Offended by the Bible: Thoughts on Handling Offenses

Some of the non-Christians I meet these days complain to me that the Bible is offense to modern sensibilities. It contains things that seem to them to be offensive, primitive, and regressive, so they feel they are justified in ignoring it. One blogger, when commenting on a picture (see the image to the left) that he claims represents the Bible's view of slavery (I will get to that below), once said, "To me, it’s obvious that the bible is offensive.... If a simple graphic depicting what slavery means is offensive, then so is the concept and the book [the Bible] that condones it. Again and again and again, our morals do not come from the Bible. Thank God I'm an atheist!"

I could try to make a list of the things in the Bible that offend people today, but it is not necessary (you can just do a Google search for it and come up with lots of rants), it would be too long for my blog post, and the list changes all the time anyway. What I would like to do is suggest a few things a thinking person (believer or non) should do when they come across something in Scripture that appears to them to be offensive, primitive, regressive, unethical, etc.:

1. Please consider the possibility that the passage does not teach what you think it teaches. If you come across something in Scripture that seems to offend your modern sensibilities, could it be that you do not understand what it really teaches on the subject? Why automatically assume that your initial interpretation is exactly what the Bible teaches and therefore you know it is offense? If it were really that easy to interpret Scripture at every point, do you think there would be so many Christian denominations? So back up for a moment, calm down, and consider that it may not be teaching what you think it is teaching. Let me give you a biblical story that shows this can happen and a biblical example to illustrate.

First, read the story of the Road to Emmaus in Lk. 24:13-34. The men Jesus walked with on the road to Emmaus were some of His disciples. They had heard Him say time and time again that He came to save the world (not just Israel), that His kingdom was not of this world, and that the religious rulers had interpreted the role of the Messiah wrong. Yet, they still said, "But we had hoped that he was the one to redeem Israel." They had read the OT through cultural blinders that held that Israel was the only chosen people of God, applied that to Jesus' work (even though He had taught them otherwise), and as a result they got it wrong. They needed to step back and consider the possibility that they the OT did not teach what they thought it taught. That is why, in v. 27, the text says, "And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself." He had to show them what the OT actually taught. It can happen to anyone, so consider that maybe you are interpreting it wrong.

Second, let's consider a biblical example of this. Think about the book of Genesis and the depiction of marriage and inheritance practices described there. If we read it thinking that the descriptions are biblical prescriptions, we are going to be offended. For example, the patriarchs (Abraham, Isaac, Jacob) practiced polygamy. Someone who does not take a moment to consider that the Bible may not be teaching what they think it is teaching, might look at this and point out how offense their marriage practices were. But, if they took some time to investigate, they would find the Bible is not at all teaching what they think it is teaching. A good place to start is Robert Alter's The Art of Biblical Narrative. Now, Alter is not a Christian (he is a Jew) and if you read my review of this book, you will see there are a lot of things I do not like about it. However, he does have some helpful things to say about interpreting OT biblical narrative. When it comes to the "offensive" practices in Genesis, he is very helpful. Alter points out that there are two institutions described in Genesis which were universal in ancient near eastern (ANE) cultures: polygamy and primogeniture (the practice of giving the eldest son as inheritance everything in the family). He notes that when we read the text of Genesis, we see first that in every generation polygamy wrecks the family and reeks social, psychological, and relational havoc on everyone. Anyone who says they have read Genesis and thinks that polygamy is portrayed as a good thing or supported by the Bible, simply has not really read Genesis. When it comes to primogeniture, Alter points out that God counters culture and always favors the younger over the older (Isaac over Ishmael, Jacob over Esau, etc.). So, if you step back, calm down, consider the cultural setting of Genesis, and really pay attention to the details of the stories, you will see that Genesis is not promoting offensive marriage or inheritance practices but that it is actually subverting those ancient institutions at every point.

Please, take a moment to consider the possibility that the Bible is not teaching what you think it is teaching. Then do some research into whatever passage(s) that have offended you. Read a commentary or two. Ask someone to help you understand it. If you cannot find anyone else, ask me. I will be more than happy to attempt to answer your questions.

2. Please consider the possibility that you are misunderstanding what the Bible teaches because of your own cultural blinders. If we are honest with ourselves and others, we will admit that we are a product of our culture and that means there will be times when we will unwittingly (and wrongfully) imprint our cultural understanding of a practice, word, or philosophy back into a different culture. Let's take, for example, the subject of the quote from the atheist blogger I mentioned above. He is offended by what he thinks is the Bible condoning slavery. Why is that? It is because he is imprinting on first-century Greco-Roman culture a view of slavery that comes from our more recent new-world, pre-civil war, race-based experience of slavery. He sees Scriptures like Col. 3:22 that say, "Slaves, obey your earthly masters..." and what comes into his mind is a picture of an eighteenth-century Georgia plantation owner abusing his bought African slave. That, however, comes from not considering the possibility that his cultural blinders are affecting his view of the first-century practice of slavery. What he has not considered is that the "slavery" described in Scripture is nothing like the more recent pre-civil war, new-world, race-based slavery we think of today. His cultural blinders and assumptions are the source of his offense, not Scripture.

Murray J. Harris has written a book on the NT metaphor of what it means to be slave to Christ: Slave of Christ: A New Testament Metaphor for Total Devotion to Christ. In it, he spends several chapters examining the ancient practice of slavery and compares it to our more modern experience of slavery. He points out several things that show them to be very different:

• In first-century Greco-Roman slavery, slaves were not distinguishable by race, language, gender, clothing, or anything else. They were never segregated off from society in any way.
• In first-century Greco-Roman slavery, slaves were often more educated than their masters and many held high managerial positions in the household.
• In first-century Greco-Roman slavery, from a financial standpoint, slaves made the same wages as free laborers. They were not usually poor and often gained enough money to buy themselves out of slavery.
• In first-century Greco-Roman slavery, persons were not slaves for life. Most sold themselves into slavery to pay off a debt or gain a certain sum of money and worked their freedom after a set number of years.

This is in great contrast to our more modern experience with slavery. New-world, pre-civil war slavery was race-based and was perpetuated through the kidnapping, forced relocation, forced labor, and dehumanizing of African peoples, which is something the Bible categorically condemns (cf. Dt. 24:7; 1 Ti. 1:9-11).

Therefore, while early Christians like Paul discouraged the Greco-Roman form of slavery (cf. 1 Co. 7:21-24) and even worked on an individual basis to overcome it (cf. John Piper's article on Philemon), they did not feel they needed to lead a campaign to end it, for 1) they had no ability to do so since they did not live in a democratic society where social change was possible the "average joe" and 2) that form did not (at least most of the time) violate human rights as images of God. New-world Christians, however, who were consistent in their Scriptural beliefs and interpretation, did work to abolish the new-world, pre-civil war, race-based forms of slavery because they could not be squared with Scripture. (Yes, it is true that many people in the South did attempt to use the Bible to justify their subjugation of African slaves, but they were reading the Bible through their cultural blinders as well. It was an illegitimate twisting of Scripture. Such a twisting does not prove that Scripture is wrong, but only that the culturally blinded, sinful use by some Christians was/is wrong.) So, if you step back, calm down, and consider your cultural blinders may be obscuring the truth of Scripture, you might find it is not nearly as offensive as you first thought.

Please, be intellectually honest and consider that your cultural blinders mind be clouding your view of something in Scripture. Then do some research into whatever passage(s) that have offended you. Again, read a commentary or two. Again, ask someone to help you understand it. And again, if you cannot find anyone else, ask me. I will be more than happy to attempt to answer your questions.

3. Please consider that you may be offended by a biblical text because of an unexamined assumption of the superiority of your cultural moment. We in the modern, Western world often think that we are the apex of human achievement: scientifically, ethically, morally, etc. There is the unexamined assumption that because something offends our modern sensibilities, it is categorically wrong because our culture is obviously superior. However, consider that perhaps your cultural viewpoint is not objectively superior. Then think about how other cultures may read the same Bible passage you read and find it pleasing when you find it offensive or offensive when you find it pleasing. For example, consider what the Bible has to say about subjects of sex and forgiveness. In our modern, Western culture, what the Bible says about sex is seen as "obviously primitive," backwards, oppressive, and offensive, violating individual freedoms and "rights." Yet, modern, Western cultural loves what (they think) the Bible has to say about forgiveness. We love the idea of being able to be forgiven over and over again for the same sins. Now, transfer these two subjects into a modern, Middle-Eastern culture. The exact opposite responses will be given to each. What the Bible has to say about sex is pretty well accepted (though even it may not be strict enough), but what the Bible says about forgiving many times over or forgiving your enemies is seen as insane.

So, if you are offended by something the Bible says about a subject (and you have worked to get past the above two suggestions), I must ask: why should your cultural sensibilities trump everyone else's? Why should certain parts of the Bible (or the whole thing) be tossed because they offend your (unexamined) cultural assumptions? Think of how cultural assumptions change and you will see how improper this is. What we think of as "normal" today was considered taboo fifty years ago, and your great grandchildren will probably find absolutely embarrassing many of the things that you consider culturally acceptable today. So, again, why should your current cultural sensibilities trump all others?

Please, consider that you may be offended by a biblical text because of an unexamined assumption of the superiority of your culture, and then take some time to attempt to examine those assumptions. Perhaps you will find they are not as superior as you first assumed.

Whether you are a Christian or not, hopefully these suggestions will help you when you come across something in Scripture that seems to you to be offensive. It takes time and effort to do what I have suggested above, but it will be worth it. If you do not do it and simply toss out the Bible, you will be missing out on everything that Jesus has to offer, most importantly peace with God, forgiveness, salvation, eternal life, and freedom.

By His Grace,
Taylor

Science vs. Religion: Thoughts on Handling Apparent Conflicts

"While many Christians and non-Christians see the two [love of science and a desire to serve God] as in perpetual conflict, I find they integrate well. They operate by the same principles and are committed to discovering foundational truths. My passion... is helping Christians see how powerful a tool science is to declare God's glory and helping scientists understand how the established scientific discoveries demonstrate the legitimacy and rationality of the Christian faith." ~ Dr. Jeffrey Zweerink, UCLA Assistant Researcher and RTB Scholar

When people find out that my educational background is in physics and that I just graduated from seminary, I am often asked about the alleged conflict between science and religion/faith. When the questions come from a fellow Christian, they generally ask how I can merge the two without giving up my commitment to the inspiration, authority, inerrancy, and infallibility of Scripture (all things to which I am completely committed). This is a very important question and usually I find it comes from people hungry to hear something besides "God said it, I believe it, that settles it" or "religion simply causes fundamentalism, superstition, intolerance and suffering." I enjoy being asked the question because it gives me a chance to try to help others realize there is no inherent conflict between science and the Christian faith, and that the alleged conflict is simply played up by many of the so-called "new atheists" and media hype.

What is a Christian to do when they come across "scientific fact" that seems to conflict with Scripture? Below are several things that I keep in mind when I see headlines or read the latest "new atheist" rant. Not all these things will be possible all the time, but they are things to look for and keep in mind that will help us sort these issues out (this is by no means an exhaustive list and I or others may modify or add to it later):

• Remember the world in which we live... and do not be surprised: I sometimes find myself astonished that someone would treat me with contempt or patronize me like a child when they find out I am a Christian and a scientist, and then, when I come to my senses, I remember that I should expect nothing less. This is exactly what Jesus told us to expect. Christians are a people whose highest allegiance is God Himself and His written Word is the highest authority in our lives. We, however, live in a world whose highest allegiance is any number of idols, particularly human reason. These ultimate allegiances are going to come into contact and, as the man used to sing, "something's gotta give." But, neither side is willing to give up their allegiance. The world looks to reason as the only self-authenticating authority and will not tolerate Christians who look to the Bible as the only self-authenticating authority (of course, Christianity does not deny the value of reason but places it in its rightful place: under God). So, do not be surprised when the alleged conflict is amplified or someone claims your belief is "unwarranted." This is part of the world in which we live.
• Check the source and wait: Sometimes discoveries made by scientists are either reported by the media too early (and incorrectly) or later debunked by further testing and experimentation. In the first case, take note of what you are reading in media articles and from where the information came. Did it come from a published, peer-reviewed article or from a presentation at a scientific conference? There can be a big difference in the reliability of the data. At conferences, researches share raw, infant ideas that can range from Nobel prize concepts to junk and dead ends. Sometimes unpublished, un-peer-reviewed claims are portray as scientific fact when even the researchers would not say that. If you have the knowledge and ability to check the claims, do it. If not, wait and see if further information on the subject comes up after the research has made it through the peer-review system (make use of Google Alerts). If the media story does come from a reputable journal, try to check the reporting and claims by doing your own research or asking a friend who might have expertise in the area. If that is not possible, I would recommend asking my friends at Reasons to Believe, but, as a distant second, I offer my assistance (at times I talk about scientific discoveries from a biblical perspective, some examples are here, here, here, here, and here). When all else fails, wait and follow the story (again, make use of Google Alerts)  Sometimes mistakes can happen, like the recent neutrino debacle (read the before and after) or claims can be over blown, like the Ida circus stunt. When so many people are trying to make a name for themselves, this is the nature of the beast and eventually bogus claims are exposed. 
• Try to separate the data from the interpretation of the data: This can be a huge help when trying to deal with scientific claims that apparently contradict Scripture. There is a difference between scientific data and interpretation of that data. The data is the raw information brought to light by a study or a discovery and that data has to be interpreted with a model or paradigm to figure out what it means and where it fits. Everyone interprets data within a model or paradigm (whether we know it or not) based on our beliefs and worldview. A scientific model refers to the schematic description of a system (or set of data) that accounts for observations and inferences as well as origin and history. It is a paradigm that attempts to offer reasonable explanations for the entire scope or history of a particular system in nature, as well as for its relationship to other phenomena. Particle physics has the Standard Model, for example. There are other models, like naturalistic evolution. Data taken in by various fields of science is generally interpreted within the accepted model. What you are likely reading in a media article (even a journal article) is not the data itself (for that would not sell advertising) but an interpretation of that data. Christians need to separate the data from its interpretation and interpret it within a biblical model. If we really believe God created the universe and wrote Scripture, then we know the data will fit within a biblical model, we just have to do the work of separation and interpretation. Sometimes the interpretations will be almost identical; other times there will be significant differences. For example, see my articles on the historicity of Adam and Eve. Now, again, this can be a very difficult thing to do for someone who does not have access to journal articles (to get the data) or the necessary training to understand and interpret the data. As mentioned above, try to check the claims by doing your own research or asking a friend who might have expertise in the area. If that is not possible, again I would recommend asking my friends at Reasons to Believe, but, again as a distant second, I offer my assistance.
• Remember that everyone is biased... everyone: If there is one good thing that postmodernism has done for society, it is to shown that everyone is biased and no one has the ability to lay aside completely their personal presuppositions. We interpret every piece of data not only in a model (see above) but according to our own presuppositions. As stated above, one of the common modern presuppositions is that human reason is a self-authenticating authority. Another might be that evolution is a scientific fact. We need to look for the hidden presuppositions in bold statements and ask how they might be affecting a person's interpretation of the data. We should not berate others because they have biases (for we all have them), but we should try to help them see how their biases are affecting their interpretation and how other interpretations from other presuppositions are equally valid.
• Remember that God is the God of general and special revelation: Article 2 of the Belgic Confession states: "We know Him [God] by two means: First, by the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: His eternal power and his divinity, as the apostle Paul says in Romans 1:20. All these things are enough to convict men and to leave them without excuse. Second, He makes Himself known to us more openly by His holy and divine Word, as much as we need in this life, for His glory and for the salvation of His own." What the authors of this great confession were pointing out is that God is the God of all truth, whether it comes from nature or Scripture. This means that science and Scripture will perfectly harmonize when we are interpreting both correctly. The apparent contradictions crop up when we or others are misinterpreting one or both "books." All apparent contradictions are just that, apparent, and not real. Sometimes it takes a lot of hard work and time to figure out where we or someone else has gone wrong in interpretation, but we must never forget that any contradictions are a manifestation of human fallibility, not inherent to God's Word or world. 
• Be humble: Remember, you and I are just as fallible, biased, and sinful as the most hardened, virulent "new atheist." The only difference between us and them is that we have God's grace, forgiveness, salvation, and Holy Spirit (not from anything in us but as a gift so no man can boast, Eph. 2:8-9). The only reason that you and I understand and believe the Scriptures is the Spirit's illumination (1 Co. 2:9-12), therefore be humble when responding to critics, evaluating someone's work, or discussing apparent contradictions with others.
• Pray: When Nehemiah stood before the King Artaxerxes to request permission to go to Jerusalem and rebuild the walls around the new Temple, he was in a tenuous spot. He could have been killed for his request. In 2:4 the king asks the question "What are you requesting?" and before Nehemiah responded Scripture tells us that he prayed. In that moment, few seconds, he prayed for wisdom and God gave it to him. We need to pray for wisdom when trying to figure these things out. Sometimes they are very difficult (if they were not, there would not be all the controversies we find ourselves in today). We need to pray that God will help us sort out the truth from interpretation, the facts from presuppositional errors; and we need to pray that He will help us come to a proper understanding of both His Word and His world. 
• Remember that God is still God, even if you cannot figure it out: Friends, let us be honest, we are not going to figure everything out. Even the best scholars sometimes have to say, "I don't know." We must remember that even if something seems contradictory and after all our research we still cannot figure it out, God is still God and Jesus is still coming back. I hate not being able to figure something out as much as the next guy, but sometimes (rarely but sometimes) we need to admit it is too much for us, trust God, and go get a milkshake. 

By His Grace,

Taylor

The Charge of Inconsistency

"Simply stated, the 'homosexuality and shellfish' argument falls apart when read as the Scriptures are meant to be read—with a redemptive-historical approach in view." ~ Matthew Everhard

You often hear stated today, "Christians love to quote the Bible and pick and choose whatever rules they want us to obey and what rules they want to ignore. I can quote the Bible too, and Lv. 11:9-11 says that you should not eat shellfish. You eat shrimp, so why should we believe what you say about homosexuality?" This is the "shrimp argument" and it sounds like a good one on the surface, but it actually comes from a lack of understanding of Scripture and Christianity as a whole. It is leveled by those who want to charge Christians with inconsistency if they do not agree with homosexuality. Yet, as we will see, citing a random verse from Scripture does not prove Christians inconsistent at all. It in fact opens up the door to show how Christ has changed everything.

First of all, let's be clear about what the Bible says. People who use the shrimp argument generally quote from Lv. 18:22 or Lv. 20:13 as if they are the only thing the Bible has to say about homosexuality. That is simply not the case. The New Testament (NT) is not silent on the issue but is quite clear (cf. Ro. 1:26-27; 1 Co. 6:9; 1 Ti. 1:8-11). So, if we are going to throw around the charge of "picking and choosing," let's not pick and choose what prohibitions we mention or which Testament we go to for those prohibitions. (It is often argued that Jesus did not say anything about homosexuality. Stand to Reason has a good article answering that charge.)

So, is it inconsistent for Christians to say homosexuality is sinful but eat shrimp? No, because with His life, death, and resurrection, Jesus changed the Biblical landscape, and now proper interpretation of the Old Testament (OT) law must take Christ's work into account (the redemptive-historical view mentioned in the quote by Everhard).

The OT, especially Leviticus, commits a large amount of space to what is called the "ceremonial law." This law told Israel how it could approach and worship God. Because Christ had not yet come, man could not just approach God in any state. For God's people to be in right relationship to a holy God and to worship that God rightly, there had to be sacrifices to deal with sin and rules to deal with the purity of the Israelite people. You could not approach God if you had eaten certain foods that were declared unclean (like shrimp), if you had touched an unclean object, or if you did not wear the right clothing. Through the ceremonial law, God made it clear that He is holy and people are not, therefore they could not just approach Him and worship Him in whatever fashion they pleased. They had to be pure. When Jesus came on the scene, however, He fulfilled the ceremonial law. The book of Hebrews argues this point at length, showing that with Christ's death and resurrection, approaching God has changed, and people cannot go back to the ceremonial law. Christ's is one-for-all sacrifice (He. 10:12), His righteousness is now our purity before God (Ro. 5:12-18; He. 10:19-23), and now all foods are clean (Mk. 7:19). When Jesus died on the cross the veil of the Temple was ripped and replaced with Jesus Himself (He. 10:20), which shows that the ceremonial law, with its sacrifices and cleanliness laws, has been fulfilled and can no longer be observed by Christians. Jesus makes us clean now, not what we eat, wear, touch, or what sacrifices we make.

That, however, is not the only type of law in the OT. Another type is the "judicial law" that governed the nation of Israel. In it, there are a lot of laws that seem odd to us, and there are some that seem extreme, like the stoning of blasphemers (cf. Lv. 24:16). What about those laws? How do those work? Blaspheming is obviously still a sin, but should we stone those who do it? No, because with the coming of Christ, God's people are no longer a physical nation but a spiritual one. In the OT, God's people were a physical nation, so sins had civil punishments. However, now that Christ has come, God's people are a spiritual people living in governments throughout the world. The Church is not the civil government, so the Church no longer deals with sin through civil punishments but through exhortation, censoring, and, as a last resort, exclusion from fellowship (cf. Mt. 18:15-20; 1 Co. 5; 1 Ti. 1:19-20).

But the third type of law--the moral law, which, for example, tells us about sexuality--is still in place. Why? Because it is not a consequence of how we can approach/worship God (ceremonial law) or the political organization of God's people (judicial law) but an extension of God's very character and created order, which can never change or be done away with. Even the coming of Christ does not change the requirements of the moral law (but He does secure forgiveness and eternal life for those who put their faith in Him). What the OT has to say about generosity, loving our neighbor, families, relationships, and even sex continues into the NT (cf. e.g. Mt. 5:27-30; 1 Co. 6:9-20).

So, how we look at the OT and its regulations depends not on "picking and choosing" but on Jesus Christ Himself. Now, one might reject the Christian premise that Jesus is God and that His death and resurrection changed the biblical landscape. But even if one does reject that premise, one cannot fairly say that Christians are inconsistent if they accept the moral statements of the OT and do not practice the ceremonial or judicial aspects. From the premises of Christianity, this is entirely consistent. One can say they disagree, one can reject the conclusion, one can say Christianity is wrong, and one can even say it is "hateful" (those are different arguments), but the charge of inconsistency fails when looking at the data seriously from a biblical, Christian standpoint.

By His Grace,
Taylor

Book Review: "Introduction to Biblical Interpretation"

Most evangelical Christians would agree that Scripture was "given by inspiration of God to be the rule of faith and life."  Most would agree that it is the highest rule of faith and life for the Christian. However, the Scriptures are God’s written Word, which means they have to be read, interpreted, and applied for their rule to be more than just empty talk (not to mention, they must be obeyed). This begs many questions like, "How can one learn what the Bible says?" or "How can we read and interpret the Bible faithfully so we can apply it to our lives?" The challenge of these questions is heightened when we remember that the Bible was written down in three different languages, by many different men, in many different genres, in many different life situations, and over the span of about 1,500 years. How do we understand and apply a message that was not written in our language, culture, or time? The task of interpreting the Bible is a challenging one but one that Christians are called, privileged to take up for "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 complete, equipped for every good work."  Instructing believers in this task is the goal that Klein, Blomberg, and Hubbard (Denver Seminary professors) have taken up in their work Introduction to Biblical Interpretation. They have combined their years of expertise and experience in Old and New Testament studies to provide concise, logical, and practical guide to biblical interpretation. Below is my conclusion followed by a link to the whole review:

This is an extensive introduction to biblical interpretation that methodically covers all the areas necessary for a good biblical hermeneutic. There are a few reservations we have had about a few specific points (mentioned above) but, for the most part, we believe this book is extremely helpful. It is written in such a way that pastors, seminary students, or any other Christian can comprehend and apply. There are several overarching aspects of this book that we believe make it essential to every Christian’s library. First, the hermeneutic is a very good one. Though, we do believe that it would need to be supplemented by another work that gives proper credence to the light of Christ illuminating the OT.  Second, the book is written in such a way as to make it an excellent reference resource. Each chapter can be read on its own and each section and sub-section is full of good examples that show how to apply what the authors teach. Finally, the book is full of great footnotes that can give the eager reader enough supplementary reading to fill many, many hours of study on all the subjects they present. For these reasons, we highly recommend this book to anyone who wants to get a better understanding of how to interpret Scripture. 

You can read the rest of the review here.

By His Grace,
Taylor

Book Review: "The Right Doctrine from the Wrong Texts?"

"There is no book which addresses the crucial issues revolving around the use of the Old Testament in the New in the manner in which this book does." ~ G. K. Beale, The Right Doctrine from the Wrong Texts?

How do the New Testament (NT) authors use the Old Testament (OT)? Were they faithful to it when they used it? Can we reproduce their methodology? Should we reproduce their methodology? These are some of the big questions in the current hermeneutical debate over the NT use of the OT. Much has been written on the subject but nothing like Beale’s volume of essays. Beale writes, "The purpose of this book is to present various perspectives concerning the hermeneutical issue whether or not Jesus and the apostles quoted Old Testament texts with respect for their broader Old Testament context."  Beale also comments that the perspectives are presented with "no editorial evaluation of the essays. They stand on their own, and the reader has the responsibility of evaluation."  So, he wants to present the topic, the issues, and the different perspectives in an honest fashion so the reader can investigate further and make an informed, convicted choice. Beale does admit that "there is more space devoted to the articles arguing in favor of the New Testament’s contextual approach to the Old… than to the opposing perspective."   He gives three reasons but the main reason is that the majority of NT and OT scholars believe the NT uses the OT without any regard for its original meaning, so the "minority view" is given more time to speak. Below is my conclusion of my review of this book and then a link to the whole review, if you are interested:

This is an excellent work. We greatly appreciate Beale’s effort to present the multiple sides of the issue without adding editorial comments. One could perhaps argue that Beale’s closing article is such a comment but even then, he lets the articles stand on their own. Any student of Scripture would benefit from reading this book, however, many of the articles assume a certain scholastic knowledge that the average Christian does not generally have. That does not mean they could not enjoy this work and get a lot out of it but it does mean they might have to put in extra research while reading it. Whichever side of the argument one lands on, the book is very helpful because it presents both views. One can learn about the view they oppose and, if one is so moved, formulate arguments against the position. Furthermore, the handful of articles that are text-specific are excellent examples of the various views applied to the nuts and bolts of Scripture and provide a great resource for teaching or preaching through these texts. Finally, the bibliography is excellent and provides ten pages worth of resources for further study on various topics. All these things combined make this book a resource worthy of any library, especially the student, scholar, and/or pastor. 

 If you want to read the whole review, you can find it here.

By His Grace,
Taylor