Tag Archives: exegesis

NATURAL ORDER

Posted by expedition44 on

I want to talk about what is meant by God’s order, but before I do that, I want to guide you through a brief exegetical teaching through the text. When you hear the word order in relation to a biblical sense we have been conditioned to think about creation, law, hierarchy in the church and marriage, and perhaps even church discipline. Although it encompasses those things, I find it unfortunate that we start there, and therefore I feel we might need some deconstruction to get to good.

In the morning, O Lord, You will hear my voice; in the morning I will order my prayer to You and eagerly watch. Psalm 5:3 NASB

As I begin to read this in Hebrew the first thing that I notice in contrast to most English translations is the phrase “My prayer” is not found in the text. It isn’t a bad translation as I get the context leans that way but in Hebrew the verse better reads, “I will order toward you” which emphasizes a slightly different posture. Interesting the word prayer isn’t really there, perhaps a NT implication or even insertion. Prayer in the OT was a bit different than the way we understand it today. It was communal and far less personal (unless God appeared to you in a bush and orally spoke directly to you), after Jesus ascends to the throne and sends the Spirit to dwell in us and intercede, the biblical concept of prayer takes on a different form than what it had been considered over the last 2000 years or more. The way people thought of “prayer” in the OT may or may not be accurate. Are we just reading what they thought prayer was supposed to be perhaps based on what they knew of their former deities? Is this something that they got a bit off track with and Jesus sought to adjust or shed new light on? Perhaps, but perhaps not. Maybe our prayer should take a cue from the OT notions. When we read this verse in Hebrew form, we see that David isn’t talking about ritualistic prayer, or is he? He isn’t necessarily folding his hands and closing his eyes – but he is sort of. He is making a statement that if his life is in alignment with what is of God – TOV (creation order language), then he expects God to acknowledge and “DO THINGS” on his behalf. This may tie into the never-ending OT grappling over whether God was retributive or not, but it certainly had the trajectory of demonstrating the idea of devotion in connection to intimacy with the Lord. This connection over the years will then be attributed to the conjecture of relationship with the father in prayer. Some prayer is communal and some is personal.

Different people interact with God differently and perhaps in different seasons. Some say they don’t hear God and others act like God never stops screaming in their ear. How can the voice of God differ from person to person? Is it based on the posture of the heart, covenant faithfulness, gifting, seasons, understanding, choice, some sort of prejudice, or something completely different that is higher than our understanding? I believe that God is just that dynamic. I don’t know why He communicates differently to people and what it might be based on; I don’t always have the eyes of God. I believe Him to be Sovereign and know significantly more than we do in a much more complex grid. I am convinced that there are many things that influence this covenant relationship at a cosmic level. It is far bigger than simply me, and to think of my relationship with God (the creator of the universe) as doating on my every thought seems like a selfish notion. Does that view minimize a personal relationship or exemplify it?

God’s order is described in everything naturally defined by Yahweh and described generally as what is good (TOV). This is creation, the waters, the counting of the ark, the building of the temple, the pieces of firewood set in order for a sacrificial fire, showbread set out in two rows of six cakes on the gold table (Lev 24:8); seven altars set up by the pagan mantic Balaam (Num 23:4); stalks of flax arranged by Rahab for hiding the spies (Josh 2:6); a table prepared for dining (Ps 23:5; Isa 21:5); words produced for speaking (Job 32:14); a legal case developed for presentation (Job 13:18); etc. In II Sam 23:5 David exults in the covenant granted him by Yahweh, “for he has made with me an everlasting covenant, / ordered (ʿărûkâ) in all things and secure.[1] We see God’s order in many ways, but the common thread that binds seems to be that it is given as a framework for our devotion to Him. This intimate devotion that is often described as reading or memorizing scripture, devotional repetition, standards of practice and living, and so much more are all described as what it means to be defined as SET APART. That we are defined and claimed as part of God’s order not the chaos of the world.

What defines this? Covenant. Covenant is the secure, accessible, and recognizable attribute of everything good that God offers to us. It is the basis of all of our interaction with the LORD. Without covenant we are detached or separated from the creator and his ways. When David chooses every morning to be in order, he is making a statement about the balance of life and the posture of the heart. The Hebrew term בְּרִית bĕriyth for “covenant” is from a root with the sense of “cutting”, because pacts or covenants were made by passing between cut pieces of flesh of an animal sacrifice.[2] It meant something deep.

The New Covenant is a biblical interpretation originally derived from a phrase in the Book of Jeremiah and often thought of as an eschatological world to come related to the biblical concept of the Kingdom of God. Generally, Christians believe that the New Covenant was instituted at the Last Supper as part of the Eucharist, which in the Gospel of John includes the New Commandment.[3] A connection between the Blood of Christ and the New Covenant is portrayed with the saying: “this cup that is poured out for you is the new covenant in my blood”. Jesus is therefore the mediator of this New Covenant, and that his blood, shed is the required blood of the covenant. This is true looking back in both testaments and can be seen in all of the biblical covenants of the bible.

In the Christian context, this New Covenant is associated with the word ‘testament‘ in the sense of a ‘will left after the death of a person (Latin testamentum),[4] the original Greek word used in Scripture being diatheke (διαθήκη) which in the Greek context meant ‘will (left after death)’ but is also a word play having a dual meaning of ‘covenant, alliance’.[5] This notion implies a reinterpreted view of the Old Testament covenant as possessing characteristics of a ‘will left after death’ placing the old covenant, brit (בְּרִית) into a new application of understanding as revealed by the death, resurrection, ascension, and throning of CHRIST THE KING, JESUS. All things will forever connect at the covenants and be defined by the atoning accomplishments that transform into a covenant of eternity.

Order today might be better understood as a continually evolving algorithm based on the posture of your covenant faithfulness which, as I have described, is defined by many facets of devotion. Some may hear the audible voice of God more clearly while others simply see Him in every image. The revelation of God to us isn’t in a form of hierarchy. One form of transcendence doesn’t trump another. Who are we to judge anyway. But I do know that most of Christianity seems to be off course here. Rather than coming to the LORD as the cosmic wish granting genie in a bottle, let’s get back to biblical roots and think more covenantal and devotional based on the order that God modeled for us.

[1] Harris, R. L., Archer, G. L., Jr., & Waltke, B. K. (Eds.). (1999). Theological Wordbook of the Old Testament (electronic ed., p. 696). Chicago: Moody Press.

[2] Strong’s Concordance (1890).

[3] “Comparison of the two covenants mediated by Moses and the two covenants mediated by Jesus”. 25 September 2022. Archived from the original on 2022-09-28. Retrieved 2023-01-29.

[4]“testamentum: Latin Word Study Tool”. http://www.perseus.tufts.edu. Retrieved 2020-08-12.

[5] G1242 – diathēkē – Strong’s Greek Lexicon (KJV)”. Blue Letter Bible. Retrieved 2020-08-12.

Faithful Exegesis – Teaching a better Hermeneutic

Posted by expedition44 on

Wait what? All that in the one word? -I don’t think so!

Just about every day I scroll through a “BIBLE” meme on Facebook that makes me cringe. I used to comment but I no longer do largely because I think sometimes people don’t interpret the comments as useful, or teaching better theology but as some kind of self-promotion, or “I think I am better than you” type of thing. I think that is unfortunate. I believe part of shepherding and discipleship is a Mars Hill or rabbinical teaching method of being open to constantly learning and working through a better understanding of the test with the giftings of those around you. To keep each other Biblically sharp and accountable to be faithful to the text. Letting people get really loose with the text has led to alot of bad theology and ditch diving. I believe the Bible greatly encouraged textual exploration together within the body. That is what the body of Christ is supposed to do. I have 40 years of deeply studying the Bible under my belt and God has gifted me with a certain learned spiritual intuition of exegesis. I hope it comes as a gift to those that have a learning posture towards the scripture. To those more interested in fighting or finger pointing, or making internet dumpster fires, I am not interested.

THE MEME:

At first glance this probably looks pretty neat. It’s challenging, it looks at the original language rather than an English glossed translation, it comes off as going deeper. So, what’s the problem? Well, it isn’t faithful.

A faithful translation means you let the text speak for the text. You don’t read your own desire into the text. This commonly referred to as good exegesis.

In this case, here are some issues:

  • One word? Sort of. The text is Genesis 3:9. Start by typing that into a browser followed by the word interlinear. The first link will be the Bible Hub, click it. The word is ’ay·yek·kāh and you will see the [are] is in parentheses. It technically isn’t in the text but linguistically it is- but it is understood such as an understood “YOU” in English. Click the word and you are going to find there is only one occurrence of this “word” or conjunction of words in the Bible. This is called a Hapax Legomenon. The basic hermeneutical law or idea of any Hapax Legomenon is because it is rare don’t read too much into it. See if you can find how it is used outside of the Bible to give you a better understanding of how the text uses it. But in this case, it isn’t a “TRUE” Hapax Legomenon in the sense that if you click the root word above which is Strong’s 335 you will see the root is “ay” in Hebrew which occurs 36 times in the Old Testament. We have a pretty good idea of what it means! There are some words or phrases in the Bible where we don’t even have the root anywhere else and that is a better example of a Hapax Legomenon, but they are both technically considered Hapax Legomenon’s. This one we can see essentially means “where or how” which makes sense in the English translation “where are you?” I would encourage you to read the usage and cultural notes below the word. These are theologically very basic and at times arguable, but still give you a better start. In this case it notes that the word can come with distress or lament. Seems true to this text! It also notes that this particular word is often noted of spiritual locations within the cosmos. Again, true to the text. Most of the time these notes don’t get too controversial and are written by well noted scholars. This is sort of important because there are other similar words in Hebrew that could have been used without a sometimes-spiritual emphasis. We see this importance in Deuteronomy 32 when the text asks “Where are there gods.” It is also used in 1 Samuel 9:18 in regard to the SEER. It is used in 2 Samuel 15:2 in regard to the city which is interesting and could be signified as one of the reasons I believe in ancient times cities were gatherings of fallen spiritual beings and people aligned to their ways and rival to Yahweh. In Job 2 it is used to ask where “the satan” came from. The problem is (as you can see to the column on the right of all the verses using this Hebrew root) there are at least a few texts that don’t seem to take on “spiritual spatial” significance, it just means where? So that tells us we can’t read too much into a sense of cosmic space every time we see the word used. Hermeneutically it may or may not have spiritual bearing. Therefore, we have to determine from the rest of the text whether it does or not. In other words, we don’t have the “RIGHT” to attribute a spiritual significance to the simple text “where” unless something in the rest of the text gives it to us for certain. If the text doesn’t grant it, then we have to determine if we the ability to say it could go that way, but we don’t know for sure. It may or may not have spiritual spatial implications. In this text we already know they are in Eden, so the context gives us the sacred space.

  • To say that it is one word is accurate (I would have said the same thing), but it’s a bit complicated as in Hebrew bits of different words form one word. This is actually really helpful in determining what one word can mean because we can break the word up and study the microcosm of it. In this case you would think all the things the author of that post says the word means would be great if the word could have been textually broken up that way. The problem in this case is it doesn’t say all those things. We get “where” which (as we already noted) may or likely implies a spiritual search-find. You could take away from the text exegetically that God is “searching us out” or “looking for us” or perhaps even noting that the space is spiritual as I already alluded to. All of those things could be good exegesis. That is what the text gives us. Next, we have the understood {ARE}. We don’t really get anything magical from that. Then we have “you” essentially as formed into the singular word. There is really not much to exegete there either. He is talking to a certain person. DO we have the right to insert our name here? Well, the genre of this text is a historical narrative. Simply telling the story. So no, we don’t really have the right to insert our name. Because God was seeking out Adam in the garden doesn’t give us the textual ability to say He searches us out the same. He may or may not, but the text doesn’t give us that warrant. So here you see the author of the meme breaking some huge theological and hermeneutical laws. He takes a text that isn’t about him and tries to make it about him or us. This is called reading into the text. Using the Bible to twist it into saying what you want it to say without the merit of the text giving you that. Now could it mean that later God will act the same towards you? Yeah, later the text may do that but here it doesn’t. However, if you read the text doing that for others in the story over and over and over you might come to an ontological conclusion that if there are 26 examples of God acting this way in the narrative, we have then maybe he acts this way towards me too! (But to be clear, the text still wouldn’t give us that for certain.) Sometimes people take a lot of latitude to say the scripture means something that the text never gave or intended to give. That seems to be the case here. It simply isn’t good theology or maybe even theology at all. It is saying the Bible says something in a text that doesn’t say that.
  • “God’s first words after the fall” – We don’t know this either. The Bible doesn’t give us the full account. There may have been other words. Perhaps these are the first words in the Bible after the fall. But making the statement that the author makes in the way that he does isn’t true. Does this seem nitpicky? Maybe but there is a difference, and it matters in biblical interpretation and textual criticism.
  • This is classic for someone trying to make a doctrine or in the authors words, “a whole theology” over something the text doesn’t say. The text says nothing of the lost. Was Adam lost? We aren’t told that he was. Was he asking for a confession. Later scripture tells us that when we sin, we need to confess, but that isn’t in the text here. What about restoration and redemption? Well, everyone knows God wants restoration and redemption, right? But this text doesn’t go here either. Are you following me? There are texts that talk about redemption and restoration but not this one. In fact, maybe the opposite. This text leads to exile from the garden, that is the opposite of restoration. So what it does tell us is exile may come before restorative acts. That could be a more faithful takeaway than what the author of the meme comes up with. The author improperly says the text means something that isn’t given to us. It is as if the author is trying to write his own Bible and proof text the word to say what he wants it to say. The real problem is that we are saying the word says something that it isn’t. Maybe other places say that, but a better hermeneutic is to only exegete what the text says. Don’t add or fill in anything. There is no context for the takeaways the author asserts over the text.

CONCLUSION

A Faithful reading of the text means we only take away what the text gives us. We can’t read anything else into it. I can’t tell you how many times in a sermon I hear a pastor say “the Bible says this” and goes on to quote a verse that doesn’t say anything close to what the pastor says it said. In many cases we have become all too comfortable with accepting things like this, and it has led to a lot of bad consequences. It seems there are so many people are using the Bible for their own gain saying what they want it to ay and that is unfaithful to the text.

NOTE; The Bible Hub is free, easily accessible and works well. LOGOS is better but is $$$.

Dr. Will Ryan