Bible
Fear and Loathing in a Liberal Bible Class
The January/February Nine Marks journal on New Liberalism brought back old memories of a particular class I took While in college:
“Bible as Literature.”
That course title was very misleading. Perhaps I was a bit naive.
The course was an elective and since I was a English major and a Christian it would serve two purposes: college credit and religious devotion.
While I got the credit, I didn’t get the devotion. [This was a secular school after all.]
Instead I got a low-grade bender on liberal theology.
A Shock to My System
Understand: I didn’t expect this. I wasn’t prepared for the challenge. Thus, it struck fear in my heart–and probably a handful of other Christians who thought to take the class for the same reasons I did.
[My own experience reminds me a lot of Daniel Wilson's battle with skepticism.]
Soon after the class began I loathed it. All parts of it. The readings before class. The discussions during class. The reeling sense of disappointment following the class.
It was the first time I ever seriously fought for my faith. Not in a public forum. But quietly within my soul.
That fight eventually went in the wrong direction.
Running Rabid and Roughshod over Scripture
Granted, we all have commitments and can never declare strict objectivity in our arguments, but it became quite clear in the first class that the professor wanted nothing more than to dismantle any Christian faith.
She had an agenda.
The classes usually ran like this: Show up to class. Read the text in question. Professor declares what Christians believe. Professor declares why Christians were wrong.
I don’t ever remember reading it as literature.
In fact, I don’t ever remember any serious textual criticism going on or effort root around the historical context.
It was a raw reading and the professors reaction to it. Nothing more.
While it’s not fair to call the professor a liberal [she was an atheist through and through], her approach WAS liberal.
Repulsive and Primitive Doctrines
She liked to pick on those texts that were repugnant to her senses. The wrath of God. Blood atonement. Eternal punishment. Resurrection.
Any feature that sounded primitive and offensive she dismissed. And like the Jesus Seminar she eliminated many of the words of Jesus to mere legends.
But in doing so, she, the Jesus Seminar and any liberal Christian reduced Him to a non-controversial figure instead of the unique Son of God.
If that was the case, why was He crucified if He didn’t offend anyone?
Liberals Love Affair with Man
Back in the early 20th Century, J. Gresham Machen denied that liberalism was Christianity. Whereas Christianity was rooted in supernaturalism, liberalism was rooted in naturalism.
One of the common characteristics of liberalism is an obsession with gaining the world’s approval and admiration–at any cost.
It’s the approval of the culture that counts–not Christ.
“I risk becoming a liberal, because I don’t just love God. I also love the sheep. And I love myself,” Michael Lawrence said. ”And it’s those two loves, wrongly focused, that tempt me down a gospel-denying path.”
Liberalism too often chooses the gospel-denying path.
Liberalism trims God’s Word in favor of the love and esteem of others. This explains why a historically Christian school like Harvard would slip from orthodox to liberalism.
Man has become our measure. Not God.
Liberalisms Motive
Remember liberals operate out of an apologetic motivation. They want to craft something the culture will happily swallow.
What they end up doing is trying to save Christianity from itself. And themselves from academic ridicule.
As Albert Mohler says, “The lesson of theological liberalism is clear—embarrassment is the gateway drug for theological accommodation and denial.”
But Christians are forbidden to court the spirit of the age. We are to cling to the orthodox gospel and all it’s ugly permutations.
One of the main reasons the gospel is such a stumbling block is that it cannot be adapted to suit cultural preferences or alternative worldviews.
Instead, it’s built to confront them all, including the liberal worldview.
A Christ-Centered Approach to Bible Study–Part 5
Finally, we come to the part of this Christ-centered Bible study series that I have been waiting for.
The C in “T.H.I.N.C.”
Christo-centric
Basically, this means “Christ-Centered.” Hence, the type of Bible study this is.
This is the meat on the bone. The wings to the plane. The juice in the jug.
Not getting this is like wearing shoes without shoe laces. And I have been this person almost all my life.
Thank God for people who have helped me see the beauty of the centrality of Christ in Scripture.
Throughout this study series, I have been developing on Matthew chapter 5.
It has served as a good chapter because of its hard sayings and deep meanings.
And as much as I want to show you how the Beatitudes are Christocentric in that their meaning reflect the person who finds Christ, I will be taking us out of Matthew 5 and into some other parts of Scripture.
Let’s talk about this Christo-centric thing
The traditional approach to reading Scripture is to read it moralistically. But I am going to suggest something different. So please, hold stones until the end.
There are two ways we do this:
1. We are urged into moral behavior or action.
2. We read a moral “meaning” of the text, thus attributing it’s meaning to our person.
What is interesting is that the Gospel message is not one that says you must clean up your act before you come to Christ.
In fact, you can’t. That’s why you and I need the Gospel.
The moral behavior the Bible teaches is good…we just cannot live up to it, because guess what—you and I still struggle with immoral thoughts.
So what do we do when we come across a passage that teaches us moral behavior?
Enter Jesus.
The question you have to ask your self is this: “How does Christ fulfill this text where you cannot?” Let’s look at some examples so I can show you what I mean.
Scriptural Examples
Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is. Ephesians 5:15-17
This is a moral-action Scripture. It challenges us to a higher standard of morality.
And that is good. But it is not all.
What if we stopped here? We would simply get a moralistic teaching and possibly come out of the experience discouraged.
How in the world are we to “be wise,” or “don’t be foolish” and “understand the will of the Lord”?
Scripture never calls us into any mandate that Jesus did not fulfill.
We can paraphrase the above Scripture as such:
Jesus looked carefully on how he walked, not as unwise but as wise, making the best use of the time, because the days were evil. Therefore do not be foolish, but understand what the will of the Lord is.
Jesus fits the bill on this one, because He is after all the one who fulfills the promises.
When you see it this way, then you see the beauty of Jesus in Scripture, and by that simple fact, you are better able to make connections to the cross.
The next one is the moral “meaning,” or “plot” of the text
For example: David and Goliath. Everyone knows these guys.
Many times (probably too often) I have heard this passage as David being the example to us being able to conquer our giants in life.
But is that the goal of that event? I don’t think so.
If we look at this Christocentrically, then I think we can see the beauty of Christ in it.
David was a “type” of Christ. He is the one who killed the giant so that all others could live.
Jesus killed the Giant, Jesus defeated the army for God. In other words, Jesus is the hero–not me!
This puts man in the center, not Jesus.
Another example would be in Daniel 4. Daniel is imprisoned and was told that the King was going to kill his magicians because they could not interpret his dream.
Daniel, however, in the special knowledge of God interprets the dream and Nebuchadnezzar’s. Thus, God gives Daniel the message, and Daniel reveals to Nebuchadnezzar’s what the dream means.
My traditional reading of this would be to interpret the passage into meaning that if I seek out God just like Daniel, then I could “interpret” dreams, too.
But actually, that just makes us the heroes of that account. Which is wrong.
What happens when we put Jesus into the meaning of this message? He becomes beautiful, we can respond in worship, and we don’t have to be the hero.
You see, we were all the magicians who were actively working against God, and Jesus stepped in be the mediator between God and man. And just like what happened with Daniel when all the magicians were saved as a result, so too are God’s people saved from execution because of Jesus working on their behalf.
Yet Another Example
What about when we are charged to not provoke our children to anger?
Well, Jesus did not provoke us to anger, but instead was patient and long-suffering in our return to Him.
Therefore, if we understand and remember what Jesus has done for us, we too will be patient and long-suffering toward our children.
This is Christocentric in a nut-shell.
If you REALLY want to learn about this method, hunt down Tim Keller’s lecture series “Preaching Christ in a Postmodern World” on Monergism.com. Get it and listen to it–it’s free.
Remember
You are not the hero of the story, no matter the story.
And what ever morality that Scripture is calling you into, it is not doing so without first in mind that Jesus has fulfilled that very call.
So tell me, have you ever though that YOU were the David in the story?
A Christ-Centered Approach to Bible Study–Part 4
So now we come to our fourth installment of this Bible Study Series.
It’s been an excellent experience for me, as I have thoroughly enjoyed writing it.
Thanks to all of you for tagging along and contributing by your readership and thoughtful comments.
My ultimate purpose in this series is to glorify God in Christ by encouraging those who read to engage the Scriptures that testify to Him, and spurring them into a deeper relationship with the Lord Jesus.
You are the ones who make works such as this worth the while.
Now, On to Business!
In case you’re new, we have been using the acronym T.H.I.N.C. as a our study aid.
T=Trust
H=Halting
I=Immediate Context
And now we enter the part I suspect many of you have been eagerly waiting for: The N in “T.H.I.N.C.”
Navigation
This is the part of our Scripture reading where we ask the simple, yet challenging question: “So, what?”
What does what I just read have anything to do with me?
Today I read over Matthew chapter 5 again. It’s filled with arrows that point to a beautiful truth, which causes me to at once cling to its beauty, and at the same time pricks my heart with conviction.
Chapters such as Matthew 5, 6, and 7 seem to always do this sort of thing when we read them.
They serve as a spiritual barometer to our devotion to Jesus. They never get worn out. Ever.
That is exactly what Scripture is supposed to do.
And when we read it with a willingness to be changed by it, we benefit from its instruction.
But first we must understand where Scripture is leading us in order to receive its benefits, which are not always enjoyable.
Scripture Navigation as a Two-Fold Process.
First, the writers of Scripture, inspired by the Holy Spirit, spoke a particular word to a particular people, for a particular reason.
This is the quality of timeliness.
Since, though, it is divinely inspired, its message is also profitable for us today. This is the quality of timelessness.
Timeliness first, them timelessness—if possible. The key is to find out what the person who penned the words was saying to the people he was writing to for what purpose.
Now, how does that purpose relate to a present-day reality and personally to you? Sometimes this is simple to figure out, other times it requires focused prayer.
Scripture Navigation as an Example
Let’s take a look at our Matthew 5 passage—the one I left off with last time.
Matthew 5:48, “You therefore must be perfect, as your heavenly Father is perfect.”
First impression: Um, Jesus . . . that’s why I need YOU! Let’s walk through the T. H. I. N. C. process real quick:
1. Trust Jesus is saying something good here.
2. Halt! Take a look, re-read, and be patient.
3. What’s the Immediate Context? Here’s the context:
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.” Matthew 5:43-48
Let’s Break It Down, A, B, C:
- Question: Is there a son of our Father in heaven who has done this that we may observe this command? (c’mon people, you know this!)
- Question: How does a son of our Father in heaven fit into this? Because like their Father, children of God show no partiality. (see also John 4:7-9)
- Question: Why would I want to do more than “others”? Because the “others” refers to people who practice evil or are outside a relationship with God (i.e. vv.46-47, “tax collectors,” “Gentiles”).
It looks as though in the immediate context Jesus is addressing a real issue: that the Jews of that day were very selfish with greeting each other, and condescending toward such oppressive “tax collectors” and pagan “Gentiles”.
Thus, Jesus tells them that their self-righteousness makes them like nothing more than the people they are condescending toward.
What do the Jews take away? “Be perfect.” Why? Because perfection in this context is in the action of love and the equality of men.
Where Does This Navigate You, the Reader?
Just as God sent blessings on you when you were far from Him, so you too ought to bless others in spite of their spiritual condition.
That is why this perfection is in the context of love, because love covers what our critical eyes cannot.
Love covers a multitude of sins.
The question you must ask yourself now is this: “Where in my life am I not loving others as Jesus said to in this verse?”
Do you know? Maybe you need to pray about it. Maybe it’s obvious to you? Only you can know.
Are you willing to share?
Are you willing to share where you need to humble yourself and love those who seem unlovable in your eyes?
To begin, I’ll share mine: There is a person I met recently (not here) that is very egotistical and arrogant. He’s difficult to love, and he’s very rude. To top it off, he’s a Christian, which makes me all the more frustrated with him. He seems hyper-religious, which really turns me off. So, I’ve been trying to make conversation with him. It’s tough, but I’m making progress.
Okay, your turn. Leave a comment.
A Christ-Centered Approach to Bible Study–Part 3
**Guest article by Jonathan Woodward at Sorting Beans.**
Four weeks ago we launched a 5-part series on how to study the Bible.
This is a Christ-centered approach where we use the acronym T. H. I. N. C. as a study aid.
Part one was T for “Trust”—that’s where we begin—and part two was H for “Halting”—when Scripture causes us to put on the brakes.
What’s next?
Immediate Context. The I in “T.H.I.N.C.”
Immediate Context
Reading Scripture is not a solo activity. There are two things I mean when I say this.
1. You are physically not alone. When you trust the words of God and ask the Holy Spirit to help you read and understand, He will come and help you.
You are not alone.
2. The passages you are currently reading are not alone either. They are surrounded by other words…that are surrounded by other words…that are surrounded by other words.
And this matters. Don’t neglect it.
If you do, you risk uncharitable results. Scripture is meant to be read in the practice of exegesis, not eisegesis.
Exegesis is the embracing of a Scripture-derived theology. Eisegesis is man-centered theology.
Let’s take a look at the passage I mention in the previous entry of this study series.
“I have come to fulfill the law.” Matthew 5:17
What is the immediate context of this passage?
It is in the context of similes. Matthew 5 is full of illustrations to point to a significant truth.
For instance, just before this passage Jesus says that we are the light of the world. Does that mean we glow as a light bulb?
No. It means the Gospel in us causes us to radiate its message of hope to the world.
Therefore, we need to look at it with careful eyes.
Just after he says he came to fulfill the law, he says,
“Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.” Matthew 5:19
Remember, we must look carefully at what Jesus is saying.
Is he teaching that we must teach the law, insinuating a works-based salvation?
By no means! When Jesus says that, He is referring to Himself.
Jesus is going to be the greatest in the Kingdom of Heaven because He alone is the one who not only taught that the law must be fulfilled, but also fulfilled that very teaching in order that we might partake in His perfection and be His witnesses.
This is the only way this makes sense because the very next verse (v.20) Jesus says,
“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” Matthew 5:20
What shall we say about this?
That we must “perform” greater deeds of righteousness than the pharisees?
Of course not! Our righteousness must surpass that of the Pharisees because the Pharisees had no real righteousness!
Therefore, we must trust in Jesus’ righteousness, and His alone. By this we inherit a righteousness that is beyond that of the Pharisees—one where Christ lives in us, which is one that pleases the Father.
Now that we’ve looked at this in the context of its immediate surroundings, we realize—contrary to what I used to believe—that Christ is not upping the annie on a works-based salvation.
Jesus Points to Himself
If we take this into context of the entire chapter of Matthew 5, we see how Jesus is pointing to Himself through it.
Even when He says, “You therefore must be perfect, as your heavenly Father is perfect” (Matthew 5:48), He is speaking in a particular context, which is wrapped up in Himself.
And now that we understand that reading Scripture properly is reading in the “light” of other Scripture, we understand it’s immediate context is of utmost importance, followed by its immediate context, followed by its immediate context, and so on.
But what do we do with this knowledge?
Glad you asked. That will be covered in the next installment of this Bible study series when we get to the N in “T.H.I.N.C.”!
But for now, what are some passages that you have once interpreted without taking into consideration its immediate context? And how has that changed?
A Christ-Centered Approach to Bible Study-Part 2
**Guest article by Jonathan Woodward at Sorting Beans.**
Three weeks ago we launched a 5-part series on how to study the Bible.
This is a Christ-centered approach where we use the acronym T. H. I. N. C. as a study aid.
Part one was T for “Trust.” That’s where we began.
What’s next? Halting. Let me explain.
Halting
No doubt, when we read Scripture—all the while trusting in it—we are bound to be stopped in our tracks.
Sooner or later it will happen.
Why? Because that’s what Scripture does–impedes you, seizes your attention and beseeches your accordance.
That is the point of this post. When you read the Bible, you’re going to find something that is halting.
The question to ask yourself when reading Scripture is “What in this passage seems halting?”—that is, what causes you to stop and think?
Is it something powerful? Is it a difficult concept? Is it a charge? A mandate? Bizarre?
What is causing you to do the head tilt—those difficult passages of the Bible we just cannot live without?
When you begin reading the Bible this may not happen as frequent…mostly because it is something new to you…
But the more you grow in Christ and your understanding of Scripture increases the more you will find these halting moments.
Here’s an example of a halting passage. It comes from the Sermon on the Mount:
“You therefore must be perfect, as your heavenly Father is perfect.” Matthew 5:48
What in the world does Jesus mean by this? Can we be perfect just as God is perfect? I thought that was the whole reason Jesus came to this planet!
If this is not halting, then I don’t know what is.
It can either be personally halting, or objectively worthy of halting yourself to examine the text.
For instance, earlier in Matthew 5, Jesus says some other really good stuff (which happens a lot, mind you):
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Matthew 5:17
When I first read this passage, I thought Jesus was talking about how the laws of the Old Testament was now going to be fully followed. But I think quite differently now.
In other words, I thought Jesus was bringing the smack down on puny mortals!
Is this really the case? I’m afraid that you will have to wait for the next post in this series before we go into what we do from here.
Until then, ask yourself these questions when you read Scripture:
What seems to be the topic, or point of this passage?
What is “jumping” out at you in this text?
What is shocking about this passage?
What is bold about this passage?
What is it that seems to be speaking directly to you?
What is making you “put on the brakes”?
The more we read, the more we learn, the more we find halting text. Your job is to not skip over it as though it has no immediate, or even future bearing in your life.
It does.
Search
Get Updates | Subscribe
Somewhat Essential
Recent Posts
Categories
Archives
