Tag: Christianity

Book Review: Exploring the New Testament World

On By Jovan PayesIn Articles, Book Reviews, Books, Early Christianity, Greco-Roman World, New Testament, New Testament Background, New Testament World, Roman Empire, Thomas Nelson
bell-the-new-testament-world-book-cover

Albert A. Bell, Jr., Exploring the New Testament World: An Illustrated Guide to the World of Jesus and the First Christians (Nashville, TN: Nelson, 1998), paperback, 336 pages.

As a New Testament student, I have a deep interest in the social, cultural, political, and religious world from which my faith and these documents, in particular, have emerged. I always like books that help me better understand this world.

This review is focused on a popular volume from Dr. Albert A. Bell, Jr., who is current faculty and professor of history at Hope College in Holland, Michigan, which he joined in 1978. Bell is an eclectic author who has been published in academic circles (Jewish Quarterly, The Classical World, The Classical Journal), as well as being an accomplished mystery novelist, and fiction and non-fiction author.

One of Bell’s passions is the New Testament and its world, and in 1998, he published an expanded and revised edition of his Guide to the New Testament World (Herald Press, 1994) with Thomas Nelson Publishing under the title, Exploring the New Testament World (abbreviated here as ENTW). It is a fairly well-known volume, and over the course of nearly 20 years, is has served as a required textbook in various colleges and university settings.

I initially purchased this volume while an undergrad. I did so because I recognized the name on the “Foreward” by-line as the venerable Bruce M. Metzger. With his endorsement that Bell’s book was the new standard,[1] I ante-ed up and added this volume to my personal library. Since then, I have read chapters and sections here and there, using them in college papers, sermons, or for insight. But recently, I read the book cover to cover, as part of my graduate coursework covering the New Testament World.

The following is a brief survey of the book and some thoughts about its strengths and weaknesses. Here we go.

Survey of Exploring the New Testament World

Bell organizes ENTW to cover nine chapters. There are ten total chapters, plus two appendices (a glossary of ancient writers, genealogies of the Julio-Claudian Caesars, and the Herods), but in terms of NT world material, there are only nine sections. In the first chapter, Bell provides a straightforward argument explaining the importance of placing the NT writings and narratives within the context of the Greco-Roman world, and the importance of the ancient sources that inform students of this first-century world in order to provide an accurate picture of the ancient realities early Christians faced.

Chapter Two develops several important contours of first-century Judaism. It surveys the issues of Hellenism and its tensions within the Jewish community, the importance of oral traditions, the various sects of the Jews (Pharisees, Sadducees, Herodians, etc.), and some of the tensions between the Jesus movement and early Judaism.

Chapters three to nine cover the Greco-Roman world and its social, political, religious, and philosophical contours, and their impact and interaction with early Christianity. The chapters provide context and provide significant high points in each of these areas. The Roman political structure is introduced, along with the emergence of the Caesars, and how a little city-state managed an empire that includes Judea. The benefits and penalties of Roman law it was applied to citizens and non-citizens, to the aristocracy and the lower class, along with the government’s concern for subversion. A concern, the Christians easily could arouse.

The interests and concerns for religions and philosophies in the Greco-Roman world are much different than modern concerns, as one could be religiously pluralistic, but such flexibility was not held among the philosophies. Religion was not about relationships nor morality, per se, but about personal success and the appeasement of the gods. Philosophy was about framing the proper worldview for justice, truth, and reality, and building a lifestyle consistent with that philosophy (Epicureanism, Stoicism, the Cynics, etc.).

In the Greco-Roman world, status was everything, and even then, the social world was immanently connected (patronage, slavery, free classes). The NT language of dichotomy –slave or free, male or female, Jew or Greek, etc.– comes alive, when one appreciates the first-century world’s penchant for status. Moreover, the Roman concern for “property” is equally of value as it plays out in the social and family life of the Romans (pater familias). Finally, the volume closes with attention to the “approximate” view of time versus the modern obsession with millisecond accuracy view of time, the way distances were measured, and the various means and methods of traveling — and yes, they did sight-seeing and had vacations, and the “they” are typically the rich.

I could not agree more with Dr. David A. deSilva’s Logos.com review on ENTW, “this is a great point of entry into the NT world. It covers a great deal of ground in a short compass.” deSilva is no slouch when it comes to studying the NT world.

Strengths and Weaknesses

First, the strengths. Bell offers a volume that is not intended for the scholar, but for a “lay readership.” In fact, he clearly says, “I don’t assume anything on the part of the reader except an interest in the New Testament and an openness to exploration.”[2] So it strikes me odd that Andreas J. Köstenberger “roughs up” Bell regarding the concern for the “general reader” as being an example of “a lack of focus.”[3] That’s why I bought the book in the first place. Mission accomplished.

This is where Bell’s a folksy, novelist, writing style serves as a major asset and strength. Bell is fun to read. He provides common sense illustrations. He is not encumbered with “scholar speak.” The material covered in ENTW can be dry and dull, but Bell’s popular writing style really makes the materials appealing and memorable. Is that not the mark of a good teacher?

Clearly, “the most outstanding feature,” as Köstenberger states,[4] is the robust bibliographies at the end of each chapter which allow the emerging NT world student ample “next step” resources and direction for further study. Even though now 20 years old, the bibliographies are still helpful because many of the articles cited are still primary resources that must be consulted today anyways. I had thought about placing the “dated” bibliographies only in the weaknesses column, but they are still valuable.

Second, the weaknesses. I still have to list that while bibliographies in ENTW are excellent, there have been 20 years of research since 1998. This research may push an understanding of a Greco-Roman or Jewish phenomenon in different, more accurate directions. So, in light of newer contributions to understanding the New Testament World, Bell’s work is dated by comparison.[5] An updated revision would certainly be welcomed.

Bell’s knowledge of the Greco-Roman world is certainly evident but it comes at a cost. Bell is disproportionate in his treatment of the Greco-Roman world compared to his treatment of the Jewish world, demonstrated by seven chapters to one chapter on the Jewish milieu.[6] ENTW would certainly be a much larger and different book if Bell provided equal space.

Finally, there is a limitation built into ENTW. The volume is an introductory volume for a readership at the very beginning of the New Testament and background study. For this reason, many of his discussions need refinement.[7] Other topics Bell brings up are irrelevant or vaguely touch on New Testament background research, such as his inclusion of the Shroud of Turin.[8] It would seem this speaks to his intended audience, but this does suggest the limits of the volume.

Recommendations

I loved reading ENTW, but by the above tally, there are several strengths and weaknesses to consider. While I have profited from the book, I would agree that it should not bear the sole burden of the main textbook without supplements. As E. P. Sanders says, “Ancient history is difficult. It requires above all common sense and a good feel for sources.”[9] Still, Bell’s achievement is a resource that is easy to read, well researched, and it serves its purpose well to be a “point of entry” (daSilva). For being nearly twenty years old, the book has stood out well. It has accomplished its task.

In this vein, then, I would recommend ENTW to the average churchgoer and those new to reading the New Testament illuminated by understanding the world its documents emerged from. It would certainly provide illustrative help for teachers and preachers of the New Testament documents. And perhaps, in this segment of New Testament students, Bell’s work will still have much life and longevity.

If, however, we are thinking in terms of college reading then, if there is no revision in sight to update the discussions or to reassess its attention to the Jewish world, then either make ENTW supplemental reading, not the core (because it reads so easily) or replace it with a more complete and scholarly work like Everett Ferguson’s Backgrounds of Early Christianity, 3rd ed. (Grand Rapids, MI: Eerdmans, 2003). Or, a blend of the two.

References

  1. Metzger’s “Foreword” begins like this, “Previous generations of students were instructed and entranced by T. R. Glover’s classic book, The World of the New Testament […] That book, now longer in print, will no be replaced for other generations of readers by the present volume written by Dr. Albert A. Bell, Jr.” (ix). That is a pretty intense opening line, and I experienced it like the opening word-crawl from Star Wars.
  2. Bell, Exploring, xii.
  3. Andreas J. Köstenberger, “Exploring the New Testament World. Albert A. Bell, Jr. Nashville; Nelson, 1998, xiv + 322 pp., $14.99,” JETS 42.4 (Dec 1999): 754.
  4. Köstenberger, “Exploring,” 754.
  5. Newer resources like Joel B. Green and Lee Martin McDonald, eds., The World of the New Testament: Social, Cultural, and Historical Contexts (Grand Rapids, MI: Baker Academic, 2013) would certainly have “fresher” insights.
  6. Köstenberger, “This may reflect more the author’s area of expertise than a conscious presupposition concerning the preeminence of a Greco-Roman over against a Jewish background for the NT. Nevertheless, it would have been helpful to acknowledge this focus at some point in the volume as well as in the title of the book” (754).
  7. Köstenberger points out a footnote comment, regarding the largely controverted discussion regarding the authorship of Paul’s letters to Timothy and Titus (754). Bell seems to keep open the option for pseudonymity (Exploring, 150, n. 7), without qualification.
  8. Bell, Exploring, 13.
  9. E. P. Sanders, The Historical Figure of Jesus (London: Penguin Books, 1995), 55.

The Public Reading of Scripture: Six Practical Suggestions

On By Jovan PayesIn Articles, Church Practices, Gospel Advocate, New Testament, Paul's Letters, Practical, Publications, Published, worship

Reprinted with permission from the March 2017 issue of Gospel Advocate Magazine.

A vital element to the worship assembly of the body of Christ in the first century was the reading aloud of the Scriptures (1 Timothy 4:13; Acts 13:15). Today, it is probably hard to imagine a time when God’s word was accessible only when assembled with God’s people; it was a communal experience. The proliferation of Bibles today has truly made reading Scripture an individualized practice; yet, this has not always been so. In fact, the meaning of “church” (ekklesia; “an assembly”) presumes a people gathered to hear, to commit to, and to act upon the Word of God (Matthew 16:18; Deuteronomy 4:10-11; 31:9-13). Thus, hearing God’s Word is part of who we are as “the church” (Acts 11:26; 14:27).

The church needs to elevate the importance of the Scripture reading assignment in our assembly (Act 13:15; 2 Corinthians 3:14). There is a tendency to be too casual about this assignment. Perhaps it is because we take literacy for granted, though the capacity to read words is not the same as understanding the words being read. In this connection, we may then take for granted that anyone can read the Scripture aloud to the church. In some societies, reading is still regarded as a technical skill, much as it was in Bible times.

If reading the Scriptures will make a child of God “complete, equipped for every good work” (2 Timothy 3:17 ESV) when read for private devotion, then the same God-breathed writings read aloud will provide the same effect for the congregation. In the Scripture reading, God is speaking to His people. For this reason, the public reading of Scripture is a crucial element of the worship assembly and should not be taken casually or lightly.

A Note on the Context

In fact, Paul anchored to this very core principle when he wrote to Timothy to provide a strategy for the faithful to protect themselves from a departure from the faith, which will consist of Christians “devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1). The antidote against “irreverent, silly myths” (4:6-7) and any possible competitors to divine revelation is the healthy teaching from God (4:13). Public reading of Scripture inoculates against false teaching and invites faithful discipleship and commitment to God (Exodus 23:22; 24:7). It syncs us up with God.

Paul makes similar requests in other letters to the churches of the first century. When detailing the unveiling of the mystery of Christ, Paul anticipates and expects the church to share his understanding (Ephesians 3:4-6). After he writes on the supreme role of Christ in redemptive history, he expected the Colossian congregation to letter swap with Laodicea (Colossians 4:16). And, to the Thessalonians, he was quite strong when he placed “an oath before the Lord to have this letter read to all the brothers” (1 Thessalonians 5:27), for through the reading aloud of his letters they would be taught (2 Thessalonians 2:14-15). And in the final revelation of Jesus, the apocalyptic portrayal of divine victory through the gospel is framed as one that must be read aloud and safeguarded against addition and omission (Revelation 1:3; 22:16-19).

Reading Scripture aloud can bring the church into sync with God’s word. The more exposure, the better our biblical literacy; then, ideally, the healthier our churches will become. Let us switch gears, now, to provide practical suggestions for this powerful act of reading Scriptures aloud in our worship assembly.

Six Suggestions for Reading Scripture Aloud

There must be a spiritual gravitas connected to reading Scripture before the assembly. I had a mentor, Don W. Hinds, that would stop me when I misread a passage aloud. He would use the adage, “take heed how you read,” to instill in me the importance of properly reading the biblical text aloud. I would like to use this as a refrain as we consider some practical guideposts for reading the Scriptures aloud when the church is assembled for worship — although these suggestions can be applied in various settings of church life.

Furthermore, in many congregations, those who manage or arrange the various elements of the worship assembly (deacons, elders, etc) should seriously consider the points below as they select public readers of Scripture. We are worshipping God and engaging in spiritual and divine matters, we are not merely filling a roster. God’s word must be the centerpiece of our worship.

First, the reading should be met with a respect for proper pronunciation and performance. This is the “oral” spiritual heritage of God’s people, to hear and understand God’s word (Nehemiah 8:1-8). Not only should one practice to read clearly and distinctly, but some types of Scripture (genre) require an element of performance (cf. Psalms). For example, we should not read a psalm of lament (Psalms 51) as if it were a genealogy. Take heed how you read.

Second, we should consider the verbal skill set of those who will read before the assembly. The goal is to instill an understanding of God and to invite the church to obedience. There is no verse that prohibits individuals with speech problems from publicly reading Scripture. We should both be sensitive and inclusive. Fortunately, audio technology facilitates what requires loud speaking in other settings. Still, as long as the public reading reaches its goal then it has accomplished its purpose. Take heed who will read.

Third, the reading selection should be long enough to understand the message. This is especially true when the selection is independent from the sermon. Some congregations may design their readings to go through a book (Psalms) or a large section of Scripture (Major Prophets). Other times, they are connected to the sermon. The readings must be of sufficient length to provide context and understanding and should have a natural and intended connection to the worship service. All things being equal, we may ask, “why read from the Song of Solomon when the sermon is on the ‘second death’ of Revelation?” Take heed what you read.

Fourth, the readings must be the Scriptures free from alteration. From time to time some like to add a few impromptu thoughts in connection with the reading of the Scripture. The points may be very excellent, but they run the risk to be of another variety. It is important to keep to the task at hand, which is to read the assigned portion of Scripture. There are many reasons for this. The most significant reason is to elevate the word of God over the words of men. As Revelation 22:18-19 warns, the text must be read without omission and addition. Take heed that you read.

Fifth, the reading of Scripture must be purposeful. There should be communication before hand to prepare those who will read aloud in worship. Sometimes we can displace others when we lean upon “good readers” in a pinch. With a purposeful schedule, we can give enough notice so that our readers can prepare, become familiar with the text, and develop a comfort level. Preparation and practice are the best helps to reduce “stage fright.” Take heed before you read.

Sixth, the reader should not cause a distraction by what they wear. It is true that God seeks and looks at the heart (1 Samuel 16:7; Matthew 15:8), but one should dress for the spiritual occasion (Matthew 22:11-14). While attire may sometimes be a distraction, it is more important that the reader’s lifestyle should not be a distraction. If those who pray in assembly should have “holy hands” (1 Timothy 2:8), what of those who read Scripture. Paul told Timothy that he should be an example; this would make an additional influence when he would read aloud the Scriptures to the church (1 Timothy 4:12). Take heed by whom you read.

Concluding Thoughts

The public reading of Scripture was an essential component of the first-century worship assembly. If in today’s time, the church seeks to be in conformity with the early worship practices of the New Testament church, then it will seek to incorporate this practice and develop those who will read. Moreover, the church will grow when she integrates the three-fold instruction given to Timothy: the public reading of Scripture, the exhortation, and the teaching (1 Timothy 4:13). In a day and time when so many church groups are seeking new and innovative methods to “enhance” worship, the age-tested and inspired method to read aloud God’s word must be in the forefront of our worship assemblies. Blessings to the reader, and blessings to the hearer.

Jovan Payes preaches for the Highland Church of Christ in Bakersfield, Calif.

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The Value of Godly Women to the Church

On By Jovan PayesIn Articles, Book of Acts, Christian Ethics, Christian Leadership, Church Leadership, Discipleship, Glendale Gleaner, Leadership Ethics, Published, Theology, Women Studies

Define value. Dictionary definitions notwithstanding, John Keats (1795-1821) begins his poem, “Endymion,” with the words, “a thing of beauty is a joy forever.” Keats speaks to the power that people —their character and actions— have in retrospect. “That, whether there be shine or gloom o’ercast, They always must be with us, or we die.” The Scriptures show, however, what is “a joy forever”; in a word: godliness. Paul writes, “for bodily exercise is profitable for a little: but godliness is profitable unto all things, having promise of the life which now is, and of that which is to come” (1 Tim 4:8). [All Scripture references are from the American Standard Version unless otherwise noted.]

Nothing is more valuable and potent in this world than “godly seed” (i.e., offspring; Mal 2:15). Humanity, after all, was made to bear the image of God on the earth (Gen 1:26-31): “Let us make man in our image, after our likeness.” While there is tremendous learning to be gained from understanding the binary nature of humanity (“male and female”), we wish to pursue a study on the value of godly women to the cause of God as it is manifested in the NT church in the past and today.

Godliness is a Matter of Character

Godliness is reflected in the content of a person’s character and conduct. The church is an amazing place full of potential when it reflects the character of its godly women. There is no greater influence in the Lord’s church than godly women. For example, David once said, 

know that Jehovah hath set apart for himself [she] that is godly: Jehovah will hear when I call unto [her]. Stand in awe, and sin not: Commune with your own heart upon your bed, and be still.[1] (Psalm 4:3-4, ASV edited)

The Hebrew word (hāsîd) for “godly” (holy) one implies a “kindness” that extends grace toward others because they have at one point received grace.[2] The word is used with great regularity in the Psalms. Godliness is seen, then, as a matter of character, of piety.

Godliness is fundamental to Christian conduct (2 Pet 1:6-7, 10-11). Paul writes that Christian women are to profess godliness through good works: 

that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works. (1 Timothy 2:9-10)

The Greek word (theosébeia) for “godliness” speaks to a reverence for God manifested in a set of beliefs and practices.[2] Christian women are to ground their value in their character and reverence for God (1 Tim 4:7-8; 6:11; 2 Tim 3:12; Tit 1:1, 2:12; eusébeia).[3]

Godly women of such character are of inestimable worth to the church. They leave an indelible mark upon everyone they touch. When they show divine kindness to their neighbor when they extend grace to others because they have experienced it as well, and when godly women focus on the content of their character and faithfulness to God, then the world will understand the value of godly women to the cause of Christ. Any home, company, and the church know the powerful influence of such godly women for they cast a beautiful shadow of faith and devotion, service and evangelism, determination and selflessness. This value is seen at the end of Proverbs 31 (10-31), “a woman that feareth Jehovah, she shall be praised. Give her of the fruit of her hands; And let her works praise her in the gates” (30-31).

Examples of Godly Women in New Testament

Let us consider a few examples of the value women have to the church. Women disciples have always been a part of Jesus’ ministry (Matt 27:55; Mark 15:41; Luke 10:38-42; John 4:1-26).

Financiers

Luke’s Gospel Account provides a note on some of the financial supporters and companions of Jesus as he and the twelve went throughout cities and villages “preaching and bringing the good tidings of the kingdom of God” (Luke 8:1-3). 

Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means. (Luke 8:1–3)

Among these many women were named three in particular: Mary Magdalene, Joanna, and Susanna. They served Jesus and the twelve from their own possessions and property (“their substance”). After being healed from infirmities and evil spirits, they served as continuous financial supporters of Jesus presumably to bring the same “good tidings” into the lives of others.

Disciples

The Gospel accounts reveal that the women disciples of Jesus were the first to witness and share the resurrection event of Jesus with the disciples. Matthew recounts the encounter of Mary Magdalene and the “other” Mary who came to Jesus sepulcher and were greeted by the angel who had rolled back the stone of the tomb (28:1-10). Mark adds that the “other” Mary is the mother of James and that a third woman was them – Salome (16:1-8). Luke adds that there was a second angelic man, and several other women including Joanna that were greeted with, “Why seek ye the living among the dead?” (24:1-12). John’s Gospel shows Mary Magdalene confused over the empty tomb, comforted by Jesus himself, and told to say that Jesus would ascend to the Father (20:1-18). At a time when the prevailing cultural theory was that a woman’s testimony was inferior to a man’s, the earliest witnesses to the empty tomb of Jesus are the women disciples of Jesus.

Message Sharing

Luke continues to demonstrate the value and influence of women in the early church. The Acts of the Apostles demonstrates at every turn the value of godly women to the church. Women (including Mary, Jesus’ mother) were among the disciples in the upper room as they waited for the coming of the Holy Spirit promised by Jesus (1:14), and Peter declares the prophetic words of Joel (2:28ff) that “your daughters shall prophesy… and on my handmaidens… will I pour forth of my Spirit” (2:17-18). 

And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. (Acts 2:17–18)

Paul himself would abide with Philip the evangelist who “had four virgin daughters, who prophesied” (21:8-9; 1 Cor 11:5).

Doing Good

Luke, by the Spirit, give ample attention to a disciple named Tabitha who “was full of good works and alms deeds” who had fallen ill and died (9:36-37). Peter would be summoned by the church to be with them during this time. Her good works and influence were demonstrated by those who grieved at her death because “all the widows stood by him weeping, and showing the coats and garments” she made “while she was with them” (9:39). Caring for others —particularly widows— has always been an important demonstration of pure religion before God (Jas 1:27). Paul would instruct on the importance of the church and women of faith to care of widows (1 Tim 5:1-17; Acts 6:1-7).

All Encompassing

As the Hebrew writer says (11:32), “for the time will fail me” to continue tell of Christian women who were patrons, fellow workers for the truth, founding members of congregations and “house church” hostesses (Acts 16:11-15). They corrected false teachers (Acts 18:24-28). They raise up godly men to be evangelists (2 Tim 1:3-8, 3:12-17). They loved their husbands and children and demonstrated administrative skill in their homes (1 Tim 5:14; 1 Pet 3:1-6). Finally, Romans 16:1-16 demonstrates that many sisters served in the Lord as servants of God, evangelistic collaborators, teachers and financiers. Christian women ministered the gospel to the first-century world without hindrance.

Godly Women in the Church Today

The Lord-God envisioned an invaluable and elevated place for women in the world. These divine truths hold true today despite the ongoing debate over social gender expectation of men and women. Godly women have tremendous value to the church today, because their roles are still as invaluable as ever. Godly women continue to manage their homes, whether they are a full time stay-at-home wife/mother, work from home, or go to the office. They embrace their domestic role in the home as wife and mother (1 Tim 2:15).

Single women, however, bring a singleness of zeal to the church. Paul says they are “careful for the things of the Lord” (1 Cor 7:34). The breadth of their valuable influence is tremendous. They lead ladies’ Bible classes and workshops, are congregational Bible class teachers, write books and blogs, and contribute to academia. They mentor other disciples.

Our sisters minister to the widows and widowers in senior/assisted living homes, and they comfort the sick in hospitals —some even being/training to be hospital chaplains. Some with a medical background participate in medical-evangelistic campaigns. Others enter the world of missions, focusing their energies on evangelistic pursuits. Many have been brought to Christ due to the teaching efforts of godly women who teach overseas through Bible teaching correspondence courses.

Concluding Thoughts

May the church always embrace the ministries women have in the kingdom of God. This being said I am struck with the climate which often arises in the necessary discussion concerning the ministry of women in the church. I often feel the discussion is filled with much angst and the second guessing of motives when it comes to the reconsideration of my beloved’s sisters’ role in the world. Unfortunately, I think some roadblocks also lie in gender expectations which are culturally driven (“perceived” roles) rather than biblically driven (“biblical” roles). Nevertheless, this brief essay is about extolling the influence of godly women to the church and I believe it has succeeded to reach our goal.

Endnotes

  1. I have replaced the masculine for the feminine in brackets [] simply to express the point of this essay, which is to emphasize the godliness of women.
  2. William Wilson, Wilson’s Old Testament Word Studies (repr., Peabody, MA: Hendrickson, n.d.), 196; R. Laird Harris, “hsd,” Theological Wordbook of the Old Testament, eds. R. Laird Harris, et al. (Chicago, IL: Moody Press, 1980), TWOT 1:305-07.
  3. “theosébeia,” BDAG 452.
  4. “eusébeia,” BDAG 412.

This is a reformatted and slightly expanded version of the article which was originally published in The Glendale Gleaner (Newbern, TN: Glendale church of Christ).

Leaving a Street Gang for Christ

On By Jovan PayesIn Articles, Autobiographic, autotheography, Conversion, Discipleship, Gospel, Gospel Advocate, Spiritual Formation, Spiritual Growth3 Comments
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Reprinted from the April 2015 issue of Gospel Advocate Magazine.

Paul writes, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:2 ESV). It has been my experience that I am often unaware of the transforming process of the gospel until I see the contrast of who I used to be and who I am now. The transformation Paul speaks of reflects a fundamental change in character, and such change does not happen except by a “renewal” of the mind over a consistent and indeterminate period of time.

My story is of one foolish soul who was transformed by the gospel. I am afraid that at times I feel that I carry the memories of another man. Nevertheless, I was what I was, and I am what I am; may God be glorified by this thorn-riddled soul only to the extent that I find closure in my weaknesses and glory in His strength (2 Corinthians 12:7-10).

Before you are the beginnings of a hoodlum who was transformed by Christ, and that hoodlum (spoiler alert) was me. This is how I tell it.

The Transformation

One day in the summer of 1996, I was sitting on a rest stop at the corner of 24th and Mission streets in San Francisco, Calif. The intersection is a major hub in the Mission District, a major Latino district. Amidst the sounds of cars and bus traffic, the commotion of people talking and shopping, and bullhorn preachers shouting aloud, I came to a personal decision that would change my life forever.

At the time, I was a member of a local gang. I used drugs and alcohol. I was a high school drop out. I tried drug dealing. I was a thief. I was violent. The picture is rather rough, and the only reason I believe it is because I still have most of the memories.

That day I just wanted to relax. I was tired of it all. I saw girls calling home informing their families that they were never coming home (prostitution). I saw children in waves seeking to join our gang because they had created enemies in their own neighborhoods. I realized that I was just exhausted by the lunacy of it all.

I found myself at a fork in the road. What I wanted was an afternoon of drinking with my friends. What happened is that I realized that I had created a life full of potential dangers that forced me to think of ways to handle them. “If I go to the park,” I was thinking, “there is a good chance that along the way I would face the potential of retaliation.” At this point, I was not afraid of dealing with the problem. It was just that I was tired of the problem.

My mind raced with other options. I could take the 14 Mission (a bus) toward downtown, headed toward Pier 39. I had spent quite a bit of time there as a younger child, breakdancing for tourists with my big “brother” Rick (technically my cousin) on Fisherman’s Wharf. That thought quickly faded with the reality that I would pass through rival neighborhoods with those who would hurt me simply because of the color of my clothes (this is gang-banger logic). Again, I just wanted to relax.

I turned my attention southward, toward Daly City, a suburb of San Francisco. The broken record continued, “I just want to relax.” The last time I was on that bus route, some friends and I were shot at. In all fairness, we instigated it; still, I felt no need to travel alone just to prove a point. So I canceled that plan. It really dawned on me how much destruction and danger surrounded me because of my choices.

I said to myself, “go home and go out tonight.” I counseled myself, “make sure no one follows you.” I have gone to people’s homes banging on their doors in order to elicit a fight, so it was not beyond the possibility that I could be followed at some point. It was a life of paranoia. It was at this point when my heart uttered the words that would change my life forever: “I just want to go to heaven.” Those words made so much sense to me.

At some point, I found a Bible under my bed. It was inexplicable. I had no idea I even possessed a Bible! I began to search and read through the Bible with the feeling that I was getting closer to God. I look back at this moment much like I do when I read the conversion story of Cornelius in Acts 10 – yet in my sins, reaching for God, searching for His words to save me.

Left: Jovan after a street fight (photo taken by SFPD). Right: Jovan during a medical mission campaign in Panama, Central America.

Many Hands

A few months later, Rick was visiting home while on leave from the Army. I didn’t know he had been baptized into Christ earlier in the year by his superior officer. He approached me in our living room with these words: “Jovan, I found the church.” I sarcastically responded, “Yeah, you found a church, great.” I was thinking in terms of the city cathedrals like St. Paul’s Catholic Church, which was down the street, or Mission Delores, or even the Cathedral of St. Mary of the Assumption. Pick a saint, we Catholics had a cathedral for them.

Rick said, “No, I found the church that you can read about in the Bible.” This intrigued me, and I asked him to tell me more. By this time, I had read most of the New Testament, and I was already trying to be “Christian.” We proceeded to talk for a few months, and a couple of days after Christmas 1996 I was convicted by the gospel. I realized I needed to follow through with my change of heart, so I was immersed in water for the remission of my sins. I was added to the redeemed (Acts 2:47).

Civic Center church of Christ (a Google Street View of the old building): Home of The College of Evangelists, the birth place of Contending for the Faith. The people who met here established the Oceanview church of Christ in Pacifica, CA.

By and by, as we say, I became a member of the Civic Center Church of Christ in San Francisco. This is where my education in the gospel would lead me to face a series of challenging events and point me down the path to prepare myself for ministry. Much like the eunuch from Ethiopia (Acts 8), I had a wonderful mentor in Donald W. Hinds. If ever I had a father in the gospel, it was him; if ever there was a troubled child in the gospel, it was me. Don received me as Christ receives us all (Romans 15:7). I am forever indebted to his influence on my life, along with his son, David Hinds; together, they planted God’s Word in my heart, watered it, and in due season it bore fruit (2 Timothy 2:2; Amos 7:14-15; Psalm 1).

The truth is, I had no aspirations of preaching. Don had another thought altogether. Don sat me down every chance he could to teach me something new – well, new to me – during our Sunday lunch break between services. From studying the Bible to inspiring me to teach the gospel to believing in me to preach the gospel, it was in a very real way a tangible experience much like Paul and Timothy. Brethren, hands-on mentoring transforms young people.

One Wednesday afternoon I faced the consequences of leaving the gang life behind. I was confronted with the decision to return to the street life I had left behind. I was surrounded by my former “associates” with an ultimatum. My conviction to Christ led me to be beaten and left lying in a driveway in some small street in the Mission. I remember telling my family that I had left the gangs behind. I remember attending Wednesday night Bible study that very night, telling my friend and mentor Don, “I sowed to the flesh, and I hope I reaped its final harvest.”

My wife has also been a transformative figure in my life. On March 3, 2001, I assumed the challenge of being the head of my own household; actually, I believe Cindy Tuggle accepted the challenge of being my wife. I would love to say that I have been the best husband ever, but I can only say that I have been a better man and husband because we have overcome so much together. The reason for our success has been trusting in God’s transforming Word to take what we have made of our lives and reform it to His glory. Today after 14 years of marriage, we are blessed with three children – something I never thought possible.

Pressing Forward

I have made many mistakes along the way, so it is hard for me to speak of transformation. God’s grace continues to inspire me to renew my mind and transform. This much is certain, transformation through the gospel is possible – no matter who you are, no matter where you have been, no matter what you have done, there is a place for you in the kingdom of God. I was a knuckle-headed thug from the streets of San Francisco who became a Christian, and through the grace of God a husband, a father, a preacher, and at times a mentor. Pray for me that I may:

“know him and the power of his resurrection, and [that I] may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead” (Philippians 3:10-11).

Jovan Payes preaches for the Highland Church of Christ in Bakersfield, Calif.

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Christian Character During Tough Times (2 Pet 1:1-11)

On By Jovan PayesIn Articles, Christian Ethics, Commentary, New Testament, Spiritual Formation, Spiritual Growth2 Comments

Introduction

Someone has coined the phrase, “tough times never last, but tough people do.” As the years pass and the hurdles of life with them, this axiom becomes profoundly evident. Life is relentless, however, in its daily dosage of aches and pains – on all fronts.

Sometimes people flail their arms up and give up, feeling helpless. But, for those who are disciples of the Christ, a renewable source of strength and comfort is available: the apostle Peter says that we have been granted “all things that pertain to life and godliness” (2 Pet 1:3). This is the power of incorporating the word of God into a person’s life.

At some time near the end of his life, the apostle Peter dispatched a letter to a church suffering internally because of a number of false teachers were spreading immorality, anti-authoritarianism, and skepticism (2 Pet 2-3). It was, therefore, essential to stay grounded in the true knowledge. These Christians must carry the truth of the gospel in the one hand, and maintain a well rounded Christian lifestyle on the other hand.

In articulating these important instructions, we have been bequeathed a treatise that provides guidelines for developing Christian character during tough times. Tough times manifest themselves politically, socially, familially, spiritually, and emotionally. As in the first century, the contemporary climate of immorality, anti-authoritarianism, and skepticism is prevalent; and likewise, the inspired apostolic instruction is as relevant as when it was first composed nearly two thousand years ago!

To be sure more could be said; however, reflect on these quick notes on a section of Scripture that is often labeled “Christian Graces,” and in so doing perhaps this study will achieve its goal. The goal is to be more mindful of growing as a Christain (2 Pet 1:3-7), and to realize that being active in this process underscores our awareness of the redemption we have received in Christ (2 Pet 1:8-9). May the Lord bless you, as you strive to make your calling and election sure (2 Pet 1:10-11).

Greeting (2 Peter 1:1-2)

Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.

Unlike modern letter writing standards, ancient letter writers put the author’s name first, followed by some reference that connects the author and the readers. Peter calls himself a servant and apostle, two terms that are quite descriptive. As a servant (the word used for slave), Peter stresses his submission to God and his disposition regarding his ministry to others. The word apostle stresses his spiritual commission to represent God as His ambassador to the world, delivering His message exactly as God empowered him.

The readers are those who share the same faith as he does, they are on “the same level as the author.”[1] Here we find the principle of equality of a faith to be shared. This faith is personal, as developed with their relationship with God and Jesus. Then consistent with ancient letter writing, Peter sends them a greeting. Grace is usually seen as the Greek salutation while peace is typically considered to be the Hebrew way of saying hello. Consistent with the themes of his letter Peter sends this greeting in the knowledge of God and of Jesus our Lord.

3-4: The Basis for Godly Living

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.

Peter continues the theme of knowledge and says that it is through Christ’s divine power (God-based ability), that Christians have been given access to all things that pertain to life and godliness. Christians cannot have the latter without the former. In agreement is Frederic Howe, we conclude that Christians must learn that “the ultimate condition, prerequisite, or essential foundation for holiness in the believer’s life is God’s divine power.”[2]

The Christian has this access through knowledge, but this is not simple knowledge, it is the knowledge of him who called us to his own glory and excellence. The reference to his glory and excellence is a “pointer” to which our calling finds completion -to abide with God. Yet this final reality can only be obtained in a life governed by knowledge of the Savior and his teaching.

Knowledge has given us his precious and very great promises, which are the means by which God allows us to become partakers of the divine nature (i.e. to share the holy nature of God). Modern man -even the modern Christian- may feel skeptical about this promise,[3] but it is a promise that in some way those who are faithful will “like him” in the immortal state (1 John 3:2). This holy nature is obtained as one learns how to escape from the corruption that is in the world because of sinful desire. Christians are expected to employ God’s knowledge to do this, holiness will not happen by accident.

5: Faith, Virtue, and knowledge

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge,

Naturally, since the Christian aim is to escape the corruption of this world and partake of the divine nature through knowledge, Peter provides a list of “virtues” that must be added to one’s lifestyle in order reach these goals.

The virtues described in the chain in 1:5-7 not only are holy actions, but the very chain indicates the fullness of holiness that they must strive for. Thus those who seek them will be completely holy.[4]

In fact, the word supplement implies that “the believer contributes lavishly to the work of his salvation.”[5] Christians must contribute faith with virtue; moreover, this faith is probably the same referred to earlier -a personally developed reliance upon God- that must be contributed to with virtue (moral excellence).[6]

Furthermore, Christians are to supplement their moral excellence with knowledge, meaning that they are to have knowledge in the “how to’s” of a godly life. Contextually, this knowledge is what allows Christians to become partakers of the divine nature, after escaping the corruption that is in the world because of sinful desire.

6: Self-Control, Steadfastness, and Godliness

and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness,

In addition to moral excellence and knowledge, to become completely holy and capable of partaking of the divine nature, the Christian is to assume the development of self-control, steadfastness, and godliness. Instead of self-control, some translations have the word temperance (KJV), but this is inaccurate since “temperance” usually implies a self-imposed censorship against alcohol. The Greek word in the text means, “to exercise complete control over one’s desires and actions – ‘to control oneself, to exercise self-control.’”[7] The overarching theme of self-control is one’s ability at self-mastery – i.e. self-government.

Next, is the idea of bearing up courageously under suffering, here translated steadfastness.[8] Perhaps this word provides a better hint of the local situation of Peter’s audience:

The need to persevere is particularly important in the situation Peter addressed, for the opponents were threatening the church, attracting others to follow them (2:2), so that some who began in the way of the gospel had since abandoned it (2:20-22).[9]

And then, disciples of Jesus are to supplement their behavior with godliness. One would think that this exhortation is unnecessary since the whole list of virtues revolves around the idea of devotion towards God in such a way where one “does that which is well-pleasing to Him.”[10] But this list of virtues would be incomplete without such an important inclusion of a vital virtue.

7: Brotherly Affection and Love

and godliness with brotherly affection, and brotherly affection with love.

The last two virtues of Christian godliness are brotherly affection and love, elements which are of special consideration because there is a distinction being made here between the two. Brotherly affection (philadelphia) is mutual love, while purposeful love (agape) is more encompassing because it requires self-generated love directed consistently upon another with their best in view.

Fred Craddock discusses these words in the following way:

Mutual affection is literally ‘love of one’s brothers and sisters’ (philadelphia) and is an essential component of church life. But that is just the point: mutual affection, reciprocal love, pertains to life in the church, to the fellowship. Beyond that, however is love, agape. Love does not require reciprocity; it includes the stranger, and even the enemy. It behaves favorably and helpfully toward the other regardless of who the other is or what the other had done.[11]

Sometimes the differences between these words are overstated, but these words of filial and “purposeful” love simply accentuate important capacities a person must engender in order to be a well-rounded Christian. We must be able to embrace the love (philadelphia) that comes easiest to us (usually familial love), and likewise be able to love on a deeper spiritual level – a beneficent love (agape).[12]

8-9: The Importance of these Characteristics

For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.

Peter does not hold back here, where people are prone to; instead, he affirms clearly that these things -qualities- must be in the Christians possessions and in the process of development. In so doing, he affirms, they will keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. Peter does not let loose of two concepts -godly living and knowledge- for the two are joined at the proverbial “hip.”

This stands more clearly in stark contrast to the false teachers in chapter 2. Rigorous training and development in godly behaviors assure one that they will not become “useless and unproductive” in the joys that exist in the knowledge of our Lord Jesus Christ.

A strong warning is made against those who would lack these qualities, stressing that to lack these qualities are the result of forgetting that a person’s sinfulness was forgiven and that these sins represent one’s imperfection and need to develop morally. Failure to do this will be detrimental to one’s calling and election.

10-11: Making Your Calling and Election Sure

Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

Because of the dangers that inhere should a Christian not develop these qualities of godly living, Peter warns with a logical conclusion, be all the more diligent to make your calling and election sure.[13] The answer to the question “why?” is provided, for if you practice these qualities you will never fall. It is crystal clear that Peter is demonstrating that one’s salvation can be a fragile thing should one neglect personal development.

Neglect will give way to falling, and contextually, this fall refers to one’s failure to enter into the eternal kingdom of our Lord and Savior Jesus Christ. Peter even affirms, by supplementing one’s life with godly characteristics, one will be richly provided an entrance into this kingdom; however, failure to do this makes this entrance void – it is not just the richness of the heavenly entrance being considered, it’s the entrance into heaven itself.[14] And here we see another major crack in the veneer of the Calvinistic error “Once Saved, Always Saved”.

Conclusion

2 Peter places a high premium on knowledge, especially as it pertains to knowledge and morality, and knowledge and truth. True knowledge appropriately originates from God and of Jesus our Lord and provides the proper framework for the development of godly living. This knowledge is now collected in the 27 documents of the New Testament, as the final revelation of Jesus Christ (John 16:13; Heb 1:1-2).

Guy N. Woods once observed that in this passage a godly character is developed and revealed in the person of deep Christian virtue: (1) those which are necessary to form the Christian character, and (2) those traits which reveal a follower of Christ to be a genuine servant of God.[15]

One of the most striking things about this section of Scripture is the methodical response of the Christians against the false teachers. It was not a brutal attack by physical force – a literal blow by blow as they stand toe to toe. The Christians were to respond with godly character, with love and truth. Viewing this life as concluding with the final judgment, only godly conduct will withstand the type of final exam the Divine Tribunal will release (2 Pet 3:9-13).

Finally, recalling the problem facing the group of Christians of 2 Peter was internal church problems of false teaching manifested in immorality, anti-authoritarianism, and skepticism (2 Pet 2-3). The best way, it seems, to outlast troublesome times, is to endure and become spiritually tough. This is precisely Peter’s point. False teachers with their troubles will come and go, but spiritually tough churches will last and last because they are grounded in godly knowledge and have kept their calling and election sure. And for that matter, so will spiritually tough Christians!

Sources

  1. Pheme Perkins, First and Second Peter, James, and Jude (Louisville, KY: Knox, 1995), 167.
  2. Frederic R. Howe, “The Christian’s Life in Peter’s Theology,” BSac 157 (2000): 307.
  3. Perkins, First and Second Peter, James, and Jude, 169; Guy N. Woods, A Commentary on the New Testament Epistles of Peter, John, and Jude (Nashville, TN: Gospel Advocate, 1991), 149.
  4. Jerome H. Neyrey, 2 Peter, Jude: A New Translation with Introduction and Commentary (New York, NY: Doubleday, 1993), 154. Michael Green’s observation of the use of the Stoic practice of making similar virtue lists, and comments, that the “practice of making lists of virtues was already well established among the Stoics, who called it a prokope, ‘moral advance.'” This is not an attempt to make the church thinking like the world (i.e. the Greek world), but to use a familiar practice and leverage its familiarity to equip these Christians to embody Christian character (The Second Epistle of Peter and the Epistle of Jude [Grand Rapids, MI: Eerdmans, 2002], 75-76).
  5. Simon J. Kistemaker, Exposition of the Epistles of Peter and the Epistle of Jude (Grand Rapids, MI: Baker, 1987), 251.
  6. Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Bibelgesellschaft, 1993), 24.
  7. (L&N) Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d ed. (New York, NY: United Bible Societies, 1989), 1:751.
  8. William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2:200.
  9. Thomas R. Schreiner, 1, 2 Peter, Jude (Nashville, TN: Broadman & Holman, 2003), 300.
  10. Vine, Vine’s Complete Expository Dictionary, 2:273.
  11. Fred B. Craddock, 1 and 2 Peter and Jude (Louisville, KY: WJK, 1995), 101.
  12. Michael Green has a worthy quote on agape and philadelphia: “This word agape is one which Christians to all intents and purposes coined, to denote the attitude which God has shown himself to have to us, and requires from us towards himself. In friendship (philia) the partners seek mutual solace; in sexual love (eros) mutual satisfaction. In both cases, these feelings are aroused because of what the loved one is. With agape, it is the reverse. God’s agape is evoked not by what we are, but by what he is. It has its origin in the agent, not in the object. It is not that we are lovable, but that he is love. This agape might be defined as a deliberate desire for the highest good of the one loved, which shows itself in sacrificial action for that person’s good” (80).
  13. Perhaps no one word is so misunderstood as the term “called” in the New Testament. Essentially, the church is a group of individuals called out to assemble into a congregation (ek, out of, plus kaleo, to call = ekklesia). A person is called by the Gospel (2 Thess 2:14) and becomes a member of the church (a called out group) through immersion for the forgiveness of sins (Acts 2:38-47; Gal 3:26-29 – notice the transitional tenses – “you are” because “you were”).
  14. Kistemaker, Exposition, 257-58.
  15. Woods, Peter, John, and Jude, 152. Woods hand selects which virtues form character and which other virtues reveal genuine discipleship, and here we must disagree because such a segregation is artificial, and not natural with the flow of the passage. In fact, there is the reason to believe that the list of eight virtues is consistent with a literary form called sarites, “in which we have a step-by-step chain that culminates in a climax” (cf. Schreiner, 1, 2 Peter, Jude, 297). At any rate, we agree with Woods’ observation – albeit modified to be descriptive of all the virtues enlisted by the apostle.

Shall We Dictate to Scripture?

On By Jovan PayesIn Articles, Hermeneutics, Interpretation, Spiritual Formation4 Comments

All who strive for a life of faith must recognize a fundamental principle of Divine religion: a life of faith is grounded and developed through the incorporation of the word of God into their lives. It is only until we harmonize our lifestyle with the influence of the inspired word, that we can find ourselves progressing towards spiritual maturity (2 Tim 3:16-17). If we do the former, the latter will follow.

It is the proclamation of the events leading up to the redemptive work of Jesus and the continued ministry of his apostles set forth in the written gospel message of the New Testament that is  “bring about the obedience of faith for the sake of his name among all the nations” (Rom 1:5, cf. Rom 16:26). Paul puts the matter into focus in Romans 10:17 when he sets for the principle of faith: “So faith comes from hearing, and hearing through the word of Christ.”

The question considered in this piece is focused on our attitude to Scripture’s application to our lives. We are asking, shall we dictate to Scripture regarding how we ought to live, or will we humbly submit to its teaching?

God and His Word

In Scripture, faithfulness to the instruction of God is paramount from both Divine and human vantage points (Hos 4:6; Psa 119). From the Divine side, God has often warned his people from adding to or removing from what He has entrusted humanity with (Deut 4:2; Rev 22:18-19). Little wonder, then, that Peter once said that if anyone should speak, they should “as one who speaks oracles of God” (1 Pet 4:11).

When Joshua, the son of Nun, succeeded Moses as the prophetic leader over Israel and representation of the Lord’s will, God gave him this encouragement:

Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:7-8 English Standard Version)[1]

As the representative of the Lord’s leadership among the Israelites, Joshua’s success depended upon his courage to live his life upon the line of faithfulness. Commentary on Joshua’s influence due to his faithfulness is found in the words of Joshua 24:31. This could only be accomplished after extensive meditation and determined application of the Mosaic law.

The opening Psalm of the Psalter echoes these sentiments quite vividly. Psalm 1 is described as “a blessing or beatitude that lays down the two ways of living, exemplified by the character of the just and the wicked.”[2]

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away. (Psalm 1:1-4)

The restatement of “meditation” of the “law” and the subsequent “prosperity” in the life of Joshua 1:8 is not coincidental. It is the foundation of a faithful life of obedience. To “fear God and keep his commandments” is the very fulfillment of the purpose of life (Eccl 12:13).

A millennium later, Jesus speaks to his disciples regarding the importance of abiding in his word. In the Gospel of John, Jesus affirms this principle quite clearly in John 8:31-32, where it is through abiding in his word (“the truth”) that individuals become free from sin. Later, at the close of his earthly ministry, Jesus appeals to the image of a vine and its branches with the emphasis upon the branches abiding in the life-giving vine in order to produce fruit (John 15:1-11).

The illustration stripped away from all metaphor, comes to a focal point in verses 9-11 where Jesus says:

As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. "This is my commandment, that you love one another as I have loved you." (John 15:9-11)

As Barnabas Lindars summarizes, “the loving relationship of mutual indwelling is pre-eminently a moral union. Hence, love is shown by the voluntary keeping of the Master’s commandments.”[3] We see, then, that love of God is expressed in faithful obedience to the divine commands reflected in a moral and spiritual lifestyle.

God’s Word in Human Hands

From the human vantage point, the application of God’s word derives from “rightly handling the word of truth” (2 Tim 2:15). The significance of the word translated “rightly handling” (Grk. orthotomeo) is expressed by William E. Vine:[4]

The stress is on orthos; the Word of God is to be “handled” strictly along the lines of its teaching. If the metaphor is taken from plowing, cutting a straight furrow, the word would express a careful cultivation, the Word of God viewed as ground designed to give the best results from its ministry and in the life. (Link)

W. E. Vine, M. F. Unger, and W. White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (1984)

In order to properly apply Scripture to life, we must seek the true meaning of the biblical text. This is the human side of living by faith. In essence, God has given his word and expects humans to obey it in love; meanwhile, we must employ our minds to understand and apply his word (cf. 1 Cor 2:11-14; Eph 3:4).

There are several approaches many take to find out the nature of God’s will – that is, His desire or plan for a person’s life. Some randomly open the Bible and apply the first verse under the tip of their finger, and find some mystical application to their situation. Though insight is no doubt obtainable, this is not the most effective approach to incorporating God’s word into everyday life. Scripture was never designed to be approached in this fashion.

Others may have read through the whole Bible several times but still have not figured out what to do with the Bible. The pieces of the biblical puzzle are still scattered throughout their mind because they have never really studied the Bible – they have merely read the Bible as one would read a fictional title. Biblical literature was designed to be meditated upon, memorized, and rigorously studied. It is not literature to enjoy as a pastime or hobby.

We are therefore submitting for consideration the need to study the word of God in such a way that produces spiritual formation; as Paul has said elsewhere, “until Christ is formed in you” (Gal 4:19b). To do this, we must “attempt to hear the Word as the original recipients were to have heard it, to find out what was the original intent of the words of the Bible.”[5] This is the process of exegesis.

The word exegesis is actually derived from two Greek words, ek (“out”) and egeisthas (“to guide or lead”).[6] This is the process of drawing out “the meaning of the biblical text and explaining it.”[7] Biblical faith, and the obedience which is inherent in it, occurs when the meaning of Scripture is drawn out, that meaning is then articulated in meaningful ways, and then applied to contemporary circumstances. This is the noble handling of God’s word.

It is always easier to spout off some superficial interpretation of Scripture that is grounded in inadequate research than it is to produce a well-reasoned, well-understood explanation of a biblical passage or message. Bible study is for all, but it must be candidly acknowledged that there is a difference between the academic exegesis of the Bible and the exegesis usually explored by those untrained in biblical academics. This is an important distinction to address.[8]

Briefly, the non-academic must constantly rely heavily upon the “expert” scholar with the added difficulty of not being able to personally cross-examine “expert” research. However, more resources available today are written at the popular level for the non-expert so that, provided sufficient study, they may become more knowledgeable than ever before (biblical languages, cultural context, tools to study the forms of biblical literature, etc.).[9] This is a matter of mental industry and dedication (Ezra 7:6).

The opposite of exegesis is eisegesis, a word that likewise is derived from two Greek words, eis (“into”) and egeisthas (“to guide or lead”). Eisegesis is “the mistake of reading meaning into a text rather than deriving meaning from it.”[10] It may also be stated as reading into the text “meaning that one wants to get out of it.”[11] The point is: eisegesis is the exact opposite of exegesis. It is a hostile take over of the biblical teaching – intentionally or unintentionally.

In his work, From Scripture to Theology: A Canonical Journey into Hermeneutics, Charles J. Scalise uses the analogy of backpacking and camping to show the need for appropriate hermeneutics. Biblical “campers” must prepare for their trip, employing an important guidance tool for directing their theological travels – a map. The map is the biblical teaching, and it is, therefore, important to stay on the map for the right guidance.

Read carefully the following point Scalise makes contrasting exegesis from eisegesis. It should put the two Bible approaches into perspective:

Instead of Scripture functioning as the rule of doctrine, exaggeration of particular doctrines have sought to become the rule of Scripture. Proponents of a specific view have sought to read their particular opinions into Scripture (eisegesis) rather than letting the Scripture rule their view. Prooftexts have been claimed for an amazing variety of additions to and aberrations of the Christian tradition […] Christians who seek to claim authority for beliefs and actions supported by such scriptural pretexts are making maps where there is no biblical territory.[12]

C. J. Scalise, From Scripture to Theology (1996)

If exegesis is what we do to “stay on the map we are given,” then the opposite is to make, as Scalise observes, a map “where there is no biblical territory.” Shame on us should we fall into this hermeneutical snare. We should always be ready to be taught more accurately and adjust our understandings (our bearings) based upon the Map of Life (Acts 18:24-28).

God’s Word in Human Hearts

After considering the importance God places upon the observance of His word and observing the responsibility laid upon us to properly interpret the Bible, it would be a misfortune not to discuss the need to apply God’s word in the practical everyday life setting. Some seem to simply mentally enjoy the study and proclamation of God’s word, but fail to have the same zeal in the application of its spiritual instruction.

The biblical books were always composed in such a way that they are complete within themselves to teach and to be understood. For example, when Paul composed his letter to the Ephesians regarding “the mystery of Christ” concerning the inclusion of all nations – Jew and Gentile – into the redemption offered by God, he was confident that they would read the letter and perceive its instruction (Eph 3:1-7).

In order to apply God’s teaching to their lives in the most effective way, Christians must be personal students of the Bible. They must be people who hear the word, perceive it, give it space to grow and flourish. Their teacher must be God, and they must never settle for any scholar’s “explanation.” It is Jesus’ words that give life, not the words of the scholar, preacher, or teacher (John 6:68).

As Merrill C. Tenney once said:

[T]here is a danger of substituting the explanation for the text itself. Men read what Dr. X and Professor Y have to say about the text rather than let the text talk to them.[13]

M. C. Tenney, John: The Gospel of Belief (1948)

The Bible is fully capable of inducing belief and providing instruction for faithful living. Knowledge of “the book” prevents destruction, and it is for this reason that Hosea lamented for Israel. They failed to allow Scripture to instruct them and guide them (Hos 4:6).

We must allow Scripture to dictate our behavior in public and in private, at work or at play, “at church” or out “in the world” – wherever we are, we must stay conscious of our responsibilities to “do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8 cf. Rom 12:1). To this point, the Lord spoke very clearly to his auditors (Matt 12:33-37). The genuineness of our faithfulness will become evident to those around us.

Jesus once spoke a parable regarding various souls in a field. It is recorded in three Gospel accounts (Mark 4:1-25; Matt 13:3-23; Luke 8:4-18). It was based on an agricultural backdrop, where a person scatters seeds in a field so that he could grow a crop. In this process the seed is tossed out liberally all around the field: “some here,” “some there,” “some over there,” and “some right here.”

Actually, Jesus set forth four places in the field – the pathway, the rocky soil, the thorny patches, and then the good soil. Each seed produced different results depending upon the soil it was embedded within. The seed that fell on the pathway was quickly devoured by the birds, the rocky soil produced superficial growth of the seed, and the thorn patches choked out the developing seedlings. Finally, the good soil developed seed exponentially, according to the ability of the seed to produce.

But when Jesus spoke this parable, the seed was to represent the word of God, and the different soils represent the different receptive hearts. One group (i.e. pathway) is so dense that the word of God will not penetrate their heart, others (i.e. rocky soil) have no real spiritual depth to them and the spiritual effects of the word only last temporarily, another group (i.e. thorn patches) were so occupied with the cares of life that there was no dedication to the word.

These three groups all have failed relationships with the word. But there are some (i.e. good soil) who have receptive hearts, they are tender and pliable before the God who created them and loved them. These are submissive to the word and develop spiritually, according to the person’s ability to develop spiritual vitality. These individuals allow the word to dictate the terms and conditions of their faith.

Finally, in connection with these thoughts, reflect upon the words of Paul as he speaks of the power of the Word of God:

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2 Timothy 3:16-17)

God’s word should have full reign in molding the human heart. Heaven help those who desire to live in eternity with their God to be so minded.

Conclusion

Returning to the question which led to this study, shall we dictate to Scripture regarding how we ought to live, or will we humbly submit to its teaching? God has clearly shown that we must submit to his word in order to have a lifestyle representative of biblical faith. We must view the Scriptures are authored by God and, therefore, are capable to accomplish the task of spiritual formation.

God has always expected his word to be faithfully kept and never altered. We must exert great care in deriving our understanding from God’s word. And finally, the application is the only way to truly be the people that seek after God. Mere knowledge will lead to destruction, both knowledge and action are the keys to unlocking spiritual vitality in God’s way.

References

  1. Unless otherwise stated all Scripture quotations are taken from the English Standard Version (ESV) of the Holy Bible (Wheaton, IL: Crossway, 2001).
  2. Roland E. Murphy, The Gift of the Psalms (2000; repr., Peabody, MA: Hendrickson, 2003), 18.
  3. Barnabas Lindars, The Gospel of John (1981; repr., Grand Rapids, MI: Eerdmans, 1982), 490.
  4. W. E. Vine, M. F. Unger, and W. White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (1984; repr., Nashville, TN: Nelson, 1996), 2:289.
  5. Gordon D. Fee and Douglas Stuart, How to Read the Bible for All its Worth, 3d ed. (Grand Rapids, MI: Zondervan, 2003), 23 (emphasis original).
  6. D. R. Dungan, Hermeneutics: A Text-Book (repr., Delight, AR: Gospel Light, n.d.), 1.
  7. Matthew S. DeMoss, Pocket Dictionary for the Study of New Testament Greek (Downer’s Grove, IL: InterVarsity, 2001), 54.
  8. Jack P. Lewis, “The Importance of Biblical Languages,” Man of God: Essays on the Life and Work of the Preacher, ed. Shawn D. Mathis (Nashville, TN: Gospel Advocate, 1996). Lewis specifically addresses the difference in ability between the minister who is a student of the word in its original language, versus the minister who simply preaches and studies from an English text. The former allows ministers to be more certain of their conclusions while the latter finds ministers encumbered with exegetical limitations. Basically, Lewis affirms, “If one is to be an expositor of Scripture, then he matures in that through a life-long study of the languages of Scripture” (162). The difference spoken of here equally resonates with the members of the congregations: it’s a matter of depth of personal certainty upon which a conclusion is drawn. Otherwise, heavy reliance upon “expert” opinion can be and often is costly.
  9. I have seen flaws on both sides of the debate. On the one hand, I have seen students that know more of their English Bible demonstrated in their deep faith and devoted life than some academics caught up in their theoretical debates on hermeneutics. On the other hand, I have seen students make many egregious errors because they press a biblical passage from an English Bible beyond its intended meaning – an error that could have been relieved by appealing to a more in-depth study of the passage.
  10. DeMoss, Pocket Dictionary, 50.
  11. Richard N. Soulen and R. Kendall Soulen, Handbook of Biblical Criticism, 3d ed. (Louisville, KY: WJK, 2001), 52.
  12. Charles J. Scalise, From Scripture to Theology: A Canonical Journey into Hermeneutics (Downers Grove, IL: InterVarsity, 1996), 70 (emphasis added).
  13. Merrill C. Tenney, John: The Gospel of Belief – An Analytical Study of the Text (1948; repr., Grand Rapids, MI: Eerdmans, 1997), 21.

Jon Meacham, the Bible, and His “Problematic Source”

On By Jovan PayesIn Articles, Biblical Criticism, Bibliology, Book of Acts, Christian Apologetics, Daniel, Gospel, Major Prophets, New Testament, Old Testament, TheologyLeave a comment

It has been a few years since Mel Gibson’s movie, “The Passion of the Christ,” was all that the world could talk about. It was a situation bound to receive controversial media coverage – it just comes with the territory of religion in the media. A case in point was the February 16 issue of Newsweek published in anticipation of Gibson’s film. About a week before this publication hit the stands, Jon Meacham’s cover story entitled, “Who Killed Jesus?,” was published online on MSNBC.com in four internet pages – then later archived on Newsweek.com.

Meacham’s article feigned an attempt to evaluate Gibson’s new movie, and instead, assaulted the biblical text. He openly affirms, “the Bible is the product of human authors.” He further argues that these authors were producing religious propaganda for Christianity, and like any other literary work the Bible is plagued with historical inaccuracies. Concerning the Bible Meacham writes:

The Bible can be a problematic source. Though countless believers take it as the immutable word of God, Scripture is not always a faithful record of historical events; the Bible is the product of human authors who were writing in particular times and places with particular points to make and visions to advance.[1]

Jon Meacham, “Who Killed Jesus?,” Newsweek (2004)

This is just one quote from a number of similar statements found throughout the article. The editor of Newsweek couches his statement with liberal theological overtones. In other words, Scripture is regarded as human produced literature designed only to give morals, void of any direct involvement of God. We shall see that the problematic source is not the Bible, it is Meacham’s theological presumptions.

The Media’s Treatment of the Bible

Meacham’s view of the Bible articulates three ways the Bible is often misrepresented in mainstream American media: (1) the Bible is of sole human origin, (2) the Scriptures are unreliable historical records, and (3) the biblical sources are legendary that need specious sources to embellish the narrative to provide the “true story.” With a national circulation over 3 million plus, there is no doubt that the church, our neighbors (religious or otherwise) and our youth are influenced by this.

How shall we respond? Bible believers need to be able to affirm the following response. Although these erroneous views of the Bible are widespread, the Bible (i.e. Scripture) is beyond that of human production and consequently trustworthy, because the internal evidence of predictive prophecy, the uncanny historical accuracy, and the marvelous unity of the 66 books is of supernatural origin and guidance.

Predictive Prophecy

Predictive prophecy is one of the most powerful lines of evidence that the Bible is beyond that of human production. The specific foretelling of future events serves as an accurate brief definition. Moreover, there are at least three criteria: (1) it must be given separated by a significant amount of time, (2) there are specific details (not generalities) and, (3) 100% fulfillment must follow (not 95% etc.). As an example, observe the prophecy of the rise and fall of four world powers of antiquity given in Daniel 2 and its relationship to the establishment of the church in the first century.

The image of Nebuchadnezzar’s dream (Dan. 2:1-24) was a picture of 4 sequential kingdoms: Babylonia (605-539 B.C), Persia (539-331 B.C.), Hellenistic (331-63 B.C.), and Roman (63 B.C-A.D. 476).[2] Daniel living in the 6th century B.C. predicted the fall of Babylon and the rise of these world empires. Furthermore, in Daniel 2:44-45 the prophecy was declared that during the reign of Imperial Rome, the God of heaven would establish His kingdom for all time.

While Rome was in power Jesus was born, lived, ministered, died, and resurrected (Gal 4:4). He declared that he was going to establish His church (Matt 16:18), which in this context means His kingdom (Matt. 16:19-20; Mark 9:1). This kingdom-church would come after the Holy Spirit had come upon the 12 Apostles (Acts 1:4-8), which arrived on the day of Pentecost (Acts 2). The prophecy was fulfilled as precisely as it was given centuries in advance.[3]

Precise Historical Accuracy

Historical accuracy is another line of reasoning which demonstrates that the Bible is beyond that of human production. The book of Acts is a powerful example. Luke wrote the book of Acts, which is a chronicle of the labors of Peter and Paul as the gospel goes from Jerusalem to the entire world.

The accuracy of Acts is such that no human could have been so accurate, except for the guidance of the Holy Spirit; observe:

This companion of Paul was a careful and meticulous historian. For instance, in Acts he mentions thirty-two countries, fifty-four cities, and nine Mediterranean islands. He also mentions ninety-five persons in Acts, sixty-two of which are not named elsewhere in the New Testament. He is thoroughly familiar with the geographical and political conditions of his day. And this is really amazing since the political/territorial situation was in a constant state of flux and flow in Luke’s time.[4]

Wayne Jackson, Biblical Studies in the Light of Archaeology (1982)

Accessibility to libraries was minimal due to how few or exclusive they were, and even if they had reference works, “the events Luke was trying to chronicle had taken place – at least at the beginning – in what the people of that day would have said were remote areas of the world.”[5]

There has yet to be the historical accuracy of the magnitude of Acts and the Bible recovered from antiquity to the present.

Unity of the Scriptures

A third line of argumentation is the unparalleled unity of the Scriptures. For instance, Jeremiah 25:1 and Daniel 1:1 are among a variety of passages appealed to for the claim that the Bible is not a harmonious work. Here is the argument. Jeremiah 25:1 and Daniel 1:1 refer to the same event in antiquity, the invasion of Judah by Nebuchadnezzar. 

In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. (Daniel 1:1 ESV)
The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon)... (Jer 25:1 ESV)

However, the date of the event mentioned appears upon face value discrepant for Jeremiah says the event happened in the 4th year of Jehoiakim’s reign while Daniel says the timeframe was during the 3rd year of Jehoiakim’s rule (see “System” chart[6]).

SYSTEM1ST Sovereign2ND Sovereign3RD
Sovereign		4TH Sovereign
BabylonianYear of Ascension1st Year of Reign2nd Year of Reign3rd Year of Reign
Palestinian1st Year of Reign2nd Year of Reign3rd Year of Reign4th Year of Reign

If the two accounts cannot be harmonized then this is a historical mistake, underscoring a purely human enterprise. The answer to this riddle, however, lies in the distinct systems of dating regnal years used by Daniel and Jeremiah. Bruce K. Waltke writes:

In Babylonia the year in which the king ascended the throne was designated specifically as “the year of accession to the kingdom,” and this was followed by the first, second, and subsequent years of rule. In Palestine, on the other hand, there was no accession year as such, so that the length of rule was computed differently, with the year of accession being regarded as the first year of the king’s reign.[7]

Bruce K. Waltke, “The Date of the Book of Daniel,” Bibliotheca Sacra (1976)

Therefore, Daniel living in Babylonia used that system, while Jeremiah employed the Palestinian method. The unity spans cross-cultural methods of communication, how wonderful! The remarkable unity is so strong that even difficult passages backfire on the critic.

As so often happens, the supposed discrepancies become evidence against the critics of the Bible.

Conclusion

The Bible is not a problematic source; however, that does not mean that it has no range of complexity. The Bible is “a faithful record of historical events,” and its principles are grounded upon historical reality (e.g. creation, the Exodus, the resurrection of Jesus, etc.). The Bible comes together like pieces of a jig-saw puzzle. It is due to overwhelming evidence like this that we affirm that the Bible is beyond human production. The “problematic source” is Meacham’s liberal perspective – it is not the Bible!

Sources

  1. Jon Meacham, “Who Killed Jesus?,” Newsweek.com (Accessed: 16 Feb. 2004), par. 6.
  2. Robert T. Boyd, World’s Bible Handbook (Nashville, TN: Nelson, 1996), 309.
  3. Jason Jackson, “How Can the Church be the Fulfillment of Daniel 2:44?,” ChristianCourier.com (Accessed: 28 Sept. 2005).
  4. Wayne Jackson, Biblical Studies in the Light of Archaeology (Montgomery, AL: Apologetics Press, 1982), 46.
  5. James M. Boice, Acts: An Expositional Commentary (Grand Rapids, MI: Baker, 1997), 14.
  6. Jovan Payes, “Ascertaining the Date of Daniel: A First Look,” BiblicalFaith.wordpress.com. This particular line of reasoning is important evidence supporting the unity of Scriptures against baseless accusations of intertextual (book to book) problems. We are not suggesting there are not difficult passages that take more depth to study, but we are asserting that this “problem” passage is an eloquent statement of intertextual unity.
  7. Bruce K. Waltke, “The Date of the Book of Daniel,” BSac 133 (1976): 326.