New Book Announcement: Illustrated Psalms in Hebrew

I'm delighted to share my latest publication with you: Illustrated Psalms in Hebrew from GlossaHouse! I began work on this volume in 2019, and the road to completion was long and winding, but I am truly delighted with how it has turned out. One of my students, R. Mark Reasoner Jr, caught a vision for this project and devoted his summer to seeing it across the finish line. His energy and devotion to the project made him an ideal co-author.

We've provided the full Hebrew text of the book of Psalms in large-print format in a way that preserves the genius of Hebrew parallelism along with beautiful images for reflection by Keith Neely, which Mark recombined and adapted for a rich reading experience. At the bottom of each page is my own English translation of that psalm. 

If you've been tracking with me for a while, you know that I produced the Exodus volume for this series back in 2017. That volume is more like a graphic novel, while this one presents each psalm as a whole with companion images.

Who will want to use this volume?

Mark Reasoner and Carmen Imes
with Illustrated Psalms in Hebrew

• Fluent Hebrew readers who want to meditate on the Psalms
• Hebrew-speaking families who want to incorporate the Psalms into family devotions
• Those learning Hebrew who want to practice reading the Psalms
• Professors who want to incorporate regular reading or chanting of the Psalms in class

We've included the Hebrew accent marks for those who want to chant the Psalms. The collection will be available as a single volume with all 150 Psalms or as a two volume set to make it more affordable for students (Psalm 1-72 and Psalm 73-150). I'll add links when those become available.

If you are heading to the annual meetings of the Evangelical Theological Society or the Society of Biblical Literature, you can purchase a copy at the GlossaHouse booth. But why wait? You can order now and save room in your suitcase for other treasures.

Best Books of 2022

Many books that cross my desk are aimed at students or laypeople, rather than biblical scholars. I read and enjoy many of them in order to be able to recommend them to students and others interested in biblical studies. I leave at least a brief review of all the books I read on GoodReads. Of the 40 books I read this year, I'm limiting my "best books" list to those that were game-changers for me personally. 

Each of the following six books is not only beautifully written and impeccably researched, but opened up new vistas in how I think about God, Scripture, and the life of faith. I'm so grateful for the hard work that went into writing each one and to all those who were involved in releasing these to the world.

Women and the Gender of God, by Amy Beverage Peeler

This is a daring book. Amy Peeler tackles a controversial issue: the gender of God and its implications for women. For some, to raise these questions at all is objectionable. For others, Peeler's high view of Scripture will suggest that she herself is captive to patriarchy. However, readers who take the time to engage her argument will find that neither critique has merit.

Like it or not, many people today reject the Christian faith because of their perception that the Bible portrays God as masculine/male. Is the Bible even good for women? Peeler patiently shows why these questions are worth asking and how the Bible itself offers a robust response that both affirms women and glorifies God, without making God male. Part of her answer is to help Protestants recover the biblical portrait of Mary.

Peeler's grasp of the secondary literature is impressive. Her arguments are sophisticated and theologically astute. She is attentive to nuance in Scripture, and her faithful reading yields an illuminating vision of a good God who invites women to be full participants in God's work in the world. I'm so grateful for her work. I expect it will be an essential resource for years to come. 

Cursing with God: The Imprecatory Psalms and the Ethics of Christian Prayer, by Trevor Laurence

A remarkable work--lyrically inspiring and imaginatively compelling. For many, it will represent a paradigm shift. Laurence not only rehabilitates the imprecatory psalms for use by the church, but he demonstrates their compatibility with Jesus' call to love our enemies. This is more than a treatise on imprecation; Laurence offers a profound work of biblical theology in service of the church. He draws our attention to imprecation hiding in plain sight in the New Testament, and he charts a path for churches who are ready to recover this neglected aspect of the whole counsel of God. In a world plagued by injustice, this book is a gift we urgently need.

One of my favorite things about this book is the sample liturgy in the appendix. Although this is the published version of Laurence's dissertation, he offers such practical help for church leaders who want to shepherd their congregations in praying the imprecatory psalms.

Paul and Gender: Reclaiming the Apostle's Vision for Men and Women in Christ, by Cindy Westfall

In the stuffy room marked "Paul's Views on Women," where a weary debate has been at an impasse for centuries, Westfall raises the blinds and throws open the windows, letting in light and fresh air.
With my three degrees in theology and four-and-a-half decades in the church, I thought I had heard it all. But just ask my husband (at home) if he's ever seen me gasp so many times while reading in bed, and if I've ever interrupted him so many times to read him a sentence or a paragraph.

Westfall's conclusions are carefully researched and well argued. She has a way of turning things inside out to help readers see what was right there in the Bible all along. Her book simultaneously delighted and depressed me. If she's right -- and I think she is -- then some corners of the church have unnecessarily missed out on hearing the Spirit-empowered voices of women for a very long time.

Church leaders, I beg you to read this book. You can't afford not to.

Abuelita Faith: What Women on the Margins Teach Us about Wisdom, Persistence, and Strength, by Kat Armas 

Magnificent!

Kat's exegesis is impeccable and her stories are captivating. She weaves personal and international stories with stories of women in the Bible. The result is a compelling invitation to reconsider what counts as theology and to (re)discover the voices of those hiding in plain sight. An absolute must read. I devoured it in one day!

Disability and the Way of Jesus: Holistic Healing in the Gospels and in the Church, by Bethany McKinney Fox

Fox's book is such a gift to the church. The opening chapter was worth the price of the book! It shifted the way I think about disability. Each chapter addressed Jesus' healing ministry from a different angle--first century context, medical perspective, disabled persons' perspective, and pastors' perspective--followed by chapters on the seven marks of healing in the way of Jesus and the seven ways this can be lived out in the church. 

Although the first six chapters focus primarily on physical disabilities, the final chapter offers many ideas on how to include people with intellectual disabilities in the church. One of Fox's big ideas is that inclusion of people with disabilities is not simply an act of compassion modeled after Jesus, but that people with disabilities have so much to offer the church. She advocates for full inclusion of people with disabilities in the decision-making and ministries of the church and challenges us to re-think our services so that they are less reliant on verbal proclamation and more holistic and multi-sensory. I'm grateful for her careful thinking and clear vision. It's usefulness goes beyond the church -- this book has given me much to think about with regard to college classroom instruction and campus life. It was well worth the read!

Jesus and the Forces of Death: The Gospels' Portrayal of Ritual Impurity within First-Century Judaism, by Matthew Thiessen

An excellent reexamination of Jesus' healing narratives, demonstrating that Jesus did not disregard Jewish law. Several of his healings focused on those suffering from ritual impurity caused by lepra (a skin disease sometimes erroneously translated "leprosy"), genital discharges, and death. Rather than set aside the ritual purity system, Jesus removed the sources of ritual impurity, showing that his power was even greater than the temple.

Theissen includes a chapter on exorcisms and on Jesus' Sabbath "violations" as well as an appendix on dietary laws. These contribute to the overall picture that Jesus upheld Jewish law. 

So much of what Thiessen points out is evident to those reading closely, but somehow with all my years reading and studying the Bible I had missed it. An illuminating book!

----

What's the best book you read this year? I'd love to hear about it in the comments below!

Who's Telling the Old, Old Story?: Women in the Story of Redemption

Our sense of the biblical story is shaped by who has told us the story. Our narrators have lingered over particular details. They've skipped over others. We see what they tell us to see. As a consequence, sometimes the truth is right under our noses, but we've missed it entirely.

I know this because my students tell me so. Last night at an event on campus, a few of my students told me what a huge difference it makes to have a Bible class with a woman. They are hearing different things. The text is framed in fresh ways. 

It's the same text, of course. The truth is still the truth. I bring nothing new to the Bible except a new set of questions to investigate what has always been there. The text yields different answers when we ask different questions. 

Is the Bible good for women? Whose has power in this story? Who is doing the telling? Where are the women?

I have not always asked these questions. I was already in my 40s the first time someone asked me to read the Bible as a woman. I'm not new to biblical studies. I attended a private, Christian school with regular Bible classes from Kindergarten through high school graduation. Then I headed to Bible college for four years of robust training in engaging the biblical text, followed by five years (part-time) in seminary and five more years (full-time) in graduate school, where I earned a PhD in Biblical Theology with a concentration in Old Testament. I had a grand total of one female instructor for a Bible class, a grad student who worked under the male professor of record (both of whom were wonderful). I was blessed to have two female Bible scholars on my dissertation committee, but I never had a class with either of them. I have never studied theology with a woman professor. Only once in all these years of school (that I can recall) did a Bible or theology professor ask me to read a book written by a woman. 

Then suddenly at 43 years of age in the space of a few weeks not one but two Christian publishers asked me to contribute textual notes for women's study Bibles. I have never read a woman's study Bible. I wondered whether women even need their own Bibles. But as I prayerfully considered these opportunities, I felt the Spirit of God nudge me to say "yes" to both projects. I'm so very glad I did.

Both projects -- one for Tyndale House and one for Lifeway -- envisioned a Bible that would meet women where they are, addressing their questions and concerns and helping them encounter God in a fresh way. It was a powerful experience for me to return to the pages of Scripture with this goal in mind. What will women wonder when they read this text? What will bother them? What will encourage them? How do women contribute to the storyline of the Bible? How does this text call women in particular to respond faithfully?

I have always held a high view of Scripture. I believe it is the word of God for the people of God. I believe it is inspired and authoritative. I believe the Spirit of God works through Scripture as we read and helps us to respond to it. I even believe that the meaning of the Bible is tethered to the author's intent. However, as I read Genesis and Exodus with these new questions in mind, I noticed things I had never seen before. I encountered God in powerful ways. I wrestled more deeply, and as a result I came away with a deep conviction that the Bible is good for women. When we only ever hear the Bible taught by men, whose questions and contexts are in some ways different than those of women, we risk not seeing the whole picture.

Intentionally reading the Bible as a woman and for women felt like finally slipping into an outfit that fit after a lifetime of hand-me-downs that were too tight in some places and baggy in others and which didn't quite match the rest of my outfit. I began to wonder if I needed to write a whole book about the experience. After all, since most pastors are men and most sermons are by men and most Bible teachers are men, a lot of other women (and men!!) might be missing out on these insights, too. 

About that time, I sat down to read Kat Armas' book Abuelita Faith: What Women on the Margins Teach Us About Wisdom, Persistence, and Strength. I read it because not only do we have a lot to learn from women, we have a lot to learn from the global church. 

As her website explains, 

"Kat Armas, a second-generation Cuban American, grew up on the outskirts of Miami's famed Little Havana neighborhood. Her earliest theological formation came from her grandmother, her abuelita, who fled Cuba during the height of political unrest and raised three children alone after her husband passed away. Combining personal storytelling with biblical reflection, Armas shows us how voices on the margins--those often dismissed, isolated, and oppressed because of their race, gender, socioeconomic status, or lack of education--have more to teach us about following God than we realize."

Writing as a Cuban-American woman prompts Kat to ask a different set of questions of the biblical text. She invites us to listen in and pay attention to a broader range of voices and experiences in the biblical text. Her book is magnificent. I closed it and said, "I don't need to write the book. Kat has already done it!"

Armas amasses mountains of evidence that God calls and equips women. God honors women. God commissions women to participate in kingdom work. For Armas, the biblical narrative disrupts the status quo and points to women on the margins as a source of wisdom, persistence, and strength. Not only does Kat write beautifully, she exegetes Scripture faithfully and calls the church boldly to turn our gaze outward and learn from new voices. I'm so grateful for her work and  I'm excited to share it with my students. 

The Bible is good for women. I'm finally learning to articulate how and why.

 

Mary Comforts Eve,
by Elizabeth Rubio (prints available
by contacting the artist directly)

I'll leave you with an image painted by one of my Latina colleagues. Elizabeth Rubio reinvisioned the famous painting by Sister Grace Remington. She was selling prints at the event yesterday evening on campus, an event to celebrate Women's History Month. How appropriate!

Women are an integral part of the story of redemption. Eve's partnership with Adam in tending the garden of Eden illustrates one of the roles to which women are called. Eve's subsequent rebellion, for which she was personally held accountable, affirms the agency of women and underscores that our choices matter. Mary's willing submission to God's work suggests that women have not been written out of the story. God chose a woman to birth and nurture the Savior. From the cradle to the cross and from the ascension to the pouring out of the Spirit, Mary stands as a model for all believers, inviting us as participants in the kingdom of God.* 

Gender isn't everything, but it's something. We can rush past these women and many more, but if we do, we're missing out on part of God's beautiful story of redemption. Let's listen to new retellings of the old, old story and see what we might have missed.

*For more on Mary from an Evangelical perspective, see Amy Beverage Peeler's impressive new book, Women and the Gender of God (Eerdmans, Fall 2022).

Introducing a New Devotional Resource on the Psalms

Until recent decades, the Psalms have been a mainstay for individual and corporate prayer for Christians. For 2000 years, churches sang and prayed the Psalms so frequently that many Christians knew them by heart. In some traditions (Catholic, Anglican, Christian Reformed, to name a few), this is still the case. But for the vast majority of us who identify as Evangelical Protestants, the Psalms have dropped off our radar.

In our clamor for the latest worship songs, we have lost sight of one of the most precious resources of our historic faith. We cherish the fact that we can come to God just as we are, but our "vocabulary" is rather limited. We naturally gravitate toward certain language and certain topics when we pray. To be frank, our prayers often become unimaginative and dull. Believers can still value the authenticity that comes from spontaneous prayer, while expanding our language for prayer by praying the Psalms.

I'm delighted to share with you a new devotional resource that I hope will strengthen our collective prayer muscles and provide companionship on our spiritual journey. Praying the Psalms with Augustine and Friends is an anthology of devotional reflections on the Psalms by over two dozen early Christian writers. I've selected a few paragraphs on each psalm by a wide range of voices spanning the first 15 centuries of the church -- Augustine, John Calvin, Gertrude the Great, Mary Sidney Herbert, and many others. Most, if not all, of these writers prayed through the Psalms regularly and would have known them by heart. I found their words inspiring, challenging, and enlightening, and I hope you do, too.

Does your prayer life feel anemic? Are you hungry for a deeper connection with God? Consider joining me this summer in praying through the Psalms. Praying the Psalms contains a reading plan that will take you through the entire book of Psalms in eight weeks by reading and praying just three psalms a day. 

Option 1: Read the Psalms.

Option 2: Read the Psalms along with these devotional reflections.

The devotional is not meant to replace the Psalms, but to be read alongside them. I've set aside June 14 to August 14 to read the Psalms with you. That's 9 weeks, so there's grace built in if life gets crazy and you fall behind. 

All of the Sacred Roots Spiritual Classics are divided into eight "chapters" so that they are easy to read with a group over eight weeks. Each chapter has discussion questions. And each week, you'll find a free companion video on the Sacred Roots YouTube channel in which I introduce the next "chapter" of the book. Here's my introduction to the series:

If you plan to join us in reading through the Psalms, I'd love to hear about your experience! Comment below to let me know that you're joining us. Could you recruit a friend or two to join you? 

This volume is the first in the Sacred Roots Spiritual Classics series funded by the Lilly Foundation. The series is one dimension of the Sacred Roots Thriving in Ministry project led by Hank Voss of Taylor University, which seeks to connect under-resourced pastors with the riches of our historic faith. You can learn more about the larger project on the Sacred Roots website. The Lilly Foundation covered the cost of producing the first 16 volumes, so all the income from sales of the book will fund a second series of spiritual classics. You can order a copy of Praying the Psalms on Amazon. 

I hope this is a rich summer for all of us as we expand our prayer language and practice bringing our whole selves into the presence of God

Celebrating YOU!

It's been a year of all years in so many ways. Although I could list the many losses, disappointments, and kicks to the gut, today I'm in the mood to celebrate.

Today Bearing God's Name is one year old and I'm celebrating YOU, the readers who have made this a year to remember!

In the first six weeks on bookstore shelves, I had a chance to speak a handful of times. After the pandemic hit? Months' worth of speaking engagements evaporated off the calendar. Everyone says this was the hardest year of all to launch a book.

But YOU made it amazing!

So many of you have taken the time not only to buy and read the book, but to talk about it with your friends, to recommend it to your pastors and your small groups, to share about it on social media, and to post reviews. You've preached on it and used it in your classes. You've invited me to speak via Zoom to your students and congregations and ministry staff, and you've written to tell me what it has meant to you. I've been blown away by how generous and thoughtful my readers -- including YOU -- have all been. I've gained so many new friends around the globe. What a joy it's been!

In the midst of a pandemic, with so much uncertainty all around, you have used your voices to get the message out that the Old Testament still matters. You've helped Christians around the world re-discover their identity and vocation as the people who bear God's name. Thank you!!

A year later, Bearing God's Name is still hanging out at at the top of the charts. Incredible!

Thanks to you . . .

• enough copies sold that we're on our 6th printing!
• over 200 of you left ratings on Goodreads!
• over 250 of you left reviews on Amazon!
• Bearing God's Name is repeatedly ranked in the top 10 in Old Testament Bible Study, Christian Ethics, and Bible History and Culture on Amazon. 

Only readers can make these things happen!

I'm also grateful for all the podcasters, bloggers, magazines, and others who have helped get the word out:

• 25 podcast and radio interviews
• featured in Christianity Today, Faith Today, Bible Study Magazine, Library Journal, Bible Today, the Journal of the Evangelical Theological Society, Themelios, and Servant Magazine
• Jesus Creed Old Testament Book Award for 2020
• Finalist for the Biblical Foundations Award in Old Testament from Midwestern Baptist
• Finalist for the IVP Academic Reader's Choice award (just 2 months after release!)

Authors can write, but it's readers who determine its success. I am profoundly grateful for all of you. You ROCK!

Lament's Crucial Role in the Ministry of the Church

In my last post, I discussed three misconceptions about lament. Now I'd like to highlight four reasons why lament is essential to the ministry of the church. I'll be drawing on the excellent work of a Ugandan author, Emmanuel Katongole, catholic priest and professor at Notre Dame. His book, Born from Lament: The Theology and Politics of Hope in Africa, is one of the best on this topic.

Did you know that laments outnumber any other type of psalm in the Bible? This may come as a surprise because most of us rarely hear lament psalms in church. The truth is, they make up 40% of the book of Psalms! (See Katongole, 104)

Not only that. By my count almost 25% of the psalms include "imprecatory" language, which is when the psalmist prays for God to bring harm on his enemies. For reasons I'll share below, I believe that these psalms are for Christians, too. Why can we not get along well without lament? Here are four reasons:

1. God's character is the basis of lament.

As Emmanuel Katongole reminds us, 

"At the heart of Israel's social, political, and religious life is the central conviction and experience of Yahweh as a saving God. Yahweh is not only the creator of the world and sovereign ruler of nations; Israel is God's chosen nation, which, through a covenant relationship, enjoys God's special favor and protection. For biblical Israel, therefore, safety and security are found not in military strength or wealth or technological advantage, but in the covenant relationship with Yahweh. Thus in the moment of crisis, because they believed that God can, should--and indeed, would--do something to save them, they complained, mourned, wept, chanted dirges, and cursed." (Born from Lament, 103-104)

This point is especially true of imprecatory psalms (the ugly, violent-sounding ones). If we cut out the violent parts of the psalms, we deny part of God’s essential character. YHWH’s self-description in Exodus 34:6-7 highlights divine mercy, but it also says of God: “forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children, to the third and the fourth generation” (NRSV). The God of the Old Testament is YHWH, the covenant-making and redeeming God who rescues and saves, who demonstrates love and who takes sin seriously.

Would we prefer it otherwise? Would we prefer a world where rampant evil goes unchecked? Where corrupt despots get rich by oppressing others? Would we prefer for people to be allowed to destroy each other’s lives and reputations by spreading false rumors about them with impunity? Or are we grateful that God wields his power in loving ways by putting a stop to injustice? 

If we believe that God takes sin seriously, then we can accept the Bible's invitation to pray that he will act to bring the unrepentant to justice. 

2. Jesus modeled lament.

The book of Hebrews tells us that even Jesus lamented. "During the days of Jesus' life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission." (Hebrews 5:7)

Jesus' tearful prayers did not disqualify him. He was still "without sin." And here the author of Hebrews says that his lament was evidence of "reverent submission." Remember that on the cross Jesus prayed Psalm 22:1: "My God! My God! Why have you forsaken me?" This, too, was a faithful way to pray in the midst of his darkest hour. If Jesus is our model, then lament is an indispensable part of faithful discipleship.

3. Without lament, our worship spaces are less safe.

We live in a world full of brokenness at every level ranging from international to intensely personal. The people walking through our doors (or tuning in) on a Sunday morning are the same people who are enduring hardship throughout their week. If our church services are mostly a pep rally or an exhortation to "trust more," and fail to reckon honestly with brokenness, we essentially send people elsewhere to find solutions to their problems. Introducing lament in corporate worship creates space to be real -- to bring our pain to God and cry out for healing.

When we don't acknowledge pain in church, we get less of God and less of each other. As my friend Amy Oden recently put it, "I find more of God when I am most angry with him." Expressing our true emotions in his presence opens us up to meet him in deeper ways. It also opens us to each other.

Why would we deny this opportunity to our congregations? I can think of one reason why: FEAR. We fear that if we create space for lament, people will be offended or discouraged. But in reality, the opposite happens. By restricting our prayers to praise, we deny people access to the full message of Scripture. We lose people who think that their lives and emotions are too complex for the church. If your congregation is likely to be offended by lament, then they have not embraced the whole counsel of Scripture. Teach them what the Bible says about it. Cultivate a space where people can pray how they feel and in so doing discover that they are not alone.

4. Lament is the foundation of social justice.

The consequences of neglecting lament go beyond our local congregation. Not only will individuals not feel that the church is a safe place to bring their whole selves, but the church will lose its ability to impact the wider culture by addressing societal brokenness. 

Katongole explains, "In the end, the loss of lament signals of loss of passion for social justice. A church that has lost its nerve to lament before God will likely lack the nerve to confront oppression and be prone to support the status quo. But that is also the reason why an attempt to recover the language of lament is about solidarity with those who suffer" (183).

The historic failure of white evangelicals to lament racial injustice unveils the root of our problem--we see racial discrimination as something happening to somebody else and being done by somebody else. By identifying with neither the perpetrators nor the victims, we maintain distance. As long as we are distant we cannot be part of the solution. Unless we see crimes against people of color as crimes against our fellow humans, we excuse ourselves from taking action.  

If we cannot corporately bring to God those problems that overwhelm us, where will we bring them? If we are not comfortable creating space for our brothers and sisters to pray and weep, how can we even begin to work with them to find solutions? If their grief does not become our own, on what basis will we build unity? Where else will we find the resources to address whatever threatens to undo us? The first step in imagining a different kind of future is to grieve together and to grieve deeply over what has been done and what is being done.

If we want to (1) know God, (2) follow Christ, (3) minister to broken people, and (4) make a difference in a broken world, then lament is essential. On its own, lament is not enough. It is not the whole answer. But without it, we lose our grip on the resilient hope of the gospel.

------

For more on lament, see my interview with Remnant Radio. 

For more on imprecatory prayer, see my blog post for the Political Theology Network.

Announcing . . . Companion Videos for 'Bearing God's Name'

I've been holding in a secret for almost six months (which might be a record for me). I've dropped a few hints, but wasn't allowed to say anything official until now. TODAY is the day I finally get to tell you about it!

Back in January, I was invited to fly to Chicago to film a video series based on my latest book. We filmed the entire series on the campus of Wheaton College (where I got my doctorate) in a single, grace-filled day. It was surreal to return to the very place where I discovered the truths that I share in Bearing God's Name: Why Sinai Still Matters. It was so meaningful to be on site, rehearsing the content that has captured my attention for almost 10 years, so that I could share it with all of YOU. I'll show you the building where it all happened.

We recorded 10 short videos, one for each chapter of the book. If you're not a reader, these videos will convey the essential content of the book. If you've already read the book, these videos will reinforce the key ideas and help you share them with your small group. 

You can check out the trailer here.

As a special bonus, I'll even take you with me to the Marion Wade Center on the campus of Wheaton College, where you'll see the desk on which J. R. R. Tolkien wrote Lord of the Rings and the wardrobe handmade for C. S. Lewis and his brother by their grandfather. (If you've already read the introduction to Bearing God's Name, you can probably guess how this relates to the book!)

Beginning today, you can access my video series and many others for personal enrichment or to explore with your small group. The project was envisioned and executed by an exciting new initiative hosted at Northern Seminary called Seminary Now.

 
Seminary Now is a new, on-demand streaming video platform that provides exclusive Bible, theology, and ministry courses from today’s leading teachers, ministry practitioners, and authors.

Like Netflix or Masterclass, subscribers get unlimited access to all courses—available on smart phone, tablet, and TV devices. You can earn also a certificate from Seminary Now by completing a learning track.

Visit SeminaryNow.com for a free preview of the new course offerings. Here's the best part: when you join, you can not only access my videos, but also every other course on the website. Join today and access exclusive content from yours truly, Scot McKnight, John Walton, Brenda Salter McNeil, Ruth Haley Barton, and many more. At checkout, receive a limited-time 15% discount (pay only $17/month or $153/year) with coupon code TAKE15. Or check out the group pricing for your staff and lay leaders.

This is a fantastic opportunity for an individual, couple, or small group that wants to dig deeper into Scripture and learn from some of today's top thought-leaders.

Please forward this opportunity to others who you think would be interested in this new resource and like and share SeminaryNow.com on social media: Facebook, Instagram, and Twitter.

This Life We Share: Author Interview with Maggie Wallem Rowe

Maggie Wallem Rowe, author of
This Life We Share (NavPress)

Maggie Wallem Rowe is an extraordinary woman whose writing talent has long impressed me. Maggie's zest for life and her fierce commitment to the church are an inspiration. She has spent years in Christian publishing advocating for other writers. And her knack for cheering others on spills over into every friendship. Maggie has been one of my biggest cheerleaders and dearest friends for the whole 8 years I've known her. I am absolutely delighted that her first book is due out in just over a week!

Here's my official endorsement, which you'll find inside the cover:

"Maggie has spent decades following Jesus--as a pastor's wife, coworker, mother, daughter, and friend. Now she puts pen to page to share the wisdom she's learned along the way. Maggie has a gift for seeing the world and finding meaning in ordinary days, capturing it in delightful prose. She also has the gift of insight, the ability to harness her own self-awareness for the good of others. In this book, you'll find more than good advice; I expect you'll find a new friend."

But don't just take my word for it, This Life We Share carries endorsements by Beth Moore, Sandra McCracken, Hugh Hewitt, Carol Kent, Sandra Richter, Gail MacDonald, and Lucinda Secrest McDowell, among others. In short, a whole generation of successful writers has recognized Maggie's keen insight and skill with words, and they have lined up to tell the world all about her first book!

Sadly, my own copy of Maggie's book is held up in postal quarantine in a warehouse somewhere, awaiting clearance for international shipping. While I eagerly await its arrived, I asked Maggie if she would do us the honor of a blog interview. Here's the story behind This Life We Share:

For those who don't know you, please tell us a bit about yourself. Where have you lived and what roles have you played in these places?

I grew up on a farm in rural Illinois and met my husband at Wheaton College. We moved east for seminary and then pastored two churches in New England over a 25-year period. During those years I acted in summer stock productions and community theatre, taught speech and business writing on the college level, and directed women’s ministries for a large regional faith-based organization. We were also very active in our communities and with raising five children - three who were born to us and two more “bonus kids” who joined us through foster care and spent their teenage years with us.  When most of the kids were grown and in college, we accepted a pastorate in the Chicago area and retired from that position 16 years later. While back in Illinois I worked part-time for Wheaton College and then full-time for a Christian publishing house in Public Relations. Nearly two years ago, we relocated to the mountains of western North Carolina where I’ve been writing full-time.  I can’t remember ever being bored!

When I wrote Bearing God's Name, I had in mind a retired high school shop teacher from our church in Oregon named Earl who admitted to me that he had only ever read one book cover to cover (a welding manual, if you must know). I thought if I could help someone like Earl engage with the Old Testament while keeping his attention to the end, it would be a success. Were you picturing someone in particular as you wrote this book?

Great question, Carmen. When I was asked to submit a proposal for the book that eventually became This Life We Share, the publisher specified that he was seeking a Christian living title with devotional elements that would cover “a big waterfront.” It needed to be relevant to young women in college or early in a career as well as older women in assisted living and everyone in between! It was a tall order, but with God's help I hope we’ve succeeded.

You have! You have such a knack for communicating with women of any generation. Your book is a series of 52 devotionals, designed to be read one at a time. Is there a golden thread that runs through the book--one big idea that you want your readers to grasp?

This Life We Share is organized into four major sections: The Inner Journey, The Intentional Journey, The Relational Journey, and The God of Your Journey. While it has 52 reflections with devotional elements (scripture and points of connection for discussion), it’s actually not a conventional devotional but rather a series of essays on several dozen different topics, including those as disparate as infertility, immigration, and the imposter syndrome! My prayer is that women of faith or those who are seeking will find empathy and encouragement as well as the assurance that they are not alone on our shared journey.

What has been the most joyful part of writing this book?

I have loved writing since I was a child, but honestly I never thought anyone would pay me to publish the type of candid, confessional essays I write! Speaking and teaching is a sweet spot for me, but you can only reach so many people live and in person. To have a publisher create this beautiful gift book in hardcover has been a tremendous affirmation that I never expected.

What a blessing! One thing I admire about you is the way you've pursued your dreams and your calling at an age when some are slowing down and pulling out their knitting needles. I watched you get your MA in Biblical Studies at almost 60 and now you're publishing your first book at 65. What would you say to readers who have hung onto their dreams for decades?

Don’t pay attention to your chronological age! Honestly, I have known women who were “old” at 30 when they stopped asking questions and seeking to learn from new experiences. I have always admired women in the later seasons of life who were game for trying new things.  And what a joy to connect with a publisher who believes that older women have wisdom to share!

Maggie, you had over a decade of experience as a book publicist before you wrote your first book, so you know how this industry works. How is the CoronaVirus pandemic disrupting the normal process of your book release?

Thankfully the book was printed and bound here in the US, so it is releasing on time May 5. As with every other book published this spring, however, all physical events have been postponed. I was so looking forward to launch events here in North Carolina, back in the Chicago area and also in New England. I’ll have to wait longer for those. The pandemic has also affected book delivery as major suppliers like Amazon have prioritized shipments of household goods over new titles. Thankfully my publisher, NavPress, has an alliance with Tyndale House, the world’s largest independent faith-based publisher. The warehouse is operational and the publisher has been able to offer direct fulfillment, meaning readers who order online are actually receiving their copies early!

That is good news! How can appreciative readers help your book reach more people? What are some practical things we can do that make a difference?

I’d be grateful if readers would share your blogpost with this interview and the buy link, Carmen! They can order from Amazon here or directly from the publisher here. Book proceeds go to further the worldwide ministry of The Navigators. I also welcome visits to my online home at www.MaggieRowe.com where I share “Views From the Ridge” every week on my blog.

Perhaps readers are still looking for a Mother's Day Gift. Even if you can't see your mother due to the pandemic, you can send her your love in the form of this beautiful book! 

Maggie, do you have hopes of writing another book? If so, do you have an idea of what it will be about?

Well, I’ll share a bit of a secret. I actually submitted a new book proposal just today! A publisher reached out to me recently with a specific idea after reading one of my especially quirky blogposts. We’ll see where it leads. (You heard it here first, folks!) 

Hurrah! So delighted to hear this. Thanks, Maggie, for taking the time to tell us about your book!

Thank you for this opportunity, Carmen!

FAQ about 'Bearing God's Name' (IVP)

For the past four months, since before Bearing God's Name was even released, I've spent a good deal of energy traveling to speak about the book and interviewing for blogs and podcasts. Now that many hundreds of copies of Bearing God's Name are in circulation, thoughtful readers from around the world have written to tell me how much the book has meant to them. (I love hearing from readers!) Some of them have also asked me questions. Maybe you've wondered these things, too:

1. Which Bible translation are you reading that says "You shall not bear the name of Yahweh your God in vain"? I've checked all over the place and I can't find that one.

I'm using my own translation from the Hebrew "original" (we don't have the very first Hebrew texts, but I'm translating from the standard Hebrew text used today, which is the product of very careful scholarly reconstruction). English translators have apparently been befuddled by Exodus 20:7 in Hebrew and concluded that it is figurative or shorthand for something related to speech. But there are no speech-related verbs or other clues in the verse that would make it about speaking God's name. And nowhere else in the Hebrew Bible is the verb "bear" used to mean speech without explicit clues in the immediate context. Instead, the verse appears in close proximity to a passage where the high priest is physically bearing or carrying names (Exodus 28:29). 

2. If all believers wear an invisible tattoo of God's name, what does that mean for actual tattoos? Are they okay for Christians or not?

In the Torah, tattoos and other permanent body markings are prohibited (Lev 19:28 and Deut 14:1-2). In that ancient context, markings like this apparently showed allegiance to the dead or to other deities. In my view, Yahweh was asking his people not to send mixed messages about their allegiance. While tattoos today do not usually carry the same connotations as in ancient times, I think the same principle can be applied. If you're considering a tattoo, ask yourself whether it competes with your claim to belong fully to God. Does it send mixed messages? 

3. Is bearing God's name similar to being made in the image of God? Is Genesis 1 really talking about the same concept?

There are similarities between these concepts, but they are not the same thing. Every human being is the image of God, but only members of the covenant community bear God's name. I talk about this briefly in Bearing God's Name, but I'm hoping to write a prequel that explores more fully what it means to be God's image.

4. How do you know that 1 Peter was written to a Gentile audience? If you're wrong about that, does the whole thing fall apart?

Not everyone agrees that Peter was writing primarily to Gentiles, but all scholars agree that he was writing to followers of Jesus. Peter clearly saw Jesus-followers as covenant members, no matter their ethnicity. Acts 10, 11, and 15 bear clear witness to Peter's theology -- he no longer sees a distinction between Jews and Gentiles. The early church leaders made a clear call that Gentiles who follow Jesus "bear God's name" (see Acts 15:14). So my argument does not rely solely on the audience of 1 Peter. There are other persuasive ways to make the case.

5. In this book do you talk about all the names of God?

No. Strictly speaking, God only has one name -- Yahweh. The rest are titles that describe aspects of his character or role. The focus of my book is on how God claims people as his own by placing his unique, personal name on them.

6. What did you mean on page 66 when you said that God repented? Are you saying God sinned?

No, God did not sin. To repent is to change your mind about something. In Exodus 32:14, the same word that is elsewhere translated "repent" is used to describe what God did in response to Moses' intercession. God had decided to destroy the rebellious Israelites, but Moses persuaded him not to on the basis of God's own character. What a mystery! 

7. How long did it take you to write this book?

I began writing in May of 2018 and finished in early September of 2018, so basically 4 months. That's fast, but I had 8 years' worth of research already completed (for my doctoral dissertation and several other research projects during seminary and grad school), so it was simply a matter of saying what I already knew.

8. Is there a study guide to go with Bearing God's Name so that a small group can read it together?

Yes! The study questions are listed in the back of the book, along with suggested Scripture passages to read and Bible Project videos to illuminate each chapter.

9. Are you going to make a video curriculum to go with the book?

Yes! I'm filming a video curriculum at the end of February 2020 to go with the book. Watch this space for information about where to find it!

10. Are you available to come speak to my church or small group?

I love speaking to church groups. Contact me about speaking for your congregation, small group, church retreat, or other special events. Because I'm a full-time professor, I have constraints on when I can travel, but I'd love to explore whether we can work something out.

If you have other questions, feel free to post them in the comments below!

2019 IVP Academic Reader's Choice Award Finalists

Bearing God's Name: Why Sinai Still Matters is among the ten finalists at IVP Academic's annual Reader's Choice Book Awards. What an honor to be listed beside these great projects! This means dozens of readers took the time to nominate my book. Bearing God's Name is already in its 3rd printing since its release on December 10th. This is largely thanks to enthusiastic readers who have spread the word about the book. Thank you!

If you'd like to cast your vote, you have until February 7th to vote here.

While you're at it, check out the rest of these finalists:

A Week in the Life of Rome, by James L. Papandrea

Pursuing an Earthy Spirituality, Gary S. Selby

The God Who Trusts, by Wm. Curtis Holtzen

Sculptor Spirit, by Leopoldo A. Sanchez M.

The Making of Stanley Hauerwas, by David Hunsicker

Rediscovering Scripture's Vision for Women, by Lucy Peppiatt

Reading Romans with Eastern Eyes, by Jackson W.

Disability and the Way of Jesus, by Bethany McKinney Fox

The Genealogical Adam & Eve, by S. Joshua Swamidass

Some of them have made their way onto my own reading list. I'm so grateful for the team at IVP that continues to produce thoughtful books to deepen our understanding and cultivate faithfulness.

Update as of Feb 10, 2020: Congratulations to Lucy Peppiatt and Bethany McKinney Fox, whose books won this year's award!

Guest Post: Antonios Finitsis, editor of "Dress and Clothing in the Hebrew Bible"

As a follow-up to my recent post on our regional SBL research group, the mastermind behind our research group and the editor of our project wanted to add a few words. Antonios Finitsis is associate professor of Hebrew Bible at Pacific Lutheran University. Here's what he has to say:

Antonios Finitsis (left) with members of the second research group
 on dress in the Hebrew Bible (Pacific Lutheran University, 2018):
Jennifer Brown Jones, Sara Koenig, Carmen Imes, Shannon Parrott,
and Jenny Matheny (Photo: Brady Alan Beard). Several more
scholars joined us in 2019 for a new round of collaboration.

 

     Academics, we all love our footnotes, those long litanies of names and sources that are the hallmark of our work. It is a matter of ethics, respect, and attributing credit where credit is due. It is also recognition of the fact that we all stand on the shoulders of giants. Any research is indebted to those you came before and devoted their minds to exploration and discovery. Thus, I would argue, it also an expression of gratitude towards the labor of scholars who shared their findings with us. Citations are indispensable for our work.
     In that spirit, I have to refer to my undergraduate Hebrew Bible professor in the University of Athens: Elias Oikonomou. He was the scholar who introduced me to biblical archaeology and exploded my imagination with his work on biblical ecology. His mind was a spring-source of new concepts and I was often taken by his thoughts. One of them, that apparently had a profound impact on me, was what he called: “collective thinking.” He explained that biblical scholars do most of their work in isolation, however, he believed that working and thinking together could lead to even greater discoveries. Today, I would add that it also leads to even greater gratification and contributes towards better community.
     Our Pacific Northwest research group was conceived on the theoretical basis of what professor Oikonomou called: “collective thinking.” I even likened its workings to a “think-tank” in the call for papers the year that I introduced it to the regional conference. My goal was double. First, I wanted to prove that biblical scholars in our side of the country do great work. Second, I wanted to build community. Higher Education institutions in our region are not as close to one-another as the ones on the East Coast and more importantly we do not have institutionalized annual conferences as they do. The result is a true Wild West loner feeling for all of us. If I were going to do this research group right, I would potentially affect our regional prestige and our sense of community.
     So the call for the Research Group on Clothing went out in 2014 and, as they typically say, the rest is history and in our case it is also a book. All of us who study history though know that nothing simply happens. In our case there are two behind the scenes details that I wish to disclose. First, nothing would have happened if the scholars gathered had not brought their A-game with them. We all worked hard and inspired one another to surpass our expectations. Hence we put forward our book with pure joy and celebration. Then, as Carmen astutely observed above, the academic world is filled with fragile egos and I would add: with bitter feuds. Had that being the case with our research group, history would have been very different right now. The intellectual humility and spirit of generosity that this group of scholars brought and cultivated was unparalleled. I still remember the euphoria we all experienced at the end of our conferences. It was not a feeling anyone could have foreseen or construct artificially. That was a sign of a unique collaboration. Of course, our scholarship will be evaluated on the basis of its quality and we will be delighted to be engaged in dialogue. While the enthusiasm for our findings might fade, the memory of our community will be forever vibrant and energizing.

Thanks, again, Tony, for pouring your energy into this community of scholars and making the Pacific Northwest a truly collaborative place to work!

Book Review: Richard Mouw's "Restless Faith"

Do you wrestle with your evangelical identity? Do you ever wonder whether it's time to throw in the towel and walk away?

If so, this book is for you.

As president of Fuller Seminary and former professor at Calvin College, Richard J. Mouw has spent many decades as an evangelical. All of them, he says, were restless years. This book is his explanation of why he's choosing to stay.

These are trying times for evangelicals. Cultural pressures from the outside and deep disagreements on the inside make evangelicalism an uncomfortable place for many Christians. The most recent national election in the US, to cite just one example, threatened to split families right down the middle.

Mouw takes us behind the scenes in the institutions where he has served to demonstrate that evangelicalism has always been this way. He reminds us of the core tenets that hold such a diverse group together, suggesting that these central values -- belief in the need for conversion, the authority of the Bible, the centrality of the cross, and an emphasis on daily discipleship -- cannot be found in this combination anywhere else.

He talks about Billy Graham, Christianity Today, Ann Voskamp, World Vision, and the National Association for Evangelicals on the one hand, as well as Norman Vincent Peale, Robert Schuller, Rob Bell, and the National Council of Churches on the other. We learn about his efforts to promote Mormon-Evangelical and other types of inter-faith dialogue without watering down his own Evangelical commitments. We read of his lonely engagement in the civil rights movement and politics during the 1960s when many Evangelicals' only concern was to "save souls." He wrestles with the individual and communal aspects of salvation and considers the value of both hymns and contemporary worship songs. In the end, he advocates "holding on while staying restless" as an Evangelical.

Speaking as an academic, I did not find the book to be heavy reading, but rather patchwork autobiography in accessible prose. Yet one does not have to know Richard Mouw to appreciate his reflections -- his wisdom shines through on every page and offers hope for Evangelicals who are feeling squirmy in today's politicized climate. He concludes,

"For me, the only way to be a properly functioning evangelical is to keep arguing about what it means to be an evangelical. Restlessness in claiming that label has long been the way I have kept moving. I hope that many of us can stay restless as we hold on while exploring together whether the best way to remain faithful to the legacy is to let go of the label. . . . For the present, I am inclined to go with the second option -- working for evangelical renewal, rather than simply allowing the movement's label to be co-opted by leaders who have departed from the best of the legacy." (174)

If you share his restlessness, this book may be just the thing you need to refresh your perspective and refuel your evangelical commitment. Mouw does not suggest that we hold doggedly to the label "evangelical," but he offers good reasons to keep it for the time being.

Book Review: Ben Witherington's "Priscilla" and Paula Gooder's "Phoebe"

Two of the most recent contributions to the burgeoning collection of novels written by biblical scholars are worth reading. Historical fiction about the Bible is not a new genre. What's new is that reputable scholars, with PhD's in New Testament and an impressive array of other academic publications, are harnessing their training for this unique genre and publishing these works with academic publishers (in this case IVP Academic).

Ben Witherington III fills out the story of the biblical Priscilla, or Prisca, mentioned in Acts 18 and Romans 16. The New Testament does not tell us much about her -- she's a tentmaker and church leader with her husband Aquila, both of whom work with the apostle Paul, and mentor the young evangelist named Apollos. Witherington weaves these facts about Priscilla into a coherent narrative in which the aging church leader tells her story to her adopted daughter, who is coming of age.

Witherington's story is well researched and loaded with historical and theological insight. Each chapter begins with an excerpt from a historical document (e.g. Pliny the Younger). And yes, this novel has footnotes. Historical fiction is an enjoyable way to learn about life and culture in the first century, making history more accessible to students and laypeople. The chapters are short. The plot is believable. His interpretation of scripture and its context is plausible.

We're introduced to the apostles Peter and Paul as well as Apollos, the emperors Nero, Claudius, and Domitianus, seasons of persecution and pressure for the young church, the tension between Jewish and Gentile followers of Jesus, the gladiatorial games, and even the eruption of Mt. Vesuvius. We're given Witherington's conjecture about Paul's mission to Spain, his return to Rome, and his death -- none of which are recorded in the New Testament but are matters of great curiosity for biblical scholars. 

If I have one complaint, it is near the end of the book, as Priscilla and her daughter discuss the relationship between Jews and Gentiles. Their re-reading of Paul's letter to the Romans (chapters 9-11) is surprisingly flat. I've not read much of Witherington's voluminous contribution to New Testament scholarship, so perhaps his interpretation here is in keeping with what he has said elsewhere. For a stronger reading of that passage, see N. T. Wright's work. Still, my disappointment with this one chapter should not detract from the overall quality of the book. It remains a solid introduction to the contributions of women in the earliest churches.

Witherington's other books of this genre include A Week in the Fall of Jerusalem (IVP, 2017) and A Week in the Life of Corinth (IVP, 2012).  

Another outstanding book in this genre is Phoebe, by Paula Gooder (IVP, 2018) which reconstructs the life of the female deacon who delivered Paul's letter to the Romans. It's a page-turner and well worth reading!

How does a woman with a slave name end up delivering Paul's letter to the Romans? How does she have the means to undertake such a journey? How was she educated to the point that Paul chooses her to explain his letter? What did she think of the church in Rome? Gooder answers all these questions in a compelling way. She kept my attention from beginning to end. Friends who are not biblical scholars have enjoyed the book, too. Highly recommended. 

One of these days, biblical scholars need to start writing historical fiction on the Old Testament . . .

Foreword by Christopher J. H. Wright!

I'm so grateful that Dr. Christopher J. H. Wright agreed to write the foreword for my new book, Bearing God's Name: Why Sinai Still Matters (IVP). 

Chris Wright is the author of my all-time favorite book, The Mission of God: Unlocking the Bible's Grand Narrative (IVP) as well as many other helpful books on the Old Testament, including the just-released The Old Testament in Seven Sentences (IVP), which I plan to read soon. Wright has a special gift for making scholarship accessible to the church, and he's devoted his entire career to cultivating biblical scholarship around the globe. One book I've recommended countless times is The God I Don't Understand:Reflections on Tough Questions of Faith (Zondervan).

Wright's IVP author page gives an impressive list of published works and ministry roles:

Christopher J. H. Wright (PhD, Cambridge) is international ministries director of the Langham Partnership, providing literature, scholarships, and preaching training for pastors in Majority World churches and seminaries. He has written many books including commentaries on Deuteronomy, Jeremiah, Lamentations, and Ezekiel, The Mission of God, Cultivating the Fruit of the Spirit, Old Testament Ethics for the People of God, and Knowing Jesus Through the Old Testament. An ordained priest in the Church of England, Chris spent five years teaching the Old Testament at Union Biblical Seminary in India, and thirteen years as academic dean and then principal of All Nations Christian College, an international training center for cross-cultural mission in England. He was chair of the Lausanne Theology Working Group from 2005-2011 and the chief architect of The Cape Town Commitment from the Third Lausanne Congress, 2010.

When I first read The Mission of God, I was beginning my doctoral work on the concept of bearing Yahweh's name under the supervision of Dr. Daniel Block at Wheaton College. I found that Wright had already zeroed in on this biblical theme and explained it beautifully, but he had not connected the wider theme with the command "not to bear the LORD's name in vain" (Exodus 20:7). I'm delighted that Wright found my interpretation convincing, and that he was willing to let this project bear his name as well. It's an honor to have his partnership in introducing my new book to the world!