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. 

Projects in the Works . . .

My blog has been quiet lately, but not because I haven't been writing. Some longer-term projects took priority over the past few months. Here are some of the highlights:

Bearing God's Name: Why Sinai Still Matters (InterVarsity Academic)

This book is slated to release December 10, 2019, just in time for Christmas! It distills the key insights from my doctoral studies in non-academic language. If you've ever wanted to sit in on some of my classes, this book is for you. Together we'll journey to Sinai so that I can show you why Christians can't afford to ignore what happened there. From Sinai we traverse the rest of the Old Testament and into the New, seeing how Jesus and the early church found their identity and vocation at the mountain where they met God.

I can't reveal his name yet, but just wait until you see who has agreed to write the foreward! If you'll be in San Diego in November for ETS, IBR, or SBL, you can pick up copies there for all your friends. I'll carry a pen on me in case you'd like your copy signed.

Essay on the high priestly garments for Dress and Clothing in the Hebrew Bible (T&T Clark)

This book is the culmination of four years of research and collaboration with other scholars in the Pacific Northwest Region of the Society of Biblical Literature. My essay explores the theological and symbolic significance of Aaron's high priestly garments.

Our second cycle of research is already underway, with eight papers slated for presentation this weekend at our regional meeting. My contribution this time around is on clothing metaphors in the imprecatory psalms.  

Illustrated Psalms in Hebrew (GlossaHouse), co-authored with Matt Ayars

Like my Illustrated Exodus in Hebrew, this volume will pair the unedited Hebrew text with beautiful illustrations by Keith Neely and a fresh English translation for easy reference. It will be a great way to practice Hebrew while experiencing the theological riches of the Psalms. Watch for it in November.

Reading the Psalms with Augustine and friends (Sacred Roots Christian Classics Series)

Funded by the Lily Foundation, this new book series helps under-resourced pastors to access classic works in biblical studies, theology, spirituality, and mission. I'm editing the inaugural volume on the Psalms. The book will include devotional comments on each psalm from early Christian writers in updated language, with a special focus on Augustine.

Exodus (Baker Commentary on the Old Testament: Pentateuch series)

I've just agreed to take on this major 5-year project, a 700-page commentary on the book of Exodus for pastors, students, and scholars. Bill Arnold will serve as editor.

Watch for the Genesis volume in this series by John Goldingay. My contribution will be out by the time our youngest is in college.

As you can see, these span the range from accessible writing for the church to technical writing for the scholarly community, with resources for pastors and students in between. I love having a foot planted in both worlds and bridging the gap between them. It truly is the #bestjobintheworld!

Shattered: Top Ten Myths about the Ten Commandments (Part 3)

In the first two posts of this series, I identified 9 myths about the Ten Commandments that are pervasive today. You can read those posts here and here. But I've saved the best for last. Today I'm tackling the myth that sent me on a 5-year quest for answers, resulting in a PhD and a published book. I've been waiting 7 years to share this with you!

Myth #10. The Ten Commandments prohibit the use of Yahweh's name as a swear word or in false oaths.

Exodus 20:7 reads: "You shall not take the name of the LORD, your God, in vain, for the LORD will not hold guiltless one who takes his name in vain."

I've asked a lot of people what they think this verse means (we'll call it the "Name Command"). Most people assume that the Name Command teaches that we're not supposed to use God's name as a swear word (as in the flippant, "Oh, my God!" or the harsher "God dammit"). Instead, we should use it reverently. I agree that we should honor God's name by using it reverently, but I do not think swear words are the problem that the Name Command seeks to address. 

Photo: Banner of Truth Trust

Others suggest that the Name Command prohibits false oaths. This interpretation has a very long history. To cite just one example, consider Question and Answer 93 from the Heidelberg Catechism:

Q. What is the aim of the third commandment? 

A. That we neither blaspheme nor misuse the name of God by cursing, perjury, or unnecessary oaths, nor share in such horrible sins by being silent bystanders. In summary, we should use the holy name of God only with reverence and awe, so that we may properly confess God, pray to God, and glorify God in all our words and works.

However, the Name Command says nothing about oaths or cursing. In fact, there are no speech-related words at all. Translated simply, it says, "You shall not bear the name of Yahweh, your God, in vain." Perhaps this is why I've been able to count 23 distinctly different interpretations of the Name Command. It seems like an odd statement -- how does one "bear" God's name? It's no wonder that interpreters have often gone to other passages (either inside or outside of the Bible) hoping for clarification.  Most assume that "bear the name" is short-hand for something like "bear the name on your lips," which would be to say the name, or "lift your hand to the name," which would mean to swear an oath.

But there's a much simpler explanation. We miss it because it involves a metaphor that's unfamiliar to us. Shortly after the giving of the Ten Commandments at Sinai, God gave instructions to Moses regarding the construction of the tabernacle, which will house the two stone tablets, and the official vestments of the high priest, who will officiate. The article of clothing that is of central importance to Aaron's position as high priest is a cloth chest apron studded with 12 precious stones. These stones are to be inscribed, each with the name of one of the 12 tribes of Israel. Yahweh instructs Aaron to "bear the names of the sons of Israel" whenever he enters the sacred tent (Exodus 28:12, 29). Aaron literally bears their names. He carries them on his person as he goes about his official duties. He serves as the people's authorized representative before God. He also bears Yahweh's name on his forehead, setting him apart as God's representative to the people.

As special as he is, Aaron is a visual model of what the entire covenant community is called to be and do. At Sinai, Yahweh selected Israel as his treasured possession, kingdom of priests, and holy nation (Exodus 19:5-6). All three titles designate Israel as Yahweh's official representative, set apart to mediate his blessing to all nations. By selecting the Israelites, Yahweh has claimed them as his own, in effect, branding them with his name as a claim of ownership. Because they bear his name, they are charged to represent him well. That is, they must not bear that name in vain. This goes far beyond oaths or pronunciation of God's name. It extends to their behavior in every area of life. In everything, they represent him. They are his public relations department. The nations are watching the Israelites to find out what Yahweh is like.

Not convinced yet? Look at Aaron's blessing in Numbers 6:24-27. After Aaron's ordination  as high priest (where he was clothed with the special garments) and the consecration of the tabernacle and people, his first official act was to pronounce this blessing over the people (see Leviticus 9:22). It's very likely that you've heard the blessing before. It's often used in churches and synagogues:

"May Yahweh bless you and keep you;

May Yahweh smile on you and be gracious to you; 

May Yahweh show you his favor and give you peace." 

But have you ever read the following verse? "So they will put my name on the Israelites, and I will bless them."

You see? It's quite explicit. God put his name on the Israelites as a claim of ownership. They wore an invisible tattoo. They were not to bear it in vain.

Prairie College, Three Hills, AB (Photo: C Imes)

Perhaps an illustration will help. Imagine a group of students from Prairie College (the Bible college where I teach) who drive to Calgary on a Friday night wearing their Prairie College swag. They go to a bar, get totally hammered, and begin to pick fights with the other customers. Soon, they are kicked out and stagger off to their cars to drive home. On the way home, their car swerves over the center line and crashes head on into oncoming traffic, killing both drivers instantly and injuring several others. When this story hits the news, what sort of impression will it leave about Prairie College? These students may not think of themselves as representatives of the college, but by enrolling as students and wearing the name, they identify with the school. Like it or not, people's impressions of Prairie are largely formed by the behavior of its students.

So, too, with the people of God. Drawn into a covenant with Yahweh at Sinai, like it or not, they have become his representatives. At the top of the list of covenant stipulations inscribed on the stone tablets are two commands that set the stage for all the others: Worship only Yahweh, and don't bear his name in vain. These two echo the covenant formula repeated throughout the Old Testament: "I will be your God, and you will be my people." The rest of the 613 commands in the Torah flesh these out in more detail.

And that is what I think the Name Command is all about.

-----

Much more could be said, but this is a blog post, not a book. If you have more questions, you'll find a 186-page justification for this interpretation in my book, Bearing YHWH's Name at Sinai: A Reexamination of the Name Command of the Decalogue. After a brief introductory chapter, chapter 2 engages with other interpretations throughout history, chapter 3 provides extensive word studies of each of the key words in the Name Command, chapter 4 explores the literary context, and chapter 5 delves into conceptual metaphor theory, connecting the Name Command with the high priest and the wider biblical theme of "bearing Yahweh's name."

In the meantime, watch for the biblical theme of "bearing Yahweh's name" as you read the Bible. It's all over the place, once you have eyes to see! You can start with 2 Chronicles 7:14 or Ezekiel 36:20-21 in the Old Testament, and 1 Peter 4:16 or Revelation 14:1 in the New Testament.

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). 

Practicing Biblical Hebrew the Fun Way

I'm excited to introduce you to a new set of resources from GlossaHouse publishers: The Illustrated Hebrew Bible and The Illustrated Greek Bible.

Each volume includes the unabridged Hebrew or Greek text of Scripture embedded in lively illustrations by Keith Neely. At the bottom of each page is a fresh English translation that follows the word order of the original text as closely as possible so that readers can easily locate a gloss for unfamiliar words.

To date, the published volumes include Genesis, Exodus, Mark, and a single volume that includes the Hebrew short stories of Ruth, Jonah, and Esther.

I'm personally invested in this project, having spent dozens of hours preparing the Exodus volume. It was a tangible way for me to commemorate 6 years working on the Decalogue (a.k.a. Ten Commandments). I believe my GlossaHouse English translation is the first to reflect the natural reading of the Hebrew in Exodus 20:7 that recognizes its metaphorical underpinnings: "You shall not bear the name of YHWH, your God, in vain." For the 200-page justification of this translation, you can pre-order my published dissertation. But in the meantime you can get your hands on this beautiful volume with my English translation for yourself.

These volumes would make fantastic Christmas gifts for the Language nerds in your life. They would also work well for . . .

• Hebrew or Greek Reading Courses - Professors could require or encourage students to buy these editions to more rapidly increase fluency. Visual cues make reading more natural.
• Hebrew or Greek Exegesis Courses - Students can opt to use these instead of BHS for class because they include the entire Hebrew or Greek text of Scripture.
• Individuals wanting to retain biblical languages or increase reading fluency - A page or more a day would be a great way to keep up your languages!
• Homeschool families - Children studying biblical languages at home will love these books!
• Jewish families raising their children to read and speak Hebrew and know the Hebrew Bible.

Other volumes currently in production include Judges, Samuel, Job, John, and 1,2,3 John, plus Latin versions of Genesis and Mark. All the copies at the GlossaHouse booth at SBL sold out by the second day, so you'll want to order your copies before they disappear!

Amazon's Call for Sabbath

"Sundays should come with a pause button." 

So said Amazon in the email we just received.

Was Amazon trying to make a profoundly theological statement? Probably not. (They actually wanted us to "pause" what we were doing and go shopping.) But they capitalized on our collective longing for a break from a to-do list that never seems to end. And in so doing, they pointed to the wisdom of Yahweh's command at Sinai: "Remember the Sabbath."*

The fact is that we all need a break. A rhythmic time of rest. A chance to recharge so we can re-engage our work with fresh energy.

Sabbath is less about attending a worship service (this is important for other reasons) and more about recognizing that we are not machines. We all need to hit the "pause button" or we will quickly reach burnout.

For the Israelites, just rescued from slavery to Pharaoh in Egypt, the Sabbath was a weekly reminder of their freedom (see Deuteronomy 5:12–15). Yahweh was their provider. They no longer had a harsh taskmaster who required ceaseless labor. Six days of work was sufficient. Every member of the household, even the animals, were afforded a day of rest. The very architecture of God's creative work recognized the delightful rhythm of work and rest (see Genesis 2:1–3). As a nation, Israel was to model their work week after God's (see Exodus 20:8–11).

Our problem is that we often fall to one extreme or the other. On one side are those of us living a lifestyle of laziness, doing as little work as possible and prioritizing entertainment -- social media, TV, Netflix, and computer games absorb our attention hour after hour. On the other side are those of us who never unplug from work. Task-oriented emails, income generating activity, and household chores permeate our evenings and weekends until our days are indistinguishable from one another. We never stop because if we do, we're afraid we'll be snowed under. We can't rest because we'll fall behind. We must keep pushing or we'll lose our competitive edge.

For those of us in this latter category, Sabbath saves us from ourselves. We are our own most ruthless taskmaster. For us, Sabbath signals our surrender. Jesus is Lord. Not me. God is in control. Not me. The Almighty is my provider. Not me. I can rest in his tender care.

Sabbath is more than a schedule change. It involves a radical reorientation of our perspective. 

Sundays do come with a pause button. We just have to have the discipline to push it. When we do, we'll find that it is one of God's wisest and best gifts.

Did you hit the pause button today? If so, what life-giving and restorative activity took the place of the work you set aside?

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*I'm aware the Sabbath falls on Saturday, not Sunday. But in keeping with the rhythm of the early church to meet for worship on Sunday, I'm thinking of that day as the Christian "Sabbath."

the best news since graduation

It's been a really big year for the Imes family.

• First, there was the last-minute call from the department chair at George Fox University, inviting me to teach a spring course . . . immediately. Of course I said yes.
• Then there was my successful dissertation defense on April 1 -- an event that was actually fun!
• I came home to a brand new car (my first ever), a surprise from my parents.
• All of us returned to Wheaton for my graduation in May and reconnected with so many dear friends.

And it felt like the whole world was celebrating with us.

In the intervening months I have had speaking engagements, dissertation revisions, a summer intensive, a fantastic week of VBS, a publishing project for Zondervan, and a new semester with three great classes -- Exodus and Psalms at George Fox University, and Prophets (online) at Multnomah University.

But this . . . this is the best news since graduation. Last week I descended on San Antonio with thousands of other scholars for the annual meetings of the Institute for Biblical Research and the Society of Biblical Literature. My hope was to return home with a book contract. I got two!

My dissertation has been accepted for publication in the Bulletin for Biblical Research Supplement Series with Eisenbrauns. The title is Bearing YHWH's Name at Sinai: A Re-Examination of the Name Command of the Decalogue. I hope it will be available by this time next year! It's especially gratifying to have my work appear in this series alongside two of my "Blockhead" brothers (a.k.a. students of Daniel Block), Matthew Patton and Austin Surls. Both men have been stellar examples of solid scholarship paired with a servant's heart and commitment to the church. It's an honor to be in print together. Soli deo gloria!

A peek at the Illustrated Genesis in Hebrew, by Timothy McNinch

I also come home from San Antonio with a surprise contract to produce an Illustrated Exodus in Hebrew for GlossaHouse. It will include the entire Hebrew text of Exodus with an English translation. The illustrations were done by Keith Neely. I will create the text boxes and speech bubbles, insert the text, adapt the pictures as needed, and provide an English translation. It will be a great resource for Hebrew Reading classes or students who want to keep practicing their reading skills.

I also had a very positive conversation with another publisher about writing a book for laypeople that includes insights from my MA thesis and doctoral dissertation. I'll submit a formal proposal for that project in the next few weeks.

It was "The Year of the Publisher" for me at SBL. I'm so grateful for these opportunities to contribute to the scholarly community as well as build resources for students and laypeople to enhance their understanding of Scripture. I've got my work cut out for me in 2017!

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!

bored by Leviticus or lost in Numbers? don't miss this

I've already mentioned this resource last year, but it's getting better all the time as more videos are released, and I'm guessing that some of you blew me off the first time, so I'm going to say it again, LOUDER.

This is quite simply the BEST COLLECTION OF BIBLE VIDEOS I have ever seen. The content is solid. The graphics are impressive. The cost is affordable (It's FREE!). In just minutes you'll begin to understand how the books of the Bible fit together, and how each one contributes to the Bible's overall message.

There's a reason why over 42,000 people have already subscribed to these videos on YouTube (Genesis is nearing 200,000 views).

There's a reason why I used class time to show these videos to seminary students earlier this year.

And there's a reason why all three of my kids were captivated this afternoon watching them. After watching Genesis, Exodus, Leviticus, Numbers, and Hebrews, Eliana (age 14) announced that she was going to head to her room and watch them all again. Emma (age 10) said, "That was amazing!" And Easton (age 7) declared that he wanted to send some of his own money to help fund more videos.

They're that good.

Think the Bible is boring? or confusing? Or do you love it and want a way to share that love with others? Look no further! Watch it come to life at www.jointhebibleproject.com or get started right here:

Is the video you want to see not available yet? Keep checking back. The team is upping production speed so that all the biblical book videos will be out as soon as next year!

after the storm

Art speaks powerfully. The artistry of Israel's tabernacle captured a sense of God's majesty with its gold overlays, fine fabrics, rich colors, and sparkling gemstones. Images of cherubim, lush fruits, and verdant trees evoked memories of the Garden. Aaron's fabulous clothes illustrated his role as intercessor for the nation. The design of the tabernacle and its furnishings was important enough to God that he gave Moses detailed plans to follow and set apart two men uniquely gifted in the arts to carry out the work (Exodus 30:1–11).

In a recent web article, Christian leadership guru Michael Hyatt claimed,

"Art has the power to point us to the divine, to the ultimate Artist. It doesn’t answer all the questions, but it can shine a light on questions we didn’t even know we had."

My friend, Jasmine May, author of Deep Waters, has graciously agreed to let me share some of her beautiful artwork with you. Like the artistry of the tabernacle, Jasmine's art speaks. While our journeys have been vastly different, we've both experienced pain and brokenness as well as healing.

"After the Storm" by Jasmine May

Her painting so stunningly portrays the state of my soul. The worst of the storm is over and the sun has begun streaming down from the clouds. The tree is surprised to look down and discover that she has not been destroyed. In fact, the power of the storm has stirred up deeper beauty. Her joy unfolds like a flower. Jasmine explains, "As the wind blows the leaves, it carries the seeds of the tree's beauty to the world at large, spreading life."

Thanks, Jasmine, for sharing this gift with the world and lifting our eyes to look to God!

Dr. Philip Ryken: the gospel according to Exodus

Following an excellent message by Dr. Walton on "the gospel according to Genesis," Wheaton's President delivered an equally captivating sermon on Exodus. Dr. Ryken calls the book of Exodus "a geography of the soul." No matter where we are on our spiritual journey, we can find ourselves somewhere on the pages of Exodus—enslaved, hardened, set free, celebrating, wandering, complaining, committed, sinning. Leaders can identify with Moses' pilgrimage as a leader—overly zealous, reluctant, bold, rejected, celebrated, interceding, angry, overwhelmed, and radiant. As President Ryken said, "It's all here in Exodus!"

His big idea: We are saved for the glory of God.

If you have 18 minutes to watch this message, you won't be sorry you did!

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.

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.

priesthood of all believers?

There is a widespread, popular assumption that the Bible teaches the concept of the "priesthood of all believers."  This is usually taken to mean that each of us individually has access to God without needing a mediator (other than Christ).  Since all of us are priests, we are free to interpret Scripture on our own, and (in its most extreme form) the line between clergy and laypeople should be erased altogether.

In my research on 1 Peter 2:9-10 for my thesis, I was exposed to a book by John Elliott entitled, The Elect and the Holy, where he sets out to explore the biblical foundations of the doctrine of the “priesthood of all believers.” Such doctrine is usually traced to 1 Peter 2:9, where Peter calls believers a “royal priesthood” (or “kingdom, body of priests” depending on how you translate it). Elliott traces the Old Testament development of that theme as it arises from Exodus 19:5-6, and demonstrates that when Moses called Israel a “kingdom of priests” (the source of Peter’s phrase in 1 Peter 2:9), this does not preclude the establishment of a Levitical priesthood just a few chapters later. In other words, “kingdom of priests” was NOT an attempt to abolish a distinction between clergy and laity. Jews were not being encouraged to strike out on their own. Exodus 19:5-6 was expressing that Israel as a whole was elected and set apart for God’s service.

Similarly, the New Testament church is elect and set apart for service. First Peter 2:9 describes the purpose of this election: “that you may declare the praiseworthiness of the one who has called you from darkness into his marvelous light” (my translation). Peter does not intend to do away with clergy and laity. He goes on to give special instructions to the elders in chapter five. Clearly he sees a role for church leaders.

Those entrusted with leadership roles in the church are responsible to explain the scriptures to those who do not or cannot understand. I am all for English Bible translations and personal Bible study (see my preceding post). But all of us wear glasses when we come to the Bible, and we need one another in order to see what we’ve missed because of our own faulty perspective or expectations. We need our leaders to guide our understanding of the big picture of biblical theology so that we are not swept away by wrong interpretations. The Bible is, as the Reformers insisted, perspicuous (that is, understandable), but we are not all equally skilled at understanding it. That is why God gave teachers to the church (Eph 4:11). There is no shame in not being a teacher. “Each one should use whatever gift they have received to serve others, faithfully administering God’s grace in its various forms.” (1 Pet 4:10)  All of us are elect, and we all serve the Lord, but we still need teachers and leaders in the church to help us understand and choose the best path. Rugged individualism simply can't be found in God's design for the church.

"Mom's stunning!"

Well, that's what it sounded like Easton said.

What he meant was, "Mom's studying."  Which was true.

I've been doing quite a lot of studying lately.

And loving it.

I'm working on my thesis -- an exploration of the Old Testament background of 1 Peter 2:9-10:

"But you are a chosen people, a royal priesthood, a holy nation, a people for God's own possession, that you may declare the mighty deeds of Him who called you out of darkness into His marvelous light.  Once you were no-people, but now you are God's people; once you were 'un-mercied,' now your name is 'Mercy'."

Peter is writing his letter to a mostly Gentile church made up of Christians who are scattered throughout an empire full of unbelievers who are making life very difficult for them.  They are discouraged and wonder if they've joined the right team.  Peter does not just think up nice things to say to make them feel better.  He bestows on them the very titles that were first given exclusively to the Jewish nation! (See Exodus 19:5-6 and Isaiah 43:20-21 for starters.) He is making the very radical claim that believers in Jesus the Messiah are the true Israel, God's treasured possession, chosen to carry out his mission on earth.  If they are suffering, it's because they have chosen to follow the Messiah who suffered and died on behalf of the world.  Their suffering is not a sign that they have done something wrong, it's confirmation that they are doing God's work.  And since they belong to Him, wonderful things await them.

I may just be studying, but that's stunning news.

a long nose (and other virtues)

I'll never forget the birthday when my grandma gave me a needlepoint she had made of a sweet little girl dancing.  Above her head were the words, "Patience is a virtue."  I'm afraid she was hoping that it would rub off on me.  It didn't.

I do okay being patient about some things: long lines (on the rare occasion when I'm not in a hurry), deadlines (when I'm not finished with my project), other people's birthdays (when I haven't thought of what to get them) and my own lack of growth in this area.  Um... yeah.  It's time to stop being patient when it comes to my impatience!

Patience is still a virtue.  And it's not one I possess, at least not in my own strength.  Call me Eager.  Driven.  Energetic.  Or call it what it is ... impatience.  Impatience and motherhood do not make a good combination.

In my Hebrew class this weekend we were translating Psalm 103.  The Psalmist tucks a quotation from Exodus 34 right into the middle of his own poetic celebration of God's goodness.  In verse 8 he says, "The LORD is compassionate and gracious, long of nose and great in lovingkindness."  Long of nose?  Unlike Pinocchio's long nose, which signified his dishonesty, this long nose is a good thing.  'A long nose' is the Hebrew equivalent of having a 'long fuse.'  The God who made us does not snap at us in anger.  His anger takes a long time to kindle.

I realized that dealing with my short fuse (or nose!) is not just a matter of acheiving a more peaceful home, but a matter of becoming more like God himself.  If God is slow to become angry with me, shouldn't I be slow to become angry with my children?

The New Testament offers some specific guidance for how I can become more like my maker.  Galatians 5 says that the fruit of a Spirit-filled life is "love, joy, peace, patience, kindess, goodness, faithfullness, gentleness, self-control."  These are not qualities we try to conjure up by sheer will power.  (I've tried.  It doesn't work.)  No, this is what our life will look like when we recognize our constant need for the Holy Spirit's power at work in us.

Come, Holy Spirit.  Stretch my nose.

kids ask the best questions!

A couple of friends at church have asked me to help them answer their kids' most profound theological questions.  Canaan asked a great one last week about the 10 plagues in Egypt.  Here's her question and my answer:

"Why do we not have those big miracles around here anymore?"

When God was delivering his people from Egypt he had to reveal himself powerfully so that they would know who he was, and that his power was greater than the Egyptian ‘gods’. It was an important time where God was setting Israel apart as his people, and the great signs he performed were something that they would always be able to look back to so that they would never forget that he had chosen them in a special way. (You could read the first several chapters of Deuteronomy together as an example of how important the exodus was in setting Israel apart as God’s people.) Some of the prophets performed mighty signs later (like Elijah and Elisha) to remind Israel that Yahweh was still their God. And when Jesus came he did signs to show us that he was Yahweh himself. He was in a way leading God’s people out of slavery a second time. This time, instead of bondage to Pharaoh, it was bondage to sin. Now we look back at his miracles as the signs that show us who he is and how he chose us to be his special people.
So, while there are sometimes miracles today, they don’t tend to be as huge as those told in Exodus and in the Gospels because God has already revealed himself as the deliverer and savior of the whole world. We have his Word to remind us of that, and he promises that there will once again be great signs when he returns to set up his kingdom on earth. But since he’s not revealing himself in a new way, signs are not necessary.

If your child is asking you questions and you're not sure how to answer, feel free to email me and I'll do my best!

what good is the old testament?

Top 3 Reasons to Read the Old Testament:

(1) It is impossible to truly understand Jesus without it.
(2) It is impossible to truly understand the New Testament without it.
(3) It is impossible to truly understand our identity as Christians without it.

These are not the only reasons.  But they are enough to make my point.

John Bright argues the same thing in his book, The Kingdom of God, where he says it is impossible to understand the New Testament apart from the Old because “Christ has come to make actual what the Old Testament hoped for, not to destroy it and replace it with a new and better faith” (193). This is bad news for the church today because it has long since forgotten the Old Testament. Bright laments the “widespread biblical illiteracy” that characterizes our generation of Christians. And he points out the danger of reading only the New Testament because it results in a superficial understanding of the Bible. Bright uses a building to illustrate his point: “If the Old Testament be a building without a roof [i.e. because its hopes are yet unfulfilled], the New Testament alone may be very like a roof without a building—and that is a structure very hard to comprehend and very hard to hold up!” (192-193)

A wonderful example of this is the book of 1 Peter. If you crossed out all of the Old Testament quotations and illusions in that short NT book there would be hardly a full sentence left over!  Peter bases his entire message for how the church should behave on their identity as the people of God (1 Peter 2:9-10) and in the example of Jesus (1 Peter 2:21-25).  How does that relate to the OT?

The ‘identity’ language is taken straight from Moses’ words to the Israelites in Ex 19:5-6 (which are later repeated in Deuteronomy 7:6 and several times later) where he calls them a “holy nation,” a “kingdom of priests,” and "God's treasured possession." Peter was not just making up nice things to say about NT believers.  What Moses said about Israel, Peter applies to a mixed church of both Jews and Gentiles! This radical shift is made possible by their faith in Jesus, the Messiah, who is the only true Israelite (because of his faith and perfect obedience). As Jesus took on the role to which Israel was called in Isaiah (Isa 42:1- as a light to the nations), he became the Servant whose suffering brought healing to the nations (52:13-53:12). Now the church, in following this suffering Servant, can expect also to suffer. Understanding the background for Peter’s words brings the rich depths of his theology into view. Without it we may scratch our heads and wonder why so many different metaphors are crowded into such a short letter.

This is just one example of why knowing the Old Testament is so vital.  It would not be exaggerating to say that it is impossible to accurately and fully understand the New Testament without a basic understanding of the Hebrew Scriptures.  I challenge you to read 1 Peter and underline everything that you think you've read in the Old Testament before.  I'm going to try it one of these days.  I've heard there are as many as 40 quotations and allusions there.  (And if you're really up for a challenge, try Romans 9-11, where there are reported to be no less than 100 quotes and allusions in just 3 chapters!)