Best Books on Historical and Cultural Backgrounds of the Bible

Although I had already been through four years of Bible College, in seminary a whole new world opened up to me. As an undergrad I developed a deep committment to reading the Bible as literature and on its own terms, without the potential distortion of outside sources. This was a wonderful season of training for me as I became sensitive to the literary contours of biblical stories.

In seminary, under the guidance of different professors, I discovered the value of studying the historical and cultural backgrounds of the Bible. Here's why: the Bible did not drop from the sky, leather bound, with our names embossed on the cover. Reading the Bible is a cross-cultural experience. We are guests in an ancient context, where people speak other languages, where people's hopes and dreams are profoundly shaped by their own contexts, and where society as a whole operates under different values and assumptions. 

In order to be competent readers of Scripture, we must attend to the contexts in which is was written. Every passage has a literary context, a historical context, and a theological context. Neglect of any of these dimensions results in a "flat" reading. In particular, if we ignore the historical context of a passage we run the risk of distorting it. Without interrogating our own cultural lenses, we are likely to impose modern values and assumptions on the text. I see this happen all the time in class, as students encounter stories that strike them as strange.

This is why I'm particularly passionate about training students to attend to both the literary and historical dimensions of the text. We practice developing skills in narrative and poetry analysis and we also consider the historical and cultural contexts of the Bible. We live in a wonderful era in which resources are more readily available than ever before! 

Here are five resources that I find myself repeatedly recommending:

The Cultural Backgrounds Study Bible - Available in the NIV, NRSV, and NKJV translations, this full-color study Bible includes a wealth of information at your fingertips, right where you need it when reading the Bible. It is not designed as a devotionally inspiring study Bible, but a reference tool to help readers understand the cultural context of Scripture. I require it for my Bible classes so that students have a solid resource for a lifetime of study.

The Zondervan Illustrated Bible Backgrounds Commentary - This is a more extensive (and of course, more expensive) resource than the study Bible above, with full-color photographs, charts, and insightful notes on every book of the Bible. Every church library should have this resource on hand for Bible studies and sermon prep.

The Dictionary of Daily Life - This gem is a more recent addition to my library that I've already used many times. It contains an alphabetized collection of articles on aspects of daily life in ancient Israel (and the Greco-Roman world). For example, if you're studying Exodus 2, you could read articles on Bathing, Midwifery, Infanticide, and Adoption. The articles are well researched and written.

The Dictionary of Biblical Imagery - This tool is more on the literary side of things (rather than historical/cultural), but it helps with precisely those images that are unfamiliar to modern readers. For example, if you're reading along in Daniel and want to know the significance of the beasts with horns, you could read the article on "horns" in the Bible. Each article traces the use and development of a particular image across the biblical canon, with sensitivity to cultural context.

Ancient Near Eastern Thought and the Old Testament - I read this book in graduate school while taking a class on ancient Near Eastern Backgrounds with John Walton. It was immensely helpful in reshaping my imagination so that I could see what ancient people cared about. It's written for graduate students read, but even if you're not in school, if you're serious about understanding Bible backgrounds, it is well-worth your time.

If this list is two long for you, then I'd recommend this dynamic duo which should prove helpful no matter what part of the Bible you are studying: The Dictionary of Daily Life and The Cultural Backgrounds Study Bible. Both are well worth the sticker price, and both are currently on sale.

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!

Author Interview: Holly Beers, "A Week in the Life of a Greco-Roman Woman"

Holly Beers, Westmost College,
author of A Week in the Life of 
a Greco-Roman Woman (IVP)

Holly Beers is the author of the recently released A Week in the Life of a Greco-Roman Woman (IVP). Holly's book joins a growing number of works of historical fiction written by New Testament scholars. My copy is still in the mail on its way to me, but I have heard excellent things about it and can't wait to dive in. New Testament professor Nijay Gupta of Portland Seminary says, 

"I highly recommend Holly Beers’ new A Week in the life of a Greco-Roman Woman. Beers knows her ancient social context, but she crafts a nice story to bring it all to life. This is something I am going to try to use in the classroom the first chance I get!"

Holly, please tell us a bit about yourself -- where and what you teach, where you studied, what your areas of interest and expertise are. 

I'm from a small town in Minnesota and did my undergraduate (North Central University, Minneapolis) and master's (Bethel Seminary, St. Paul) work close to home. My PhD is in New Testament from London School of Theology. I teach at Westmont College in Santa Barbara, California, where the weather is beautiful but, to my sorrow, it does not snow at Christmas. My main specialties include Luke-Acts (my favorite is Acts, of course -- best book in the Bible!), the use of the Old Testament in the New Testament, Second Temple Judaism (the world of Jesus and Paul!), and New Testament ecclesiology (or: how Jesus' first followers "did church"). A growing area of interest and expertise for me is Pentecostal hermeneutics. I was raised Pentecostal and still consider that my tradition, and I am increasingly interested in how the global Pentecostal church is shaping biblical interpretation. 

How did you get connected to this project?

I met with Dan Reid from IVP (who's now retired) several years ago when he visited Westmont. He asked if I knew of the series, and I did, as I'd read Ben Witherington's A Week in the Life of Corinth. He said that they were looking for someone to write a volume on a woman's life in the first-century world. That was the beginning of this book, as I started to imagine who the woman might be and what her life would look like. 

How long did it take you to write it?

Good question. I had planned on two years, but then I was in a Vespa accident; those injuries (concussion and broken wrist) delayed me a bit. I had a draft done in about three years, I think.

What was the most challenging aspect to figure out?

I had never written a novel before, so that was rough at first. I've read probably thousands of novels in my lifetime, because that's what I do for fun, but I'd never written one. I got into the habit of praying every time I sat down to write. I'd say something like: "Spirit of God, help me. You know I've never written a novel. Write with me and through me today." Honestly, I feel like the book is really co-authored; it's me and the Holy Spirit! 

What was one of the most exciting discoveries you made as you researched?

It was exciting to learn that women's lives were probably much more varied in the ancient world than people often assume today. They were not living cloistered lives behind closed doors; that would only have been an option for the very wealthy. Most women would have had to be out and about as a practical necessity. They would have gone to the market, interacted with a variety of people, and even worked in family trades and businesses. 

Without spoiling the story, can you tell us a bit about the Greco-Roman woman who is the main character for your novel? What is her name? What is she like? What challenges does she encounter?

My main character's name is Anthia. She is strong, practical, and thoughtful. She encounters the challenges of everyday life in her world, which include mourning the death of a close friend; keeping Artemis, the patron goddess of Ephesus, happy; helping to ensure that her family has something to eat every day; supporting her extended family; managing her husband's unpredictable temperament; raising her young son; and managing her pregnancy. 

Who do you envision reading this book?

Carmen Imes and Holly Beers at SBL in 
San Diego, 2019

I've always wanted to write a book that my mom could read. She loves the Bible and cares deeply about faith, but doesn't have formal theological training (besides having me in her life). This book is really for those who want to learn more about the world of the Bible in an accessible way, and I envision those people as being both inside and outside Christian faith. I also hope scholars read it, and that it shapes their vision of the New Testament world and the way that they communicate it to their students. It would also make a good text for a classroom. 

What are you working on next?

I have a couple of projects in the works. The first is an investigation of the use of the Old Testament in some of Paul's letters. First I'm working in Colossians, then I'll head to Ephesians. I'll be writing a commentary on Colossians and/or Ephesians for a new New Testament commentary series that is geared toward serving Christians who are charismatic or Pentecostal (broadly defined), including people outside of North America and Europe. I've always wanted my scholarship to serve the church, and this opportunity is one that still surprises me and humbles me.

Thanks, Holly, for telling us about your 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.

Confronting Modern Day Slavery—closer than you think

The music was loud enough that I could feel the bass pulsing through the floor. The vocalists were captivated, joy flooding their faces. The musicians were in sync. The environment was perfect. A young worship leader, flown in from Germany, stood at the microphone with his guitar. He meant business. The room was full—college students crammed shoulder-to-shoulder, faculty, guest missionaries. It was a recipe for revival. We were standing, singing our hearts out. Some hands were raised. Tastefully-designed slides gave us the lyrics. He who the son has set free is free indeed. 

This was not where I expected to confront modern day slavery. Not here in the Pacific Northwest. Not at a Christian University. But there he was—a real slave—at the end of the row directly in front of me. He was standing along with everyone else . . . but his eyes were captive to his phone. If he had been texting, I could have understood. Relationships are important to him. Maybe he's dealing with a family crisis. But that was not the case. He was playing a game. I cringe just typing those words. I could see the handcuffs cutting into his flesh.

A few times he turned off the screen and slipped the phone into his pocket. But within 60 seconds it was out again, and he was back into his game.

I was baffled. He wasn't sitting in the back row, wasn't making any effort to hide his addiction. He was sitting on the inside aisle in full view of everyone, including this professor.

And he was not alone. At one point everyone in my row and all 8 guys in the row in front of me were on their phones. At the same time the guys behind me were snickering. I looked out across the auditorium. Those in my row seemed to be especially distracted, but I could see phones out all over the room.

During the skit.
During announcements.
During worship.
During the main message.

I wanted to stand up and cry out. I wanted to interrupt our speaker and ask for the microphone. I wanted to say Here, let me hold that for you so you don't miss out. Don't you see you are enslaved? Don't you see that you have lost the art of being human? Lost the ability to be truly present? You are going to need these skills as an employee, as a husband, as a father, as a leader, as a friend.

How did we get here? How did this tiny computer manage to become the only thing that matters? The only thing alluring enough to capture our attention? Why have we let it fragment our focus into smaller and smaller pieces until we can no longer remember what it means to sit in silence and listen? When is the last time we have sat across from someone and looked into their eyes?

From time to time students come to see me. They sit in my office and bring their toughest questions and doubts out into the light—How could a good God allow this? Why doesn't God answer when I pray? How can I be sure what I'm supposed to do with my life? The Bible makes me angry, too angry to pray. I'm having an existential crisis. I'm struggling to keep up. This is all really new to me, so I might need some extra help. These are not the students who scare me. These students are my treasure—the ones who fill my heart with hope for this generation. These students are engaging life with eyes wide open. Their yearning for answers is their sure path to success.

It's the numb ones who scare me. Those who cross campus with faces illuminated by the eerie light of their screens. It's blinding them to the chains that entangle and weigh them down. They are tired. They feel pulled in so many directions. They never have enough sleep. Never enough time to get everything done. And they don't realize that they have willingly surrendered to this life of bondage. They don't even remember what it's like to be free.

Photo credit: John Blanding for the Boston Globe

Do you remember?
Do you remember family dinners filled with conversation?
Do you remember drives in the country soaking in the view?
Do you remember watching something incredible live, without trying to capture it so you could update your status?
Do you remember feeling challenged by a live speaker?
Do you remember meeting someone in line?

Don't misunderstand me. I have a smartphone, too, and I love social media. But at some point it ceases to be a tool and becomes a slave master.

Ironically, the speaker earlier this week, AJ Swoboda, had given us a powerful challenge. We need to care for creation, he said, because creation is the most effective argument for the existence of God. To look up and see the stars far from the city lights inspires awe. To hike above the treeline puts everything in perspective. If we fail to care for this planet, we will lose the most powerful evangelistic witness we have.

And if we don't look up, we'll miss it, too.

Top 12 Posts of 2016

2016 has been deeply satisfying for me personally. This is ironic, considering the tumultuous waters we have traveled as a nation and the looming crises internationally. By the grace of God, the collective lament and angst and fear has opened doors for me to write, teach, and speak in ways that are more culturally connected than ever before. This is evident on my blog, as I've come out of my academic cave and touched on issues of race, immigration, social media, vocation, politics, death, and tough questions of the faith.

Perhaps you haven't read it regularly, and you'd like to catch the highlights. In case you blinked, my blog changed titles this year, and so did I! Here are the posts that have (mostly) generated the most hits this year. I've skipped a couple and added one of my own favorites.

On race, immigration, and politics
2/1   refugees and religious extremists -- what to do?
7/12 an open letter to people who think they're white
7/14 so you think you're white
11/7 election day encouragement

On living life fully in God's presence
4/4   learning how to celebrate
5/18 a simple path to joy, part 1 and part 2
11/2 the surprising beauty of unanswered prayer
12/7 undone by the Psalms

On finding our vocation
1/3   leaning in
4/12 lasting impressions and do-overs
7/4   perspective on cape perpetua
7/26 quilted hearts: mentoring for the long haul

Time Travel, New Testament-Style

The world of the New Testament is foreign to us -- languages, customs, religions, geography, and politics are so different from our own -- and crossing that gap can be challenging. Thankfully, two esteemed New Testament professors have made it a little bit easier for the rest of us to experience that world. Bruce Longenecker (Baylor University) and Gary Burge (Wheaton College) have each written an imaginative work of historical fiction to illuminate the New Testament.

Burge's book, A Week in the Life of a Roman Centurion (IVP, 2015) follows an officer of the imperial army, Appius, and his trusted servant, Tullus, as they are assigned to various locations around Syria and Palestine. At the end of the book, they are assigned to Capernaum and their paths cross that of a simple prophet from Galilee, an encounter that changes everything. Burge's novel is easy to read and hard to put down. The story pulled me in. Informative text boxes are placed strategically throughout the book, offering background information on 1st century practices.

Longenecker's book, The Lost Letters of Pergamum (Baker, 2003/2016), is set a few decades after Jesus' resurrection, in the Asian city of Pergamum. His main character is a Roman nobleman named Antipas whose life revolves around the acquisition of both wealth and honor and the avoidance of shame. The story itself is the collected correspondence of Antipas and Luke, who had been a traveling companion of the apostle Paul and the author of a 2-part Gospel (known to us as Luke and Acts). Luke and Antipas share a love of history and a familiarity with the Roman way of life. However, when Antipas begins reading a copy of Luke's Gospel and associating with Christians, his world begins to unravel. A surprise ending brings the book to a satisfying finish. The genius of Longenecker's book is that we encounter Jesus and his teachings through the eyes of someone at home in the Roman empire. His sophisticated tale takes a bit more effort than Burge's to engage, given the appropriately stilted style of letter-writing, but it is well worth the energy.

The two novels are exactly the same length (187 and 189 pages, respectively). Both are rooted in extensive research on New Testament backgrounds, and involve real figures such as the Emperor Domitian and Herod Antipas. Burge takes his point of departure from the New Testament stories recorded in Matthew 8:5-13 and Luke 7:1-10. Longenecker's inspiration is Revelation 2:13, and he clarifies in an appendix which points of the narrative are fictional and which are not.

Sensitive readers should be forewarned that both books are rather bloody, giving detailed descriptions of gladiatorial games, and (in the case of Burge) battle scenes. Burge also incorporates aspects of the sexual lives of his characters (with concubines and prostitutes in particular), illuminating age-old problems. I read both of these within the past week, hoping to decide which to assign for my students to read in "Gospels, Acts, and Revelation" next semester. Unfortunately, it didn't make my decision any easier! I loved them both. Which one will you read first?

9/11 and Biblical Prophecy

Fifteen years ago today I woke up in Aurora, Oregon to the phone ringing. Oma was down for a brief visit on her way to California. Eliana was less than 6 months old.

It was Dad. "Turn on the TV," he said. "A plane just hit a building."

I was puzzled. Planes crash several times a year, but this was the first time Dad had called us to turn on the news. I was thinking, "That's sad, but is it sad enough to wake me up early?"

Then, gathered around the TV, we saw that it wasn't just any building. To see the New York skyline like that, with billows of smoke pouring out, we began to wonder. "Could this have been an accident?" It seemed that to hit the World Trade Center one would have to be . . . trying. We shuddered at the thought.

The minutes ticked by and we watched live footage of the panic, as everyone but first responders raced away from the scene.

9/11 Photo (Source: https://metro.co.uk/2015/11/21/man-shot-in-paris-attacks-
had-also-survived-911-5517199/

Then, the unthinkable. We watched on live television as the second plane hit the second tower. We gasped. A sickening feeling gripped us. Horror hung in the air like the smoke now billowing from both towers. It was obvious now:

This was deliberate.
This was coordinated.
Whoever it was was attacking America.
Where would they strike next?

The answer came as the morning unfolded. Long minutes stretched by as we sat, our eyes glued to the screen.

Within 30 minutes, a plane crashes into the side of the Pentagon in Washington, D.C. Danny's mom is there in D.C. for work. We call her. She's close enough to see the smoke from her hotel window.

Another 20 minutes pass. Suddenly, the already unthinkable tragedy grows sickeningly worse: the South Tower of the World Trade Center is swallowed up by the ground before our very eyes. We watch live as it simply vanishes, leaving great billows of grey smoke.

Less than 10 minutes later Flight 93 crashes into a Pennsylvania field, killing everyone on board. While the story takes time to decipher, it is clear that this plane was headed to the White House.

Twenty minutes later the North Tower collapses into itself, leaving an aching emptiness in the New York skyline and in the hearts of every American.

"The worst day" was a barrage on our senses. It stretched credulity. We were living an apocalyptic nightmare. Oma was supposed to leave that morning to drive herself to southern California. I remember our fear -- where will they strike next? We urged her to stay another day, to wait things out and see whether it was safe. She opted to go. At 81, she had lived through WW2 and felt it was no good to sit around, anxiously waiting. She had a life to live. And so she went.

9/11 shaped us as a nation. Far from defeat, we rallied as a country and experienced unity and a singleness of purpose like never before in my lifetime. Prayer services were packed. All of us cried out to God with our grief, our questions, our hopes. Our national resolve was strong to prevent future terror attacks and eliminate their sources.

This reminds me of the Old Testament prophets.

Many people find it hard to connect with the biblical prophets because of the great gaps that separate us -- geographically, chronologically, and culturally. We're a long way from ancient Israel and Judah. We understand little about the historical and political challenges they faced. Our respective cultures are vastly different.

However, we have something in common that can help us bridge that gap. We have 9/11.

The Old Testament prophets were God's spokesmen to their own generation. They pointed out the failure of the covenant people of Israel and Judah to walk faithfully with their God, Yahweh. They announced the judgement that God had planned. And they spoke of the restoration, God's vision for a future in which divine blessings would again flow through the land.

How does this relate to 9/11? The devastation felt by the people of the northern kingdom of Israel in the exile of 722 BC and the southern kingdom of Judah in the exile of 586 BC mirrors the devastation of Ground Zero, only worse. For the people of Israel and Judah, Palestine was not only home, but it was the only home possible. God had promised it to them. It was the physical proof of their covenant relationship. When the Assyrians bore down on the Northern Kingdom and dragged the Israelites into exile, those ten tribes dissolved into the sands of history. Like the South Tower, at least 500 years of national history was swallowed alive. When the Babylonians gained the upper hand and attacked Judah in 586 BC, they decimated the temple in which God had promised to be present and the city in which God had appointed David and his descendants to rule. Exile brought an abrupt end to proper worship, legitimate kingship, and to the nationhood of God's people.

Where was God anyway? 
How could God have allowed these things to happen to his own people?
Have God's promises been annihilated? 
Has the covenant come to an end? 
What does it look like to be God's faithful followers when everything we know has changed?
How can we sing the songs of Zion in a foreign land? (Ps 137)

If we can remember how we felt on 9/11, how we were shaken as a nation and how we grieved and feared and raged and sat stunned, then we're in a position to identify with the ancient people of Israel and Judah. The prophets addressed them shortly before, during, and after the exile, when they were wrestling deeply with the meaning of the events that played out around them.

God's word to them continues to speak powerfully today — to any of us who identify ourselves as disciples of Jesus, and who are therefore members of the (re)new(ed) covenant. The prophets reveal to us the devastating consequences of unfaithfulness and God's glorious vision for restoration.

My children do not remember 9/11. Our oldest was just a baby, and the others were just a gleam in my eye. This morning we watched a video together so that they could see what I saw on that fateful morning, and so that we could wrestle together with the way it shaped our nation. My children may not have experienced 9/11, but they cannot afford to ignore it. It's part of who we are.

The same is true with all of us who claim allegiance to Jesus. We can't afford to neglect the message of the prophets, because they address the people of God at one of the most devastating and pivotal times in our history. Their story is our story. We must listen and learn.

an open letter to people who think they're white

Dear "White" America,

(That includes me.)

We have two options.

Option 1:

Go ahead, tell yourself you can be silent because "all lives matter."
Keep imagining that this is a fictional problem, created by the media to divide our country and boost ratings.
Excuse yourself from the conversation because Black Lives Matter is not inherently "gospel centered."
Assume that this is someone else's problem because you have no black neighbors and no black friends.

Option 2:

Resolve to understand what others call injustice.
Determine to listen to their cries so you can be part of the solution in some small way.
Decide that you are not content to carry on without friends of other colors.
Develop empathy by trying on other shoes.

Above all, look deeply into your own soul and be brutally honest — racism starts with me. It starts when I cross the street to avoid close proximity with someone who is not part of my "tribe." It starts when I value the lives lost in Paris more than the lives lost in South Sudan or Syria or New Orleans. It starts when I assume that someone has nothing to offer me that I need, simply because our skin tones don't match.

It's time to wake up.
It's time to listen to the urgent cries of our brothers and sisters.
It's time to recognize that there is no such thing as "white." White is no more an ethnicity than yellow or red or blue. "Caucasian" is no more scientifically defensible than "Aryan." Both terms (now abandoned by anthropologists) served Hitler's eugenics project nicely to separate "us" from "them," while a simple DNA test would reveal our common humanity. We are cousins, each created as God's image.

American history should make all of us wary of our own rationalizations and good intentions. Abolishing slavery, as important as that was, did little to rectify the disparaging attitudes toward those of African descent. When those in power decide that the exploitation of another human being is essential to the smooth operation of our economy, that certain people are better suited to menial labor and that they aren't worth educating, then it will take generations to undo the damage. Generations. The damage is still not undone.

When we consistently define people as either "white," "black," "Asian," "Muslim," or "Mexican," we betray our cultural blindness. When we perpetuate stereotypes rather than cultivate sensitivity, we compound the problem. When we speak of immigration as "infiltration" and refugees as dangerous, we foster the very fear that creates the hostile environment in which extremism takes root among the isolated and victimized. Let me say it plainly. Our extremism fosters theirs.

Can we move beyond this?
Let's not turn our backs now, when we're needed most, and assume there's nothing we can do about it.
We can all do something.
We can start by caring.

By reading this far, you've shown that you're open to option 2.
May I suggest a next step?

Read Ta-Nehisi Coates' Between the World and Me. I suspect it is the Uncle Tom's Cabin of our generation — the book that will awaken all of us who think we're white (he calls us "the Dreamers") to the plight of blacks in America. He didn't write it for us. He wrote it for his son. But if we want to be part of the solution, we need to listen in, too.

I'm no expert on dissolving racial tension or resolving the immigration crisis, but from my vantage point both are heart issues that can no longer be ignored.

Sincerely,
A Fellow "White" American

does the new NIV distort the Scriptures? - part 7

In a time where questions of gender, identity, and sexual orientation are at the forefront of public policy and public discourse, it's understandable that gendered language would be a sore spot for Evangelicals. In this last post of the series, I'd like to share the two reasons why I applaud the NIV translation committee for their decision about gender inclusive language. Both are a matter of mission.

(1) One principle that guided the CBT (for the NIV) in their revisions is the international nature of the English language. It is no longer adequate to consider only patterns of English language usage here in the United States when deciding what best communicates the meaning of the Hebrew and Greek. People all over the world are speaking English and will be using our best-selling translation. Therefore it is imperative that we consider international patterns of English use when translating the Word of God. Some of the changes in the new NIV were made in this spirit.  

While the average American over the age of 40 might be comfortable with masculine pronouns in gender neutral situations, this is not the case worldwide, as people’s first languages exhibit a variety of grammatical norms. We dare not put stumbling blocks in the way of those around the world who are encountering Christianity for the first time. If a passage is directed to everybody, not just men, then it is increasingly important that we make that clear in our translation using gender neutral pronouns.

(2) The second factor to consider is (for me) closer to home. I am raising three children in a country where it has become bad taste to use masculine pronouns to address mixed groups. In most academic institutions, Wheaton College included, the use of masculine pronouns in written assignments to refer to humankind or a person in general is actually against school policy. People are certainly entitled to their own opinions about whether this is a good thing. Every generation brings changes to the English language that grammatical sticklers will not appreciate. But the point is that this is the reality in which we live. Our children are being educated in a context where they are not hearing masculine pronouns used generically. As a result, it does not sound natural to them—instead the Bible sounds archaic or misleading. Do we want to persist in using Bible translations that are confusing to them? We are losing young people in droves because they perceive that the church is out of touch. This is one simple adjustment we can make for the sake of mission.

If I thought that the Committee on Bible Translation had sold the farm, I would not embrace the new NIV. If I thought that they had capitulated to a liberal agenda, I would not encourage individuals and churches to "upgrade" their pew Bibles. That is not the case here.

Several years ago Wheaton College created a policy on gender inclusive language. It reads,

"For academic discourse, spoken and written, the faculty expects students to use gender inclusive language for human beings."

School administrators go on to explain the missional motivation for this policy:

"The college seeks to equip students for service in the world for Christ. Students need to be ready to communicate in that world. We want our students to succeed in graduate school, in the corporate world, and in public communication, all settings in which gender inclusive language for human beings is expected and where the inability to use such language may well be harmful to the Christian witness."

For me that's the bottom line. A good English translation of the Bible must be based on solid biblical scholarship and able to communicate that biblical truth effectively to the wider culture. In my opinion, the new NIV fits the bill.

immigration reform . . . from the bottom up

"Esteemed Mr. President, 

 "My name is María Dolores, but I can't give you my last name or anybody's last name or where we live because I am not supposed to be in your wonderful country. I apologize that I am here without permission, but I think I can explain. My teacher at my new school, Mr. B., said for our first big writing project we could write anything we wanted. So I decided to write to you because I understand you are the one in charge of the United States."

So begins María's letter. Her honesty is disarming. Her letter pulls me in.

"Mr. B. came around, checking on our first paragraphs. When he saw my blank paper, he suggested I write about my family and our culture. But I am too afraid to call attention to our family being from Mexico because my classmates might turn us in. And it is not as simple as all going back to our homeland, because there is a division right down the center of our family. My parents and I are Mexicans and my two little sisters, Ofie and Luby, are Americans."

Are immigration issues too complicated to explain to children? Here's a child ready to explain it to grown-ups.

"I have seen you on the television, Mr. President, saying that you want democracy for this whole world. I sincerely hope you get your wish. But that will mean that if everyone in this world gets a vote, the majority will not be Americans. They will be people like me from other countries that are so very crowded and poor. We would be able to vote for what we want and need. So this letter is from a voter from that future when you would want to be treated as fairly as I am asking you to treat me."

María's request is simple, though fulfilling it is not.

"Please, Mr. President, let it be okay for my father and uncles to stay here helping this nice family and helping our own family back home buy the things they need. Every week, my father and his brothers each contribute forty dollars to send to our family in Mexico. This total is more than their father used to make in a whole month. He was a farmer, working from sunrise to sunset. But now he is an old man, Mr. President, as old as you are—although he looks much older. But the companies that buy corn and coffee did not pay enough for him to be able to even buy the stuff he needed for the next planting.

I know this must seem like an untruth because coffee costs so much in this country. The other day Tyler's mother took us to Burlington, and after she bought us ice creams, she stopped by a shop where all they sell is different kinds of coffees. A big cup was almost two dollars! Mr. President, please believe me that those two dollars are not reaching my family. In fact, as Tío Armando says, we have come north to collect what is owed to us for our hard work back where we came from."

The complexities of immigration reform unfold in this award-winning book by Julia Alvarez. Her story, Return to Sender, is the story of two children — a young farm boy in Vermont whose family is on the brink of losing everything, and a young girl from Mexico whose father and uncles move up North to work on that farm. These families need each other to survive.

Tyler and María are only in 5th grade, but together they face big challenges that require every ounce of courage and generosity they possess.

We need stories like these — stories that help us to see the world through someone else's eyes, stories that make us angry and yet fill our hearts with compassion we didn't know was there. The plot takes a number of unexpected turns, so to find out what happens, you'll have to read it yourself! You won't be sorry you did.

things we never knew we never knew

Wheaton College (along with just about every other school on the continent) is taking serious steps towards enhancing the diversity of the student body. President Ryken considers it one of his top "strategic priorities." A new Office for Multicultural Development is open in the heart of the campus. Programs that send students overseas for 6 months of learning in their Senior year are expanding. This year's roster of chapel speakers includes women and men from a whole range of cultural backgrounds.

But why?

Cross-cultural engagement is hard work, with a lot of potential for offenses given and received. Hurtful comments and (more often) well-intentioned but ignorant remarks make community living awkward. So why bother?

The answer is simple, really. When we only hang out with people who are just like us we fail to realize how limited we are by our own narrow perspective and experience. Those of us who are white remain oblivious to the way our race grants us privileges that others must work much harder to achieve—privileges like trust, understanding, and "fitting in." Global engagement is important because it broadens our horizons, enriches our appreciation for others, and forces us to think more deeply about how to approach the world's most vexing problems.


In the wisdom of Disney's Pocahantas, "when you follow in the footsteps of a stranger, you'll learn things you never knew you never knew." We're blind to our own ignorance until we take the time to view the world from someone else's vantage point.

Even more importantly, global engagement matters because the kingdom of God transcends geographic, political, and ethnic boundaries. We have the honor of partnering together with our sisters and brothers around the world to bear God's Name among the nations. Working together offers a more complete picture of what Christ accomplished for us on the cross. Having torn down "the dividing wall of hostility" between Jews and Gentiles, Jesus invited his followers to bring this good news of reconciliation to the ends of the earth.

The trend in missions is for missionaries from anywhere to go to anywhere, often under non-Western leadership (glory!). The trend in higher education is to "encourage women and minorities to apply" for jobs and to actively recruit students from a wide range of backgrounds. The trend in our own interpersonal relationships is often woefully behind these organizational trends. Are you ready to learn things you never knew you never knew?

solve world poverty in one simple step

Eliana and I attended a screening Friday night of a documentary produced by a team of researchers who set out to discover how to end global poverty. What they found surprised them. In every country they visited, poverty's grip could be relaxed in one generation by doing just one simple thing: sending girls to school.

Girls who go to school are healthier,
     less likely to be married before the age of 15,
          less likely to be sold into bonded labor or sex slavery,
                 and more likely to contribute to their family's earnings.
Girls who are educated grow up to become moms who make sure their sons and daughters go to school.
Children of literate moms are 50% more likely to survive past age 5!
And an extra year of education increases a girl's earning potential by 20%.

But in many countries, girls do not go to school because families cannot afford to send them or because they don't see the point. If there is money to send just one child, her brother gets to go. Far too often educating a girl is seen as a "waste of time" because her place in life is working at home (where knowing how to read and how to think are apparently unnecessary). 66 million school-aged girls are not in school today. That's fully twice as many girls as boys who are not in school.

In some heartbreaking contexts, a girl is actually forbidden to learn to read.

In a country where it's illegal not to send girls to school, this is hard for us to imagine. Women in the US not only attend school, but a great many go on to college, grad school, and beyond. Believe me, after watching this film, I do not take this privilege for granted!

If you want to be both inspired and challenged, I highly recommend Girl Rising. You can learn more at www.girlrising.com. According to a study reported by Christianity Today earlier this year, child sponsorship is the single most effective long-term development strategy. If we pair these two studies, the solution is simple. To sponsor a young girl makes schooling possible and sends a message to her family that she's worth educating. Child sponsorship can be the first step to break the cycle of poverty. So what are you waiting for? Start here.

way back when

'friend' used to be a noun
   someone tangible and here
'like' used to be a verb
a 'chat' took place in shared time
   and space
a 'post' was something solid
   driven in the ground
   unmoving
words were reliable,
   predictable,
   stable
   ink on paper,
   book on shelf
a phone was how we called home

but now
friends are virtual
   and transitory
we stare at flat screens
   instead of faces, 'liking' but not talking
and watch words fly up
   as we scroll down (like you just did)
   a moment is all they have
   to make their big impression
posts last one day
   maybe two
   before fading into forgotten history
a phone is a way to leave home
   traveling into other people's lives
hoping they are less empty
than our own

Wheaton Theology Conference 2013: Christian Political Witness

The annual Wheaton Theology Conference has just come to a close. This year's topic was Christian Political Witness. I enjoyed stimulating lectures by Peter Leithart, Stanley Hauerwas, Mark Noll, and David Gushee and a lunch discussion with retired Anglican Archbishop of Kenya, Rev. David Gitari (in conjunction with our monthly Global Theological Education Discussion Group meeting).

Leithart's message was provocative: God is never violent and never condones violence. The key to his message was learning to define violence the way the Scriptures do: "Violence is unjust and sinful use of force." Leithart called the church the "one true polity and God's main instrument against violence."

Hauerwas made us laugh, groan, and gasp with his profound analysis of the problems facing the church in America (and, yes, with his colorful language). He imagines an ecclesial alternative to power, that is, a church so convinced that "Jesus is Lord" that peaceful non-resistance is the only option. His provocative lecture concluded with these words: "I believe Christendom is finally coming to an end. . . . Let's make the most of it."

Noll spoke about the use of Scripture by Christians in politics, cautioning us that the use of Scripture does not guarantee the "Christianness" of a political endeavor. He called us to a way of reading Scripture marked by comprehensive discernment of biblical theology that takes into account cultural, contextual, and theological issues (as opposed to proof-texting). My fuller report of his lecture may be found on the Wheaton Blog.

Gushee had the delightful task of getting into the "nitty-gritty" of Christian political witness by speaking prophetically on the issues that confront the church today. He took this job seriously, addressing a whopping 10 hot issues in 45 minutes: abortion, creation care, the death penalty, modern capitalism, gay rights, guns, immigration, torture, war-making, and women's issues. His exhortation to us was clear and unequivocal: "We must remain calm and steady in engaging public and political issues, believing that the kingdom of this world will become the kingdom of our Lord and of his Christ."

These lectures should be available for viewing on the conference website in the near future, and they will be released in print by IVP later this year. In the meantime, summaries of many of the lectures will be available on the Wheaton Blog (written by Wheaton PhD students). I've just posted my notes on Mark Noll's lecture here. You can read about Gitari's lecture here. Check back for more lecture notes written by other Wheaton students. It's been a lively conversation!

rethinking Santa

I've spent the past 11 years as a parent trying to ward off Santa Claus to keep him from spoiling Christmas.

We avoid Santa wrapping paper, Santa movies, Santa ornaments, Santa decorations, and (heaven forbid) Santa songs.

Instead we put up manger scenes, celebrate Advent, and play Handel's 'Messiah,' and we run interference with our kids, trying to un-teach them everything they're picking up from friends (and teachers!) at school about Santa.

Dutch St. Nicholas and Black Peter (public domain image)

But earlier this month I read an article by a Wheaton prof that got me thinking (yes, reading is generally what changes my mind about things. Are you really that surprised?). St. Nicholas started his career as a real person (not a cartoon or a guy dressed up at the mall). He was a Christian bishop in the 3rd/4th century who had a remarkable reputation. Dr. Michael Graves says this about him: "As time passed, his name and memory were associated with a whole host of good causes: he was said to be a defender of the weak, and especially children; he was a protector of the innocent, of sailors, and of travelers generally." Not only that, but he was a defender of orthodoxy at the council of Nicea!

So, while I'm not ready to bring my children to the mall and have them sit on the lap of a seasonal employee and ask for more stuff, maybe it's time I told them about the real St. Nick. In our violent and me-centered culture, we could all use more heroes. And, if gift-giving is inspired in part by this Christian bishop from so long ago, why not say so? Someone known for his generosity is a good role model to have.

My "conversion" came too late this year to start any new traditions with the kids, but next year we'll have to think about how we can emulate the generosity and kindness of a man who lived so long ago. St. Nicholas will take his place among all the other heroes of the faith, like St. Patrick, St. Augustine, John Calvin, and Amy Carmichael. I'm sorry it took me so long.

why I'm not on Facebook

It's simple, really. I don't have time.

Doctoral study permeates every minute of my day that family doesn't (except for the few I eek out now and then to blog).

I want to be on Facebook. I love being in the loop. I love connecting with friends and family. I want to know what is happening in people's lives. Networking is what I was born to do.

But right now, I just can't.

A friend of mine has been on Facebook for some time and is now bowing out. Her reasons for leaving Facebook are worth sharing. And, to be honest, I'm glad to know at least one other person on the planet who's not on Facebook.

After graduation, I may join Facebook, at least for a while, just to reconnect with old friends. But for now, if you want to connect, this is the place. Thanks for coming to "hang out"!

Tuesday Tidbit: the power of language

"Languages are ways of 'naming' the world. We cannot enter much at all into another culture unless we learn its language, its ways of naming things and activities. One reason many of today's Americans find it hard to understand and related to other cultures and nations is that we insist everyone speak English and we fail to learn other languages. It is extremely difficult to learn another language—and it is incredibly rewarding as our eyes are opened to other people and cultures with their distinctive sensibilities and sensitivities. Learning to speak someone's name with respect is the beginning of communication and relationship. Learning languages is a fruition of this same attitude, a practice of this essential principle."

-David Gill, Doing Right: Practicing Ethical Principles, 138 (emphasis mine)


This is one reason we've encouraged Eliana (age 11) to learn Spanish. She spends 40 minutes in the morning before school, three days a week, using Rosetta Stone. She's been doing it for 3 years already. I think it's paying off. Some of her very best friends at school, six years in a row, have been girls from other cultures (Cuba, India, Ethiopia, Hawaii, Italy, Indonesia, the Philippines). When they do something she doesn't understand, she doesn't get mad at them. She comes to me and asks, "Mom, is there something I should know about ______ culture that would make her do ______?"

Music to my ears.

John Piper on interracial marriage

John Piper and I don't always see eye to eye. But I, like many others, have learned a lot from him, and I'm grateful for his ministry. His has, time after time, pointed the church to the vision of God's Glory.

Today I simply want to share a link to a wonderful chapel message he gave at Wheaton on October 3rd on interracial marriage. Piper was honest about his own racism while he was an undergraduate student at Wheaton, and during his growing-up years in the 50s and 60s. But his story includes several key moments where that racism was challenged. Now he insists that the Bible does not condemn interracial marriage, and neither should we. In his words:

"Our oneness in Christ is profound and transforms racial barriers into blessings."

"Few things - I think - are more beautiful than when a Christian couple across racial lines, overcomes every racial prejudice, every ethnic slur, every gospel-contradicting fear, and then display in a marriage the covenant-keeping commitment and love of Christ for his church. That's what marriage is for."

"Marriage is mainly displaying to the world the covenant keeping love of God between Christ and this church and this church and Christ (Ephesians 5). Dream that dream, and it will profoundly affect whom you marry."

"Christians are people who move towards justice, who move towards beauty. They don't move towards security at every point."

"Don't underestimate the challenges of marriage. . . .When it comes to interracial marriage, celebrate the beauty of it."

In the end, Piper called interracial marriage "good for the church, good for the world, and good for the glory of God."

Amen to that!

who IS here?

Some time ago I asked the question Who's Not Here? It's time to rephrase the question.

SIM, the mission agency we joined 10 years ago now, has been working in Africa for more than a century, and has since expanded into South America and Asia through mergers with other mission agencies. The original founders of SIM wanted to break ground in new territory, so they headed to the interior of Africa, then know as "the Soudan," to reach the unreached with the gospel of Jesus Christ. Since no agency was willing to send them to such a remote location, they started their own and called it "Soudan Interior Mission." Beginning in what is now known as Nigeria, these three brave men attempted to go where no (white) man had gone before. Only one of them survived the first expedition, but dozens and then hundreds of missionaries answered the call and have been following in their footsteps ever since. Today nearly 2000 SIM missionaries are serving around the world.

SIM has accomplished amazing things in its history, but nothing is more exciting (to me!) than what is happening right now. For the first time in SIM's history, we will be led by an African. Who better to help us think strategically about reaching non-Westerners than a non-Westerner? Dr. Joshua Bogunjoko has been unanimously nominated to take over as International Director of SIM next summer. He is well-educated, with years of experience in mission work and mission leadership, and he is Nigerian. But most importantly, he is a humble man of God.

We had the blessing of an hour of fellowship with Joshua last week in our home. When we asked him his "agenda" or "goal" for SIM, we were struck by his desire to listen. His wisdom and experience will serve our mission well, but he is no bulldozer. Joshua exudes humility and gratitude.

His appointment to this role is evidence of a deep transformation in the way SIM missionaries think about missions. It's not US and THEM, but WE. We're moving from PATRON to PARTNER, and from SUPERIOR to SERVANT. No doubt parochial attitudes persist in all of us, but we're watching with joy as Howie Brant's vision for SIM to send missionaries "from anywhere to anywhere" is becoming a reality. We now have Latinos serving in India, Ethiopians in Sudan, Filipinos in Mongolia . . . and Nigerians in the USA. Glory!

While we're counting noses, I have to say I was delighted this week with the first meeting of the Global Theological Education Discussion Group at Wheaton. I'm part of the leadership team for this informal group this year, where we invite knowledgeable speakers to help us think more deeply about the task of theological education around the world. In the past most of the attendees have been (white!) PhD students, but yesterday we had 6 new (non-PhD) faces around the table, and only one of them was white. Students from Indonesia, India, Korea, and Brazil enriched our conversation as we considered the place of spiritual warfare in a theological curriculum. Wheaton is making a concerted effort towards greater diversity, and it shows.

Globalization is something of a fad right now, but I must say it's one of the best fads I have ever seen. Long may it live, and transform the way we think, talk, and live.

After all, this is a small world, and we're in this together.