Tag: The Bible

First Published: 2 September, 2026

 

Parables were Jesus’ primary teaching method, alongside metaphor, simile, and dramatic action. According to Prof. Kenneth E. Bailey, Western theology is grounded in logic and intellect, whereas Jesus told folktales for fishermen and farmers.

Mark’s gospel tells us that during his public ministry, Jesus never taught without using parables. Why? What was and is their purpose, and how can we best understand them?

Revelation

Matthew notes that Jesus’ use of parables fulfilled an ancient prophecy: I will open my mouth with a parable; I will utter hidden things, things from of old. Jesus’ teaching unveiled mysteries. The New Testament writers carry on His legacy. In fact, whenever the word mystery appears in the epistles, it refers to something that has been revealed and explained.

Stories help us understand concepts by taking us from the known to the unknown. Jesus’ parables draw on the life experience of His audience — farmers, fishermen, housewives, businesspeople, and investors. His hearers would identify with His parables — what is known — and Jesus would take them on a journey into the unknown.

The kingdom of God (unknown) is like a mustard seed (known). It starts small but, given the right conditions, it grows. The kingdom of God is like yeast in flour. The yeast works quietly through the dough, and the whole batch rises.

The Norwegian playwright Henrik Ibsen famously said, “A picture paints a thousand words.” Jesus painted pictures with words, telling stories that resonated with his people’s culture. The reader is invited to observe life through the story.

Concealment

But there appears to be a flipside to revelation, as Scripture also implies that Jesus used parables to conceal truth from those who weren’t ready to receive it. Read Matthew 13:10-17 for Jesus’ insights on this.

One day the disciples came and asked Jesus why He spoke to the people in parables. Jesus replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.” So the parables are meant to reveal truth to some people while hiding it from others, depending on whether a person is ready for it.

On another occasion, Jesus was teaching the crowd using many parables. Then he left the crowd and went into the house. His disciples came to him and said, “Explain to us the parable of the weeds in the field.” — and Jesus did. John records the disciples saying, “See, now You are speaking plainly and without figures of speech.”

Over my many years of teaching scripture and leading people, I have found that wisdom and discernment are vital for determining whether someone is ready to engage in teaching or discussion on a particular topic. Some are; others are not. For those who aren’t, the truth needs to be concealed until they are ready. Some people may never be ready.

Enlightenment

I believe humans are the result of divine creation rather than random chance. The psalmist thanked God for making him so wonderfully complex! Your workmanship is marvellous—how well I know it.

He who made us knows best how to communicate with us. Jesus knew that stories light up the entire human brain. That’s why He told them. We feel this engagement when we hear or read a story. We can drift off when a preacher outlines a theological concept, but as soon as they start a story, our brain wakes up.

When a speaker tells a story or shares an idea, their 85 billion brain neurons fire in specific sequences. As the listener comprehends the message, their brain patterns mirror the speaker’s activity in corresponding regions. This mirroring, known as neural coupling, helps individuals connect emotionally, making listeners feel as though they are experiencing the events themselves. Psychology Today has an excellent article on the topic.

Identification

Ultimately, parables are about identification. When our daughters were younger, we had a weekly movie night. As the movie started, the girls would discuss (read: “argue”) who they wanted to be. “You can’t be her; I want to be her.” “Well, you can’t be. I said it first.” “Dad, that’s not fair.” You get the picture. As the only male in our household, I had no competition, so I was always the handsome prince or the good-looking male lead—naturally!

We need to bring this concept into our reading of the parables. Who or what am I in this story? The answer may change when we read the same parable at different times. For example, in the parable of the soils, seed is sown, and some falls on a pathway, while other seeds are sown in shallow soil, amongst thorns, and on good ground. When we read this parable, we ask ourselves, “What kind of soil do I identify with at the present time?” Answer honestly so we can prayerfully act if we find we’ve become hard and cynical, or choked by the worries of this life and the deceitfulness of wealth.

Caution

To conclude, here are two cautions:

Be careful not to restrict a parable’s meaning, as each story does not necessarily have just one point. For example, the Prodigal Son conveys multiple truths about human nature, religious self-righteousness, and God’s character.

But we must also be cautious not to push metaphors too far. An allegorical reading of Scripture was popular in the Middle Ages, as people sought hidden spiritual meanings in biblical texts beyond the literal words. For example, the fattened calf’s death is a type of Jesus’ death for us. Needless to say, that’s a lot of bull.

Conclusion

The purpose of parables is not merely to teach more pleasantly than a lecture would. It is to teach in a way only narrative can: by bypassing the listener’s defences, compressing an insight into a memorable and portable form, and leaving enough space in the telling for the listener to do some of the work of understanding themselves. A parable does not hand you the truth. It builds you a room, furnishes it with characters and consequences, and waits for you to notice that you already live there. I hope this inspires you as you delve afresh into Jesus’ amazing stories.

Titus led churches on Crete, a vibrant Mediterranean island with many cities. Paul wrote to him, offering heartfelt encouragement for the significant responsibility he carried. Still, I wonder whether Titus felt comforted by Paul’s words: “One of Crete’s own prophets has said, ‘Cretans are always liars, evil brutes, lazy gluttons.’” Paul says, “This is true.” At first glance, such words may seem harsh, but let’s look a bit deeper together.

Agitated Apostle

In his opening remarks, Paul seems troubled and lets loose an honest, heartfelt rant to his dear friend—have you ever needed to do that? I know I have. Sometimes, sharing our frustrations with someone we trust can lighten our hearts. Paul is unsettled by some Jewish teachers, the circumcision group, who visited the churches after he left. While they accepted Jesus as the Messiah, they also taught that faith in Jesus alone wasn’t enough; you had to follow the law and be circumcised, too. Paul’s concern stems from a deep love for these new communities.

Because of these challenges, Paul writes to Titus with gentle urgency, encouraging him to stand firm for God’s churches. To illustrate his point, Paul quotes “One of Crete’s own prophets” (the Greek word can mean prophet, poet, philosopher, or inspired speaker), inviting Titus—and us—to consider the cultural context carefully.

Prophet’s Identity

This prophet was Epimenides, who lived in the sixth century BC, though much myth surrounds him. One well-known story says he fell asleep in a cave and woke up 57 years later, still looking like a young bloke. Others believed he lived to 157 or possibly even 299 years.

Despite the myths, Epimenides was a real person, and Paul was quite a fan, quoting him to Titus and in his sermon to the Athenians on Mars Hill. On both occasions, Paul cites Epimenides’ work, Cretica, which reads, “They fashioned a tomb for thee, O holy and high one. The Cretans, always liars, evil beasts, idle bellies! But thou art not dead: thou livest and abidest forever, for in thee we live and move and have our being.” In Acts 17, Paul quotes the poet to introduce the Greeks to the death and resurrection of Jesus and to God’s omnipresence.

In the sixth century BC, Epimenides wrote about Zeus, criticising the Cretans for claiming to possess his birthplace and grave. He argued that Zeus was immortal and therefore could not be buried. Zeus is alive and eternal and will never need a tomb. His conclusion? “Cretans are always liars, evil brutes, lazy gluttons.” Paul agrees that this saying is true.

Exaggerating

Consider this: since Epimenides was a Cretan, his statement that “Cretans are always liars” would include himself. That would mean he always lies, making his statement a bit of a puzzle! Was Epimenides lying or telling the truth? Or maybe there’s something else at play? Let’s think this through together.

Epimenides and Paul both use hyperbole—exaggeration to make a point. We all do this, as when we say things like ‘I’ve told you a million times,’ ‘I have a ton of homework,’ ‘I’m so hungry I could eat a horse,’ or ‘I’ll be there in two seconds.’ These statements aren’t literally true, but they serve to drive home a point.

What might Epimenides and Paul really be highlighting? I believe both men are gently pointing out a distinctive cultural quirk among the Cretan people, not intending offence but inviting honest reflection. In the first century, “To cretise” even became slang for lying. Let’s approach this curiously and graciously, rather than critically.

Deficiencies

Cretans also had other well-known cultural quirks—such as arrogance, treachery, greed, and gluttony—which is where the references to evil brutes and lazy gluttons come from. These aren’t meant to condemn but to kindly highlight areas for growth, just as we do within our own cultures.

With this cultural context in mind, Paul highlights these shortcomings in his letter to help Titus lead effectively. This brings us to my main argument: understanding our culture’s strengths and weaknesses is essential to our growth, both individually and within our communities.

Personal Experience

I’m a British Australian. My family emigrated from the UK to Perth when I was twelve. Today, I feel Aussie, but what does that mean? In many ways, I am Australian, yet I cannot deny my British heritage. For example, I’m still very drawn to British crime dramas. The Poms make great telly. My humour is still very British. In Australia, I invariably get groans when I tell a joke, whereas when I’m back in Britain, people find me genuinely funny. I know, it’s hard to believe!

A well-known British stereotype is the ‘whinging Poms’ trope. Do all Poms whinge? Of course not! But there’s some truth to it.

Generalisations about other cultures are common, too. For example, people sometimes say, “All Americans are direct or demanding.” While not every one of the 347 million Americans fits this mould, encountering someone who does may reinforce the stereotype. Such impressions might even be shaped by the abundance of choices in the US, which can seem demanding when Americans travel. Each experience shapes how we see others.

Personal Reflection

By quoting Epimenides, Paul offers a thoughtful perspective: leaders should recognise cultural tendencies, such as untruthfulness or lack of motivation, within their communities. My main invitation is this: when we lovingly acknowledge these patterns, as Paul advised Titus, we can gradually grow together.

I invite you to consider both the beautiful and the challenging aspects of your culture. What are your strengths and areas for growth? Every culture has something wonderful to offer. All people are made in the image of God, shining that image through their unique cultures. Think of the delicious foods from different nations, the vibrant dress and lively celebrations. Revelation 21:24 describes the nations bringing their splendour into God’s city—what a beautiful scene to visualise.

Of course, every culture has its rough edges—places where we could all use a little grace and renewal. None of us is exempt, and that’s the invitation to grow together with kindness.

Considerations

I’ll wrap this up by posing a couple of questions for you to ponder:

First, what can we learn about ourselves and one another by sharing our cultural backgrounds? We each live in a bubble shaped by ethnicity, upbringing, stage of life, gender, and sexuality. By engaging with people who are different to us, our hearts and minds can open in wonderful ways. Our eyes are enlightened (Eph. 1:18), helping us see more clearly together.

Second, how can our cultural background be lovingly redeemed so we reflect kingdom values? As citizens of heaven, we’re invited to embody goodness, righteousness, love, grace, mercy, forgiveness, and service to others.

Heaven’s values shine through in the beautiful prayer Jesus taught us:

Our Father in heaven,
Hallowed be Your name.
Your kingdom come.
Your will be done
On earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
As we forgive our debtors.
And do not lead us into temptation,
But deliver us from evil.
For Yours is the kingdom and the power and the glory forever. Amen.

 

Every few months, someone online claims that another Christian leader has “gone woke.” The phrase is now overused and vaguely defined, often thrown into social media debates. Recently, John Piper and Kirk Cameron have appeared in these discussions.

Yes, that John Piper. And that Kirk Cameron.

Who are They?

Piper is a Reformed Baptist theologian, retired pastor, and founder of Desiring God. Cameron, best known as the cheeky Mike Seaver from the 1980s sitcom Growing Pains, is now a vocal Christian activist and evangelist. Both are recognised as conservative voices in evangelical Christianity.

Why do people think they’ve “gone woke”? The answer reveals more about the strange moment the church currently faces than about Piper or Cameron. More on that soon.

Their Sins

On 26 February, John Piper posted a Bible verse on his X account: “You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God.” Leviticus 19:34. Christians know the miserable bondage we were all in.

As for Kirk Cameron, he debated long-held beliefs in a chat with his son, James, discussing if the Bible teaches ‘eternal conscious torment’ or ‘annihilation’ of the soul—a controversy dubbed ‘Hellgate.’

Both men were accused of going woke.

Expanding Definition

Originally, “woke” meant staying alert to racial injustice in African American communities. Over time, it came to encourage supporting society’s marginalised.

Today, in some circles, “woke” has become shorthand for anything perceived as progressive, inclusive, or socially justice-oriented.

Within Christianity, “woke” has its own meaning. Pastors discussing racial reconciliation or poverty are seen as woke. Urging care for refugees, the environment, or injustice? Woke!

Sadly, a word that captures much of Jesus’ and Scripture’s teaching has been turned into an insult.

I’m Guilty Too

I feel for John Piper because all he did was post a bible verse, but the response from some Christians was harsh, equating him to a woke pietistic leftist. I made the same “mistake” on Facebook on 17 November, 2024. I posted a few Bible verses about our responsibility to care for foreigners, widows, and orphans and was accused of twisting scripture.

I responded, “Maybe I need to be more careful about which Bible verses I post. In future, should I stick to ones that don’t rattle cages, biases, and preconceived ideas?” I wonder if John Piper felt the same. I wrote this blog in response to the heated discussion.

Guilty Again

I also relate to Kirk Cameron, who admits he was caught off guard after his recent theological roundtable on the nature of hell sparked a wave of criticism—not from atheists, but from fellow believers. He says, “I really caught hell for this one, and I didn’t expect to get torched the way I did by guys on my own team.” He argued that if the church refuses to engage with these difficult topics, young people will turn to ‘Siri, Google, Grok, and ChatGPT’ for answers. ‘We would be foolish to think our children don’t have questions,’ he noted, calling on parents and leaders to provide a safe space for biblical inquiry.

I agree. Christians must get better at questioning beliefs, so long as core beliefs remain sacred. Eternal hell isn’t a core doctrine; Christians have debated the afterlife for centuries. Discussing these views isn’t heresy; it’s history.

What Else?

Along with fostering spaces for questions and healthy discussion, we Christians could benefit from offering more encouragement, especially on social media. I sometimes feel discouraged when I see fellow Jesus people using harsh language with one another. The fruit of the Holy Spirit includes qualities like kindness, gentleness, and self-control. Let’s strive for these even during disagreements.

We also need to recognise that sincere Christians hold different views on many topics and have done so since Jesus established the faith in the first century. For example, the early church fathers held varying perspectives on the afterlife, including eternal conscious torment (Tertullian, Augustine, Cyprian), conditional immortality (Ignatius, Irenaeus), and universalism (Origen, Gregory).

Christians have different views on creation, Revelation, the Lord’s supper, baptism, the cross (atonement theories), and many other doctrines. It’s helpful to read broadly, discuss with those who differ, and stay open to changing your mind. Reflecting Christ’s character is more important than winning arguments.

Strange Moment

And now, back to the strange moment the church currently faces, where respected figures like John Piper and Kirk Cameron are accused of being woke simply for quoting scripture or examining a Bible doctrine—and they’re not alone.

An American pastor faced criticism for preaching on the Beatitudes. Some of his parishioners labelled him as “weak” and “too liberal.” Yet, those statements are directly from Jesus and fundamental to our faith. Being meek, merciful, and loving enemies isn’t woke—it’s Christlike.

The Real Challenge

The challenge for Christians is to maintain conviction while showing compassion, to speak truth with humility, and to engage with culture without being shaped by it.

Whether you’re a theologian like John Piper, a public figure like Kirk Cameron, or just a believer trying to follow Christ in daily life, that tension is unavoidable.

And perhaps that’s exactly where the gospel does its best work. Because when Christians refuse to be defined by the loudest labels of the moment, they create space for something much more powerful: a faith grounded not in trends, but in truth.

In my last blog, The Bible is not a House of Cards, I shared, “About twenty years ago, I began exploring and reshaping my faith—more on that in the next week or two.” Now, the time has come, and I’m excited to share some personal testimony about how my faith has matured, changed, and developed over the past couple of decades. I hope my journey can inspire and encourage you in your own spiritual growth.

As I mentioned in my last blog, “The Bible is a developing story, a progression of truth.” “The Bible is not a static book. It’s alive, changing, and full of energy, much like a flowing stream. Its message is constantly evolving, shifting.” If Scripture behaves like this, why would we be surprised that our beliefs also develop and change over time? This evolution of faith is not a cause for concern but a sign of freedom and growth in our spiritual journey.

Introduced to Jesus

I think back to the first time I encountered Jesus. I’d met a truckie named Malcolm while hitchhiking around Australia. Malcolm offered me a lift to Sydney from Northern NSW. About two hours into our trip, we were involved in a head-on crash with another truck. The two blokes in the other truck died. Malcolm and I were taken to the hospital with minor injuries. After six days, his wife, Lynne, drove up to take us home, with me lying on a mattress in the back of their ute.

I stayed with Malcolm, Lynne, and their boys for a few weeks, during which I had many intriguing chats about the nature of God. I was introduced to healing, speaking in tongues, and miracles. I called myself an atheist, but I was fascinated by the supernatural. It wasn’t long before I asked to go to their church. I heard the gospel and responded. I was all in for Jesus for a few weeks, but then drifted away for the next two years.

Coming Back to Jesus

When I was 21, one of my best mates became a Christian, and that gave me the push to return to my faith. It was the late seventies, and Christians were really into Revelation, the anti-Christ, the mark of the beast, and the rapture. I devoured books like The Late Great Planet Earth that made Revelation feel as real as today’s newspaper. It drew me in. I joined a church, consumed the Bible, and led many of my friends to Jesus.

I was called into ministry, studied at Bible College for three years, and started my pastoral work—something I still feel very called to. Back then, I was quite strict in my beliefs. I, along with my Pentecostal church (and broader denomination), believed we were right. In my view, Christians of other persuasions were not quite as correct as we were. There was quite a bit of pride involved!

What got me in the Room

As I’ve grown older, I have continued to read and study Scripture passionately. As I did, I started to notice some things that didn’t quite match my early beliefs. For example, I discovered that my view of Revelation was actually based on teachings from a false teacher. That’s right, all the predictions about the antichrist, the great tribulation, and everything it involves are a relatively modern invention, developed in 1827 by John Nelson Darby of the Plymouth Brethren.

Darby went on to establish the Exclusive Brethren sect after George Mueller and other Brethren challenged him about some of his unbiblical doctrines. Charles Spurgeon also asserted that these teachings were false. As a result, much of modern understanding of Bible prophecy originated from a heretical cult leader and was popularised through books and films such as the Left Behind series.

What got me in the room no longer keeps me there. I am no longer a Christian because I fear the rapture, hell, or the antichrist. Those things attracted me when I was young. Now, I stay in the room as a Jesus follower because I love Jesus. He is my friend and Saviour. I resonate with His teachings of kindness, justice, and mercy—especially for marginalised people. I live by the Royal Law and the Golden Rule. His love is the warm hearth that keeps me in the room. More on that in a moment.

What Never Changes

I refer to the process of changing and developing beliefs as a faith renovation. I used to describe it as deconstructing and reconstructing, but I saw some people who had torn down their faith and walked away from Jesus. I prefer the renovation analogy. When people renovate a house, they don’t touch the foundation, and they usually keep the framework. Then they work on the house room by room. The process can take quite some time.

That’s what I’ve done with my faith over the past twenty years. The foundation remains solid and unchanged—no one can lay any foundation other than the one already laid, which is Jesus Christ. (see 1 Corinthians 3:9-14). My belief in the core doctrines of the Christian faith stays the same. I strongly connect with the ancient creeds, such as the Apostles’ Creed and the Nicene Creed.

What has Changed?

When I reflect on my beliefs as a young Christian, one word that would come to mind is fear. In some ways, I was driven into the faith by worries about being “left behind” when the rapture occurs. I was anxious about not being good enough and ending up in eternal hellfire. I was also terrified of the great tribulation, the antichrist, and the mark of the beast.

Much of the preaching was fear-based, and while things have changed, if you look beneath the surface of today’s positive message churches, you’ll still find they strongly believe in the things I just mentioned.

Fear got me in the room, but it doesn’t keep me there. Fear is a lousy motivator, and it is opposed to the love of God. John put it this way: God is love. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. John says that because of God’s love, we will have confidence on the day of judgment.

My fear-based faith has been renovated. Today, it remains steadfast in the assurance of God’s love. But the work is not complete. I am confident that he who began a good work in [me] will carry it on to completion until the day of Christ Jesus. (Phil. 1:6).

Jesus said, “Every student of the Scriptures who becomes a disciple in the kingdom of heaven is like someone who brings out new and old treasures from the storeroom.” If you haven’t already, I encourage you to start a similar journey to the one I’ve described in this blog. Hold onto the old treasures that never change, but also seek new things that renovate your faith.

The blog’s title refers to a game I enjoyed playing as a kid—building a tower out of playing cards. It’s very enjoyable and tests a certain level of skill depending on the size and complexity of the structure.

The challenge with this game is to be as careful as possible to prevent the construction from collapsing. One wrong move and you have to start again.

Some people see the Bible as a house of cards. If one part has discrepancies, the whole book collapses. I used to think this—but I no longer do. Why did I change my view?

I’ve Changed

My personal journey with the Bible and my relationship with the scriptures has changed quite a lot since I chose to follow Jesus. In my early twenties, my auntie warned me about the Bible’s contradictions. While I respected her, I couldn’t help but disagree deep down.

Over the next few years, I read and devoured the Bible. By the time I started my theological training, I had a solid understanding of scripture, having read the Bible from cover to cover multiple times. I learned a lot at Bible college, but in hindsight, I also notice some shortcomings.

While various interpretations of biblical themes were shared, we also understood why they were mistaken and why, as Pentecostal believers, we hold the correct view. There was no pride involved, of course! I think back to those days, my own legalism and dogmatism, and the need to be “right” about the Bible—The sin of certainty.

What Changed?

Hopefully, we all become more mellow with age—I certainly have. About twenty years ago, I began exploring and reshaping my faith—more on that in the next week or two. What initially drew me into the room couldn’t keep me there, and I faced some serious questions about the Bible that I needed answers to. What I uncovered has transformed my faith and strengthened my relationship with Jesus and the scriptures.

The Bible is a developing story, a progression of truth called the Arc of Scripture. The Bible’s arc shows how people’s view of, and relationship with, God has matured over time.

Arc Examples

There are many examples I could give, but to keep it brief, I’ll mention just a few. When God told Abraham to sacrifice Isaac, Abraham didn’t hesitate. Why? Because in the ancient world, child sacrifice was a common form of worship. In the story in Genesis 22, God met Abraham according to his cultural context and then shifted the command from child to animal sacrifice. It’s not that God cared much about animal sacrifice either, as we see later in the Scriptures, but, as I’m sure you’d agree, killing an animal is preferable to slaying a child.

Deuteronomy prohibits Ammonites, Moabites, and their descendants from entering the assembly of the LORD. Yet Ruth is a Moabite woman who marries a Judean immigrant named Mahlon (Ruth 1:1–4; 4:10). When Mahlon dies, she ultimately marries Boaz. The next time we see Ruth, she features in Jesus’ family tree and is very much welcomed into God’s gathering.

Exodus states that God punishes children for their parents’ sins up to the third and fourth generation. That doesn’t seem very kind or loving-God-like, so later in the Bible, Ezekiel corrects this: “The child will not share the guilt of the parent, nor will the parent share the guilt of the child.” Ah, that’s better!

The Bible: A Living, Dynamic Book. The Bible is not a static book. It’s alive, changing, and full of energy, much like a flowing stream. Its message is constantly evolving, shifting from endorsing genocide to advocating for loving your enemy. Jesus’ elevation of women challenges the patriarchy, and the mindset of revenge turns to one of grace and kindness, as exemplified in Christ.

Over time, I have grown more comfortable with this way of reading scripture, as it reflects the ongoing story of God’s love for people and His desire to “reconcile the world to himself in Christ.”

His-Story

I’ve realised that my Western upbringing puts me at a disadvantage when interpreting this Eastern book. The Western mindset is focused on facts, while Eastern history is more about communicating meaning through stories.

The Bible does this many times—it even starts with two completely different and conflicting accounts of creation. In Genesis 1, people are created on the sixth day. In Genesis 2, God makes people before plants. I love this because right from the start, we’re shown how the Bible works. When a story is told, it’s not just about the facts. We need to ask what the story means and, most importantly, what it means to us, and how we should live it out in everyday life—the Word made flesh.

Which day is it?

We know Jesus died by crucifixion, but on which day? Matthew, Mark, and Luke state that Jesus was crucified on Passover, following the Last Supper, which suggests Jesus’ death happened after the Passover lambs were sacrificed. John, however, places Jesus’ crucifixion the day before Passover, at the same time the Passover lambs were being slaughtered for the festival (John 19:14). If you have a house of cards view of scripture, this creates a problem because it’s an irreconcilable contradiction. But understanding the context of Eastern history resolves the dilemma. John’s gospel shows Jesus as the Lamb of God (1:29, 36), so it presents Jesus’ death as a sacrificial lamb.

Each gospel writer had specific themes and messages for their audience, which is why their accounts differ. At Bible college, this was seen as a “problem” that needed fixing, and a lot of effort was made to defend the Bible. How arrogant we were (or are) to think any of us needs to defend God’s word.

The Real Word

You’ll notice that I used a small “w” for word. That’s because the capital W is reserved for the real Word of God—Jesus: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”

In times past, God communicated through various means, including imperfect channels like the prophets. The writer to the Hebrews states, “but in these last days he has spoken to us by his Son.” Jesus is “the exact representation of [God’s] being.” In Jesus, we see what God is truly like, rather than what people thought God was like through the lens of their cultural biases and limitations.

Occasionally, Jesus amended several verses from the Old Testament. Sometimes, Jesus disagreed with Scripture (Mark 10:1-9) or chose not to argue about individual verses and instead showed kindness (John 5:1-14; 8:2-11), a practice that we Christians would do well to follow, valuing connection over correction.

The Revd. Peter Bartel put it this way, “Read the Bible. When anything in the rest of the Bible disagrees with Jesus, listen to Jesus.” C.S. Lewis wrote, “It is Christ himself, not the Bible, who is the true Word of God. The Bible, read in the right spirit and with the guidance of good teachers, will bring us to him.”

Neither Lewis nor I hold a low view of scripture, but a high view of Jesus. The primary revelation about Jesus is found in the small w word. Each page points to him. So, let’s move beyond a house of cards view of the Bible and realise it’s an excellent, ancient, messy, sometimes confusing but beautifully written work of art that can touch and change us in the very depths of our being.

We preachers bear an enormous responsibility for the care and spiritual welfare of the people we teach and guide. This burden gripped me as a young pastor and has never left.

My Responsibility

Paul the apostle instructed the young men Titus and Timothy to “encourage others by sound doctrine and refute those who oppose it.” And “Watch your life and doctrine closely.” Each preacher must ensure their teaching is accurate, helpful, and sound because “the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear.” I have sadly watched the fulfilment of Paul’s words through the multiplicity of YouTube clips, podcasts, and online preachers who operate with little or no accountability.

A verse in James has remained at the forefront of my mind for decades: “Not many of you should become teachers…because you know that we who teach will be judged more strictly.” I take James’ advice seriously. There will come a day when I—and every other preacher—will stand before God to give an account of my life and what and how I built into others’ lives through my preaching. It’s a sobering thought.

Your Responsibility

But you also have a responsibility:

Every Christian should examine what they hear by doing their own study.

We need to listen to a sermon with an open mind. We must resist being cynical—where nothing is right—or gullible—where nothing is wrong. Paul wrote, “Test everything that is said. Hold on to what is good.” In other words, swallow the meat but spit out the bones!

A Bad Example

On Paul’s second church planting trip, he, Silas and Timothy arrived in Thessalonica, Macedonia’s largest port. As was his custom, Paul headed to the synagogue to announce the gospel to Jewish people and God-fearing Gentiles. Some believed Paul’s words, but others were jealous and caused a riot that threatened his life, so “as soon as it was night, the believers sent Paul and Silas away to Berea.” These people rejected what they heard before they had done their own study. They set a bad example, which is then contrasted with the good one.

A Good Example

On arriving in Berea, they went to the Jewish synagogue. Now, see how Luke describes the people there: “The Berean Jews were of more noble character (fair and open-minded) than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.”

The Bereans received Paul’s message with readiness, not bias, prejudice, or preconceived ideas like the Thessalonians. They were humble enough to be told something new and open enough to re-examine their beliefs even though Paul’s teachings challenged their former views.

The Bereans carefully investigated the Scriptures daily to see if what Paul said was true. They undoubtedly did this together, reading, discussing, and maybe debating. I encourage you to do likewise. The result of their open-minded, humble inquiry led them to faith in Jesus. Let’s be like that!

Question

Every time I teach the Scriptures—whether through a sermon, blog, or podcast—I do so as someone who has trained extensively and studied diligently for many decades. However, that doesn’t mean I know everything. It doesn’t mean I’m infallible. It doesn’t imply that I am always right or suggest that I never change my mind.

I encourage you to search the Scriptures and question what you hear (from me and others). The Bible is not just a book of answers; it was written to provoke questions. Scripture should never be used to shut down a discussion. It should be used to generate debate.

Be Curious

As you read and study scripture, what questions can you ask about the text or story? Christians should consider how the text points to or reflects Jesus. How does it draw me into a closer relationship with Jesus? Does this verse or story also align with what I know about Jesus?

Other questions could include:

  1. Why do you think the people acted in the way they did?
  2. How would you suggest they behave?
  3. How would you respond in similar circumstances?
  4. Were they good people who responded poorly because of experienced trauma?
  5. What would Jesus do?

A question has power that surpasses the answer. Exploring the Bible and God is supposed to be healthy engagement that, if done with respect, leads to growth. As Jacob wrestled with God, Christians should grapple with God and scripture. The Bible permits us to search and question.

A Western Problem

This approach to the Bible might be counterintuitive to those raised in a Western context. But the Bible is an Eastern book that reflects our messy life experiences. Its pages contain stories, songs, proverbs, and precepts that resonate with everything we face. The Bible has done its job if our discussions cause powerful positive change.

This can sometimes make us uncomfortable as if we’re adrift and unsure of our beliefs. To conclude, I want to provide you with an anchor point. Whenever I have doubts, confusion, or unanswered questions, I always turn to Jesus’ simplicity—who He is, what He did, what He’s doing, and what He will do!

Keep Faith Simple

Jesus teaches us to become like little children who never lose their childlike qualities even as they mature. The Bible is exceptional and life-changing but sometimes puzzling. When I’m confused, I return to simplicity, which is beautifully illustrated in the story of Karl Barth, the greatest Protestant theologian of the twentieth century who was deeply familiar with the complexities of scripture.

When Barth was at Rockefeller Chapel on the campus of the University of Chicago during his U.S. lecture tour in 1962, a student asked him during a Q&A session if he could summarise his entire life’s work in theology in a single sentence. Barth responded, “Yes, I can. In the words of a song I learned at my mother’s knee: ‘Jesus loves me, this I know, for the Bible tells me so.'”

 

A couple of weeks ago, I posted seven Bible verses on my Facebook page about how to treat foreigners. These verses, from both the Old and New Testaments, speak to the importance of welcoming and caring for strangers. I’ll post them at the end of this blog, and I encourage you to read and reflect on them. My only comment at the top of the post was, “Food for thought.”

Why?

I was asked why I posted these scriptures. I have two reasons: I highly regard the Bible and enjoy spreading its timeless teachings. Second, I have observed an increasing anti-immigrant posture among Christians over the past two decades or so, which has been amplified by some of Donald Trump’s rhetoric on deporting millions of illegals when he comes to power.

So, I posted the Bible verses. What could possibly go wrong? I mean, it’s Scripture. We love God’s truth—except, of course, when it conflicts with our prejudices. When this occurs, we look for some wriggle room or attempt to justify why “this” verse doesn’t apply to us or to this situation.

Comments

What followed was a sometimes healthy conversation about immigration—illegal or otherwise. However, some of the comments were unkind. So, I explained my post: “Just to clarify. I’ve posted these verses as “food for thought” as stated. They were written to Jewish believers and Jesus’ followers. How could/should they inform how WE treat the foreigner amongst us as well as those seeking refuge? If you want to politicise them, we could ask ourselves how these scriptures could inform how we vote (for example). Pls discuss.”

Later, I stated: “Maybe I need to be more careful about which Bible verses I post. In future, should I stick to ones that don’t rattle cages, biases, and preconceived ideas? Asking for a friend.”

Full disclosure: I’m an immigrant. When I was twelve, my parents, Ten-Pound Poms, my sister, my brother, and I emigrated from the UK. I am grateful for my parents’ courage and for Australia’s welcoming embrace. I feel at home here and wouldn’t want to live anywhere else.

Clarification

Since my Facebook post, it would be helpful to explore this topic further. What does the Bible teach, and what are my thoughts on immigration? Here we go!

Firstly, I am not an advocate for open borders. Every country has a sovereign right to determine who should and should not enter. No nation can cope with an unlimited influx of people, straining resources and being unjust to its citizens. Consider Acts 17:26: “From one man [God] made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.”

Christians also believe that God has given governments the responsibility to safeguard the stability and security of their people. (Not all nations satisfy this obligation.) Anyone who commits a crime needs to be brought to justice. If that person is not a citizen, authorities should have the right to deport them once they have completed their sentence in Australia—if it is safe and possible.

However, I acknowledge that governments don’t always get this right, and constituents will vote to protest poor policies and decisions—something that has happened in Australia with the offshore detention of asylum seekers and, recently, in the US with the ‘zero-tolerance’ immigration policy that led to family separations.

Politicising People

The problem, as I see it, is when people are used as pawns to gain political power. Some parties see immigration as a vote winner, and it is. Sometimes, the argument is couched in compassionate terms: “We need to stop people from drowning at sea.” “We must break the people smugglers’ business model.” While I agree with both statements, they sound hollow and insincere. I hear, “We don’t want more of these people in our country—send them back to where they came from.”

God does not see people as political pawns, and neither should God’s people. Immigrants, like all humans, are made in God’s image and possess inherent dignity. Christians should advocate for and vote for policies that respect the God-given worth of every person.

To cheer on a politician who uses dehumanising language about precious people is contrary to walking with Jesus. To call all immigrants criminals is simply untrue. I often ask myself what I would do for my family if we were in an unsafe country. The answer is ANYTHING. I would do everything in my power to move us to a place of safety and provide my family with the best prospects in life. The vast majority of immigrants and refugees are just like us. They want a better life, to be safe, and to look forward to a hopeful future. Let’s remember to empathise with their situation.

Most unauthorised immigrants in the United States have lived there for at least a decade and have not been convicted of any serious crimes. Deporting millions of these people will result in family separation on an extreme scale. For example, almost 5 million US citizen children live with at least one unauthorised immigrant parent who would be at risk of deportation. The economic and legal impacts of these policies will also be chaotic for the US.

War and Persecution

Imagine escaping conflict, oppression, and discrimination to arrive in a country where some politicians and residents serve up more of the same—placing people in indefinite detention and forcibly separating children from their parents. The levels of cruelty we have witnessed from policies like this are heartbreaking.

Jesus summarised all Scripture by teaching us to “Treat others as you want them to treat you.” Would you want to be detained, deported, or chastised if you were seeking a better life? Of course not, so why would you support a politician with policies that do just that and then defend them even though they contradict your faith and scripture?

The non-Christian world observes this hypocrisy, rolls its collective eyes, and takes another step away from the church, the faith, and Jesus. You can preach the Gospel until you’re blue in the face, but if your actions drown out your words, what’s the point?

Conclusion

Please consider what I’ve written in this blog and reflect on the verses below. These scriptures do not cover everything the Bible says on this topic, but they make a clear point: believers are not to oppress or mistreat anyone. The Lord considers all people the same, so should we.

 

 

Leviticus 19:33-34: When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself.

Exodus 22:21: Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.

Zechariah 7:9: The Lord Almighty said: ‘Administer true justice; show mercy and compassion to one another.’

Number 15:16: This law will never change. I am the LORD, and I consider all people the same, whether they are Israelites or foreigners living among you.

Deuteronomy 27:19: Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow.

Matthews 25:35: For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in.

With its unique blend of beauty, poetry, and paradox, Ecclesiastes stands out in the biblical canon. It challenges some traditional views, leading us to question: How can we grasp the essence of Ecclesiastes, its purpose, and its message?

Ecclesiastes is a book that is easily misunderstood if you don’t realise why it was written. The early church debated removing it from the Bible because it contained untrue statements, but I’m glad they did include it. Like Job, Ecclesiastes is a poetic book that refuses to dodge the hard questions and doesn’t always provide easy answers. In that way, this book reflects real life.

Author

Ecclesiastes begins with “the words of the Teacher, son of David, king in Jerusalem.” The Teacher is the Hebrew Qoheleth (ko-hell-et), meaning “a collector of sentences or students or wisdom sayings, or “a preacher.” Qoheleth is found seven times in Ecclesiastes and is the Jewish name for this book. He identifies himself as king over Israel in Jerusalem—probably Solomon, a man known for his wisdom (Ecclesiastes 1:13, 16-18; 12:9-10).

While its actual author is unknown, the book is primarily considered the work of King Solomon and was possibly written sometime before he died in 931 BC. If the author was not Solomon, the anonymous writer wanted us to think it was Solomon.

Themes

Ecclesiastes is a quest to find the meaning of life or meaning in life. Qoheleth finds life meaningless—a word repeated 33 times in this little book: “Meaningless! Meaningless!” says the Teacher. “Utterly meaningless! Everything is meaningless.” “I have seen everything done under the sun; all are meaningless, chasing after the wind.”

Qoheleth identifies this problem and then attempts to find answers: How can I find meaning in my life? The book then documents his experiments with various things to find meaning.

He adopts a scientific approach, starting with a hypothesis: everything is meaningless. Is this true? How can I find meaning in life? Is this possible?

We must understand this about Ecclesiastes to avoid quoting isolated verses that contradict the rest of scripture. An excellent example is Ecclesiastes 9:5: “For the living know that they will die, but the dead know nothing; they have no further reward, and even their name is forgotten.” The first phrase is accurate—we all know we’ll die—but the rest contradicts scripture’s teaching on resurrection, judgement, legacy, and eternal life.

From Chapter 2 onwards, Qoheleth documents his various experiments to discover meaning in life, the first three of which are explored in Chapter two:

Experiment 1: Pleasure

In verses one to three, he writes: “Come now, I will test you with pleasure to find out what is good.” But that also proved meaningless. “Laughter,” I said, “is madness. And what does pleasure accomplish?” I tried cheering myself with wine and embracing folly—my mind still guiding me with wisdom. I wanted to see what was good for people to do under the heavens during the few days of their lives.”

And then verse ten: “I denied myself nothing my eyes desired; I refused my heart no pleasure.” The result? Everything is meaningless.

Experiment 2: Wisdom and Foolishness

“Wisdom is better than folly…but I came to realise that the same fate overtakes them both…The fate of the fool will overtake me also. What, then, do I gain by being wise?” Everything is meaningless.

Experiment 3: Hard Work

“My heart began to despair over all my toilsome labour under the sun. For a person to labour with wisdom, knowledge, and skill; they must leave all their own to another who has not toiled for it.” (v. 20-21). What do people get for all the toil and anxious striving with which they labour under the sun? All their days, their work is grief and pain; even at night, their minds do not rest. This, too, is meaningless.” (v. 22-23).

Experiment 4: Fatalism

Qoheleth begins chapter three with a well-known and much-loved poem (v. 2-8): “There is a time for everything and a season for every activity under the heavens: a time to be born and a time to die…” It’s a stunning song, but the message is simple: whatever will be will be, so resign yourself to fate.

Solomon ends chapter 3 with a fatalistic comparison of humans with animals and concludes that there is no difference between them: “Humans have no advantage over animals. Everything is meaningless. All go to the same place; all come from dust, and to dust all return.”

Chapter 4 continues the theme of fatalism as Qoheleth works himself into a pessimistic state over oppression and loneliness: “I declared that the dead, who had already died, are happier than the living, who are still alive. But better than both is the one who has never been born.”

Experiment 5: Materialism

In chapters 5 and 6, Qoheleth explores business, high finance, capitalism, and investing, concluding: “Whoever loves money never has enough; whoever loves wealth is always dissatisfied with their income. This, too, is meaningless.”

He continues, “Everyone comes naked from their mother’s womb, and as everyone comes, so they depart. They take nothing from their toil that they can carry in their hands. This, too, is a grievous evil: As everyone comes, so they depart, and what do they gain since they toil for the wind?

The truth of those words resonates through the centuries. Ancient words that are just as accurate today—materialism is meaningless. When John D. Rockefeller died, one man was curious about how much he left behind. Determined to find out, he set up an appointment with one of Rockefeller’s highest aides and asked how much Rockefeller left. The aide answered, “All of it, sir.”

Experiment 6: Knowledge and Integrity

From chapters 7 to 10, Qoheleth searches for meaning in being wise and upright. These chapters contain many pearls of wisdom and strange assertions, including, “I found one upright man among a thousand, but not one upright woman among them all.” (7:28). Those words are untrue.

Ultimately, Qoheleth says it’s good to be wise and honest rather than foolish and corrupt, but eventually, we all die. When we’re dead, we know and receive nothing and are all forgotten. And so, the best you can do is “Enjoy life…all the days of this meaningless life that God has given you under the sun—all your meaningless days.”

Ecclesiastes shows what human life is like when we seek meaning in “things” and not in the creator.

Qoheleth’s Conclusion

Remember his hypothesis: Everything is meaningless. And his question: How can I find meaning in life? The answer is yes, as long as you “Remember your Creator in the days of your youth. Remember him—before the silver cord is severed, and the golden bowl is broken; before the pitcher is shattered at the spring, and the wheel is broken at the well, and the dust returns to the ground it came from, and the spirit returns to God who gave it.”

These verses (12:6-7) poetically describe the process of dying from a 3000-year-old perspective:

“The Silver cord is severed” (loosened) refers to the white spinal fluid.

“The broken golden bowl” signifies the skull, which is precious like gold and contains the human brain.

“Before the pitcher is shattered at the spring” denotes the right ventricle of the heart that, at death, ceases to pump blood around the body.

“The wheel is broken at the well” is the heart’s left ventricle. The wheel is broken, the pulse stops, the blood ceases to circulate, and death follows.

Qoheleth summarises: “Now, all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind. God will bring every deed into judgment, including every hidden thing, whether good or evil.”

Ecclesiastes declares: Life is a mixture of good times and bad. The pleasures of life cannot offer lasting satisfaction, but they can be enjoyed as gifts from God. Ultimately, everything comes from God’s hand. Meaning is found through a respectful relationship with our creator. And whatever we do in life, remember his commandments, the greatest of which Jesus said was to love God and our neighbour.

Ecclesiastes shows what human life is like when we seek meaning in “things” rather than the creator. Jesus agreed.

Scripture contains fascinating stories and statements that allude to God’s growing, developing, and changing. Let’s explore those with open minds, ready to challenge our preconceptions.

Immutable

Christian theology teaches that God is omnipresent, omnipotent, omniscient, eternal, and immutable. The prefix omni means all, so God is all-powerful, everywhere present, all-knowing, immortal, and unchanging. I want to question that last word in this blog because, in scripture, we see God shifting his decisions and choices and growing in understanding.

I realise my statements fly in the face of a common belief amongst Christians that God is always the same and never changes. What does the Bible say? Maybe you’re thinking of Malachi 3:6, “I the Lord do not change.” But a text out of context is a pretext. “I the Lord do not change” is in the context of God’s faithfulness to Israel. Change (Hebrew: shanah) means to fold or bend. We could translate that verse, “I the Lord do not fold. So, you, the descendants of Jacob, are not destroyed.” The statement is about God’s consistency in his dealings with his people.

Moses’ Example

When Moses descended Mt. Sinai after receiving the Ten Commandments, he found that the people had returned to their Egyptian gods. They had made for themselves a golden calf and were worshipping it. God then told Moses that He was ready to destroy the nation—”Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation.” God had changed his mind about his formerly chosen people.

The following discussion between God and Moses is fascinating as he intercedes for Israel. A summary of Moses’ argument is: “What would the Egyptians say? They’d probably accuse you of evil intent because your plan all along was to lead them out of Egypt and kill them yourself.” The result? —The LORD changed his mind about the disaster he planned to bring on his people.

Other Examples

Scripture says that God had second thoughts about making Saul the king of Israel. “I regret that I made Saul king, for he has turned back from following me and has not carried out my commands.” Samuel was angry at God’s statement, although it’s unclear whether he was angry with God, Saul or both. Samuel channelled his anger by praying all night.

In the Book of Jonah, we have a similar situation. God was angry with the people of Nineveh because of their wickedness, and he sent Jonah to warn them. Jonah eventually got there—in a roundabout fashion—after being asked twice by God. He preached a short message—”Forty more days and Nineveh will be overthrown.” That’s all it took for everyone from the king down to call on the Lord with fasting. “When God saw what they had done and how they had stopped their evil ways, he changed his mind and did not carry out the destruction he had threatened.” Jonah was not happy. He was all ready for a good smiting.

Character or Actions?

Any time the scriptures affirm God’s unchangingness, it always concerns his character, not his actions. Consider these verses:

God is not human, that he should lie, not a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfil? (Numbers 23:19)

He who is the Glory of Israel does not lie or change his mind; for he is not a human being, that he should change his mind” (1 Samuel 15:29). In the future, God would be a human being, though.

God, who is enthroned from old and who does not change, will hear them and humble them because they have no fear of God. (Psalm 55:19)

Jesus Christ is the same yesterday and today and forever. (Hebrews 13:8). Context? Jesus is consistent, “So do not be attracted by strange, new ideas,” but instead rely on God’s gracious character. God’s character is static, but his actions aren’t. They depend on how WE respond to God’s instructions (Jer. 18:5–10; 26:3; Joel 2:13-14; Jonah 4:2; Amos 7:3,6).

When God Learns

I find one final aspect of God’s changeableness fascinating—what God learned in the person of Jesus. Ponder this for a moment. Until God was born into the human family, he didn’t know what it was like to be human.

The gospels tell us that Jesus [God] grew in wisdom, stature, and favour with God and man. The Hebrews author spells this out by telling us we have a high priest [Jesus] who can empathise with our weaknesses so that we can approach God’s throne of grace with confidence, receive mercy and find grace to help us in our time of need, something that would not have been possible before the incarnation because God lacked firsthand knowledge of the human experience.

Summary

God’s character is unchanging, but his mind and actions change when people or circumstances alter. Prayer appears to be able to change God’s mind. Through the incarnation, God grew in understanding what it is like to be human. Paul wrote, “In Christ lives all the fullness of God in a human body.” For the first time, God fully understood—by personal experience—what it was like to be a human being. Let that sink in. And as a result, God’s love and compassion, mercy and grace, were fully extended to humanity for our good.

I hope my words cause you to think, question, search, and wrestle with scripture. Your insights and views are welcome and crucial to our collective understanding. Please feel free to discuss this in the comments below.

I’ve had several conversations recently with Christians—and former Christians—about the Bible stories in which God appears to command or sanction genocide. For numerous people, it’s been a deal breaker as they’ve been unable to reconcile a God who IS love with a God who appears to endorse unloving things.

My Journey

I began wrestling with this about two decades ago. I resonated with Bible stories of battles and vengeance in my younger years. The stars of the stories were my heroes. Then, I began to feel uncomfortable with them and would skip over these descriptions, pretending they weren’t there—except they were. We need to face it. The Bible records some pretty awful stuff. As I matured, I observed inconsistencies between these portrayals and Jesus’ teaching.

I love Jesus and wouldn’t consider leaving my faith, but I needed to reconcile the irregularities I saw in scripture and the multiple questions that begin with “How could a loving God…” You can fill in the blanks.

Awful Examples

Consider Deuteronomy 20:16–18, in which Moses instructed the people, “However, in the cities of the nations the Lord your God is giving you as an inheritance, do not leave anything that breathes alive. Completely destroy them…as the Lord your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshipping their gods, and you will sin against the Lord your God.” In other words, I know you people lack self-control and might get led astray, so let’s kill everyone and remove all temptation!

The Hebrew word “destroy” means to devote something to God by eradicating it. We are outraged by the terrorism we witness in the world, yet here it is encouraged, indeed commanded, by God.

From Joshua chapter six onwards, we see the systematic destruction of thirty-one cities and their inhabitants – men, women, children, and all the animals. Entire towns were slaughtered with no terms of surrender and no chance to relocate to another land. And according to the author, God is right there cheering on the massacre. How can we reconcile these events with the God of love? Here’s what I learned.

Ancient Stories

As I’ve taught on many occasions, the world of three or four thousand years ago was very different from today. People were tribal, and the tribes often went to war. They viewed God as “on their side” and would give them victory over their enemies. We see this reflected many times in the scriptures. We still see this echoed in some Christian circles today where God hates all the same people they do, votes as they vote, and is against everything they are.

In ancient times, the role of women was to give birth because more babies made the tribe bigger, more prosperous, and better able to defend itself in battles. The men spent their time hunting, fighting, and participating in the early stages of the baby-making process.

Most tribal people had multiple gods and presented offerings to them, frequently with human sacrifices. Israel was different as it became increasingly monotheistic, and there were recurrent warnings to the people to remain faithful to the one true God and not to engage in pagan revelry. We must appreciate the Old Testament narrative through this framework.

The Tanakh

Our Jewish friends call the Old Testament the Tanakh. I like that name and frequently use it myself. The Bible is a collection of Hebrew books, first and foremost written from an Eastern perspective. That’s a challenge for Western people like myself, who’ve been raised to see things differently. Invariably, we see things as black or white, right or wrong. Our history has to be accurate, but Eastern thought is different.

Easterners tend to view history as stories with a meaning. The details can change over time to convey truth to people living in different circumstances. We see these changes reflected in the Tanakh. Jews see the sacred text as the fluid narrative of the relationship between humans and the Source of all creation. The Tanakh tells the ever-evolving story without editing. And like all evolving narratives, the lines between the “players” get blurred. The attributes of humans and the divine “bleed” into each other because the relationship is vital. The Tanakh is relationship-centred. And it continues to be played out today, demonstrating the ongoing relevance of our faith in the modern world.

A Question Book

The Tanakh also observes how people sometimes justify their actions and consequences. It is not a book of answers; it is written to provoke questions. When you read the genocide stories, what questions come to mind?

  • Why do you think the people acted in the way they did?
  • Could trauma hold the key? Under specific pressures and with enough accumulated trauma, even good people will do horrific things.
  • How would you suggest they act?”
  • How would you act in similar circumstances?
  • What would Jesus do?

A question has power that surpasses the answer. My Jewish friend Tal says, “The Tanakh and God are supposed to be argued with. It is a good conflict that, if done with respect, causes growth.” He continues, “Spots within the Tanakh that are completely good or evil are rare. And that’s why I love the narrative. It reflects our life experiences more, which is very messy. After all, the name Israel means ‘one who wrestles with God,’ and that gets messy.”

Christians should respectfully discuss the scriptures and listen to other people’s insights. Scripture has done its job if the discussion causes powerful positive change.

Important Lessons

In chapter 10 of Paul’s first letter to the Corinthians, he gives insight into the Christian purpose of the Tanakh: These things occurred as examples to keep us from setting our hearts on evil things as they did. (6). These things happened to them as examples and were written down as warnings for us. (11)

Followers of Jesus need to read these stories in the Tanakh and learn the lessons that still apply today.

Jesus’ Example

In the fullness of time, God was born into the human family to show us what he was REALLY like. Jesus shows us a much better way. Consider his words in the sermon on the mount:

“You have heard that it was said, ‘Love your neighbour and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get?

And so, love your enemies, and don’t kill them. That’s Jesus’ way, as he said, “The Son of Man did not come to destroy people’s lives but to save them.”

 

Further Study

How the Bible works

Digging Deeper #72: The Wrath of God

Digging Deeper #84: The Bible’s Genocide Stories

 

There’s a fascinating verse in Romans chapter 12 that, at first glance, looks like permission to inflict pain on the people we don’t like: “In doing this, you will heap burning coals on his head.”

Paul’s teaching in Romans 12 is about showing kindness to those who don’t like us (or we don’t like, or both). The apostle quotes Proverbs 25:21-22, If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink. In doing this, you will heap burning coals on his head, and the Lord will reward you.

It appears to read: be nice to your enemies and cause them pain! So, what’s the deal with the burning coals? How should we understand what the Bible is teaching us here? I have found three explanations:

Remorse

In the ancient world, people would carry a tray of burning coals on their heads as a sign of repentance. The scriptures speak of people expressing sorrow by wearing sackcloth and ashes. Consider Mordecai, who, upon learning of Haman’s plot to destroy the Jews, tore his clothes, put on sackcloth and ashes, and went out into the city, wailing loudly and bitterly.

Jesus reprimanded two cities, Chorazin and Bethsaida, for their hard-heartedness towards his ministry: Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. Bethsaida was the hometown of the apostles Peter, Andrew, and Philip. Imagine hearing Jesus’ words of rebuke about your birthplace.

So, the explanation is that showing kindness to your enemy may open the door for them to repent and change how they behave towards you. And that certainly can happen.

Judgment

The second understanding of the burning coals symbolises a life of nonviolence and allowing God’s judgement to operate. The context certainly supports that understanding. The previous verse says: Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. In other words, be kind to your enemy and allow God to judge them.

In this interpretation, the burning coals symbolise God’s judgment.

Kindness

In the third explanation, the burning coals are a sign of kindness, not judgment, and I agree. Paul encourages people to act kindly to their enemies.

In ancient times, people would cook their meals over a fire, as in many parts of the world today. If the fire went cold, the woman of the household would put an earthen jar on her head, walk to their neighbour’s house, and ask for hot coals.

Imagine your enemy coming to your door and asking for hot coals from the fire. Our natural inclination would be to refuse them. And that’s Paul’s point for followers of Jesus. Live in such a way that does better than expressing your typical feelings. If your enemy is in need and you have the opportunity to be kind, then be kind. If their fire’s gone out, give them hot coals to carry home on their head.

Jesus’ Teaching

In Romans 12, Paul reiterates Jesus’ teaching from his sermon on the Mount:

  • Give to the one who asks you.
  • Do not turn away from the one who wants to borrow from you.
  • Love your enemies.
  • Pray for those who persecute you.
  • Bless those who persecute you; bless and do not curse.

Paul agrees:

  • Bless those who persecute you; bless and do not curse.
  • Do not repay anyone evil for evil.
  • Do not be overcome by evil, but overcome evil with good.
  • If possible, as it depends on you, live at peace with everyone.

The last statement is significant because sometimes, living at peace with someone is impossible. You should not feel duty-bound in such circumstances.

Jesus’ way is never passive or idle. Jesus was an activist, not a passivist. But the activism he supported was showing practical kindness to others, even our enemies.

We could summarise Paul’s teaching here by this statement: The best way to destroy an enemy is to turn them into a friend.

In last week’s blog, I outlined Jesus’ way of reading, understanding, and interpreting the Scriptures as a better way than a flat or uniform method.

For the first couple of decades of my Christian life, I read the Bible as an unchanging text where every word has equal authority. The justification for this approach to Scripture is 1 Timothy 3:16, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” There it is in plain language; all Scripture is equal and vital. Except, we Christians do not live or practice the Bible this way. So, how should we understand Paul’s statement?

The Context

Paul is commending Timothy for his love of the sacred writings (Gk. gramma). Using a different Greek word, Paul contrasts these with the Scriptures (Gk. graphé). The sacred writings included but were not limited to, the Scriptures.

While the writings are sacred, only the Scriptures are God-breathed, likely a term coined by Paul, who combined two Greek words (Theos & Pnau) to make a new one. The Scriptures Paul refers to are the Tanakh, or what we Christians call the Old Testament. They were (are) the Jewish Scriptures Jesus and the first-century Church used.

The New Testament

When the New Testament refers to the Scripture(s) as it does 53 times, it speaks about the Tanakh. But there became increasing awareness amongst the Church that some of the sacred writings of the apostles were also to be considered as Scripture. Peter writes about Paul’s letters, “He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures.”

The four Gospels were eventually stitched together to differentiate them from the many debatable texts that began circulating in the first century. The epistles were sent to the churches and then swapped amongst various congregations. For example, Paul writes to the Colossian Church, “After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you, in turn, read the letter from Laodicea.” Revelation was sent to seven Churches in Asia Minor, modern-day Turkey.

The Completed Bible

The Canon of Scripture, the Bible as we have it today, was completed in the fourth century. The Greek word kanon means reed or measurement. For a book or letter to qualify to be included in the Bible, it had to measure up to specific standards:

  • The writer must have been one of Jesus’ Apostles or their scribe. For example, Mark was Peter’s scribe for his Gospel.
  • The writer had to claim to have written from divine inspiration, which then needed to be confirmed.
  • The content could not contradict books already recognised as Scripture or contain any errors.

The earliest list of suggested New Testament scriptures was compiled in Rome, in 140 A.D., by Marcion. Although considered heretical[1] by many, his list established that the idea of a New Testament canon was accepted then.

By the end of the second century, all but seven books (Hebrews, 2 and 3 John, 2 Peter, Jude, James, and Revelation) were recognised as Scripture. By the end of the fourth century, all the Western Churches acknowledged all twenty-seven books in our present canon.

By the year 500, the Greek-speaking Church had also accepted all the books in our present New Testament.

Back to Paul

With that background in mind, let’s return to Paul’s statement about all Scripture being relevant. Scripture is helpful for:

  • Teaching – how to apply it to the way we live.
  • Rebuking – an inner conviction that comes from truth.
  • Correcting – to straighten out or rectify.
  • Training in righteousness – the cultivation of mind and morals.

All Scripture is helpful for at least one of these things, but that does not mean that all Scripture is applied literally or equally.

Examples

Jesus taught people that external things couldn’t defile them. In a society where religion had become all about outward show, Jesus’ teachings were revolutionary: “It is what comes out of a person that defiles them.” Mark adds the clause, “In saying this, Jesus declared all foods clean.” The understanding of the early Church was that the food laws of Leviticus 11 & Deuteronomy 14 were no longer relevant. How are those chapters beneficial, then? A sense of gratitude may be one answer!

Seven times in his Sermon on the Mount, Jesus said, “You have heard that it was said to the people long ago…But I tell you.” He corrected or amended several verses from the Tanakh, possibly showing God’s original intent and practicality of those Scriptures.

The New Testament Scriptures make Sabbath-keeping optional for Christians. Paul writes, “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special does so to the Lord.” (Romans 14:5-6; Cf. Exodus 31:14).

What Applies and What Doesn’t?

We, Christians, need to have our lenses in place to see clearly to apply Scripture correctly. Jesus is our primary lens, as we discovered in last week’s blog and my recent sermons here and here.

We can view the Scriptures through the Gospels, reading backwards and forwards. I also suggest looking through New Testament eyes when reading the Tanakh.

Jesus changes some of the Scriptures, as we’ve seen above. Others ceased, such as circumcision, animal sacrifices, and food laws. At the same time, much of the Scriptures continue unchanged. Christians and Jews alike worship God, help the poor and marginalised, tithe, and love their neighbour as themselves.

Paul tells us that the ultimate purpose of Scripture is “so that the servant of God may be thoroughly equipped for every good work.” That is what Christians are to be known for.

[1] Marcion preached that God had sent Jesus Christ; an entirely new God distinct from the “vengeful” God who had created the world.