Are Tattoos OK for Christians? (Part 2)

I knew this would be a controversial topic. Already the debates are breaking out on social media over the first post in the series, where I consider the Christian's relationship with law in the Hebrew Scriptures. For some, Leviticus 19:28 provides the definitive answer: NO to tattoos. Others' concern with tattoos arise from their desire to avoid worldliness.

In order for us to do this topic justice, we need to consider the purpose of the law given to ancient Israel. I tell my students every semester that the key to faithful biblical interpretation is to read each passage in its historical, literary, and theological context. Imagine that these are the three legs of a stool. If one is missing, the stool falls over! Paying attention to each of these dimensions can help us discern the purpose of the law without distorting its message.

I recall a story about a woman baking ham. She had grown up watching her mother slice both ends off the ham before baking it. She wasn't sure why, but she figured "mother knows best," so she continued the practice when she had a home of her own. One day she got curious and asked her mom the purpose of slicing off the ends. Her mom looked surprised: "Our pan wasn't long enough!" Tradition on its own is not a good reason to do things. When we don't understand the purpose, we run the risk of missing the point altogether.

It's not always possible to know the purpose behind a law in the Bible. But it's worth asking the question. In the case of the tattoo law, we have a clue right in the text itself. 

Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD. (Lev. 19:28 NIV)

Historically speaking, it seems that the Israelites were tempted by surrounding cultures to disfigure themselves either to commemorate or maintain connection with the dead. Roy Gane explains that 

"Lacerating oneself in mourning was a heightened expression of sorrow (Jer. 16:6, 41:5). In the Ugaritic Myth of Baal, when the chief god 'Ilu (El) learns that Ba'lu (Baal) is dead, he goes into paroxysms of grief that emphasize the magnitude of the catastrophe" (Zondervan Illustrated Bible Backgrounds Commentary I:315). El slices his skin with stones and razors, pours dirt and dust on himself, and wears unique clothing. 

Were tattoos also associated with these distraught mourning practices? It's possible. 

A similar passage found in Deuteronomy 14:1-2 offers further insight:

You are the children of the LORD your God. Do not cut yourselves or shave the front of your heads for the dead, for you are a people holy to the LORD your God. Out of all the peoples on the face of the earth, the LORD has chosen you to be his treasured possession. (Deut. 14:1-2 NIV) 

Deuteronomy sheds light on the purpose of this law by explaining the motivation for obedience. Somehow, this bodily disfigurement was inconsistent with Israel's identity as the people belonging to God, YHWH's treasured possession. Some scholars think that Moses' farewell sermon in Deuteronomy 12-26 is modeled after the Ten Commandments by expanding on each one in order. If they are right, then the law against bodily disfigurement appears in the section of Deuteronomy that expands upon the Name Command (Exodus 20:7), that is, the command not to bear God's name in vain. Are you starting to see the connection?

Literarily, the command appears in a chapter that covers every conceivable domain of Israelite life in order to illustrate how holiness might be expressed. The refrain is "Be holy, because I, YHWH your God, am holy." The point is to express the character of God in our interactions with others.

One thing we do know from the ancient context is that tattoos were used to mark slaves, either privately owned or those who served in temples. When we consider the background to the Sinai instructions, the bigger purpose becomes clearer. YHWH had rescued the Israelites from slavery to Pharaoh so that they could serve him instead. In that context, a tattoo would conflict with YHWH's claim on them and their purpose to represent him to the nations.

Photo by Ben P L
Wikimedia Commons

Theologically, this connects with the wider theme of bearing God's name, which I've written about elsewhere. In a nutshell, God's claim on Israel was like an invisible tattoo. He placed his name on them via the priestly blessing (Numbers 6:27) so that they would serve him as a kingdom of priests (Exodus 19:4-6). They were not to carry that name in vain by living like pagans (Exodus 20:7). The high priest wore a gold medallion on his forehead that announced he was "holy, belonging to YHWH" (Exodus 28:36) and the seals of the 12 tribes on his chest, which he carried before the Lord (Exodus 28:29). His uniform enabled him to represent every Israelite.

Can you see now why in that context a tattoo might obscure their God-given identity and vocation? To disfigure their bodies for the dead or tattoo themselves to indicate allegiance to another master could compromise their testimony.

This background sets us up to consider the third relevant question: what does a modern tattoo communicate? We'll tackle that question in Part 3 of this series.

ICYMI: Articles Around the Web in 2020

Normally at the end of the year I post a list of top blog posts of the year from my own blog (and I might still do that), but if you're a regular reader, you might have noticed that my blog has been quieter this year. In that relative silence, I was busy writing for other websites. I keep a complete list of articles here, but that page doesn't notify subscribers when I update it, so here's a handy list of the 15 articles I published elsewhere in 2020. 

From reflecting on Exodus to COVID, and from teaching and writing to Deuteronomy, these are the things that have been on my mind this year. I've starred a few of my personal favorites.

The Art of Taleh

* “Telling the Old, Old Story (Deut 26:5-10),” April 20, 2020.

The Biblical Mind

* "Freedom Fighters of the Exodus," November 17, 2020.

Canadian Society of Biblical Studies

"Misunderstanding Sinai? Author Interview with Carmen Imes," March 24, 2020.

Cateclesia

“Re-Interpreting the Name Command (Exodus 20:7)” May 6, 2020.

Christianity Today

"Connections that Count," Jesus Creed, Dec 30, 2020. 

* "What God Sees" and "Peace in the Storm," Advent Devotional, Dec 2020.  

* "Church after COVID--Why bother going back?," Jesus Creed, Sept 28, 2020. Reblogged at ChurchLeaders.com, Oct 13, 2020. 

"2020: The Gift Nobody Wanted," Jesus Creed, June 23, 2020. 

"Finding Life in Limbo," Jesus Creed, March 19, 2020.

Political Theology Network

"From Servitude to Service - Exodus 19," June 2020. 

Prairie College

 "How Do You Know if a 'Bible College' is Right For You?" Prairie blog, February 2020.

The Well (InterVarsity's blog for Women in the Academy and Professions)

"Pursuing Tough Conversations with Students," September 3, 2020. 

"A Prayer for Writers," April 15, 2020. 

"Notes from the Pandemic: Social Distancing and the Presence of God," March 23, 2020. 

Shattered: Top Ten Myths about the Ten Commandments (Part 1)

"The Ten Commandments" are among the most well-known passages of the Old Testament. Even those who do not attend church have at least a vague idea of what they contain. However, the most familiar passages are often encrusted with the thickest layers of distortion because of their long interpretive history. This is certainly the case with the Ten Commandments. How many of these myths have you believed?

Myth #1. The Ten Commandments embody a timeless, universal ethic. People often assume that because the Ten Commandments were written in stone, they apply to everyone throughout history, unlike the myriad of other specific laws in the Torah, which were intended for ancient Israel. But this line of thinking doesn't work. The Ten Commandments are prefaced with a clear statement of their specific audience: "I am the LORD your God who brought you out of the land of Egypt, out of the house of slaves" (Exodus 20:2). The commands contain language very specific to that ancient culture ("Do not covet your neighbor's ox"). And they are never communicated to Israel's neighbors. When the prophets pronounce judgment on Israel's neighbors, they are not measured against the Ten Commandments. Instead, they are measured against a standard of basic human decency. Are they arrogant jerks? Have they taken advantage of other nations' misfortune or been unduly violent? None of these assessments clearly arises from the Ten Commandments. To me the most striking example of the specific audience of the Ten Commandments is the "Name Command" (Exodus 20:7). See Myth #10, in part 2 of this series.

Myth #2. The Ten Commandments were Israel's way of earning salvation. No, no, no! I have often heard this mis-characterization of Old Testament law: "The Israelites had to earn their salvation, but we have grace because of Jesus." This could not be farther from the truth. God did not send Moses to Egypt to tell the people, "Hey, I can get you all out of here, I just need you to sign on the dotted line saying that you agree to keep all these commandments." No, the commandments were given after they were already rescued, showing them how to live in freedom. They are the conditions of ongoing freedom. "Do you want to remain free? Here's a recipe for success." They are also a gracious gift from a God who makes himself accessible and calls Israel his "treasured possession" (Exodus 19:5-6). The Israelites did not have a different means of salvation in the Old Testament. Reconciliation with God has always been available to those who respond to his grace by trusting his promise and accepting his means of forgiveness for sin. 

Myth #3. The Ten Commandments are a summary of Israel's laws. It would be more accurate to say that they are the seed or source of Israel's laws. Other instructions flesh out specific ways of living faithfully to what God commands, but they also contain other domains of instruction that do not relate directly to any of the Ten Commandments, such as agricultural laws, injunctions to care for widows and orphans, or instructions for Israel's future king.

Two Stone Tablets (Photo: C Imes)

Myth #4. The Ten Commandments are divided into two groups: laws that pertain to God and laws that pertain to others. This unfortunate misunderstanding goes back many centuries and is deeply entrenched. To cite just one example, the Heidelberg Catechism states:

Q. How are these commandments divided? 

A. Into two tables. The first has four commandments, teaching us how we ought to live in relation to God. The second has six commandments, teaching us what we owe our neighbor. (Q&A 93)

But this approach betrays an inadequate view of how covenants work. These "Ten Words" are the stipulations of the covenant God made with the Israelites at Sinai (see Myth #5). In the covenant community, all of life is an expression of worship and loyalty to the God who has committed himself to these people. After David sins by lusting after his neighbor's wife, committing adultery with her, and then murdering her husband, he responds to the prophet Nathan's confrontation by saying, "I have sinned against the LORD." Later he prays to the LORD, "Against you, you only, have I sinned and done what is evil in your sight" (Psalm 51:4a). Conversely, if just one Israelite rebels against the LORD, it puts the entire community at risk of God's judgment. An obvious example is Achan, who kept some of the plunder of Jericho in spite of God's clear instruction not to do so, resulting in Israel's defeat at Ai (Joshua 7). All ten of these commandments reflect a proper disposition toward God, and all ten affect the entire covenant community. By keeping them, the Israelites not only honored God, but also ensured that the community of faith could flourish. 

Detail of Painting by Javi G
(Photo: C Imes)

Myth #5. The Ten Commandments did not all fit on one stone tablet. This may be the most popular misconception of all. The vast majority of artistic representations of Moses and the two tablets presume that he's holding "volume 1" and "volume 2." However, we know from the biblical text that the commands were written on both sides of the tablets: 

         “And Moses turned and he went down from the mountain, and the two tablets of the [covenant] document (עֵדוּת) [were] in his hand, tablets inscribed on both sides, inscribed on front and back.” (Exodus 32:15)

The words could easily fit on two sides of a single stone tablet, even if that tablet was not much larger than Moses' hand. So why make two? For the answer we must turn to other ancient Near Eastern treaty documents. What we find is that it was standard practice to make duplicate copies of a treaty document, etched in stone. One copy belonged to each party. Each copy was customarily placed in that community's most important temple, so that their respective gods could see the terms of the treaty and watch to ensure that they remained faithful. Here's a Hittite example from a treaty between Suppiluliuma and Shattiwaza:

“A duplicate of this tablet has been deposited before the sun-goddess of Arinna, because the sun-goddess of Arinna regulates kingship and queenship. In Mitanni land [a duplicate] has been deposited before Teshub, the lord of the [sanctuary] of Kahat. At regular [intervals] shall they read it in the presence of the king of the Mitanni land and in the presence of the sons of the Hurri country.” (Kitchen and Lawrence, Treaty, Law and Covenant in the Ancient Near East, No. 56A)

In the case of Yahweh's covenant with Israel, there was only one temple (or tabernacle), and therefore Yahweh was the only deity who could ensure Israel's covenant faithfulness. Because there is no higher power who can hold Yahweh accountable, he ensured his own faithfulness as well.

I'll address 5 more myths about the Ten Commandments in my next two posts (part 2 and part 3). In the meantime, if you're looking for a more in-depth discussion of these matters, you can read more in chapter 4 of my book, Bearing YHWH's Name at Sinai: A Reexamination of the Name Command of the Decalogue (Eisenbrauns, 2018). 

Blueberries and Trust

We bought our house in Oregon sight unseen back in 2014. Crazy, I know. Except that we had family members kind enough to comb the area, take loads of pictures, talk to neighbors, and smell each room. They helped us make an excellent choice. And we had a good God who had prepared the way.

When our moving truck arrived I was delighted to discover three blueberry bushes in the front yard, planted years earlier, laden with ripening fruit. Within a couple of weeks, I was picking 3 cups of blueberries each morning, then 4, then 7. I counted over a hundred cups of berries that summer -- enough for a whole winter's worth of smoothies.

No thorns, no sweat, no planting or tending. Berries just ready for us to eat.

As I picked in the early morning light, the words of Deuteronomy 6 often floated through my mind:

10 When the Lord your God brings you into the land he swore to your fathers, to Abraham, Isaac and Jacob, to give you—a land with large, flourishing cities you did not build, 11 houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant—then when you eat and are satisfied, 12 be careful that you do not forget the Lord, who brought you out of Egypt, out of the land of slavery.

We were not the first to experience God's good provision. Israel's bounty came with a warning -- "don't forget who provided all this!" So here I am remembering. To me the blueberries were a tangible (and tastable!) daily refresher on God's goodness. I didn't even know I wanted blueberries, but here they were, and I was grateful.

This summer we're eating blueberries like crazy. We can't take them over the border with us to Canada, so we're relishing juicy handfuls and sharing them with friends. And as if God wanted to end this story with an exclamation mark, he provided a garden-watering job for Ana this month that has been mouth-watering for the rest of us -- a garden brimming with raspberries and blackberries that would rot if we didn't eat them. And so we have. Handfuls of the most delicious berries we've ever eaten.

Our God is so good. And we can trust him to go before us and prepare the way. He provided berries in Oregon City. He'll provide abundantly in Three Hills, too. God is like that.

Before we moved to Oregon, the kids would often ask, "Will our new house have a ____?" or "Can we buy a house with _____?" In my thoughtful moments, I answered, "We'll see what God provides!" As it turned out, he granted room to flourish and recover from the intensity of PhD studies, another amazing set of neighbors, and berries. Lots and lots of berries. The same God who provided blueberries arranged for my Canadian citizenship 40 years before anyone knew I would need it. That's impressive.

The LORD promises neither a rose garden nor a blueberry bush, but he does promise to be with us always. Ultimately, that's all we need.

Septuagint sneak preview

Would you like some guidance in reading the Greek Old Testament?

Many lexicons and reading helps only cover vocabulary found in the New Testament, making it challenging for students to make the jump into reading the Septuagint (the ancient translation of the Hebrew Bible into Greek). Help is on the way!

Introducing the brainchild of Dr. Karen Jobes, expert in Septuagintal studies: Discovering the Septuagint: A Guided Reader. This new resource is a companion to the Septuagint, focusing on selected passages to give students exposure to the vocabulary and translation styles exhibited by various books. Each chapter includes a brief introduction and relevant bibliography, glosses and syntactical notes on difficult or unusual words, a translation from NETS (the New English Translation of the Septuagint), and a chart highlighting New Testament citations.

Selected passages include Genesis 1–3, Exodus 14–15, 20, Ruth, 2 Reigns 7 [2 Samuel 7], Additions to Greek Esther A, C, D, and F, Psalm 21 [22], 22 [23], 99 [100], 109 [110], and 151, Hosea 1–3, 6, and 11, Amos 1–2, and 9, Jonah, Malachi, Isaiah 7 and 53.

CONTRIBUTORS:
Jesse Arlen
Kimberly Carlton
Hannah Clardy
John Coatney
Caleb Friedeman
Carmen Imes
Judy Kim
Jeremy Otten
Chris Smith

Yours truly created the chapter on the Decalogue (Exodus 20:1–21 // Deuteronomy 5:6–21) and helped edit the entire volume to bring all the contributions into stylistic conformity. It was a fun project! For an interview with Dr. Jobes about this book, click here.

Note: This guided reader does not cover the entire Septuagint. It is like a set of training wheels for intermediate students who want to gain the skills they need to continue reading on their own. Kregel hopes the book will be available early in 2016. Perhaps you know of a course at your school for which this book would be just right. Request your copy today!

full of thanks

I've said before that Thanksgiving is my favorite holiday. Along with millions of Americans, I'm counting my blessings today. Right at the very top of my list this year is a man who has invested the past 43 years of his life ministering to students like me. As we gather around his table to give thanks my heart will be full to bursting. You can be sure of that.

I arrived in Baltimore last week Wednesday for 6 days of annual meetings for the various academic societies of which I am a member -- ETS, IBR, and SBL. I presented papers at each conference, reunited with friends, interacted with scholars from around the world, and stayed up late talking with roommates night after night. But the highlight was undoubtedly the ETS session on Thursday afternoon. A world class cadre of scholars gathered in the Baltimore Convention Center for a session entitled “Deuteronomy as Good News: A Conversation with Daniel I. Block.” The event was billed as a response to Dr. Block’s work on Deuteronomy following the publication of his NIV Application Commentary and two spin-off volumes of essays on the book. It was that, but it was also the unveiling of a surprise Festschrift in his honor. In commemoration of his 70th birthday earlier this year, Dr. Block’s friends, colleagues, and former doctoral students contributed 597 pages of essays relating to the message of Deuteronomy, published by Eisenbrauns. In the academic world, a Festschrift is probably the highest honor one can receive. It's a symbolic induction into the scholarly hall of fame, the Oscar award of academia, the proverbial "well done, thou good and faithful servant."  

For Our Good Always: Studies on the Message and Influence of Deuteronomy in Honor of Daniel I. Block is a treasure-trove of reflections on the biblical book that has become Dr. Block’s favorite. The entire work is edited by three of his former doctoral students, a labor of love for their mentor (Jason DeRouchie, Jason Gile, and Kenneth Turner). A Festschrift doesn't make anybody rich (least of all the publisher), but it celebrates the riches of a lifetime of scholarship and teaching ministry.

By the time I arrived at Wheaton in the fall of 2011, the Festschrift was already planned and the essays were in production. However, I was in the right place at the right time to help with reconnaissance and arrange for a celebration dinner with all the contributors. At the dinner I had the privilege of listening to tribute after tribute to Dr. Block's scholarship and character. I count myself among those whose lives have been forever changed because of this man. He has shaped my writing and thinking, trained and modeled faithful study and teaching, and most of all, he has opened his heart wide and welcomed me in as his own daughter.

It's not difficult to figure out why Dr. Block's students love him so much. His enthusiasm for God's Word is contagious, his scholarly output formidable, and his love for his students knows no bounds. Outside the classroom, he and Ellen have walked with students time and again through unspeakable pain and exhilarating joy, and those ups and downs have forged an unbreakable bond. I'm profoundly grateful that God saw fit to weave our stories together, and that this year we can join hands around the table and give thanks together.

Dr. Daniel Block: the gospel according to Deuteronomy

Dr. Block's love for Deuteronomy is legendary on Wheaton's campus. He can find a way to bring Deuteronomy into just about every conversation, every lecture, and every dissertation defense. He's convinced that he could show you gospel on any page of the book. (Speaking of pages, you should see the pages of Deuteronomy in his Bible . . . they're falling to pieces!) That's what prompted him to title his recent collection of essays on Deuteronomy The Gospel according to Moses. And his gospel-saturated vision is contagious. It inspired Clayton Keenon to plan a whole grad chapel series devoted to this topic. So it should come as no surprise that Dr. Block was asked to give the final message in the series, highlighting gospel in his favorite book of the Bible—Deuteronomy.

As you probably know by now, Dr. Block is my dissertation advisor and beloved mentor. This message will give you a great taste of my Wheaton experience!

Here are links to the whole series:

Dr. John Walton - Genesis
Dr. Philip Ryken - Exodus
Clayton Keenon - Leviticus
Carmen Imes - Numbers
Dr. Daniel Block - Deuteronomy

ready or not ...

2013 is here!
And so is the start of a new semester.
This will be my last one as a student.
Ever.
(As far as I know.)

I entered school at 4 years of age and I've been in school ever since, with only about a 1-year break.

That's 30 years of school. 

-----

This semester I'm taking two classes:

     Christ & Culture — Dr. Daniel Treier
     Ugaritic* Language and Literature — Dr. Adam Miglio

I'm helping to teach one class:

     Exegesis of Deuteronomy — with Dr. Daniel Block and Austin Surls

and I'm grading for another class:

     Old Testament Theology — with Dr. Block

In my spare time I'll be working on the next chapter of my dissertation and on my comprehensive reading list.


Like every other semester since high school, I'm in a bit of syllabus shock. The stack of books and assignments is daunting. But (excuse me for stating the obvious) I find that when I read a lot I learn a lot. Since learning is fun, it should be a great semester!

-----

*In case you're one of the majority of people in the world who have never heard of Ugaritic, let me explain. Ugaritic is an ancient language that was discovered fairly recently and is closely related to Hebrew. It is useful to biblical scholars for 3 main reasons: (1) the vocabulary is so similar that it can help us figure out the meaning of obscure Hebrew words that only occur a time or two in the Bible, (2) mythical texts that depict the religious beliefs of Ugarit shed light on biblical passages, especially those that talk about Ba'al, and (3) Ugaritic poetry bears a close similarity to Hebrew poetry, so comparison of these two bodies of literature brings greater clarity to the Bible's unique message. I'm especially fascinated with the poetry of the Bible, so I'm learning to read Ugaritic to equip me to better understand it.

Tuesday Tidbit: Gospel Coalition interview with Daniel Block

The Gospel Coalition recently interviewed Dr. Block regarding some of the controversial statements he makes in his recently-released NIV Application Commentary on Deuteronomy. For the full text of the interview, click here.

If you're surprised to hear that Block does not see Moses as a "lawgiver" and that he thinks those who see Jesus as a "new Moses" have a "low Christology," then be sure to check out the interview!

full head ... full heart

Last week I succumbed to the wonderful sort of malady that strikes all who attend ETS, IBR, and SBL—mental gluttony. Falling each year on the week before Thanksgiving, ETS, IBR, and SBL are remarkably similar to that American holiday characterized by

• sitting too much, 
• eating too much, 
• gaining weight, 
• and feeling profoundly grateful. 

The primary difference between ETS/IBR/SBL and Thanksgiving is that, in the case of the former, the consumption is mental, not physical (the prices of food at most conference centers and hotels ensure that I do not overeat). The smorgasbord of papers presented on just about any topic defy description. Still, my weight gain is measured in pages, not pounds—the deep discounts offered by every major publisher are simply too much to resist. (This year's prize acquisition was HALOT for only $99!)


At ETS I attended 14 paper presentations, 5 meetings, and the annual banquet.
At IBR I attended 8 paper presentations or responses to papers.
At SBL I attended 22 paper presentations and 3 meetings.


As with previous conferences, this year was simply packed with conversations with former classmates and professors as well as publishers and scholars I know from my research and TA work for Dr. Block. These conferences bring out the most outgoing side of me. I talked personally or asked questions of 17 of the 44 presenters or moderators for sessions I attended, and stopped to meet many others whose work I had read in the past year. I could give a much longer list, but highlights included conversations with Bruce Wells, Herbert Huffmon, Andrea Weiss, Sandra Richter, Terrence Fretheim, Miles Van Pelt, Peter Vogt, William Eerdmans and John Oswalt. It's amazing to rub shoulders (literally, since some of the sessions are very crowded) with great scholars whose work has helped me immensely.

The other big highlight was having my Dad along for the day on Monday to see my world. He was a great sport, attending paper after paper on Esarhaddon's Succession Treaty and its affinity with Deuteronomy 28, and listening to conversations that must have seemed quite pedantic (such as debates over the ending of one word in Psalm 24:4). I inherited my love for learning and my knack for networking from him, though, so I think he had fun seeing "himself" in this world—so different from the world of kitchen remodeling he regularly inhabits. He's looking forward to using some of his new words (like 'prosopological exegesis') on my brother when they get to the job site Monday morning. Sorry, John. I really am.

And so on Monday evening we headed home, loaded down with new books, my head full of new insights and new stories, tremendously grateful for the gift of learning and the gift of friends. ETS, IBR, and SBL did more than fill my head. They filled my heart as well.

my basket of questions

By the time you read this I will have had my last PhD seminar meeting on Old Testament Ethics with Dr. Block, in which we faced one of the toughest issues in the whole Bible: God's command for Israel to exterminate the Canaanites. It's a dark part of biblical history, and one that is very difficult to reconcile with the LOVE of God and His desire for His people to bless all nations. One of the books we read in preparation for class is Christopher J. H. Wright's the God i Don't Understand: reflections on Tough Questions of faith. Wright's blend of authenticity and faith is truly refreshing. Look at how he starts one of his chapters:

"In chapter 4 we looked at some common approaches to the problem of the conquest of Canaan, but we found that none of them is really satisfactory. What are we to say then? Is there any 'solution'?"

"I have wrestled with this problem for many years as a teacher of the Old Testament, and I am coming to the view that no such 'solution' will be forthcoming. There is something about this part of our Bible that I have to include in my basket of things I don't understand about God and his ways." (page 86, emphasis mine)

Wright goes on to offer three helpful frameworks for understanding the slaughter of the Canaanites. His explanation is the best I've read on the subject. But he offers more than answers. He models a life of faith in scholarship—a life of faith seeking understanding. Wright is committed to the God of the Bible and to the truth of the Bible, but he doesn't insist on having everything wrapped up in tidy little boxes. God is not tidy like that. He is awe-some and mighty, and he doesn't fit in anybody's box.

And so, instead of a box, Wright has a basket. In his basket are all the things he wants to ask God about someday. These things have the potential to derail his faith. They have done so for many others. But Wright refuses to let gaps in his understanding prevent him from surrendering to the God whose ways are beyond ours. This does not make his Christianity into a blind leap, though. Yes, there are gaps, but Wright chooses to stake his faith on what he does know about God—His unbounded love for us, His victory over sin and death, and the hope of His coming to make all things right again. 

I have a basket, too—a place for questions I can't wait to ask Jesus in person someday. The more I study, the more my basket fills up. Where did Satan come from? How are we supposed to read Genesis 1? Why didn't the Old Testament outlaw slavery? What did Paul really mean in 1 Timothy 2:12? What's the deal with head coverings? Who wrote the Pentateuch . . . and when? Why is the Song of Songs in the Bible? Is Job a true story or an epic poem? Is Jonah a true story or a parable? How extensive was the flood? Can a true believer reject the faith? If God can bring healing, why doesn't he? What about those who die without hearing about Jesus? I carry these questions and many more in my basket. But none of these questions changes the fact that I've been transformed by the love of God, poured out through the sacrifice of his Son, Jesus, on my behalf. I've learned to live without certainty in some areas because God's grace is sure.

How about you? Is your faith stalled by questions you cannot answer? I think Wright wants us to go forward with what we know of God, and hold our questions in a basket. These questions are important, and they should not simply be abandoned, but some of them may turn out to be unanswerable on this side of eternity. Our finite minds can only grasp so much. It would be a pity to insist on complete knowledge, when we aren't wired to be able to handle it all anyway.

So we bring our questions along for the ride. Perhaps the answers will become clear over time, and perhaps not, but either way we will not miss out on the adventure of faith.

why "tell me the story"?

If you sit down and read documents from the ancient Near East (I realize very few of you have actually done this . . . but stay with me), it doesn't take long to notice the difference between the vast majority of ancient writing and the Bible:

The Bible is full of stories. Lifelike stories. Stories about real people, warts and all, who muddle about trying to listen to God and obey him. But most of all, stories about God's great acts in history.

Why tell all these stories?

Not for entertainment. Not as "royal records" (the documents that served that function in ancient Israel have been lost). No, what we have to understand about the ancient world is how historical narratives functioned. You see, the one place we have this type of "historical narrative" in other ancient Near Eastern cultures is in treaties. In a covenant between two parties, "the past was recounted for the specific purpose of instilling a sense of gratitude as the foundation and ground for future obedience" (from George Mendenhall's article on "Covenant" in the Anchor Bible Dictionary). If a king asks someone to swear loyalty to him, he first recounts all the generous things he has done to benefit the other party.

The stories of God's great acts in history are told for a reason.

They show us who HE is, and why He deserves Israel's highest praise and deepest devotion. This is why the Ten Commandments begin with a statement that changes everything: "I am Yahweh, your God, who brought you out of Egypt." That story-in-a-nutshell stands as a potent reminder that God asks nothing of his people without first giving them everything. His "laws" do not enslave. If he had meant for Israel to be slaves he would have left them in Egypt. Instead he set them free. And in their freedom he painted a portrait of what life-in-freedom-with-Yahweh looks like—a life free from enslavement to other gods and their every whim, a life free from worry about whose they are (they belong to Him and bear His name!), a life free from worry about possessions (they rest in His provision), free from disrespect, free from worry about premature death, the lure of a neighbor's advances, a ruined reputation, or the loss of what is rightfully theirs. (See Lochman's book for a beautiful exposition along these lines.)

But wait. The Ten Commandments are not designed to protect our own freedoms. If we read them carefully, we see they are designed to protect the rights and freedoms of our neighbors. As Daniel Block has often said, they function like the 'Bill of Rights' except that they are the 'Bill of Someone Else's Rights.'

Because of what God has done to set us free, we are to live in such a way that others can be free. Again and again, the stories remind us that freedom is a gift, a fragile gift, and that we best protect it by living life God's way. That's why we need someone to tell us the stories.

And that's why the stories are told.

The author of Hebrews, whoever it was, gets that. He (or she!) spends a great deal of time recounting the Old Testament stories as a reminder of what God has done, and what that means for believers in Jesus. Just as God set the Israelites free from Egyptian bondage, so he has set us free from bondage to fear and death. That freedom ought to transform everything, because that's what stories do. They tell us how it is. And who we are.

"Therefore, since the children share in flesh and blood, he likewise shared in their humanity, so that through death he could destroy the one who holds the power of death (that is, the devil), and set free those who were held in slavery all their lives by their fear of death. ... Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience." (Hebrews 2:14–15; 4:11 NET)

hot off the press

Just a few moments ago, I left my study carrel and took a momentous walk across the campus to the Billy Graham Center, where I ascended 5 stories and hand-delivered my first complete dissertation chapter to Dr. Block.
In 63 pages I explore the entire history of interpretation of Exod 20:7 and Deut 5:11, categorizing, listening, and finally critiquing each view. It's been a fun chapter to research and write, but I'm glad it's over (for now).

[Big Satisfied Sigh]

Dr. Block returned the favor by handing me my very own copy of Jacob Milgrom's commentary on the final chapters of Ezekiel. It's so hot-off-the-press that even Amazon doesn't have it yet!

It was a tremendous privilege to be part of bringing this book to press. This volume represents the last 5 years of Milgrom's scholarly work before his untimely death in 2010.

Dr. Milgrom, eminent Jewish scholar known for his work on Leviticus in the Anchor Bible series, was asked to write the final volume on Ezekiel for the same series, completing the work begun by Moshe Greenberg. Of all the commentaries available to him, Professor Milgrom found Daniel Block's Ezekiel commentary in the NICOT series to be most helpful. Block became his prime conversation partner. Since the evolving "conversation" no longer fit the parameters for the Anchor Bible series, Milgrom asked Block if they could pursue co-publication of the volume. Shortly thereafter Milgrom died, leaving the work to Dr. Block to finish. After a year of wrestling with fonts and footnotes, indices and italics, transliteration and bibliography, the book is finished. And isn't it beautiful! Wipf & Stock did a tremendous job with the cover and proved themselves once again to be the fastest and friendliest publisher on the planet.

To Dr. Block, and to the Milgrom family, with whom I've had an indirect connection all these months, Congratulations! Thanks to all of you for your persistence in publishing Dr. Milgrom's work. Students of Scripture will reap the benefits for many years to come.

It's a . . . book!

Name: NIVAC Deuteronomy
Delivered: August 21, 2012
Height: 9.1 inches
Weight: 2.4 pounds
Length: 880 pages
Proud Parent: Daniel Block

It's true, Daniel Block's NIV Application Commentary on Deuteronomy has hit the shelves. Remember the sneak preview I gave you back in February?

The gestation period for this one was more than 10 years.  All of us who have had the privilege of studying Deuteronomy with Dr. Block are delighted to see a safe delivery. Now all of you can share our joy. Congratulations, Dr. Block!

table talk: listening in on ancient conversations

Clement of Alexandria

I've spent most of today with Thomas Aquinas and Martin Luther, though I did run into Tertullian unexpectedly in the library stacks. Yesterday it was Augustine, Origen, Ambrose, Gregory of Nazianzus, Hilary of Poitiers, and — my new buddy — Clement of Alexandria. I got lost in the stacks more than once trying to find all of them, and some are still hiding even today. Monday I listened in on medieval Jewish rabbis as they argued about the proper interpretation of what I'm calling the "name command" (Exodus 20:7 and Deuteronomy 5:11). I feel like an aural archaeologist, listening in on ancient sermons, reading ancient correspondence, digging through pages of books long-forgotten to find treasure.

Part of writing a dissertation is learning to listen. Before I start speaking I need to hear what others have to say. And they've been saying things for a long time. Things I, and all of us, need to hear. None of them wrote in English, so I'm navigating other languages (Greek, Latin, French, German) and a variety of translations, thankful for those who have labored before me. None of them shared my cultural context, so I'm also trying to understand what was important to each of them—what made them say it that way, thankful for friends who have more experience than I do in this strange, old world. By listening I've learned new words like apophaticism (don't ask me to explain that one), found new places in the library (the 270s) and online (http://www.tlg.uci.edu/), and discovered that I could spend the rest of my life listening and never get anything written.

After another day of digging it will be time to take stock of what I've learned and make a big decision: who will I invite to be part of my first chapter? Who best articulates the various ways God's people (Jewish and Christian) have understood the name command across the ages? There won't be room at the table for everyone, so I'll need to draw up an elite guest list and decide how to moderate this discussion. I'm sure all the church fathers are on pins and needles waiting to find out if they made the cut. Meanwhile, the library workers will all give a deep sigh of relief that Carmen is done digging, for now.

coming soon . . . from Daniel Block

For all you Old Testament buffs out there, Dr. Block has several books in various stages of printing at this moment. It would be hard to find a more productive writer! He routinely spins off an article over the weekend while churning out hundreds of pages at a time for commentaries. Amazing.

Don't you wish you could get your hands on Block's NIVAC commentary? It won't be long now!

The good news is that Block’s long-awaited NIVAC commentary on Deuteronomy is undergoing final edits. The page proofs arrived here in Wheaton a few weeks ago, and several of us had the joy of combing all 817 pages to compile author and scripture indices. (I will never again look at an index in quite the same way!) Dr. Block tells me that Zondervan is now doing a final edit before they print it. Unfortunately, the book could still take many months to hit the shelves, but this one will be worth the wait.

Meanwhile, the longer 3-volume (1800-page!) version of Block’s Deuteronomy commentary is under consideration by two publishers. If this one goes to press, it will hopefully include all of Block’s Hebrew diagrams for the entire book, making it an excellent set for teaching exegesis courses.

provisional cover

Yesterday, Dr. Block sent off the corrected page proofs for his second spin-off volume of essays on Deuteronomy. Wipf & Stock published the first volume last fall with the title, How I Love Your Torah, O LORD!: Studies in the Book of Deuteronomy. That volume included essays on particular texts of Deuteronomy. The second volume, which includes essays on themes that span the whole book of Deuteronomy, should be available by the end of next week (Wipf & Stock are FAST!). It is entitled, The Gospel According to Moses: Theological and Ethical Reflections on the Book of Deuteronomy. This photo shows the proposed cover as of last week. If you order a copy directly from the publisher and mention coupon code TGATM, you'll receive a 40% discount!

Wipf & Stock are also publishing a commentary on the latter part of Ezekiel by esteemed Jewish scholar Jacob Milgrom. Milgrom passed away before the project could be completed, and his family asked Dr. Block to oversee the printing of it. Milgrom chose the title himself: Ezekiel’s Hope: A Commentary on Ezekiel 38–48 — Jacob Milgrom and Daniel I. Block In Conversation. It's also at the publisher. Watch for this sometime soon!

Dr. Block also has a book on worship in the pipeline, a short commentary on Obadiah for a new series he is editing for Zondervan, and he will soon begin working on an 800-page commentary on Amos for a series edited by Seow. I’m sure he has other projects up his sleeves, too. Every day around here brings more surprises!

why thanksgiving is my favorite holiday, and how without it we're doomed

The clearest family traditions we have are connected with Thanksgiving. It started before I was even born. Legend has it that Grandma's stove wasn't working one year, so the family went out for a big buffet breakfast on Thanksgiving morning. That breakfast-in-a-pinch went over so well that it became a fixture in my extended family. We'd eat out, go to church together, and then hurry home to cook turkey dinner.

Since our marriage 13 years ago, Danny and I have not been part of a church that offered a Thanksgiving Day service (a real pity ... that was my favorite service of the year as a child!). So we have our own 'service' of sorts. We eat out, read Psalm 100 and Deuteronomy 8, and make a list of all the things for which we are thankful, focusing on the past year. The list goes in our scrapbook, and the scriptures are impressed upon our hearts. This year, since we are far from family, we took advantage of a free community thanksgiving dinner at the church we've been attending, Parkview Community Church. I'm guessing if we could poll my cousins, that a good number of them ate out this morning, too. Traditions have a powerful hold on us!

What is so important about thanksgiving? Why are we doomed without it?

The answer is found where most of the Bible's most important theology can be found: Deuteronomy. (Yes, Dr. Block is rubbing off on me!)

"When you eat and are full, praise Yahweh, your God, for the good land He has given you. Be careful that you don't forget Yahweh, your God, by failing to keep His command - the ordinances and statutes - I am giving you today. When you eat and are full, and build beautiful houses to live in, and your heards and flocks grow large, and your silver and gold multiply, and everything else you have increases, be careful that your heart doesn't become proud and you forget Yahweh your God who brought you out of the land of Egypt, out of the place of slavery. . . .You may say to yourself, 'My power and my own ability have gained this wealth for me,' but remember that Yahweh your God gives you the power to gain wealth, in order to confirm His covenant He swore to your fathers, as it is today. If you ever forget Yahweh your God and go after other gods to worship and bow down to them, I testify against you today that you will perish. Like the nations Yahweh is about to destroy before you, you will perish if you do not obey Yahweh, your God."  Deuteronomy 8:10-20, selections

It is so tempting to think that we deserve whatever wealth, intelligence, beauty, popularity, and success we enjoy. That's the most dangerous lie we can believe. Whatever we have, and whoever we become is sheer gift. There is no room in God's kingdom for a 'self-made man' (or woman!).

I'm grateful for all of you who spend precious moments of your day to read my blog and encourage me on this journey. You are among the many blessings God has given me.

So eat until you're satisfied. And then ... remember. Remember where these good gifts came from, thank the Giver, and then live like you mean it.

FAQ re:PhD @ Wheaton

Wondering what this is all about? Here are some questions that others have asked about what we're doing here in Wheaton. If you have more questions of this sort, feel free to ask!


What program are you in at Wheaton?

I'm working on a PhD in Biblical Theology with a concentration in Old Testament.

How long is your program?

It's a 3-year, full-time program. Many students take 4 or 5 years to complete it.

What classes are you taking?

I still have to pinch myself some days to see if this is real. I get to study with some of the world's best Evangelical scholars! This fall I am taking:

Intro to Doctoral Research - with Daniel Block

Biblical Theology - with Kevin Vanhoozer

Isaiah - with Richard Schultz

Guided Research (background reading for my dissertation) - with Daniel Block

What sort of work are you doing for Dr. Block?

I'm working as a TA for his Exegesis of Deuteronomy class. I get to sit in on the class and learn from him, grade students' translations and diagrams of the passages we're studying, and keep records. He has also had me edit some of his writing. So far I've edited his ETS and SBL papers for next month and the bibliography for a commentary on Ezekiel by Jacob Milgrom, who died before he could complete his manuscript. Dr. Block took over the project at the request of his family. All together I work for him about 10 hours/week, in exchange for a stipend funded by a generous donor to the college.

Do you have a dissertation topic yet?

Yes! At Wheaton a dissertation proposal is part of the application to the program. I've been chewing on my topic for about 20 months already. I'll be exploring the interpretation of the second command of the Decalogue (otherwise known as the 'Ten Commandments'): "You shall not take the name of the LORD, your God, in vain." A more literal translation is "You shall not bear the name of Yahweh, your God, falsely." I'll be discovering whether the command should be interpreted more broadly than it typically has. Most people in the history of interpretation have understood it as a command not to swear, misuse, or mispronounce God's personal name. However, there is a possibility that this command connects with the wider biblical theme of 'bearing the name of the LORD,' that is, representing him well. If that is the case, the command would be warning God's people not to claim allegiance to him while living in a way that is inconsistent with his character. I am very eager to dive into this project because it is such a crucial one for believers to grasp.

What are you working on these days?

I'm more than halfway done with the 6,000 pages I need to read this semester (it's ok, you can gasp here), and I've turned my attention to the 3 papers that need to be written.

(1) A paper I'll be presenting in San Francisco later this month at the Evangelical Theological Society meetings: "Psalm 24:4 and the Decalogue: A Mutually Illuminating Relationship?" Psalm 24:4 has a very similar statement to the second command of the Decalogue. The Psalmist describes the righteous person who may approach Yahweh (in Yahweh's own words) as one "who does not bear my soul falsely." I'm exploring whether this is the same figure of speech as the one used in the Decalogue, and if so, what the implications are for our understanding of both passages.

(2) A paper on the use of the word segullah ("treasured possession") in Deuteronomy. This is an extension of my MA thesis on the 'Peter's Use of the Old Testament in 1 Peter 2:9-10.' Dr. Block and I are hoping that I can use this paper as an additional chapter for my MA thesis and then have it published.

(3) A paper on the interpretation of Isa 63:19. This is a key text for the biblical theme that I mentioned above on 'bearing the name of the LORD.' If you compare the NIV and the NAS on this passage, you'll see that the translators understood it in completely different ways. I'm going to dig into this issue and decide how I think it should be translated.

Are you overwhelmed?

Yes, some days more than others. The first month of the semester was really rough. I dealt with stress and anxiety continually, and felt like someone was squeezing the life out of me. After prayer and some really helpful conversations with colleagues, family, and friends, I'm happy to say that things have really turned around. Most days I'm filled with joy that I get to do what I love. Writing these papers by the deadline is going to require a class B miracle, though, so I do appreciate your prayers for divine guidance and anointing for the task!

Halloween: should Christians participate?

This is a controversial issue. My husband, Danny, posted a question about Halloween on Facebook, and within a day or two there were several dozen comments. Here's the way I see it:

I can discern at least four approaches Christians might take to the Halloween question.

1. Full Participation. Those who take this approach typically argue that dressing up and eating candy are "good, clean fun." If there is a dark history to this "holiday," it is no longer relevant today because people don't think of Halloween in those terms. Both Danny and I grew up with this mindset. My family dressed up and went trick-or-treating until I was 11 or 12. I was even a witch one year! When I was in junior high we started to become aware of the reality of Satan and his work in the world, and the idea of pretending to be witches or ghosts very quickly lost its appeal.

2. Alternative Events. In the Pacific Northwest, it's very common for churches to offer an alternative event where kids can come and have fun without the danger of trick-or-treating through dark neighborhoods or encountering scary costumes. When Danny and I moved to Charlotte we were surprised to find that no churches in our area offered alternative "harvest" events. This forced us to rethink our own stance towards Halloween. We could either hide in the back room or participate.

3. Missional Participation. We decided then that Halloween was an opportunity to build memories with our neighbors, deepen our roots in the neighborhood, and minimize the "weirdness" of Christianity. The first year, we gave out mini water bottles to trick-or-treaters with a printed labels that read,

"Thirsty from all that candy?

'Everyone who drinks this water will be thirsty again,

but whoever drinks the water I give them will never thirst.

Indeed, the water I give them will become in them a spring of water

welling up to eternal life.'" 

- Jesus (John 4:13-14)

Another year we gave out little flashlights that said "Jesus is the light." After 3 or 4 years of participation, though, we began to wonder if it was really making any difference. We'd rather our kids not be out where they can be exposed to hideous costumes. Even though it's just "pretend" it can be traumatic for kids to be confronted with gruesome, evil masks.

4. No Participation. And that's why we're toying with the idea of having a simple family night on Halloween. Why participate at all in a "holiday" that celebrates what is dark and gruesome and scary? Our Jehovah's Witness friends seem to have happy, well-adjusted children, even without letting them trick-or-treat. Will our children really be worse off if we abstain?

I don't think there is one right answer for Christians. As one friend pointed out on Facebook, it's possible to participate in Halloween yet have a well-developed understanding of the reality and danger of evil. He argued that Halloween has largely lost its connection to its pagan roots. A comic from the latest Christianity Today magazine depicts pagans who are disgruntled over the commercialization of their sacred day. Just as we insist on recognizing the real meaning of the Christmas holiday, so I think we ought to take seriously the historical significance of Halloween.

I'd like to suggest a couple of questions that Christians could be asking as they wrestle with this issue.

What does Halloween mean in our context?
What will our level of participation communicate to our neighbors?
How does our level of participation affect children (ours or those we come in contact with)?
Would Jesus be comfortable joining our family on Oct 31?
Most importantly, how can we represent him well this season?

There is not one right answer to these questions. It will depend on your situation and the specific sphere of ministry to which you are called. As you discuss these issues, you might find the following Scriptures helpful: Deuteronomy 18:9-13; Romans 14; Philippians 4:8; 1 Peter 4:14-16.

"And whatever you do, whether in word or deed,

do it all in the name of the Lord Jesus,

giving thanks to God the Father through him."

Colossians 3:17

on being a Blockhead (in the best sense of the word)

All of Dr. Block's students, present and past, are known as the 'Blockheads.' Having a short-hand way of referring to my colleaues has been handy. As in, "Today I'm having lunch with the Blockheads."

We have the joy of eating together every other week in Wheaton's 5-star cafeteria (I'm not kidding, it's consistently rated in the top five cafeterias in the country). The best part is not the food, though, but the great conversations we have with each other. Someone usually comes with an announcement (such as, "I have an interview tomorrow!" or "I finished writing a chapter yesterday!"), and there are always questions ("Dr. Block, can you explain the way covenants work in the Old Testament?" or "Can anyone recommend the best text book to use on the Minor Prophets?").

During our most recent two lunches, Dr. Block has resorted to writing on a napkin to illustrate what he is trying to explain. My only regret is that I did not rescue those napkins from the trash can. They should have been framed, not incinerated! It would be one way of making time stand still the way I wish it would when Dr. Block is drawing from his deep reservoir of knowledge and wisdom and sharing it with the rest of us.

Dr. Block is probably the world's best supervisor. I was told that before I came, but now I know it for myself. In academia it's hard to find someone with both a warm heart and a sharp mind. Dr. Block has both in abundance. The joke around here is that when Dr. Block is part of the conversation, sooner or later it comes back to Deuteronomy, which he calls "The Gospel According to Moses."

That's why I'm super excited about Dr. Block's latest book, just released a few weeks ago. The world has been waiting for his NIV Application Commentary on Deuteronomy ... and that's in the works. (Believe me, it's good! I'm reading a draft right now.) Meanwhile Wipf & Stock has gathered 8 fabulous essays on particular texts of Deuteronomy that Dr. Block wrote for other venues and bound them in this one volume. Be on the lookout for volume 2, due to hit the shelves by Christmas. The second volume of collected essays will treat various themes in Deuteronomy.

If you take my advice and buy yourself a copy, I won't get any commission, but you'll have my dissertation in a nutshell (chapter 3). You'll also have my name in print! Can you find me? The last 8 names are Dr. Block's current students who are in various stages of writing their dissertations (all are pictured in the photo above except Rahel, who wasn't able to come, and me, because I'm taking the picture).

What a tremendous privilege it is to be a Blockhead!