1 of 2 or 1 of 3 sources. This, of course, creates quite a handicap for passing the quizzes and exams. It is also very frustrating when you would like to do the recommended reading. What is the solution? Obviously being able to purchase the sources would be ideal, but what if you can’t? I’m wondering if there is a way that Logos could create access to a certain portion of the resource for the person who has purchased the Mobile Ed course? For example: there is an article in a Bible dictionary that is recommended reading. I don’t have the dictionary, or the money to purchase it. Could Logos give me access to that particular article without granting access to the entire dictionary? Is there a way to build that into the Mobile Ed course? I’m not a computer programmer and what I’m suggesting may be a technological nightmare, but I’m wondering if there isn’t some sort of compromise that would help the eager student. The upside for Logos is, if the student gets a lot out of a particular resource, it might provide the motivation to purchase that item.

I’ve discovered two other minor problems with “Introducing Biblical Interpretation.” The reason I call them minor is that they appear to be “one off” type problems.  The first example involves using a tool that provides the wrong definition for what the teacher (Heiser) is discussing. Following Objection #6 Translation, at the end of the discussion, there is a link under “Guides and Tools” to “Translation.” Clicking on the link, you expect to read a definition or article that deals with the translation of biblical languages. Instead, what you find is a definition that relates to one being taken to heaven (ala Enoch, Elijah, or the rapture!), or being translated into the kingdom (Col. 1:13), but nothing about Bible translation! Another minor quibble is making sure all reading materials assigned are relevant. Objection #10 in unit 1 discusses “Validation.” Heiser notes that none of us are perfect and, therefore, even if we are equipped with the right tools and approach, we need to continue to recognize our limitations. I couldn’t agree more. However, one of the assigned readings for this segment is a Bible Dictionary article on “humility.” While it is true we need a large dose of humility when interpreting the Scripture, it doesn’t seem that reading a definition from a Bible Dictionary is particularly helpful (maybe that’s just me though). If the reading assignment doesn’t further the student’s knowledge, then it’s superfluous. If humility needs to be emphasized further, then a teacher’s exhortation is more motivating than a dictionary article.

Again, the problems encountered in “Introducing Biblical Interpretation” are minimal compared to the many gains that one will receive from the course. I look forward to getting into the second half of the course and sharing what I find in a future post.

To order “Introducing Biblical Interpretation” from Logos click here.

(Many thanks to Logos Bible Software for providing the review copy in exchange for a fair and unbiased review!)

Violence in the Old Testament

Fire From Heaven: Is God’s Judgment Just?

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Fire From Heaven: Is God’s Judgment Just?

Elijah calls down fire from heaven
Elijah calls down fire from heaven (1 Kings 18:38). Image from http://michael2011.blogspot.com/

I am currently teaching through the Books of Kings and we have been looking at the ministry of Elijah. This portion of Scripture (1 Kings 17-2 Kings 2) contains a number of stories that disturb believers and unbelievers alike. One of the major themes of these chapters is idolatry. A number of the stories focus on Elijah’s battle to re-establish the worship of Yahweh, Israel’s God, over the worship of Baal. A number of violent incidents are recorded in these chapters. After Elijah calls down fire from heaven, demonstrating that “the Lord, He is God,” he commands the people to seize the prophets of Baal and execute them (1 Kgs. 18:40). Another story within these chapters relates how an unnamed prophet rebukes Ahab for showing mercy to Ben-Hadad King of Syria, insisting that he should have killed him (1 Kgs. 20:38-43). Returning to Elijah, we read of him once again calling down fire from heaven, this time to incinerate two companies of 50 soldiers each (2 Kgs. 1:9-15). Perhaps the “icing on the cake” in terms of violence, concerns Elisha’s (the successor to Elijah) curse of the young boys who are mauled by two she-bears (2 Kgs. 2:23-24). Not only do these stories raise the ire of many atheists, but one can also find certain Bible commentators who seem embarrassed by these stories, even offering apologies! What then are we to make of these stories? Are they examples of a brutal, unjust God? Do they give us just one more reason to reject the Bible as advocating “religious fanaticism?” I will look at the objections raised by some as I examine each of these stories (including future posts), while offering responses for you the reader to consider.

The Execution of the Prophets of Baal

Although this picture is supposed to represent Elijah's execution of the prophets of Baal, there is at least one inaccuracy. The story says nothing about burning any cities. The blogger also comments on the laurel wreaths worn by the slain as a symbol of peace--another inaccuracy.
While this picture is supposed to represent Elijah’s execution of the prophets of Baal, Derek Murphy makes two mistakes in his interpretation of it. First, it is not a fort being burned in the background as Murphy alleges, it is Elijah’s altar. Second, Murphy comments on the laurel wreaths worn by the slain as a symbol of peace. The prophets of Baal are not depicted with laurel wreaths, nor are they positively represented as “peaceful” in the story in 1 Kings 18.

As noted above, following the contest on Mount Carmel, when Yahweh rains down fire from heaven, Elijah orders the execution of the 450 prophets of Baal. One blogger commenting, not only on the story, but on an artistic rendering of it reproduced here (on the left), writes, “Elijah, being the most holy and most loyal, simply did what any conservative religious person of faith would do when threatened with extinction in the face of other, more popular religious  movements: kill all trespassers. Israel was being punished by God because Israelites were worshipping Baal. Solution? Kill the priests of Baal. Burn their temples, destroy (or steal and put in Christian churches) their artifacts. This pattern is repeated throughout the history of the Jews and the Christians, who often did the same thing to Pagan counterparts” (Derek Murphy, read the whole article at http://www.holyblasphemy.net/elijah-kills-the-prophets-of-baal). There are several problems with Murphy’s objections. First, some of his comments are directed toward the artistic rendering of the account and do not accurately reflect what is written in the story (see my comments under the picture). It is one thing to take issue with the story, but basing an argument on artistic inaccuracies, or on a misinterpretaion of the picture itself, is no way to establish the validity of a position. Second, Murphy’s main point in the article seems to be that the motivation for slaughtering the prophets of Baal merely had to do with Baalism becoming more popular than worship of Yahweh. So when Christians and Jews feel that their religion is threatened, they respond by killing their opponents. However one interprets other events in history, such an argument distorts the context of this story. The issue is not “your religion’s becoming more popular than mine so I’ll kill you,” the issue is idolatry. I realize that to an atheist, idolatry is a poor excuse to execute people. I will deal with the rationale behind this later in this article.

A bronze statue of Baal discovered at Ugarit from the 14th-12th centuries B.C.
A bronze statue of Baal discovered at Ugarit from the 14th-12th centuries B.C. Baal was worshipped as the storm god who could rain down fire from heaven by hurling lightening bolts.

 

Several other responses are important to the objections raised by Murphy. First, the context of the story clearly shows that the initial aggressor (in terms of slaughtering prophets) is not Elijah, but Jezebel. 1 Kings 18:4 begins, “For so it was, while Jezebel massacred the prophets of the Lord, that Obadiah had taken one hundred prophets and hidden them, fifty to a cave, and had fed them with bread and water” (NKJV). This “cutting off” (literal rendering) of the Lord’s prophets forced those who were left to be hidden. When Elijah appears on Mount Carmel, he is outnumbered 450-1. If the prophets of Asherah had shown up (1 Kgs. 18:19–which apparently they didn’t), Elijah would have been outnumbered 850-1. At this point in the story, the people are not on Elijah’s side (1 Kgs. 18:21); he is clearly alone. Elijah is not operating from a point of numerical strength! These observations are important because the Israelites, or their godly leaders, are often pictured by atheists as the bullies on the block who outnumber and outgun their opponents, when actually, the opposite is true (not only here, but in other stories as well). To be clear, I am not arguing, “I better kill you before you kill me” to justify the execution of the prophets of Baal, I am only establishing the proper context. Again, the motivation behind the execution is more than self-preservation (although I would be surprised if even atheists would not seek to defend themselves against an aggressor!).

fretheimWe should not be surprised when atheists attack stories like this when even some Bible commentators seem apologetic about Elijah’s actions. For example, Terence E. Fretheim seems to want to excuse God by blaming Elijah and his times for the execution of Baal’s prophets. He writes, “Yet human violence is in evidence here as well (v. 40). This should not be explained away, but neither should it be considered necessarily just, even if it is understood to obey the law (Deut. 13:1-5). Once again…God does not act alone; but God works in and through that which is available, with human beings as they are, with all of their flaws and foibles” (First and Second Kings, Westminister Bible Companion, pp. 106-107). Although I appreciate many of the insights from Fretheim’s books, I believe he has missed the mark here. He himself admits that the Law prescribes the death penalty for false prophets (see Deut. 13:1-11).

The Wisdom and the Folly is available at amazon.
The Wisdom and the Folly is available at amazon.

Dale Ralph Davis’s remarks are more on target. Here are a few comments that he makes on this passage. “This Kishon slaughter [the river where the execution took place] was not an act of personal revenge but of capital punishment in line with the Torah [the Books of Moses]….Remember Israel was a theocracy; what we call church and state functioned as one. And here Elijah simply carries out Israel’s constitution, the provisions of Yahweh’s covenant law, relating to solicitation to apostasy” (1 Kings, “The Wisdom and the Folly,” p. 241). Davis continues, “The problem is not with Elijah or the Old Testament but with us. We react the way we do because, in our subliminal view, apostasy is not that big a deal. We simply don’t understand Yahweh’s violence against rebellion in his people. He uses surgery not breath mints on cancer. The problem is not God’s lack of refinement but our lack of sanctification….The nasty episode at the Kishon testifies that we have little horror of sin and calls evangelical Christians in particular to repentance” (p. 242).

Idolatry is a serious matter
Idolatry is a serious matter

I am in agreement with Davis on many points, but particularly his statement that we (meaning many in our contemporary western society) don’t see apostasy as a big deal. Certainly this is Richard Dawkin’s point of view when he writes about God breaking into a “monumental rage whenever his chosen people flirted with a rival god” which resembles “nothing so much as sexual jealousy of the worst kind” (“The God Delusion,” p. 243). Dawkin’s reaction demonstrates the naivete or the ignorance of the atheist who sees no harm in idolatry. In a previous post in this series entitled “The Necessity of Judgment: Violence in the Old Testament Part 5,” I examined in some detail the biblical concept that God is the Giver and Source of life. Since God is the source of life, any choice that excludes God is a choice for death (see the article for a more indepth treatment). This is why God is adamantly opposed to idolatry and the worship of false gods. Idolatry leads to death. Therefore, God seeks to protect people from idolatry by destroying those who, not only persist in idolatry themselves, but who also lead others into idolatry, such as the prophets that Elijah executed. Davis’s assertion that sin is no big deal to many today, is at the heart of the problem. Sin is tolerated, excused, denied, ignored, or glorified by many in our society, therefore, few are willing to hear the message that sin is dangerous and deadly. The title of an article by Clay Jones states the problem clearly: “We Don’t Hate Sin So We Don’t Understand What Happened to the Canaanites” (Philosophia Christi, vol. 11, no. 1, 2009, pp. 53-72. Click on the link provided to read the entire article). Jones pinpoints the problem on the first page of this article when he writes, “Could it be that because our culture today commits these same Canaanite sins we are inoculated against the seriousness of these sins and so think God’s judgment unfair?” (p. 53).

Looking at the immediate context of the Elijah story, as well as the overall biblical context, brings clarity to the story of Elijah’s execution of the prophets of Baal. It also challenges our passivity or acceptance of idolatry in our own lives. This story is not the only one that speaks of fire from heaven. In our next post, I will look at 2 stories: the unnamed prophet who condemns Ahab for sparing his enemy (1 Kgs. 20:38-43), and Elijah’s destruction of two companies of soldiers by calling down fire from heaven (2 Kings 1).

The Big Picture of a Biblical Book, The Book of Genesis

The Theme of the Book of Genesis

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The Theme of the Book of Genesis

It's important to get the big picture.
It’s important to get the big picture.

Whenever possible, I like to summarize a biblical book in one statement. This is much harder than it might seem, and sometimes I am unsuccessful in coming up with a single statement. While it might seem like an oversimplification to summarize a book of the Bible in one sentence, it is helpful when it comes to gaining the “Big Picture.” In my experience, many people do not know how to connect the dots of a book in order to see the big picture. Some study books of the Bible without ever considering how the various things said fit together. For example, the Book of Genesis contains some of the most well-known stories in the world. Stories such as the Creation, the Flood, the tower of Babel, Abraham’s offering up Isaac, and Joseph’s “rags to riches” story in Egypt, are told in every Sunday School class and have even frequently appeared on the silver screen. These stories are often told in isolation to one another and some readers never stop to consider what connections they share. So while someone might listen to a lesson on Joseph and learn about God’s faithfulness in the midst of adversity, they don’t ask what that has to do with the story of Creation, or Abraham, which are also recorded in the Book of Genesis. In other words, many people fail to grasp the big picture of a biblical book. As the old saying goes, “They can’t see the forest for the trees.”

Bible study that never looks at the big picture can lead to more questions than answers!
Bible study that never looks at the big picture can lead to more questions than answers!

The failure to think in terms of the overall message of a book of the Bible is often the result of preaching that one Sunday is in the Gospel of John, and the next Sunday is somewhere in Isaiah. Topical preaching can be very valuable and certainly has its place, but some Bible teachers and preachers often fail to teach the Word verse-by-verse and chapter-by-chapter. In other words, many Christians have not had good Bible study habits modelled for them. As a result, many people in the church are unfamiliar with how to study the Bible and how to hear the messages that are being proclaimed in It. In this article I will take a look at the first book of the Bible, the Book of Genesis, and attempt to, not only summarize it’s message in one statement, but show you how I arrived at that summary statement.

Key Words in the Book of Genesis

Biblical writers repeat key words and ideas!
Biblical writers repeat key words and ideas!

Key words are an important way of discovering the meaning of a biblical text, or even a whole book. We all know that “repetition is the first law of learning.” If a particular point is important, a writer or speaker will repeat it several times to make sure the reader, or audience catches its significance. The most frequently repeated word in the Book of Genesis is the word “bless.” The words “bless,” “blessing,” etc. occur a total of 88 times. Not only is “bless” the most frequently occurring word in the Book of Genesis (excluding God and God’s name), there is no other book of the Bible in which it occurs more. This observation is a clue that blessing is an important theme in the book. There are several helpful tools that help identify key words. First, a good concordance, second, a good bible software program (e.g., Logos Bible Software), and third, a good Bible commentary (such as Gordon Wenham’s commentary on Genesis in the Word Biblical Commentary series).

Be fruitful and multiply is the first blessing mentioned in Genesis.
Be fruitful and multiply is the first blessing mentioned in the Book of Genesis.

Since we have discovered that blessing is the most frequently occurring word in the Book of Genesis, the next step involves finding out what blessing means in Genesis. Once again a concordance is all that’s necessary, although a good Bible Word Study Book is also helpful. By using a concordance, I can see the various ideas associated with blessing in Genesis. The first thing I notice is that blessing is frequently connected with the gift of life. The first two occurrences of “bless” in Genesis are connected with the statement: “Be fruitful and multiply” (Gen. 1:22, 28). Not only are living creatures blessed with the ability to reproduce, but I also notice that the word “blessing” only begins to appear once life is created! These observations suggest that blessing and life are closely tied together in the Book of Genesis. As I search for other connections, I notice that blessing is also connected with possessions (Gen. 13:2), protection (as when Abram lies about his wife and he and Sarah are protected by God), the gift of land, descendants, and a great name (Gen. 12:2-3); fertility in the midst of drought (Gen. 26:12), and saving others from starvation (Gen. 41:55-57), plus much more! I begin to notice that even when the word “bless” doesn’t specifically occur, the idea of blessing is still present in many stories.

Offspring in the Book of Genesis

The second most repeated word in the Book of Genesis is "seed" or "offspring"
The second most repeated word in the Book of Genesis is “seed” or “offspring”

When I begin to look for the second-most repeated word in Genesis, I find that it is the word “seed” or “offspring.” The word “offspring” occurs 59 times in Genesis. This theme of offspring further confirms what I’ve learned about the connection between blessing and life. Already, a few key ideas are beginning to take shape on my understanding of Genesis. Once I begin to recognize the connection between blessing and life (or offspring), the genealogies of Genesis also take on a new depth of meaning. No longer do I simply view them as a long list of boring hard-to-pronounce names, but I begin to see how they are intimately connected to this theme of blessing and life. The genealogies literally show God’s blessing at work. Through them we experience human beings being “fruitful and multiplying!”

I am now beginning to form a basic understanding of the main theme of Genesis. It involves God’s desire to bless. That blessing includes many things (protection, deliverance, possessions, etc.), but ultimately the blessing is about life. God’s blessing in chapter 1 of Genesis resulted in a world that was “indeed very good” (Gen. 1:31). Sin ruined God’s good world and introduced the opposite of blessing, curse (Gen. 3:14, 17), and with curse also came death (Gen. 2:17; 5:5). But Genesis teaches me that God isn’t content with a world that has been plunged into a cycle of sin, curse, and death. Therefore, God continues to bless. In fact, God promises that human beings will triumph over the curse through the “seed” of the woman (Gen. 3:15). This is the first messianic promise in the Bible, and it is why there is such a focus on “seed” (offspring) in the Book of Genesis. The genealogies follow a pattern of tracing the promised seed, and so we see another reason for their significance. Although I’ve identified a key ingredient in attempting to summarize the message of Genesis, there is still another important theme I need to account for.

God’s Promises to the Patriarchs in the Book of Genesis

God's promises to Abraham continue the theme of blessing and offspring in the Book of Genesis.
God’s promises to Abraham continue the theme of blessing and offspring in the Book of Genesis.

As I follow the story of God’s blessing in Genesis, and see it constantly disrupted by sin, I come to the story of Abraham. God’s call of Abraham is clearly an important dividing point in the Book of Genesis. From this point on, God begins to work with a specific family: Abraham and his descendants. The reason for this is not because God has given up on the rest of mankind, but because He plans to use Abraham to bring blessing to all the nations of the earth (Gen. 12:3; 18:18; 22:18). In fact, through the promises given to Abraham, I recognize the occurrence of my two key words in God’s statement: “In your seed all the nations of the earth shall be blessed” (Gen. 22:18). Therefore, the promises given to Abraham are clearly an important part of the theme that God desires to bless by bringing life. Not only do I continue to see the key words “bless” and “offspring” throughout the rest of Genesis, but I now find the recurring theme of “promise.” This key idea is not found in the recurrence of the word “promise” but in the actions of God in the story. God begins by making certain promises to Abraham, which include the blessings of land and descendants, but also the promise to bless all nations through Abraham’s seed. These blessings are repeated a number of times to each generation of Abraham’s family. We can trace them, not only in Abraham’s life, but also in the lives of his son Isaac (e.g., Gen. 26:3-4, 24), and grandson Jacob (e.g., Gen. 28:3-4, 14). The apostle Paul clearly saw this theme of promise in the story of Abraham and he writes about it a number of times (e.g., Rom. 4:13-14; Gal. 3:16-18–note that Paul also uses the key word “seed” in both of these passages!).

Although there are other sub-themes and motifs used in Genesis to communicate the message (and I will examine some of these in a future article), we have now reached a point where we can formulate our sentence. If I had to sum up the message of Genesis in one sentence (in fact, 6 words) it would be: God’s Promise of Blessing and Life. I believe this statement captures the big picture. In this statement we have the key themes of blessing, life, and promise, and the One who is behind it all.

I hope this exercise has not only given you the big picture of Genesis, but that it has also suggested some fruitful ways to go about getting at the message of a biblical book. For other articles that explore certain aspects of the message of Genesis please see my series on “Violence in the Old Testament” parts 4, 5, and 6. For articles that explore other tips on studying the Bible please see my series, “Helpful Suggestions for Bible Study” of which this article is a part.

Character Studies, Insights from Family Portraits, The Book of Samuel

Peninnah: The Other Woman

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Family-Portraits-CoverThe following article is an excerpt from my book Family Portraits: Character Studies in 1 and 2 Samuel. It is taken from chapter 2 which is a character study on Peninnah, one of the wives of Elkanah, the father of Samuel. I chose this excerpt because the study on Peninnah is the shortest in the book. The article is essentially the same as the book with a few editorial comments added to help the reader who doesn’t have access to the book (the photos are not original to the book but are also added). If you enjoy this excerpt please consider purchasing a copy of Family Portraits. Clicking on the book icon (on the right or in the left margin below) or on the links at the end of the article will connect you to sites where the book can be purchased.

Peninnah: The Other Woman (Samuel’s Stepmother)

And her rival also provoked her severely, to make her miserable (1 Sam. 1:6) 

How Would You Want to Be Remembered?

thoughtfulPeninnah only appears in four verses in 1 Samuel chapter 1. It is hardly enough to gain a true portrait of the woman herself, but is enough to give us a negative impression of her. The writer of 1 and 2 Samuel cannot possibly develop fully the story of every person he mentions, but the question comes to mind, “If you were going to be remembered for only one thing, what would you want that to be?” Unfortunately for Peninnah, our only memory of her is that of a bitter and spiteful person. She is described as Hannah’s “rival” (1 Sam. 1:6). Birch notes that this is “a term seldom used in describing family relationships and often translated as ‘enemy’ or ‘adversary’ in describing relationships between peoples or nations.” (Bruce Birch, The First and Second Books of Samuel, The New Intepreter’s Bible, p. 975) In a book where family rivalries will sometimes turn into deadly national conflicts, perhaps this word intentionally suggests a “preview of coming attractions.” If it had been possible to take a photograph of Peninnah, like any good rival, she would have had a frown on her face and a scowl on her lips.

“Facing” the Facts: Peninnah’s Name (1 Sam. 1:2)

faceThe meaning of Peninnah’s name is obscure. It may be related to the word “ruby” or “pearl.” Fokkelman (Vow and Desire, p. 17) writes it “is a name which suggests a beautiful exterior,” which in the present context would be ironic (that is, beautiful on the outside but jealous and spiteful on the inside). It has also been suggested that her name means “prolific” which would correspond to her role as the childbearing wife in this story (Ralph Kline, 1 Samuel, Word Biblical Commentary, p. 6). However, I would suggest the significance of Peninnah’s name lies more in its sound than in its meaning. Several of the names mentioned in chapters 1 and 2 have the letters “peni ” (or, “pheni ”) in them. In addition to Peninnah, these letters are also found in the names Hophni and Phinehas. While this easily goes unnoticed in English, it is more obvious in the original language. The word peni (or, pheni — the same consonant can be pronounced as a hard or soft “p”) in Hebrew means “face,” or “before” (ESV “in the presence of”); and is used frequently throughout the first and second chapters (1 Sam. 1:12, 15, 18, 19, 22; 2:11, 17, 18, 21).

This puts a spotlight on the word “face,” or “before.” It is important to note that this word is always connected with the Lord in this story. Perhaps the story is highlighting the importance of seeking the Lord’s “face” (or “presence”), or perhaps we are being reminded that all we do is done “before” the “face” of the Lord.

Seeking the Lord’s face is certainly important in understanding the change in Hannah’s countenance (1:12, 15, and 18). But the sin of Hophni and Phinehas is also done “before the LORD” (2:17), and so we may be justified in saying that this story is reminding us that all we do, whether good or evil, is done “before the LORD.” We have all experienced that the presence of certain people can be an encouragement to do what is right. This is one of the important aspects of Christian fellowship. If we are constantly aware of God’s presence in our life, setting our minds on heavenly things (Col. 3:2), and having fellowship with him (1 John 1:3), then we will act and think in a Christ-like way. An awareness that we are always “before the face” of the Lord is a great deterrent to sin.

Family Worship or “War”ship? (1 Sam. 1:4–7)

Peninnah hassled Hannah each year they went to the feast at Shiloh
Peninnah hassled Hannah each year they went to the feast at Shiloh

Would Peninnah’s actions have been different if she had been conscious of the fact that all she did was “before the LORD”? The only thing we know about Peninnah, besides the fact that she had several sons and daughters, is that she continually rubbed Hannah’s nose in this fact. Peninnah’s timing makes her actions even more reprehensible. She chooses the time of the yearly pilgrimage to Shiloh to hound Hannah about being barren. What should be a joyous time of celebrating and worshipping the Lord becomes a miserable family fiasco. It is interesting how everything can be alright until it is time to go to church. All of a sudden, husbands and wives have a fight, or the kids start fighting with one another, or mom and dad are yelling at the kids to behave. In the car, on the way to church, an otherwise godly family can become screaming lunatics!

Each year the pilgrimage to Shiloh for Elkanah’s family was the holiday from hell. Our admiration for Elkanah grows (Elkanah faces a number of challenges that I elaborate on in his character study in chapter 1). The easy thing to do would be to cancel the trip and save everyone the pain and misery. But Elkanah, this “God-bought” man (one of the possible meanings of Elkanah’s name, also discussed in chapter 1), knows the importance of worshipping the Lord together as a family.

When one considers the family obstacle, along with going to a sanctuary presided over by a corrupt priesthood, Elkanah’s commitment is quite extraordinary. Satan still uses the same methods of discouragement today.  He whispers, “If it is this much hassle for your family, you are better off not going to church.” Or he says, “Look at the mess your family is in. Who do you think you are, to be going to church!” If he can’t persuade us this way, he will turn our eyes to the leaders or other members of the church and say, “You are better off staying at home, look at those hypocrites. Do you really want to worship with them!” Elkanah’s response needs to be our response as well.

Worshipping God naturally leads to loving others! (This photos is from a worship service at Calvary Chapel York)
Worshipping God naturally leads to loving others! (This photos is from a worship service at Calvary Chapel York)

This painful scene portrays an important truth. 1 Samuel 1:7 states, “So it was, year by year, when she went up to the house of the LORD, that she provoked her.” Peninnah fails to make the connection between worshipping the Lord and her treatment of others. It is while she is on her way to worship that she treats Hannah so spitefully! How is it that we can sit in a worship service and praise the Lord, yet immediately think or speak so cruelly of others made in God’s image? Speaking of the tongue, James writes, “With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so” (James 3:9-10).  Or as John writes,  “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20).

Conclusion: Should We Pity Peninnah?

helenIt is tempting to feel sorry for Peninnah. After all, she is Elkanah’s second choice and she knows it. The reason for her bitterness and spite is because she is not loved with the same measure as Hannah, if at all (1 Sam. 1:5). Elkanah was doubtless guilty of open favoritism, which in a family can be devastating—just ask Isaac, Rebekah, and Jacob, who were guilty of the same thing (Gen. 27 and 37). There are two lessons here. First, Elkanah is ultimately responsible for the pain he and his family experienced. If he had trusted God in the first place, he would never have married Peninnah and thus they all would have been spared the grief caused by this less-than-ideal situation (This is further discussed in Elkanah’s character study in chapter 1). Despite the mistake of bigamy, if he had treated his wives more equitably there would have been less room for jealousy.

Second, Peninnah also bears responsibility for her actions. She was clearly seeking her security in the love of her husband rather than in the Lord she was supposedly worshipping. This is not to ignore her very real pain of being loved less; it is only to say that she still had a responsibility for the way she responded. We will not always be loved by others the way we would like to be. Sometimes the circumstances are of our own making, but sometimes they are not. Circumstances may influence attitudes, but they are not the only determining factor. God has given us an ability to choose. We choose to grow bitter or we choose to grow in grace. Circumstances may help or hinder, but the choice is still ours. Today’s society is quick to absolve people of responsibility. “It is my parents’ fault” or “my spouse’s fault” that I am the way I am. This kind of reasoning is foreign to the Bible. It is right to have empathy for people who are in difficult situations with much pain and suffering, but it is wrong for the person in that situation to allow those circumstances to mold their character in a negative way. God is the Potter and he can take any circumstance and use it for good, but we must yield our lives to his gracious, omnipotent hands.

 Family Portraits is available in various formats at the following sites:

Amazon USA / UK (hardback or softcover)

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