Ethan R. Longhenry's Blog, page 45

The Family and Nation of God

Paul had spoken powerfully regarding all the spiritual blessings with which God had blessed Christians in Jesus, having been elected and predestined to obtain the hope of salvation and righteousness in Christ, superabundantly receiving grace and mercy in Him (Ephesians 1:1-14). Paul prayed for Christians to gain understanding from God in the heart to know the great hope in which they have been saved and His great power at work in those who believe, since Christ has been established above every authority, especially over His body, the church (Ephesians 1:15-23). Paul would go on to explain the nature of this salvation and how it came about, first to Israel, and then to all who would come to God in Christ.

Paul continued his theological explanations by establishing the need and value of salvation secured in Christ, and man’s purpose before God (Ephesians 2:1-10). Paul did not shrink from laying out the ugly truth about the need for salvation: all were dead in their sins, having walked in the way of the prince of the powers of the air, living according to lust, as children destined for wrath (Ephesians 2:1-3). Yet God, rich in mercy and love, made believers alive in Christ and raised us up with Him to sit in the heavenly places in order to continually demonstrate the riches of His grace, for Christians are saved by grace through faith, not because of anything they have done to earn it (Ephesians 2:1-9). And yet Christians are God’s workmanship created in Christ Jesus to do the good works which He prepared for us to do (Ephesians 2:10). This whole message works together for a reason, just like in Titus 3:3-8: Christians need continual reminders about their need for salvation and God’s display of grace and mercy in Jesus so that we may be productive in good works. We cannot imagine that we are superior to other people; we have sinned and deserved condemnation like all the rest. But God loved us, would not give us the condemnation we deserve (thus showing mercy), but would give Jesus and salvation, we did not deserve (thus showing grace). We did not, nor could not, earn or merit this salvation, but are called upon to receive it humbly through faith and trust in God in Christ. We can then serve God and encourage our fellow man in good works so as to glorify God.

Paul then specifically focused on God’s welcome of Gentiles and how it came about (Ephesians 2:11-18). He identified Gentiles as the uncircumcision, those separated from the covenant between God and Israel, the nation of Israel, and as without God or hope in the world; such is the state of mankind without God, and it is quite unpleasant (Ephesians 2:11-12). And yet through the blood of Jesus Gentiles who were far away could draw near, for Jesus in His death broke down the wall dividing the Jews from the Gentiles, the Law (Ephesians 2:13-15a); one is given reason to imagine the Court of the Gentiles in the Temple in Jerusalem, an actual, physical wall cordoning off Gentiles from coming any closer to the Presence of God. But it is not as if the Gentiles would become Jews: Jesus has created one new man in Himself, and in this way makes peace, killing the hostility which existed between Jews and Gentiles, preaching peace to those near and those far off (Ephesians 2:15b-17). Both Jewish and Gentile Christians now have access to the Father through Jesus in the Spirit (Ephesians 2:18). We must appreciate the radical nature of what Paul is suggesting: for 1,500 years, Jewish people identified themselves in contrast to those of the nations. In response, those in the nations tended to look upon the Jewish people as oddities and best, and with contempt and hatred at worst. The only way to eliminate the hostility was to kill it, and Jesus did so on the cross, giving the Jewish people no more right to presumption of election and giving Gentiles equal access to God in the Spirit. Jewish Christians remained ethnically Jewish while Gentile Christians remained their various ethnicities, but the faith and hope they shared in Christ was of far greater value and consequence than their worldly identities; no earthly division ought to separate them. So it remains to this day, and not merely between Jewish people and Gentiles: all people have access to God in the Spirit through Jesus, and there is no worldly division which ought to separate the people of God, for what they share in Jesus is greater than any challenge, difficulty, or division in the world.

Paul had formerly spoken of the church as the body of Christ, given to Jesus under His authority (Ephesians 1:22-23); having established the means of salvation for all people, especially the Gentiles (Ephesians 2:1-18), he now affirmed that Gentile Christians were no longer strangers or aliens, but fellow-citizens and members of the household of God (Ephesians 2:19). Mixing his metaphors, Paul considers that household as built on the foundation of the apostles and prophets with Jesus as the cornerstone, built up into a holy temple in which the Spirit dwells (Ephesians 2:20-22). Through these powerful metaphors Paul reinforced the instruction he had just provided and explained for those who would hear how the people of God are to view one another and their relationship with God. As citizens of God’s Kingdom they are to uphold their responsibilities to accomplish His purposes (cf. Philippians 1:27); as fellow members of God’s household, they consider each other as brothers and sisters of the heavenly Father, equal in standing before Him, and restored in relationship with Him and each other (cf. John 17:20-23, Romans 8:11-17). Temples are places in which it is believed that a deity himself, or a manifestation of a deity, is present; thus, Christians are to consider themselves as the temple of the Holy Spirit individually and collectively, and are therefore to conduct themselves in holiness so God, who is holy, can maintain His presence in their midst (cf. 1 Corinthians 3:16-17, 6:19-20, 1 Peter 1:13-16). The temple is founded upon the teachings of God in Christ as made known by the apostles and prophets; the cornerstone, providing alignment for everything else, is Jesus Himself (1 Corinthians 3:11). In this way Christians are to be a holy family of people who love and care for one another and seek to do good for all people, always cognizant of their need for salvation and thankful that God has provided it in Christ. May we all participate in God’s household in the Kingdom of Jesus!

Ethan R. Longhenry

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The First Letter of Peter

Christians of Asia Minor sought to prove faithful to Jesus. They did good things for others but were persecuted for it. Religious persecution was a new thing for many of them. Peter wanted to encourage such Christians to carry on and understand their circumstances; he wrote to them what we call the first letter of Peter.

The first letter of Peter is the twenty-first book in modern editions of the New Testament; it is often categorized as one of the “catholic” or universal letters or epistles. Peter the Apostle is identified as the author in 1 Peter 1:1; while some scholars dispute this claim, no compelling evidence has been offered to suggest otherwise. Silvanus (Silas) may be his amanuensis (1 Peter 5:12). He writes to the “elect exiles of the Dispersion” in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1): such are Roman provinces that substantially represent the area also called Asia Minor (modern-day Turkey). On its surface Peter’s language seems to suggest he, like James, wrote only to Jewish Christians (cf. James 1:1); while Peter will use a lot of “Israelite” language, he seems to be appropriating it to speak of all Christians, for it is hard to imagine any Israelite speaking of fellow Israelites in the way Peter spoke to his audience in 1 Peter 1:18, 2:9. In 1 Peter 5:13 Peter gave greetings from “she that is in Babylon”; while a few suggest Peter is in physical Babylon in Mesopotamia when writing, most understand Peter to refer to either Jerusalem or Rome (depending on one’s view of Revelation). Peter most likely wrote from Rome: he gave greetings from Mark, whom he calls “his son” (1 Peter 5:13), and Paul had encouraged Timothy to bring Mark with him (2 Timothy 4:11), and reliable tradition suggests Paul was in Rome at the time. Similar traditions suggest Mark wrote his Gospel on the basis of the preaching of Peter, and that Peter met his end in Rome in the days of Nero (Papias in Eusebius, Ecclesiastical History 2.15, 3.30, 6.14; Irenaeus, Against Heretics 3.1; 1 Clement 5; Tertullian, Prescription Against the Heretics 31, Scorpiace 15; Acts of Peter; Origen, Commentary on Genesis 3 according to Eusebius, Ecclesastical History 3.1). Peter’s use of the theme of exile would explain the use of “Babylon”: as Israel endured exile in Babylon, so Christians as the new Israel live in exile in the Roman Empire centered in Rome (cf. 1 Peter 1:1, 17, 2:11, 5:13). 1 Peter was most likely written in the early to middle 60s, 61-65; Peter wrote to Christians in Asia Minor to encourage them in their faith despite the persecutions and challenges they were experiencing from unbelievers.

Peter introduced his letter, as seen above, with a framework to view the Christians of Asia Minor in terms of Israel and the exile and spoke of God in a Trinitarian formula: Father, Spirit, and Jesus (1 Peter 1:1-2). Peter continued with a blessing of God on the basis of the great redemption and hope in which Christians were saved, even if they experienced trials which ultimately would prove their faith, resulting in Christ’s glory and their final salvation when He returns (1 Peter 1:3-9). Many, even angels, wished to learn more about this salvation which has been given to believers in Christ, for the Spirit directed the prophets to write so as to provide encouragement to Christians (1 Peter 1:10-12). And so Christians should set their hope firmly on Christ, living sanctified lives as God is holy, redeemed by the blood of Christ (1 Peter 1:13-21). Christians ought to love one another fervently, having been born again of the incorruptible seed of the eternal Word of God (1 Peter 1:22-25; cf. Isaiah 40:6-8).

Peter exhorted Christians to put away wickedness and to yearn for the milk of the Word, for they have come to Jesus the precious cornerstone, built up into a Temple; others have rejected Jesus the cornerstone on account of disobedience (1 Peter 2:1-8; cf. Psalm 118:22-23, Isaiah 28:16). Peter then appropriated God’s descriptions of Israel for the Christians of Asia Minor (1 Peter 2:9-10). As the people of God, Christians must abstain from lust, conduct themselves wisely among Gentiles, respect and obey earthly authorities, and to not abuse their freedoms (1 Peter 2:11-17). Slaves ought to obey their masters, even if they are wicked; to suffer despite doing good is honorable in God’s sight, for it is the way of Jesus who left an example in His suffering and death (1 Peter 2:18-25; cf. Isaiah 53:1-12). Having provided specific instructions for wives and husbands (1 Peter 3:1-8; cf. 1 Timothy 2:9-15), Peter exhorted all Christians not to return evil for evil, do good even if it causes distress, make a defense for the hope they cherish with gentleness and respect, and all on account of what Jesus did for them (1 Peter 3:9-17; cf. Psalm 34:12-16). As an aside Peter spoke of Jesus’ obedience, proclamation to spirits in prison, and the importance of baptism for salvation as the opposite type of Noah and the Ark (1 Peter 3:18-22).

Peter warned the Christians how past time suffices for living in sin; those who suffer cease from sin; they should not be surprised when Gentiles persecute them for upholding and doing what is right, but must keep praying, showing hospitality, and serving one another, and they should gladly suffer in the name of a Christian, not as an evildoer, for the day of judgment is near (1 Peter 4:1-18). Christians who suffer must entrust themselves to their faithful Creator while doing good (1 Peter 4:19). Peter would go on with exhortations to elders to lead by example and shepherd faithfully and all Christians toward humility, prayer to God, casting anxieties upon Him, wary of the Devil, drawing encouragement from the similar sufferings undergone by all Christians (1 Peter 5:1-9). God Himself would perfect, establish, and strengthen them after they have suffered for a little while (1 Peter 5:10-11). Peter concluded by speaking of Silas as the one by whom he wrote, testifying of the true grace of God in which they are to stand, giving greetings from the church in “Babylon” and from Mark, and providing a standard epistolary conclusion (1 Peter 5:12-14).

1 Peter provides great encouragement for Christians to persevere in faith despite trials, tribulations, and persecutions. We do well to live as exiles of Christ on the earth, seeking righteousness, entrusting ourselves to God in Christ, and doing good even if we suffer for it, and all for God’s glory!

Ethan R. Longhenry

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Sexual Assault and Harassment

These days we are witnessing a sea change in attitudes regarding the dark and pernicious sins of sexual assault and sexual harassment. Such behaviors, once excused or justified as normal behavior, are now being exposed as dark, dehumanizing, and traumatic, having caused untold millions great suffering. It is about time.

Sexual assault and harassment involve unwanted sexual attention and advances in word and deed. Sexual harassment includes anything from catcalling to propositioning; sexual assault, everything from unwanted touch to rape. The number of women who have experienced some form of sexual harassment or assault is staggering; men have also suffered sexual harassment or assault from other men or women as well.

The New Testament provides no justification for sexual harassment or sexual assault. Love does not puff itself up, does not act in unseemly ways, and is kind (1 Corinthians 13:1-8); sexual harassment and assault are none of these. Sexual assault and harassment are not at all consistent with any of the manifestations of the fruit of the Spirit (Galatians 5:22-24). Any form of rape is sexually deviant behavior; other forms of sexual assault and sexual harassment qualify as lascivious behavior, both of which are condemned as sinful works of the flesh in Galatians 5:19-21.

People have been sexually assaulted and/or harassed for millennia. The practice has been justified as part of the privileges of power and the corruption of sexual desire (Matthew 5:28): looking at others in terms of sexual property, presuming one should be able to enjoy said sexual property at his leisure. And yet no one has the right to force him or herself on another person sexually, either by word or deed. Husbands and wives are invited to consider the other as their sexual property, not to abuse or force, but to enjoy and cherish in love and kindness (1 Corinthians 7:1-4, Ephesians 5:22-33). Christians must uphold the dignity of each human being, male and female, as having been equally made in the image of God (Genesis 1:26-27); to consider other people as sexual property is to dehumanize and objectify them, contrary to the purposes of God in Christ!

Christians must denounce sexual assault and harassment as sin and not provide cover or justification for those who commit it. If Christians have committed sexual assault or harassment, they must repent of their sins; if they do not repent, they should be disfellowshipped according to 1 Corinthians 5:1-13. Christians have no business excusing those who commit sexual assault or harassment; it is part of the way of the world which leads to suffering, sin, and death (James 3:14-18, 1 John 2:15-17). Likewise, Christians have no right to attempt to shield those who have committed sexual assault and/or harassment from the legal consequences of their behaviors: the same Apostle Paul who told Christians not to take each other to court in regards to civil matters also told them to submit to the authority of the state and its laws (Romans 13:1-7, 1 Corinthians 6:1-8). God has given the state, not the Christian, the authority to administer justice on the earth (Romans 13:1-7); those in authority will be called to account for how they exercised that authority, but the Christian will be called into account for how well they submitted to that authority (Romans 14:10-12). In many states those who serve as elders or preachers are considered mandatory reporters and must report to the authorities if they have reasonable suspicion that a child is being physically or sexually abused; Scripture provides no command or principle which would justify not following these laws. Many of those who commit sexual assault and/or harassment are very charismatic people, deceiving not only their victims but also their fellow associates and even brothers and sisters in Christ. We do well to respect God’s hierarchy of authority in these matters.

Christians do well to recognize the pervasiveness of sexual assault and/or harassment in our culture today and to try to show love, care, and compassion toward those who have suffered it. We do well to follow James’ dictum in James 1:19: be quick to hear and slow to speak. We must listen to those who are courageous enough to talk about their experiences of sexual assault and/or harassment, recognizing how much courage, strength, trust, and exposure they show and risk in telling such tragic and traumatic stories. We must prove willing to believe them, giving them the benefit of the doubt, unless compelling evidence exists to the contrary (Romans 12:10, 2 Corinthians 13:1); far too many fear they will not be heard or believed, and are often told as much by those who victimize them. Churches ought to provide love and acceptance to all who have suffered from sexual assault and/or harassment, valuing them as equal and fellow brothers and sisters in Christ, giving them space and opportunity for healing and strength (1 Corinthians 12:12-28, 14:26, Galatians 3:28). While preachers must exhort women toward modesty in disposition according to 1 Timothy 2:9-10 and 1 Peter 3:3-4, full and complete blame for lust must continue to be laid at the feet of those who do the lusting (Matthew 5:28): no woman ever “deserves” sexual harassment or assault no matter what they wear, and plenty of women have suffered from sexual assault and/or harassment even when modestly dressed. Far too often women will blame themselves for what are actually the sins of their victimizers.

While Christians must firmly condemn sexual assault and/or harassment as sinful, we have no right or reason to write off those who commit sexual assault and/or harassment as irrevocably tainted or lost. Jesus came to save sinners, including those who have committed sexual assault and/or sexual harassment (1 Corinthians 6:9-11, 1 Timothy 1:15). Many times those who perpetuate sexual assault and/or harassment have themselves experienced trauma and abuse. Those guilty of sexual assault and/or harassment who repent ought to be given room in the Kingdom of God for their spiritual growth and development, although appropriate safeguards providing the same space for those who may have been victimized are certainly commendable and important. No one, whether victimized or victimizer, is beyond the forgiveness, strength, and hope God offers in Jesus Christ!

For too long and in too many places many Christians have proven complicit in enabling or justifying sexual assault and/or harassment. It was wrong. It should not have happened. Sexual assault and sexual harassment are sinful behaviors. They should be exposed to the light of day. Those who have been victimized ought to receive hope, comfort, and strength; those who perpetuate sexual assault and harassment ought to be exhorted to repentance and compelled to suffer whatever consequences may come about for their sinful behavior. May we visit those in weakness and distress and glorify God in Christ in all things!

Ethan R. Longhenry

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The Masoretic Text

The Old Testament was written in Hebrew with a few sections of Aramaic. When we speak of the copies of the Old Testament which have come down to us in Hebrew, we are speaking regarding what has become known as the Masoretic Text (MT).

Almost all English translations of the Old Testament, also called the Hebrew Bible, are made primarily from the Masoretic Text. The Hebrew Bible as reflected in the Masoretic Text contains the same number of books as our Old Testament but not in the same order. The Hebrew Bible is also called the Tanakh on the basis of its major divisions in Hebrew: Torah (Law or Instruction; Genesis through Deuteronomy), Nevi’im [the Prophets; the former or historical prophets (Joshua, Judges, 1 Samuel-2 Kings) and the later prophets (Isaiah, Jeremiah, Ezekiel, Hosea-Malachi)], and Ketuvim [Writings; Psalms, Proverbs, Job, the five Megillot or scrolls (Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther), Daniel, Ezra-Nehemiah, and 1-2 Chronicles]. But why is the Old Testament in Hebrew (and parts in Aramaic) known as the Masoretic Text?

“Masoretic” derives from the Masoretes, the name given to a group of Jewish scribes and copyists of the text of the Old Testament from the 7th through 10th centuries of our era. They had received copies of the Hebrew texts from other groups of scribes who had been copying them since the times the texts were originally written. The Masoretes became famous for their diligence in copying the manuscripts of the Hebrew Bible, their dedication to checking copies for errors, and so the copies of the text they produced were highly sought and prized. Two prominent families of Masoretic manuscript types exist, named for Masoretes who developed them: ben Asher (from Aaron ben Asher) and ben Naphthali, although the differences among the families are few. The most famous exemplars of the ben Asher tradition feature Codex Aleppo, dated to around 920, which was the oldest and most complete edition of the Masoretic Text until parts were lost in the middle of the 20th century, and Codex Leningradensis, dated to 1008, which now holds that distinction, and represents the base Hebrew text used in Biblia Hebraica Stuttgartensia (BHS), the modern edition from which almost all English versions today are translated.

The text still bears the name of the Masoretes on account of their diligent work in the masora, a series of markings and notes about the text of the Old Testament and copied all around it in Aramaic. The small or inner masora, often called the masora parva, are written in the side margins of the Biblical text, and feature short comments about the frequency of word usage, potential cross-references, or alternative reading. The large or outer masora, called the masora magna, was written underneath the Biblical text, and involve more expanded comments which would not fit in the masora parva. The Masoretes also developed or preserved all sorts of markings within the Biblical text to assist the reader in pronunciation and cantillation (chanting of the text) and directing the reader to relevant notes on the side. In previous times certain consonants were added to the text to indicate certain vowel markings (called matres lectionis, “mothers of reading”); on top of these the Masoretes developed the vowel marking system within the text used to this day to preserve the vowel sounds used in the reading of the Biblical text.

And so the Masoretes proved excellent textual critics, seeking to uphold the integrity of the Hebrew Bible as handed down to them while attempting to provide necessary corrections and safeguards against any further corruption of the text. We can see them at work in many different ways. The Masoretes fastidiously counted the number of consonants in the text, in whole books as well as in various lines. In so doing they would be able to know if letters or words had been accidentally added or deleted in the copying process. The Masoretes held the text in such high regard that even when they found points in which the Hebrew was manifestly corrupt, they would preserve the text as received but would suggest the reading which they believed made better sense of the text: the text as handed down in such instances is called the ketiv, or “what is written,” and the suggested alternative is the qere, or “what is read.” While the Masoretes were not perfect in their assessments, modern textual critics tend to agree with the Masoretes more often than they disagree in terms of those decisions. The Masoretes were intensely interested in the specific words in the text and how they were used, frequently noting how often infrequent terms are used in the Hebrew Bible and making all kinds of interesting associations between various texts based on the rabbinic tradition which had developed in the years before their efforts.

The Masoretes did their work quite well. Very little was added to the masora after the 10th century; later scribes would simply copy the work of the Masoretes before them. The Masoretic Text remained the gold standard in Hebrew Bibles long after the Masoretes passed into history. The quality of their efforts was validated by the discovery of the Dead Sea Scrolls: most of the copies of the Hebrew Bible found in the Dead Sea Scrolls prove to be the direct ancestors of the Masoretic Text, with convergence often around 90% of the text. We therefore have every reason to believe that the Masoretes preserved the text of the Hebrew Bible as they had received it with almost complete accuracy for over a millennium.

As Christians who gain much encouragement and hope from what has been written beforehand regarding God’s interactions with His people Israel (Romans 15:3), we ought to be thankful for the Masoretes and their diligent work. The Masoretes did well in copying the Old Testament in Hebrew and their efforts in textual criticism to both preserve the text as they had received it as well as to make appropriate corrections and notes regarding the text. The Masoretic Text in Hebrew, in consultation with the Samaritan Pentateuch, Greek Septuagint, Syriac Peshitta, and Latin Vulgate, does well to preserve the Old Testament as written; we have every reason to maintain great confidence in the integrity of the text of the Old Testament, and to learn much from it!

Ethan R. Longhenry

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Interpreting the Bible: Interpreting the New Testament

Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth (2 Timothy 2:15).

Whereas God once spoke through the prophets, He now speaks through His Son Jesus Christ (Hebrews 1:1). Jesus gave the Holy Spirit and authority to His twelve Apostles to set forth the message of His life, death, resurrection, lordship, kingdom, and return (Matthew 18:18, Acts 2:1-36); their testimony is recorded in the pages of the New Testament (John 20:30-31). If we would learn of Jesus’ life and how we are to live and serve in His Kingdom, we must learn how to read and interpret the New Testament appropriately.

Interpretation begins with reading and understanding the text in its context, considering the author and the message. Before we begin to directly apply passages from the New Testament to our lives, however, we must first establish the level of relevancy of the particular passage to ourselves. A good guideline is to consider all passages relevant to our lives unless the context provides a good reason to the contrary. Many passages are very relevant, such as Galatians 5:18-24, Philippians 2:5-11, and many others: we find ourselves in similar need to our first century forebears to hear these exhortations and act accordingly. Other passages, like Romans 2:17-29 or John 14:1-17:19, prove moderately relevant: the context in each shows that they are written or spoken to a particular audience (Jews and the twelve Apostles respectively) with expectations for them to act or respond in certain ways we could not today, yet we can still gain valuable insights from the message to such persons so that we may follow God properly. Other passages, like Paul’s concluding messages to specific people (cf. Romans 16:1-15, Philippians 4:2-3), have a low relevance level; we can certainly learn from them, but since we cannot greet such people, or exhort those people toward certain forms of conduct, we cannot apply them directly to our lives.

Once we have read and understood a text in context, and have sought to establish how relevant a given passage is to our lives, we may then begin seeking to apply the message to our lives. When we apply the message of Scripture to our lives, we establish Biblical authority for the things we think, feel, say, and do, consistent with Colossians 3:17. Biblical authority is not merely derived from highly relevant New Testament passages; many times, passages that are in the low to moderate relevancy range can help illuminate the authority present within more highly relevant passages. Biblical authority is manifest in three ways: commands, apostolically approved examples, and necessary conclusions or inferences from what has been revealed.

Many times God provides specific directives that are to be followed: Christians either are to do a given thing or not to do it. These are commands, and they are found throughout the New Testament (e.g., Romans 12:1-21, Ephesians 5:1-6:9, etc.). Commands establish precisely what we are or are not to do; we must follow them (1 John 2:3-5).

The Apostle Paul commanded Christians to imitate the examples they were given by the Apostles as they reflected Jesus (1 Corinthians 11:1, 2 Thessalonians 2:15, 3:6-15). Therefore, we can know that if we follow the examples approved by the Apostles in the New Testament, we stand on firm ground and have confidence in our practice. Examples include Acts 20:7 and 1 Corinthians 16:1-3 which indicate that Christians met on the first day of the week and such was approved by the Apostles; we know that we can meet on the first day of the week and also be approved.

At times certain truths are manifest in Scripture by necessity according to what has been revealed even though they are not explicitly spoken. Such are necessary conclusions or examples. In Acts 8:34-39, for instance, we necessarily infer that Philip preached baptism as part of “preaching Jesus” since the eunuch’s response to Philip was a desire to be baptized. Lessons can also be gained through necessary inference, as Jesus indicates by concluding that God is God of the living and not the dead because He “is” the God of Abraham, Isaac, and Jacob (Matthew 22:23-32; cf. Exodus 3:6).

Biblical authority ascertained from commands, examples, and inferences is well and good. But what of times when examples prove inconsistent? What about all the things which have changed since the days of the Apostles? For these and many other reasons we must also ascertain the scope of the authority we have derived from the message of the New Testament.

More often than not, the authority provided in Scripture is general in scope, giving a broad outline of authority. Such is often called generic authority. When there is a broad outline of authority there is often liberty in the details. Commands often provide general scope of authority for practicing the command: the command to preach the Gospel, for instance, does not provide specifics on how to travel to preach, and we therefore have liberty in that area (Matthew 28:18-20). Examples often leave many details to liberty: for instance, we know that brethren assembled on the first day of the week (Acts 20:7), but we are not told precisely when; therefore, we have liberty to assemble at any time on the first day of the week. Examples also demonstrate a generic scope of authority when they are not consistent: since we see Paul and others going to preach the Gospel in a boat, on a chariot, or by walking (cf. Acts 8:4-5, 29-31, 17:10, 27:1-28:16), the inconsistent examples indicate that we have liberty. Inferences often provide authority in a general way: the inference that we need to help people based on the judgment scene in Matthew 25:31-46 does not specify precisely how we are to do so.

At other times God has made known His purpose in a more specific way. Specific scope is often called specific authority. When God has specified a thing, we must follow the specifics without variance, as Hebrews 7:12-14 indicates. God’s specific command to sing would thus exclude the use of instruments (Ephesians 5:19, Colossians 3:16). Many specific examples, when appropriate, should be followed, as is true with the unleavened bread and fruit of the vine in the Lord’s Supper (1 Corinthians 11:23-26).

The scope of authority establishes what we can do in matters of silence: if the scope is general and there is silence, God has established liberty; if the scope is specific and there is silence, God has prohibited a matter. We must also show great concern with our liberties that we do not provide reason for offense (cf. Romans 14:1-23, 1 Corinthians 8:1-13).

We can read the New Testament and come to an understanding of God’s purposes for us in Jesus Christ as long as we seek to interpret the text soundly and consistently. May we observe healthy guidelines for interpreting the New Testament and live with Biblical authority for all we think, feel, say, and do!

Ethan R. Longhenry

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Every Spiritual Blessing in Christ

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ (Ephesians 1:3).

The Apostle Paul felt compelled on many occasions to set forth various doctrinal truths about God in Christ to his fellow Christians to warn against false teaching. The time had come to provide a full, coherent picture of his understanding into the mystery of the Gospel; we find such a portrayal in Paul’s letter to the Ephesians.

While Paul’s letter to the Ephesians features the same doctrinal positions seen in other letters, it seems very impersonal. Ephesians does not contain the same kind of personal details about Paul or the Christians to whom he wrote as can be found in all of his other correspondence; “in Ephesus” in Ephesians 1:1 is not found in all copies of the manuscripts. For these reasons Ephesians is often considered an “encyclical” letter, intended to be distributed among many local churches. Regardless, it is hard to assume much about the condition of the church in Ephesus on the basis of what is written in Ephesians.

After his standard greeting (Ephesians 1:1-2), Paul began his letter with a broad, sweeping, and majestic sentence glorifying God for all the spiritual blessings with which He blessed us in Jesus (Ephesians 1:3-14). Ephesians 1:3-14 is the longest sentence in the New Testament: while English translations generally wisely break it down into many sentences for clarity, we must remember they all represent the spiritual blessings with which God has blessed the Ephesian Christians, and by extension all Christians, in Christ (Ephesians 1:3).

God has chosen Christians in Jesus before the foundation of the world to be holy before Him; God predestined Christians to adoption to the praise of His grace freely bestowed on us in Christ (Ephesians 1:4-6). Paul had no desire to deny human freedom or volition; Augustinian Calvinist notions of God predetermining who would be saved and condemned arbitrarily must be imposed on the text. Paul instead sought to encourage Christians: their standing in Christ is no accident. Jesus’ death, resurrection, and inauguration of His Kingdom were not a hastily concocted “plan B” when everything else failed. Instead, from before the beginning, God had determined to create the universe, redeem mankind through His Son, and provide a way of holiness in Him. Paul would also speak of adoption as sons of God in Romans 8:11-15; a man or woman submits to adoption in order to gain the inheritance of the father, and in this way Christians gain standing in order to inherit the eternal promises God has made in Jesus.

God secured redemption for Christians in Jesus according to the riches of His grace; God’s grace abounds for Christians, who have learned of the mystery of God’s will now manifest in Jesus and His Kingdom (Ephesians 1:7-10). Jesus’ sacrifice for our sins represents the ultimate gift God has given mankind (cf. 1 John 4:7-11); God continues to bestow gifts of grace upon His people in Jesus and yearns for Christians to consider His presence and life as the greatest gift of all (cf. Revelation 21:1-22:6). We think of “mystery” as something unknown, a problem to be solved; in the New Testament it is an “unveiling,” something manifest only through the revelation of God. Later in Ephesians Paul would elaborate more upon the mystery (cf. Ephesians 3:1-11); here he centered the story on God’s good purpose in Jesus whom He made the sum of all things.

Whereas Christians inherit the blessings of life and salvation in Christ, God obtains Christians as His heritage, having predetermined them as His praise in His glory, and who has given them the Holy Spirit as a guarantee of their inheritance until the final day of redemption (Ephesians 1:11-14). Paul began to make a contrast between “we who had hoped in Christ” and “you” his Ephesian audience, perhaps as between Jewish Christians and Gentile Christians. We would again be remiss to impose Augustinian Calvinist views on the text; in Ephesians 3:1-11 Paul will explain how God manifested His wisdom and eternal purpose by bringing Jews and Gentiles into one body in Christ in the church. Paul instead stepped back to appreciate the beauty of what God has accomplished in Jesus. God is praised in the redemption of Jewish Christians in Christ who had hoped in the coming Messiah and proved willing to recognize him in Jesus; God is praised in the redemption of Gentile Christians who are welcomed in Jesus. The Holy Spirit was given to Christians both as a seal of their redemption and as a down payment on their salvation; throughout Ephesians Paul will speak of how God worked through His Spirit to build up and strengthen Christians.

Having set forth the spiritual blessings with which God has blessed Christians in Jesus, Paul gave thanks and prayed for the Ephesian Christians in another lengthy sentence (Ephesians 1:15-23). Paul gave thanks for the Ephesian Christians, having heard of their faith in Jesus and love for their fellow Christians whom he calls “saints” (Ephesians 1:15-16). Christians do well to be encouraged by Paul’s example: we should never take the faith of others for granted, but ought to thank God for them.

Paul prayed for God to give the Ephesian Christians a spirit of wisdom and revelation of knowledge to enlighten their hearts to know the hope of God’s calling in Jesus, the riches of the glory of His inheritance in the saints, and the great power of God working on behalf of Christians (Ephesians 1:17-19). Paul did not pray for God to give the Ephesian Christians head knowledge; he already recognized their faith in Christ, and expected them to have intellectual recognition of the truth of these things. Instead Paul prayed for God to give them heart knowledge, confidence in the hope of salvation in the resurrection, the majesty of the glorification of the Kingdom by God on the final day, and the great power which God presently would work for, in, and through them. It has been said that the greatest distance in the universe is between the head and the heart; we Christians intellectually recognize the truths of God in Christ, but have they been imprinted on our hearts so that we trust deeply and are strengthened to overcome any trial by keeping our faith fixed on the glory awaiting us?

God’s power is manifest in Jesus, raised from the dead, ascended to the right hand of God, ruling over everything, made head over all things to the church, the body of Christ, the fullness of Him who fills all in all (Ephesians 1:20-23). God has great power and He has given it over to Jesus. Jesus’ authority over heaven and earth is the foundation of the Gospel call to obedience to His purposes and empowers the Christian’s resistance against the idolatrous claims of the forces of darkness and the nation-states empowered by them (cf. Daniel 7:13-14, Matthew 28:18, Ephesians 6:12, Revelation 13:1-15:4). Yet all of this power has been given to Jesus for the sake of His body, the church, the people who assemble to praise and glorify His name and encourage each other (1 Corinthians 12:12-28, 14:26, Ephesians 4:11-16). How many great and powerful things could God do through us if we would only trust extravagantly in Him and pray for Him to accomplish His glorious and majestic purposes in us?

Adoption, redemption, an inheritance, the Holy Spirit, access to God, participation in God’s work in Christ: all these blessings, and many more, Christians receive through Jesus Christ. May God give all of us in Jesus Christ a spirit of knowledge and wisdom to enlighten our hearts so we may know the hope of His calling, the riches of the glory of His inheritance in the saints, and the exceeding greatness of His power toward us who believe!

Ethan R. Longhenry

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The Letter of James

Exhortations to faithfulness prove always prescient for Christians. James felt compelled to provide many such important exhortations to his fellow Jewish Christians throughout the Roman Empire who would listen; we cherish his instruction as found in the letter of James.

The letter of James is the twentieth book in modern editions of the New Testament; it is often categorized as one of the “catholic” or universal letters or epistles. Its author calls himself James, a servant of God and the Lord Jesus Christ (James 1:1). While some have suggested he is James the son of Zebedee or the other Apostle James, the author does not identify himself as an apostle. The author of James is most likely James the Lord’s brother, also known as James the Just. He became a believer in Jesus in His resurrection; he gained prominence as an elder in the church of Jerusalem, considered a “pillar” of the faith by Paul, and highly influential in the church in Jerusalem, and therefore has the authority and standing among Jewish Christians to write such a letter (cf. Acts 1:14, 12:17, 15:13, 21:18-25, 1 Corinthians 15:7, Galatians 1:19, 2:9, 2:12, Jude 1:1). Scholars are divided regarding whether James wrote the letter or not; Martin Luther infamously cast aspersions on the canonicity of James, no doubt on account of the discomfort caused by James 2:14-26 and its indictment of faith only. We have no reason to doubt the letter’s authenticity. James wrote to the “twelve tribes in the Dispersion” and his language provides no evidence of appropriation for another audience (James 1:1); therefore, he wrote a general letter to all Christians of Jewish descent throughout the Roman Empire. Since the same Gospel was preached before Jews and Gentiles, and much of James’ exhortations are consistent with all Jesus had taught, we recognize the validity of James’ instruction for believers among the nations as well as for those among the Jews (cf. Galatians 2:6-9, 3:28). James the Lord’s brother had already gained prominence by 44 (cf. Acts 12:17); the Jewish historian Flavius Josephus testified regarding his death in 62 by unjust trial and stoning at the hands of the Sanhedrin under Hanan the High Priest after the Roman procurator Porcius Festus died but before his successor Lucceius Albinus could arrive (Josephus, Antiquities of the Jews 20.9). The Letter of James was therefore most likely written between 44 and 62; it may be the first, and most assuredly among the first, of the books of the New Testament to be written. James wrote to Jewish Christians around the world to exhort them toward greater faithfulness according to the teachings of the Lord Jesus.

Any attempts to categorize or provide much of a contextual frame in James’ letter prove highly speculative. After a standard epistolary introduction (James 1:1), James exhorted Jewish Christians to be thankful for trials and their subsequent development of faith and to pray to God for wisdom in full faith, not doubting (James 1:2-8). The rich ought to humble themselves in their transience and the poor to trust in their exaltation in Christ; those who endure trial are blessed; God does not tempt anyone, but all are tempted by their desires; every good gift comes from the Father, in whom there is no variation, and who brought believers forth by the word of truth (James 1:9-18). Christians must be quick to hear and slow to speak and anger; man’s anger does not produce God’s righteousness; believers must both hear and do the Word, for those who hear only are self-deceived; religion is only as good as control of the tongue; pure and undefiled religion demands visitation of the marginalized and avoidance of sin (James 1:19-27).

James continued by exhorting Christians to show no partiality when practicing the faith: in the assembly the rich were being honored, while the poor were set aside, which is transgression; those who transgress in one aspect of the Law are guilty of the whole of it; judgment is merciless to the unmerciful (James 2:1-13). James proceeded to thoroughly demonstrate how faith without works is dead: Christians cannot just speak a thing and assume it is done; even demons believe God is one and they shudder; Abraham justified by works as well as faith; believers are not justified by faith alone; as body apart from spirit is dead, so faith without works is dead (James 2:14-26).

James warned Christians about teaching: they will endure a stricter judgment (James 3:1). Any who might bridle the tongue is a mature believer, but no man can fully tame the tongue; James set forth the dangers of the tongue and asked how believers could bless God but curse man with the same tongue (James 3:2-12). James contrasted the worldly, demonic wisdom of selfish ambition and jealousy with the godly wisdom from above of patience and gentleness, exalting true peacemaking (James 3:13-18).

James condemned the Christians for their quarreling on account of their passions: they desire, they ask for things to spend on their passions, they do not receive the spiritual blessings for which they have not asked; they are adulterous, trying to be friends with the world and God at the same time (James 4:1-4). Instead God would have believers draw near to Him, to resist the Devil, and to humble themselves (James 4:5-10). Christians ought not judge one another, but leave judgment to God (James 4:11-12). Christians should not boast in arrogance, for their lives are but a vapor; they ought to qualify all they plan in terms of God’s will; to know the right thing and to not do it is sin (James 4:13-17).

James ripped into the wealthy that oppress the poor and warned about imminent judgment (James 5:1-6). Christians suffering do well to remain patient and not grumble against each other, deriving strength from the example of Job and the prophets, and to not swear (James 5:7-12). James provided exhortation to those in specific circumstances: the suffering should pray, the happy should sing, and the sick should call for anointing by the elders and to be healed by their prayer (James 5:13-15). Believers should confess their sins to each other and pray for each other; Elijah proved a powerful example of the power of prayer (James 5:16-18; cf. 1 Kings 17:1, 18:1, 41-46). James concluded his letter with encouragement to bring back lapsed Christians, for those who do so save their souls and cover a multitude of sins (James 5:19-20).

For generations Christians have drawn much strength and edification from the letter of James. All can grasp his practical wisdom and do well to apply its message to their lives. May we all heed the Word of truth and find salvation in God in Christ!

Ethan R. Longhenry

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Tribalism

While Western society exalts the individual and his or her empowerment in many respects, individuals almost invariably continue to seek to identify themselves with “their people,” whoever “their people” may be. “Their people” is their tribe, one of the most basic elements of human society throughout time.

For most of human history tribes were rooted in family connections: a collection of related individuals banded together to find food, protect the group from attacks from other tribes, or perhaps attacking other tribes themselves. Successful tribes expanded in numbers and territory; very large tribes, or a federation of tribes, developed the first city-states and nation-states, as exemplified in Genesis 10:1-32. Many people to this day think of “their people” in terms of a tribe or clan based on family connections.

While tribalism may have fostered community among a group of people and facilitated growth and flourishing among its members, it has also driven hatred, hostility, and aggression against others who are not part of the same tribe. Throughout human history people have been driven to hate and kill other people just like themselves because the others were not of the same tribe, ethnic group, or nation-state. Those people in other tribes were denounced as subhuman, animalistic, or evil in order to justify such terrible behavior.

The United States of America has attempted to transcend ethnic tribalism through an open and malleable culture: the great “melting pot” of the world. To a large degree the project has succeeded: while most people retain some pride in their families and ethnic backgrounds, most privilege their identities as Americans and their shared American culture over their particular tribal background. And yet, paradoxically, Americans have still sorted themselves into various tribes based on religious views, political ideology, race, geographical locations, and even in terms of sports or collegiate loyalties. Sometimes people come together for a shared nationalistic purpose; many other times it proves far easier to fan the flame of tribal loyalties and resentment.

Tribalism proves the default position for people on earth, no matter any pretensions to the contrary. People may attempt to prove their individuality, yet they tend to do so in certain categorical or tribal ways, since they also want to fit into a given group or tribe. People then justify those in their preferred tribe no matter what; likewise, they find fault with those in other tribes as well, regardless of what may actually be true or just.

The Kingdom of God in Christ is unique inasmuch as it calls upon all of its citizens to transcend tribalism by privileging their relationship with God and each other over any tribal loyalty. People of all nations and tribes are invited to participate in the Kingdom (Revelation 7:9). We do well to note how the earliest conflicts in the church centered on tribal loyalties: Greek-speaking Jewish widows were being neglected in the daily distribution of food, and later on many Jewish Christians could not countenance the idea of Gentiles being welcomed into the Kingdom of God without submitting to the Law of Moses (Acts 6:1, 15:1). In both situations the Apostles, guided by the Holy Spirit, rejected such tribalism within the community of the people of God, making sure all widows received their daily distribution by selecting Greek speaking men to serve, and affirming how God has welcomed the nations without needing to submit to the customs of Moses (Acts 6:2-7, 15:2-9). Paul later provided theological anchoring of the premise: on the cross Jesus killed the hostility between Jews and Gentiles by taking away the laws of ordinances which divided them (Ephesians 2:11-18). In Christ God has welcomed the nations into His people (Ephesians 3:1-10). And so, by extension, all tribal markers which might divide people in the world prove of lesser significance than the faith in Christ which provides salvation for all (Galatians 3:28, Colossians 3:11). Christians are primarily citizens of the Kingdom of God in Christ (Philippians 3:20-21); all other loyalties must prove secondary.

Christians do not eliminate all previous forms of identity when they become part of the Kingdom: Paul still remained Jewish, and even appealed to his tribal loyalty as a Pharisee when it served his rhetorical purposes (Acts 23:6); Paul still spoke of his fellow Christians in ministry as either part of the circumcision or not of the circumcision, i.e. Gentiles (Colossians 4:11). Likewise, in a very real way, Christians do become their own tribe: their primary loyalty is toward each other, they privilege their identity as Christians over other identity markers, and they are to become as one body (1 Corinthians 12:12-28, Galatians 6:10, Philippians 3:20).

Yet the “tribe” of Christians is to be something entirely different from all other tribes in the world. Tribes work diligently to draw strong boundaries, the “in-group” and the “out-group”; Christians strive to invite and encourage everyone to become Christians themselves according to the will of God (Matthew 28:18-20, 1 Timothy 2:4). Tribes are at best suspicious and at worst hostile toward anyone outside of their tribe; Christians are to love their neighbor as themselves, and love their enemies, and do good to them (Luke 6:27-36, 10:25-37). You cannot be skeptical of or fear the person you love and assist! Tribes will do whatever it takes to build themselves up and tear down their opponents; Christians must live according to the truth of what God has made known in Christ and live and act justly and righteously (Galatians 5:17-24). Tribes puff themselves up in arrogance; Christians humble themselves, seek the best interest of others, and glorify God (Philippians 2:1-11).

Tribalism is part of the ways of the world, providing some community benefits but corrupted by sin and the powers over this present darkness toward factionalism, division, and alienation among peoples. Tribalism can only truly be transcended through God in Christ; only in the church can God’s purposes be manifest to the principalities and powers, people from every language, tribe, and nation, joined together by a shared faith in Christ, glorifying God in their words and deeds. Unfortunately Christians far too often bring their tribal factions and loyalties into the body of Christ, contrary to God’s purposes and giving the nations a reason to blaspheme. All Christians must examine themselves to make sure they are privileging their loyalties to Jesus in His Kingdom over any worldly loyalties, and do not allow the faith in Christ to be torn down because of petty worldly factionalism and divisions. May we all serve God in Christ and share in His transcendent Kingdom!

Ethan R. Longhenry

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The Christian and the Internet

Few inventions in technology have so thoroughly transformed life as quickly as the Internet. From a government project in the 1960s to a communication platform for a small but growing coterie of fans in the 1990s, the Internet now commands the interest of billions around the world. Most people now have access to the Internet available at all times through computers or smartphones; we are able to access all sorts of information and communicate with all kinds of people around the world at any moment. The Internet might well usher in the greatest transformation of communication and learning since the development of writing.

For a long time many Christians approached the Internet with great ambivalence and concern. While Christians ought to have many concerns about how the Internet is used, most recognize how essential the Internet has become to modern life and communication. Within this century the yellow pages has become a relic of the past; a local church without a website or some social media presence might as well no longer exist, for who would be able to find out information about its presence and assembly times? Even if a person felt compelled to attempt to avoid using the Internet, their information and many of the processes they rely upon for life and services still do. The question is no longer regarding whether Christians will use the Internet; we now must grapple with how the Christian can use the Internet so as to glorify God in Christ.

Above all things we must recognize the Internet as a tool, a means by which information can be accessed and shared. It has become fashionable to blame the Internet for a host of social ills; while the Internet may facilitate, normalize, or provide easy access to sinful pursuits, all of the underlying desires and temptations existed long before the Internet was created (1 John 2:15-17). Far too often the Internet proves to be a mirror into the soul of those who use it; the ugliness, as well as the beauty, of the Internet simply reflects the ugliness and beauty present in humanity (James 1:23-25). The Internet, therefore, will be for us what we make of it: we decide whether to use the Internet for good or ill and profit or waste. We can learn to master our use of the Internet, or we can be tempted into allowing time on the Internet to become our master (cf. James 1:13-15).

Christians can use the Internet for many good purposes. Christians do well to promote and distribute the good news of Jesus’ life, death, and resurrection through websites and social media (Matthew 28:18-20). Christians can associate through social media networks, encouraging one another through spiritual messages and the maintenance of friendships around the country and the world, and able to effectively pray and support others in times of distress and difficulty (1 Corinthians 12:12-28, Ephesians 4:11-16). Christians can develop private forums in which they can ask spiritual questions of each other, grapple with difficult subjects constructively, and argue out various positions on doctrinal issues, with iron sharpening iron (cf. Proverbs 27:17).

Christians must be on guard against the use of the Internet for evil purposes. For decades pornography has driven the technological development of the Internet, a not insubstantial percentage of Internet traffic is devoted to it; we must diligently strive to avoid such dehumanization of sexuality and encourage each other to do the same (Matthew 5:28, 1 Corinthians 6:12-20). If you can think of a vice or a sin, there are groups of people on the Internet who freely practice it and promote it; likewise, the Internet is saturated with false teachers promoting false doctrines, and we must diligently test the spirits to see what is true and false, hold firm to the good, and resist the evil (Romans 12:9, 1 Timothy 4:1-4, 1 John 4:1). It does not take long for us to learn to avoid reading the comments section on any prominent article, for in them we find all sorts of contentiousness, ugliness, and evil spouted forth with great vitriol (Ephesians 4:29, 31).

The Christian must learn discernment if he or she will effectively use the Internet. Anyone with a few dollars can now post a website and disseminate any information, or disinformation, they desire. In past times it proved difficult to access information; these days we are overwhelmed with information, and it now proves difficult to sort out good information from bad, the profitable from the frivolous. Major political and economic forces have learned how to utilize the Internet to influence people’s minds, hearts, and wallets, and often purposely mischaracterize and distort truth in order to advance their agenda. Christians must prove wise as serpents and innocent as doves in such matters (cf. Matthew 10:16): we must learn discernment and not spread disinformation or allow ourselves to be swept away by the propaganda machine of the people with whom we agree, and we must strive to speak truth according to the ways of God in Christ, seeking to honestly set forth what God has made known versus the opinions and doctrines of men.

The Christian must exercise self-control and discipline on the Internet (cf. 1 Peter 4:7). We must avoid the temptation to gratify lusts, to spend all our money, and to dedicate most of our time to the Internet. We can easily find ourselves distracted by the Internet for hours at a time. We may find it difficult to get substantive work done, or maintain or cultivate real life relationships, all because we have spent too much time on the Internet. For their physical and spiritual health Christians ought to establish some discipline in terms of their Internet use and know when to step away to refresh themselves, dedicate themselves to the work and study of God’s purposes, and interact with fellow Christians and members of their community (1 Corinthians 6:12, Galatians 6:10, 2 Timothy 2:15).

Within a short time the world has become dependent on the Internet. As Christians we must find ways to use the Internet to glorify God in Christ and to build one another up in Christ; we must strive to avoid temptations to sin, develop the ability to express ourselves according to righteousness, and develop self-control and self-discipline in our use of the Internet. May we strive to glorify God in Christ in all we do, online and offline!

Ethan R. Longhenry

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Interpreting the Bible: Interpreting the Old Testament

For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope (Romans 15:4).

Despite its reputation the Old Testament proves extremely important to the faith and understanding of the Christian. In the pages of the Old Testament we learn how God interacted with His people; we can learn from their mistakes and their successes. We are given an opportunity to understand matters of holiness, righteousness, justice; the words of the prophets resonate to this day. Above all things we learn about the promised Christ and the Kingdom God would give Him, a Kingdom without end. We do well, therefore, to explore how we can most effectively understand and interpret the Old Testament.

As always, we must first read the text so as to understand it, asking the basic questions regarding the author and the material itself (who is speaking/acting, and to/towards whom? When did it happen? What is being done/said? Why is it being said/done? Etc.). As we then consider how to interpret the text, it is good for us to keep in mind four levels of interpretation which we are about to explain. A given text may not have all four levels present; nevertheless, we must consider which levels are present so as to properly understand God’s revelation (cf. 2 Timothy 2:15).

The first level of interpretation is to consider the message as it relates to its direct audience. What did the message mean for the people who first heard it? How does understanding the immediate context help us understand what is going on in the passage? For instance, the “Ten Commandments” are given in Exodus 20:1-17 to the Israelites in the wilderness standing near Mount Sinai; Isaiah the prophet has material relevant to the Israelites from the eighth through sixth centuries BCE. We also must make sure we maintain appropriate covenant and time distinctions. Genesis 38:1-30 represents a good example of why this is important: Judah and Tamar are acting at a time before the Law of Moses and therefore not specifically subject to it, and so it would not be consistent to apply a law given later upon this situation where it may not have yet belonged. It is important to first consider what the material or message meant to the people involved or the people to whom it was first spoken.

The second level of interpretation is to consider what message may be presented to later Israelites. In what ways might later Israelites repurpose or apply a given law, story, or message? A good example of this is in Genesis 2:2-3: God rests on the seventh day of the creation. In Exodus 20:9-11 this idea is used to demonstrate the reason for the Sabbath: as God rested from His work on the seventh day, so all Israelites are to rest on the seventh day. This level of interpretation, while perhaps not immediately seen as relevant, proves extremely important in a later time: Hebrews 4:1-11 demonstrates that for the Christian there is another layer of interpretation of God’s Sabbath rest: God permanently rests from creation, and therefore we await our permanent rest. Since the same event may carry different implications for Israelites and Christians, we must discern this level of interpretation.

The third level of interpretation involves whether there is a reference to the coming Christ within the message. We see in Luke 24:27, Acts 17:2-3, and Acts 18:28, among other passages, how critical the prophecies of the Old Testament were in the early preaching of the Gospel. These references take two forms: types and prophecies. A type is a shadow in contrast to the substance (cf. Colossians 2:17); we see that Jesus is the true substance for which earlier Israelites provided a glimpse in shadow. As Moses delivers God’s people by His power, Jesus Himself delivers the people (cf. Deuteronomy 18:15-19). As Elijah and Elisha could perform many signs, so Jesus was able to perform similar signs and then some (cf. 1 Kings 17:1-2 Kings 13:21). There are also many prophecies of Jesus, establishing things true of Himself and His life before they occurred: born of a virgin (Isaiah 7:14), born in Bethlehem (Micah 5:2), to suffer and die (Isaiah 52:13-53:12), to be raised again (Jonah 1:17, Hosea 6:2). We do well to be careful; not everything has a Messianic referent, and we must make sure our interpretation of the Old Testament maintains integrity even as we look for the Christ in the story.

The fourth level of interpretation is to discern what message and applications Christians can derive from the text. How can we gain encouragement from those who came before us? We must tread carefully, for the Bible is clear that the Old Testament on its own does not establish truth in the new covenant (Ephesians 2:11-18, Colossians 2:14-17, Hebrews 7:1-9:28). On the other hand, the Old Testament often reinforces truths revealed in the New (2 Timothy 3:16-17; e.g., 1 Corinthians 9:6-9, 1 Timothy 2:11-15), can provide instruction (cf. 1 Corinthians 10:1-11), and a source of encouragement and hope (Romans 15:3, Hebrews 11:1-40). It is clear, then, that the Old Testament is extremely valuable to the Christian and can help us learn God’s will. Let us strive to interpret God’s Word properly!

Ethan R. Longhenry

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