Christianity – Page 16 – Like An Anchor

With The Sound of Trumpets

16 September, 20234 December, 2025Marissa

We begin this year’s fall holy days today (Sept. 16, 2023) with Yom Teruah, the Day of Trumpets (also called Rosh Hoshana). When I think of this holy day, one of the things that comes to mind is a choir song called “With The Sound of Trumpets” that I’ve sung a few times over the years when I was involved in church choirs. It’s a majestic, beautiful song based on passages in 1 Thessalonians and Revelation that describe Jesus returning to earth with trumpet blasts.

The Day of Trumpets is probably the holy day that we know the least about. In Leviticus 23, where God outlines all the holy days for Moses and the people of ancient Israel, He simply says this: “Speak to the children of Israel, saying, ‘In the seventh month, on the first day of the month, there shall be a solemn rest for you, a memorial of blowing of trumpets, a holy convocation. You shall do no regular work. You shall offer an offering made by fire to Yahweh’” (Lev. 23:23-25, WEB). The word “trumpet” or “horn” actually doesn’t appear in the Hebrew. It could more literally be translated “a memorial of loud blasts,” though horn/shofar sounds are what is likely being referenced (NET footnote). The word teruah can include battle cries, shouts of alarm or joy, and blasts of trumpets (BDB H8643).

Numbers adds a little more detail to the instructions for Day of Trumpets, but most of that is focused on the burnt offering and grain offering associated with the holy day. Each of the holy days had specific offerings/sacrifices connected with them. For Trumpets, it was “one young bull, one ram, and seven lambs one year old without blemish” for the burnt offering, each accompanied by a grain offering of “finely ground flour mixed with olive oil.” Then, there was “one male goat for a purification offering to make an atonement for you.” And since Trumpets always falls on the first day of the seventh month in the Hebrew calendar, all this was “in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord” (Num. 29:1-6, NET).

But what about for us, the New Covenant church of God? We should still keep the days that God made holy, because they are important to Him (i.e. they are God’s holy days, not belonging to a single group or time) and because Jesus and His first-century followers kept these days (see “Top 5 Reasons for Christians to Keep God’s Holy Days” and “What Are God’s Holy Days and Why Would We Care?“). However, the sacrifices and offerings in the temple aren’t for us today–Jesus’s perfect sacrifice means there’s no more need for burnt offerings (Heb. 7:26-27; 9:23-10:12). For us, that just leaves, “On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you” (Num. 29:1, NET).

Image of angel statues with trumpets overlaid with text from Leviticus 23:24-25, NET version: “In the seventh month, on the first day of the month, you must have a complete rest, a
memorial announced by loud horn blasts, a holy assembly. You must not do any regular work, but you must present a gift to the Lord.” — Image by LoggaWiggler on Pixabay

What Do We Do on the Day of Trumpets?

Aside from the burnt offerings God told Israel to make for each holy day under the Old Covenant, there are three details about the Day of Trumpets that we learn in Leviticus and Numbers.

This day is “a complete rest” (Lev. 23:24, WEB) when “You must not do your ordinary work” (Num. 29:1, WEB). In other words, it is a Sabbath (the Hebrew word shabbâthôn appears in Leviticus).
The Day of Trumpets is “a holy assembly” (Lev. 23:24; Num. 29:1, WEB). In Hebrew, this phrase is qôdesh miqrâ’, a meeting time that God has called and which He makes holy.
This miqra is “a memorial announced by loud horn blasts” (Lev. 23:24, WEB); “it is a day of blowing trumpets for you” (Num. 29:1, WEB). The word translated “loud horn blasts” and “blowing trumpets” is terû‛âh.

In my experience among Sabbath keeping groups, we’ve got the “holy assembly” part down. Every group I’ve attended with has a church service on Day of Trumpets, when we gather as an assembly of believers. Most of us have the Sabbath part down pretty well, too, though I’ve met some who don’t treat this as a day of complete rest. The trumpets part is a little more sporadic; the only group I attended with that consistently blew shofars and shouted with joy on Day of Trumpets was a Messianic group.

I’m consistently puzzled by why it’s not a standard practice among sabbath keepers to blow shofars or trumpets on the Day of Trumpets. I’ve been told that this was just “for Israel” and not us, but we call ourselves spiritual Israel (see Rom. 11) and say that we inherit other parts of the covenant God made with them (though on a higher, spiritual level) so I’m not sure why this would be an exception to that.

Image of a boy blowing a shofar overlaid with text from Psalm 81:3-4, WEB version: "Blow the trumpet at the New Moon, at the full moon, on our feast day. For it is a statute for Israel, an ordinance of the God of Jacob." — Image by Ri Butov from Pixabay

Charting the Festival Days

I’ve been thinking a lot recently about a study I did five years ago examining the different Hebrew words for the days that God calls holy to Him. In English, Bible translations might use words like “feast,” “festival,” “assembly,” or “convocation” to translate a few different words, and it’s not always consistent between different translations. This can muddy our understanding of the holy days and the distinctions in how God speaks about them.

For example, we often call all the holy days “feasts” and speak of “Feast of Trumpets” or “Feast of Tabernacles.” But of those two, only Tabernacles is a chag (feast or festival) in Hebrew. Trumpets is a day, yom. Both are mo’ed (appointed seasons). Trumpets and the first day of Tabernacles are miqra (convocations), but not the other six days of Tabernacles (though they’re still part of the chag). The eigth day of/after Tabernacles is a mo’ed, miqra, and atserah (solemn assembly). The only other atserah is the last day of the Feast of Unleavened Bread. We can lose track of these nuances in English.

To help myself keep track of and compare the Lord’s holy times, I made a chart. It lists all the days/observances outlined in Leviticus 23, with extra details drawn from other parts of the Torah, and notes on times the days show up in the New Testament. Here’s a copy of that chart if you’d like to download it:

Mo’ed of the Lord Download

Looking For The Lord’s Coming

Image of someone standing on a beach blowing a shofar with the blog's title text and the words "Observing God's holy days deepens our understanding of His plan. This year, I'm praying Day of Trumpets will reignite my eager anticipation for Jesus's return." — Photo by Megs Harrison on Unsplash

For the spring holy days, it’s easy to find the parallels between Old and New Covenant. Passover pictured God delivering Israel from Egypt, and now it also pictured Jesus giving His life to deliver us from sin. Paul talks about how the Feast of Unleavened Bread pictured putting sin our of our lives and the way to keep the feast on a spiritual level as New Covenant Christians. According to Jewish tradition, Pentecost is the day that God established the Sinai covenant with Israel and delivered the Ten Commandments, then in the New Testament that’s the day He gave the church the Holy Spirit.

The fall holy days are a little less clear; they haven’t been fulfilled yet and Jesus hasn’t explained them to us as clearly as he did the ones connected with His first coming. Traditionally in the churches I attend, we’ve linked the Day of Trumpets with Jesus Christ’s second coming. We also say Atonement pictures God’s triumph over Satan (partly fulfilled by Jesus’s sacrifice), and Tabernacles pictures the millennium spoken of in Revelation and by the prophets. I think those assumptions for what these holy days picture seem reasonable and scripturally supported (but I still like to point out, for accuracy’s sake, that these links aren’t stated directly in the Bible).

Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope. For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians.For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who are left will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. Therefore encourage one another with these words.
1 Thessalonians 4:13-18, NET

Trumpets and loud shouts are consistently linked with the events of Revelation leading up to Jesus’s return and with His second coming to earth (e.g. the seven trumpets of revelation and shouts of “hallelujah” and of warning). While there are arguments about the timing for all this and how it might line-up with holy days, the main thing we should notice is that Jesus is coming back. Like the virgins in Jesus’s parable, who didn’t know exactly when the bridegroom would return and waited for a shout to signal His arrival, we’re also waiting and listening for His return.

As we observe God’s holy Day of Trumpets this year, I pray that our hearts will be attuned and open to what He has to teach us through His special holy days. I pray we’ll reignite our anticipation for Jesus’s return, reminding ourselves that the future God promises us is a wonderful one. Sometimes, I think we can forget how great God’s plan is. We either get discouraged by how bad things are in the world today, or we get so used to it and complacent that we don’t really long for Jesus’s return. But Paul writes that even creation itself eagerly awaits the return of Jesus and our transformation as God’s children (Rom. 8:18-25). We can take comfort in God’s good plan for our future, and we should feel excitement about the prospect of our bridegroom-king returning.

Featured image by StockSnap from Pixabay

Song Recommendation: “With The Sound of Trumpets“

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Approaching God’s Kingdom Like A Child

9 September, 20238 September, 2023Marissa

You know that story from the gospels where Jesus welcomes children to Him and blesses them? And the other one where he calls a child to Him and tells His disciples they must become like children?

Those are some of the most familiar stories from the gospel accounts. And if you spend much time in church, listening to messages online, or reading Christian blogs, articles, and books then you’ve likely heard someone talk about the child-like faith that these stories teach us. We need to believe like little children, we’ve learned, who trustingly accept what God tells us.

I’ve been reading a book called Misreading Scripture with Individualist Eyes: Patronage, Honor, and Shame in the Biblical World by E. Randolph Richards and Richard James (click here to read another post inspired by that book). They have a different reading of the moment where Jesus calls a child to teach His disciples a lesson. It surprised me a little, so I wanted to take another look at these two moments. When we read closely, we realize that while these events might teach us lessons about faith, Jesus highlights a different focus for what we’re supposed to learn.

Who is the greatest?

Matthew and Mark both record a moment when Jesus used a child to teach His disciples a lesson. The disciples had a question about who would be the greatest. In Matthew’s account, they directly ask, “Who is the greatest in the kingdom of heaven?” (Matt. 18:1, NET). In Mark’s account, Jesus “asked them, ‘What were you discussing on the way?’But they were silent, for on the way they had argued with one another about who was the greatest” (Mark 9:33-34, NET). It seems likely this was the same incident (both conversations happen after arriving in Capernaum [Matt. 17:24; Mark 9:33]), just with different levels of detail recorded by Matthew and Mark.

He called a child, had him stand among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. And whoever welcomes a child like this in my name welcomes me.”
Matthew 18:2-5, NET

After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” He took a little child and had him stand among them. Taking him in his arms, he said to them, “Whoever welcomes one of these little children in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
Mark 9:35-37, NET

Often when I hear people discuss this verse and the other story (which we’ll look at in a moment), they say something like, “Jesus tells us to be like little children, so let’s ask ourselves, what are children like?” Then we talk about things like innocence, accepting faith, and trust in the Father. But Jesus isn’t talking about faith, at least not directly. He directly states that He’s talking about humility (and, to be fair, I have also heard teachers point this out). Often, though, we seem to read over this point.

In our culture, we value a child’s simple faith, believing without facts. Aside from the questionable value of believing without facts, the passage isn’t about faith. It is about seeking status and honor. The disciples were arguing about who is greatest, and Jesus urges them to become like children, who are not concerned with worldly status. … Jesus doesn’t mean to “have simple faith” but to show a lack of concern about seeking status.
Misreading Scripture with Individualist Eyes, Richards and James, p. 137

I’m not quite sure where the idea that this passage is about simple faith came from. For one thing, children are curious; they question everything (as anyone can attest who’s fallen into a cycle of “why?” questions when speaking with a child). For another, Jesus very clearly says this lesson is about humility. If you want to be the greatest, then you need to stop worrying about your status and embrace childlike humility. That’s what we’re supposed to learn from this story.

Image of a little girl skipping overlaid with text from Matthew 18:1-4, NET version: At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”
He called a child, had him stand among them, and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! Whoever then humbles
himself like this little child is the greatest in the kingdom of heaven." — Image by Jupi Lu from Pixabay

Receive the Kingdom Like A Child

There is one other story where Jesus calls children to Him and then teaches His followers a lesson. Maybe the idea that this is about faith comes from that other story. Matthew, Mark, and Luke all record this account. We’ll read Mark’s to start (it’s similar to Matthew’s, but just a little more detailed).

Now people were bringing little children to him for him to touch, but the disciples scolded those who brought them.But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these.I tell you the truth, whoever does not receive the kingdom of God like a child will never enter it.” After he took the children in his arms, he placed his hands on them and blessed them.
Mark 10:13-16, NET

Once again, Jesus doesn’t mention faith. He does mention receiving “the kingdom of God like a child,” though. Receiving God’s kingdom involves faith (i.e. active trust in God that results in loyal actions), but once again the context can give us more information about the specific lesson Jesus is teaching here.

In two gospels accounts, the lead-in to this event involves people questioning Jesus about Moses’s writings on divorce (Matt. 19:3-12; Mark 10:2-12; Luke records only a shortened version of Jesus’s answer to this question in Luke 16:18). That doesn’t seem all that relevant for the topic of receiving God’s kingdom like a child. Luke, however, prefaces this event by recording one of Jesus’s parables.

He also spoke this parable to certain people who were convinced of their own righteousness, and who despised all others.“Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed to himself like this: ‘God, I thank you that I am not like the rest of men, extortionists, unrighteous, adulterers, or even like this tax collector. I fast twice a week. I give tithes of all that I get.’ But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. Jesus summoned them, saying, “Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these. Most certainly, I tell you, whoever doesn’t receive God’s Kingdom like a little child, he will in no way enter into it.”
Luke 18:9-17, WEB

In Luke’s gospel at least, the context once again is humility. Stop thinking so much of yourself or how you compare to others and be more like a child. We need to get out of our own way. God’s kingdom belongs to those who come to Him with humility, more focused on their relationship with Him than on any worldly concerns like one-upping your neighbor.

Image of two little boys playing overlaid with text from Matthew 19:13-15, NET version: Then little children were brought to him for him to lay his hands on them and pray. But the disciples scolded those who brought them. But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” And he placed his hands on them and went on his way. — Image by Hai Nguyen Tien from Pixabay

From My Youth

The lesson Jesus teaches about receiving God’s kingdom like a child is reinforced by a conversation Jesus has with a wealthy, important young man immediately after blessing the children. This conversation is recorded in all three gospels (Matt. 19:16-30; Mark 10:17-31; Luke 18:18-30). This young man comes to Jesus asking a question we can all relate to, “What shall I do to inherit eternal life?” (Luke 18:18, NET) Jesus tells him to do God’s commandments, and the man counters, “All these things I have observed from my youth. What do I still lack?” (Matt. 19:20, NET).

I relate to this question a lot, particularly in Matthew’s account with the addition of “what do I still lack?” I grew up in church and never left. I certainly haven’t been perfect, but I’ve worked to keep God’s commands from my youth and repented of the (many) times I slipped. I know there’s plenty of perfecting and growing that I need to do. But sometimes it would be nice for God to clearly tell me, “Hey, here’s what you really need to keep working on.”

Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.”

But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. Jesus looked around, and said to his disciples, “How difficult it is for those who have riches to enter into God’s Kingdom!”
Mark 10:21-23 NET

Sometimes we ask a question about ourselves and discover we don’t really want to know the answer. For this specific young man, Jesus told him he needed to let go of all the stuff he was holding on to, give it away generously, and follow Jesus alone. We don’t know if the young man ultimately heeded Jesus’s advice or not, but based on the fact that he walked away sorrowful it seems that he chose his earthly riches over the kingdom of God.

Now remember, we’re reading this in the context of Jesus saying, “whoever does not receive the kingdom of God like a child will never enter it.” Matthew, Mark, and Luke all expected their readers to go straight from one story to the other. And I suspect they wanted us to notice overlapping themes and lessons. Jesus told people they needed to be more like children. Then this young man comes to Jesus, Jesus tells him to keep the commandments, and the man says he’s been doing that since he was a youth. In other words, since he was a child. But now he knows there’s something missing, and Jesus told him what it was. At some point, he’d started trusting his riches rather than following God.

The disciples were amazed at his words. But Jesus answered again, “Children, how hard it is for those who trust in riches to enter into God’s Kingdom! It is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.”

They were exceedingly astonished, saying to him, “Then who can be saved?”

Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.”
Mark 10:24-27, NET

Image of two little girls playing overlaid with text from Ephesians 5:1-2, NET version: Therefore, be imitators of God as dearly loved children and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. — Image by StockSnap from Pixabay

One-Downmanship

In the one story where Jesus teaches a lesson using a child as an example, He’s correcting His disciples for wanting to be the greatest. In the next, He stops His disciples from trying to exclude children and says the kingdom belongs to those like them. For this latter story, all three gospels recording the story immediately move into Jesus’s conversation with a young man who kept the commands from his youth but now trusts in his riches. And in Luke’s account, this all comes after a parable about “people who were convinced of their own righteousness, and who despised all others.”

Taken together, we can start to see patterns emerging from the lessons Jesus teaches. We learn what it means to God for His children to be child-like in a positive sense.

Children (typically) don’t care about status. They don’t look down on others for not being righteous enough. They don’t trust in riches to save them. That’s what we’re to learn from and emulate in children. And, it turns out, that’s one of the lessons Jesus modeled as well.

In his death on the cross, Jesus didn’t consider defending his status something of importance. This is not a repudiation of honor. Note that God honors Jesus for having this value (Phil 2:9). Jesus is modeling a new value: one-downmanship. The world values one-upmanship and honors those who pursue it. The world thinks about who should submit to me. The Christian message is to ponder to whom should I submit. Rather than thinking of those under my authority, we should be only thinking of those under whose authority I am.
Misreading Scripture with Individualist Eyes, Richard and James, p. 172

The way Richards and James phrase this really struck a cord with me. Sometimes (and I say this to my shame), I struggle with feeling like my writings (and me) don’t get the attention they “deserve.” I want to be more important and be recognized for my work. But that’s not the right attitude. That’s not how the children Jesus used to teach His disciples acted, that’s not how Jesus told His people to act (Mark 12:38-40; Luke 14:7-11), and that’s not how Jesus acts or thinks.

Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy,complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.Each of you should be concerned not only about your own interests, but about the interests of others as well.You should have the same attitude toward one another that Christ Jesus had,

who though he existed in the form of God
did not regard equality with God
as something to be grasped,
but emptied himself
by taking on the form of a slave,
by looking like other men,
and by sharing in human nature.
He humbled himself,
by becoming obedient to the point of death
—even death on a cross!
As a result God highly exalted him
and gave him the name
that is above every name,
so that at the name of Jesus
every knee will bow
—in heaven and on earth and under the earth—
and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.

So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence,for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God. Do everything without grumbling or arguing, so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world.
Philippians 2:1-15, NET

Image of two children walking down a path with the blog's title text and the words "Jesus used children as examples to teach us the humility needed to participate in His church and kingdom." — Image by Joshua Choate from Pixabay

We shouldn’t be concerned about how other people see us, about our status compared to others, or one-upping people around us. Rather, we should focus on using the gifts God has generously given us to serve others in Jesus’s body, the church. If there was ever anyone with the right to lord it over other people, it would have been Jesus, but He did just the opposite. He humbled Himself in service, and it’s His example that we’re supposed to follow.

You’ve probably read Philippians 2:5 before as, “Let this mind be in you, which was also in Christ Jesus” (KJV) but the NET and several other modern translations correctly capture that Paul’s emphasis in this passage is on mimicking Jesus’s attitude toward other people. (For a thorough scholarly analysis of this verse, see Participating in Christ by Michael J. Gorman, where he proposes the translation, “Cultivate this mindset–this way of thinking feeling, and acting–in your community, which is in fact a community in the Messiah Jesus.”) Paul is pointing out that the way God’s people behave in community is vastly different than how people in the world act. Instead, they behave like Jesus who submitted Himself to the Father’s authority, died a humiliating death to pay the penalty for our sins, and told His followers to have the mindset of little children.

Humility is a vital character trait for people who want to be in a relationship with God, for “God opposes the proud, but he gives grace to the humble” (James 4:6; 1 Peter 5:5, NET). In Greek, “oppose” is translated from antitassomai (G498), which means “to range in battle against” (Thayer). If we’re proud and arrogant, then we’re enemies of God rather than loving children. But if we’re humble, then we’re going to focus on the right things. We’ll come to Jesus and relate to our brothers and sisters in the faith like little children.

Featured image by Pexels from Pixabay

Song Recommendation: “Who You Say I Am” by Hillsong Worship

Could I interest you in a free book?

2 September, 202331 August, 2023Marissa

I have some good news and some bad news.

The bad news is there’s no blog post this week.

The good news is I have a whole book for you!

I finally heeded all the “you need to have an email newsletter” advice I’ve been reading for years (which was reinforced in an online writers’ summit I attended last week). Now, the only newsletters I subscribe to are the ones from authors who give you a free book when you sign up so you can get a feel for their writing style before you decide if you want to buy a book from them. So I took the very first book I published in 2015, revised, updated, and reformatted it, and I’m giving it away to everyone who signs up for my newsletter.

The editing and reformatting was a little more involved than I’d expected, which is why I didn’t have time to work on a regular blog post this week. I’m hoping the free book will make up for that 🙂 Even if you’ve read this one before, I updated enough that I think it’d be worth your time to redownload it (assuming you liked what you read).

Subscribe to my newsletter and receive “God’s Love Story” free

Why a newsletter?

Newsletters help creators keep in touch with people more reliably than social media. If you follow me on Facebook or Pinterest, for example, you probably won’t see all of my posts just because of how the algorithms work. A newsletter will also make it easier for me to share life updates, publishing info, and free resources, giveaways, and discounts. Plus, if any of you want to get in touch with me all you have to do is click “reply” to the email and you can write me a note.

I don’t want to clutter up your inbox, so my plan is to send out two emails a month (or every other week). You’ll get three emails pretty close together right after signing up so we can get to know each other and I can make sure you get your free book, then the frequency will drop down to every two weeks. If you’re subscribed to this blog by email, you’ll still receive weekly emails when I publish a new blog post; the newsletter is separate from that.

Thanks for reading (and thanks if you decide to sign up!). I look forward to hearing what you think of God’s Love Story.

Featured image by Tumisu from Pixabay

Reading the Bible Like It’s A Story You Love

26 August, 202314 May, 2024Marissa

One of the major turning points in my life involved taking a class on the English Bible as literature in my second semester of college for my undergraduate degree. The English Bible class helped me realize I can study the Bible as a scholarly project, I can defend my faith intelligently to other people, and how deeply the Bible in translation influenced the Western literary tradition. It also (along with a Shakespeare class and, more significantly, the Shakespeare professor) helped inspire me to pursue an English degree.

The Bibles that we read in English support this type of scholarly work. The format of pretty much every Bible you can pick up is designed for study and reference. “The addition of chapter breaks in the 13^th century and verse numbers in the 16^th century” made the standard Bible format “fragmented” into tidbits for cross-referencing different sections and pulling out isolated passages to preach about (“Three Bad Ways We Read the Bible and Three Tips to Improve“).

This is very different from the way we read most books. The only books that typically have similar layouts, references, and annotations are scholarly publications of texts like Shakespeare’s plays or The Iliad. This makes sense in some ways; the Bible is an ancient text and modern readers benefit from notes explaining context. But if you ever had to read a scholarly edition of a literary work, you probably realized that the notes and layout can also get in the way of your reading. For example, by the time you figure out what’s going on with Shakespeare’s language, you might have lost the plot thread.

In contrast, books that we read for enjoyment rarely have cross references and notes. Even non-fiction that is properly cited tucks the notes away in discreet footnotes or endnotes. Fiction may use glossaries at the back for historic context and pronunciation guides, but there’s rarely anything to interfere with the text itself. These books are designed for immersive reading. You can even read older texts immersively if you familiarize yourself with the writing style. For example, when I first started reading 17th and 18th century English literature, I read the introduction and all the notes. Now that I know more about the historical context and the language the writers used, though, I just dive right into the story.

What if we could read the Bible that way? Like it’s a story that we’re eager to lose ourselves in, without verse numbers and center notes getting in the way?

For context, when I say “story” I mean “an account of people and events, real or imaginary.” I am not suggesting that the Bible is fictional when I say that it is written as a story. I mean that this book has a narrative structure. More specifically, there are several metanarratives (overarching stories or big themes) that you can see when reading the whole Bible. I write about one, “A Story of Battle and Victory,” in my new Armor of God Study Guide. We have a harder time seeing those narrative themes if we’re only reading isolated chunks of the Bible.

Bible reading rates are shockingly low among Christians. Part of this is lack of time, but part is also because we’re not sure how to read it or we don’t really want to (more on this later, with data). And when we do read it, often we go to specific parts that make us feel better or which we think will offer guidance when we’re making decision.

The Bible is a book we can turn to for comfort and it does contain vitally important instructions, but it’s not just an instruction manual, a list of laws, or a collection of reassurances. The Bible is how God tells us about Himself, and when we read the whole thing together, we see He’s revealing Himself through a story with central themes of creation and redemption, love, building a family, and founding a kingdom. And I think maybe if we realized that, it would be easier to read the Bible more.

Image of ___ overlaid with text from Romans 15:4, WEB version: “For whatever things were written before were written for our learning, that through perseverance and through encouragement of the Scriptures we might have hope.” — Image by Ben White from Lightstock

How Jesus Read The Bible

In Jesus’s time, if you wanted to read the Bible you’d have to go to a synagogue and unroll scrolls (assuming you were one of the people allowed to touch those scrolls). There weren’t chapter and verse breaks; only breaks between books. Scripture text was meticulously copied by hand and, as the text is sacred, great care was taken not to introduce mistakes into the text (“The Torah Scroll: How the Copying Process Became Sacred“). The lengthy copying process meant that owning a copy of scripture was out of reach of most individuals or families. Synagogues had copies that rabbis could read aloud to people. We can see an example of reading this type of scroll in the gospels.

Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me,
because he has anointed me to proclaim good news to the poor.
He has sent me to proclaim release to the captives
and the regaining of sight to the blind,
to set free those who are oppressed,
to proclaim the year of the Lord’s favor.”

Then he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on him. Then he began to tell them, “Today this scripture has been fulfilled even as you heard it being read.”
Luke 4:16-21, NET (bold italics a quotation from Isa 61:1-2a)

Jesus hadn’t memorized that He’d need to turn to Isaiah 61 to read this verse. He was familiar enough with the whole scroll of Isaiah that He knew were to find this part within a much larger passage near the end of the scroll. And He didn’t only know where to look up passages and read them; He had large sections of scripture memorized. Just in the recorded gospels, we have evidence of Jesus quoting from “parts of the Scripts from all of the books of Law, most of the prophets, and some of the Writing – altogether 23 of the 36 books of the Modern Hebrew Bible” (Evans, 2006b, quoted in Metsämuuronen, 2019). It’s very possible that He had the entire Torah and large portions of the rest of the Old Testament (if not the whole thing) committed to memory.

Most of Jesus’s students and listeners were also Biblically literate, and when He referenced one part of a scripture they likely filled in the context automatically. Jewish children of the day grew up steeped in their religion, keeping the Sabbath and laws, learning from their parents, and frequently hearing scripture. Boys and girls started formal schooling around age six, and likely knew how to read before that (Metsämuuronen, 2019, “How Jesus Learned the Scriptures?”). Everyone learned Torah up to age 13, but only the most accomplished (male) students would go on to deeper studies with rabbis. It’s very likely that Jesus wasn’t one of the students chosen for advanced education since “the Jewish leaders were astonished” by the way He taught “and said, ‘How does this man know so much when he has never had formal instruction?'” (John 7:15, NET).

We don’t really have anything equivalent to this type of learning today. We’re so used to being able to look things up in books or on our phones that we don’t memorize much information. But imagine if you’d spent seven years of your childhood studying the first five books of the Bible. You’d know them as well as you know colors, shapes, multiplication tables up through 10, how to put a sentence together in your native language, and the controls for your favorite video game.

Image of clasped hands resting on an open Bible overlaid with text from Jeremiah 31:33-34, WEB version: “But this is the covenant that I will make with the house of Israel after those days,” says Yahweh: “I will put my law in their inward parts, and I will write it in their heart. I will be their God, and they shall be my people. They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their least to their greates." — Image by Jantanee from Lightstock

Balancing Bible Reading and Bible Study

To be clear, I’m not saying it’s wrong to study the Bible in sections or by topic. In fact, since the Bible is such a big book, having center cross-references can help us appreciate the connections between different parts of scripture more easily. The chapter and verse numbers make it much easier for people to make sure they’re on the same page (quite literally) when having a Bible discussion, or for someone to follow along with and double-check a teacher. I usually choose to study the Bible thematically/topically, and I share those studies here.

One of the primary ways I relate to the Bible (e.g. my spiritual temperament) is intellectually. But I also sometimes wonder if I approach the Bible too academically and lose touch with the wonder of being in a relationship with God. That’s another aspect of my spiritual temperament: worshiping God with contemplation and adoration. The reference/study format for Bibles doesn’t really support that sort of immersive, story-reading Bible interaction, though.

Several years ago, a Kickstarter caught my eye. “Bibliotheca is an elegant, meticulously crafted edition of the Bible designed to invite the reader to a pure, literary experience of its vast and varied contents,” without any verse numbers or chapter breaks (bibliotheca.co). It was far outside my price range at the time and so I did not back the Kickstarter, but I desperately wanted to. I was reminded of that this past week when I read “Three Bad Ways We Read the Bible and Three Tips to Improve” on Tyndal.com. This article suggests using “a reading Bible” rather than a study Bible, finding a reading group so you’re not studying in isolation, and establishing a “reading rhythm” so you’re regularly reading the Bible.

This article recommends the Immerse Bible, which I was excited about at first but not so much after I checked up on the NLT translation by reading several chapters of Romans (my favorite book to look at when checking the quality of a translation). I think I’ll stick to the Tree of Life version as my reading Bible. The print copy I have still has chapter and verse numbers, but the verse numbers at least are minimized to reduce their impact on the text. Maybe someday I’ll try out Bibliotheca or find another reading Bible I like.

I think it’s important to balance reading straight through the Bible as if it’s a story you love so much you can’t put it down, and studying the Bible deeply like it’s the most important academic research you’ve ever done. By reading through the whole Bible, you gain vital context and the overarching stories/themes. By studying the Bible carefully and reading supportive texts, you can learn historical context, what the words used originally mean, and deepen theological understanding. Both support you in deepening your understanding of the scriptures that God breathed into existence and that He uses to teach us about Himself, what He expects of us, and how He relates to His people.

But evil people and charlatans will go from bad to worse, deceiving others and being deceived themselves.You, however, must continue in the things you have learned and are confident about. You know who taught youand how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.
2 Timothy 3:13-17, NET

The Bible is without doubt the most important book ever written. As followers of God, we’re blessed to know how important this book is and that the text comes straight from Him (through human writers, copiers, and translators). And yet, many people calling themselves Christians aren’t reading the book very much or at all.

Engaging With Something Epic

Image of a man reading a Bible with the blog's title text and the words "I think it's important to balance reading straight through the Bible as if it's a story you love so much you can't put it down, and studying the Bible deeply like it's the most important academic research you've ever done." — Image by Creative Clicks Photography from Lightstock

According to the Pew Research Center, about 63% of Americans currently identify as Christians (“How U.S. religious composition has changed in recent decades“). Yet according to the American Bible Society’s 2023 State of the Bible report, only 39% “of Americans said they used the Bible three or more times per year” (“State of the Bible 2023,” p. 6). Three or four times a year isn’t all that much. For more frequent users, “about 63 million American adults (24%) use the Bible—on their own, outside of a church service—at least once a week” (“State of the Bible 2023,” p. 7). Assuming most of the Bible-readers also identify as Christian, that means less than half the Christians pick up their Bibles at least once every week.

Interestingly, when American Bible Society’s survey asked people if they wanted to read the Bible more, 52% said “yes” (“State of the Bible 2023,” p. 12). When asked what challenges kept them from Bible reading more, relatively few said the layout was difficult or that they found the stories confusing (“State of the Bible 2023,” p. 11). The top reasons were, “Not enough time,” “Don’t know where to start,” and “Lack of excitement about reading it.” I don’t know this for sure, but I wonder if we spent more time talking about the story of the Bible and the big metanarrative themes it might be easier for people to pick up the book, start at the beginning, and get excited about reading the Bible.

One of the theories for why modern people find video games so engaging is because immersive adventures make us feel like we’re part of something bigger than ourselves; we long for “epic meaning” and to be part of an “epic story” (McGonigal, “Gaming can make a better world”). Now, I’m a gamer. I get why games are so engaging and I think the right kinds of games can be encouraging and educational as well as fun. But I don’t go to games for meaning, and I think it’s heartbreaking that as a society, we have lost touch with real-world things that welcome us to be part of something bigger than ourselves.

Do you like epic stories of great battles with good versus evil? God’s calling you to fight alongside Him in one (Eph. 6:10-18).

Do you like sweeping tales of daring and epic romance? Jesus conquered death to ransom His bride, and He wants that bride to include you (2 Cor. 11:2; 1 Tim. 2:5-6; Rev. 19:6-8).

Do you want to be involved in something on a world-saving, eternity-mattering scale? God offers you a position in His kingdom that will last forever, which He’s been preparing since the foundation of the world (Mat. 25:34; Rev. 1:5-6).

I remember the first time I read a Bible, it was a children’s Bible with very simple text and cute illustrations. The authors boiled everything down to big ideas and the main story beats. God created everything. Man fell. God asked people like Noah, Abraham, and the nation of Israel to be in relationship with Him. God rescued Israel from Egypt. Israel rebelled and God sent prophets. Jesus came to save us all, died, and rose again. The New Covenant church is what we’re part of now. Jesus is coming back.

Maybe that’s where we should all start. Not necessarily by reading a Bible for toddlers, but reading with an understanding of the main things that happen in the Bible and what that reveals to us about God. The details are vitally important, but we need the big picture if we’re going to make sense of them. We need the narrative God uses to reveal Himself, His values, and His purpose to understand how we fit into it all and what He expects from us when we’re in a relationship with Him.

Featured image by Pearl from Lightstock

Song Recommendation: “Even So Come” by Chris Tomlin

Three Ways to Join A Family

19 August, 202318 August, 2023Marissa

I’ve started reading a new book that I’m really excited about. Misreading Scripture with Individualist Eyes: Patronage, Honor, and Shame in the Biblical World by E. Randolph Richards and Richard James aims to provide readers in Western cultures with cultural information that’s helpful when properly interpreting the Bible. There’s a lot of topic overlap with Relational Faith by Brent J. Schmidt, which I reviewed earlier this year, and I was eager to see how different authors approached the subject.

Misreading Scripture with Individualist Eyes is a follow-up to Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible by E. Randolph Richards and Brandon J. O’Brien. That’s one of my favorite non-fiction books and I’ve referenced it several times on this blog (most notably in reference to temples and to women’s roles in church). I heartily recommend Misreading Scripture with Western Eyes and though I’m only 30% finished with Misreading Scripture with Individualist Eyes I suspect it will become a new favorite as well.

The topic I want to share with you today comes from “Chapter 1. Kinship: Being in a Family.” In collectivist cultures, the family is incredibly important. There are three ways to join a family or kinship group: birth, adoption, and marriage. As I read this chapter, it struck me that God uses all three of those methods to describe how we enter into His family.

Image of a group of people holding hands in a circle overlaid with text from 1 Peter 2:17, NET version: “love the family of believers” — Image by Claudine Chaussé from Lightstock

“I” or “We”

I read a publication from a church once that went to great pains to explain when the Bible says God adopts us into His family, it doesn’t really mean adoption because we’re actually born into His family as His literal children. It’s been years, but I never forgot how irritated I was by that distinction. First, the Greek word does mean adoption, and if the Bible uses both birth and adoption to explain how we become God’s children, why wouldn’t we use both today? Second, I worried how someone who was adopted into their own human family think when reading that this church doesn’t think adoption means you’re really part of the family.

I share this to illustrate one of the ways that we can misinterpret things through a Western, individualist lens. We like things to be neat and separated; you can enter a family through birth or adoption, but not both. We also think of the individual as the basic unit of society rather than family (i.e. we conceptualize ourselves primarily as “I” rather than “we”). Our kinship groups are pretty lose, and no one is really surprised if you get married without intending to have kids or if you don’t have a relationship with your cousins, aunts, uncles, or even siblings and parents. If someone asks, “Who are you?” a Westerner is likely to respond by talking about their personality, achievements, interests, and work rather than by talking about their family and community.

Collectives are defined by the things they share with others, things such as shared blood, shared interests, shared history, shared land, and shared loyalty. They define their core identity as being part of a group, in distinction to other groups.

This is what we mean by collectivism. Collectivist people understand their identity from the group they are part of. It is about identity, which is why people in collective societies live their lives oriented toward their group.
Misreading Scripture with Individualist Eyes, Richards and James, p. 22

Richards and James are careful to point out that these are generalizations; not all collectivist or individualist cultures are identical. But these generalizations help Western individualists understand how different the Biblical culture was than what we’re familiar with today. If you’re one of my readers who lives in a collectivist culture, you probably have a much easier time relating to the collective aspects of Bible culture than a typical American or other Westerner.

Going back to my opening example, we shouldn’t think of the Bible’s explanation for how we become God’s children as something we need to put into one box or the other (i.e. birth vs. adoption). Biblical writers use being born as children and adopted as children to describe the process of becoming part of God’s family. They also use marriage symbolism. It’s not an either-or situation. It’s three analogies to help us understand more about what’ happening here.

Ways to Enter A Family

Suppose you were trying to describe the most beautiful sunset you’ve ever seen. You might give some literal descriptions–it was orange and pink with purple clouds, it was over a wheat field. But you might also decide the literal isn’t doing it justice and use similes, analogies, and metaphors–it was like a beautiful painting, it looked like cotton candy, it gave me the same feeling as when I look out over the ocean. Those metaphors are all very different. Paintings, cotton candy, and oceans are not the same thing. But we can use those different descriptions to describe the same sunset.

I think that’s part of what’s going on when Bible writers describe the way God makes us part of His family. Birth, adoption, and marriage are not equivalent to each other, but they all help us understand the same concept. God is bringing human beings into His family. We are becoming part of His kinship group.

In the biblical world, kinship terms were not tossed about … casually because kinship ordered society. Across the ancient Mediterranean world, one entered into a family, a clan, a tribe by birth, adoption, or marriage.
Misreading Scripture with Individualist Eyes, Richards and James, p. 34

That seems pretty obvious, but what struck me is that these three ways to enter a family are the three ways that God explains how we become His children. By describing the process of us entering God’s family in all three ways, God reinforces how much He wants us as part of His family. He shows that we’re going to become His family in every possible way, with all the rights and responsibilities accorded to those who are born, adopted, or marry into a family.

Image of a father and baby overlaid with text from 1 John 2:29; 4:7, WEB version: “If you know that he is righteous, you know that everyone who practices righteousness has been born of him. ... Beloved, let’s love one another, for love is of God; and everyone who loves has been born of God, and knows God.” — Image by Lawrence Crayton from Pixabay

Birth

Birth was not just a matter of biology, though it included that. Birth was the way ancients received their identity. … When Jesus says to Nicodemus, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (Jn 3:3), he is saying something very profound. To see the kingdom of God, you need to belong to a new family.
Misreading Scripture with Individualist Eyes, Richards and James, p. 38

We receive a new identity when we become Christians. Just as we’re no longer of the world, our primary identity is no longer determined by anything physical (including our human biology). This is an essential step in becoming children of God. Jesus told Nicodemus, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God. What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above'” (John 3:5-7, NET). We must be baptized with both water and the spirit to become children of God. This rebirth into a new family is something the Father accomplished through Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead,that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, who by God’s power are protected through faith for a salvation ready to be revealed in the last time. …

You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God.
1 Peter 1:3-5, 23, NET

There is great mercy involved in God birthing us into His family. He chose to give us new lives. We were buried with Jesus in baptism, dying to our old selves, and we come up from that water with new life (Rom. 6:1-4; Col. 2:12). As such, God expects that we will then walk in that newness of life, living as children who inherit His character traits. John talks about this frequently in his first epistle.

Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.By this we know that we love the children of God: whenever we love God and obey his commandments. For this is the love of God: that we keep his commandments. And his commandments do not weigh us down, because everyone who has been fathered by God conquers the world. …

We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him.
1 John 5:1-4, 18, NET

When we are born of God (also translated “begotten” or “fathered”), we take on new identity. We become part of His family, we will eventually “be like Him,” and even today we strive to be righteous the way He is righteous (1 John 3:1-10). We keep God’s commandments because we love Him and we know that’s how we do things in this family.

Image of new parents with a baby overlaid with text from Romans 8:14-17, NABRE version: “For those who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, ‘Abba, Father!’ The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ” — Image by Stephanie Pratt from Pixabay

Adoption

Modern Westerners usually adopt so that they (the family) can care for the (young) child. In the ancient biblical world, people adopted so that the adopted son could care for the family. … Families [without an heir] chose a man to adopt as a son because they deemed him worthy of caring for the family. … adoption for this purpose was commonly called “adoption to sonship.” …

Adoption in the biblical world carried very real implications for the kinship of those adopted and the families they joined. The adopted members were placed into the family, they inherited in the family, and these realities shaped their lives and the lives of the family’s descendants.
Misreading Scripture with Individualist Eyes, Richards and James, p. 39, 40, 41

God the Father already has a firstborn Son to inherit all things: Jesus Christ. We’re not adopted to be the heir, but we are adopted to share in the inheritance of our Elder Brother. Adoption describes a process of taking someone who was formerly outside a kinship group and making them part of the family. It’s a good analogy for our relationship with God, particularly for Gentiles. Jewish believers might have thought they already stood to inherit God’s promises and didn’t need adopted into His family (though Paul says that wasn’t true; every New Covenant believer is adopted), but for those without Israelite heritage the imagery of adoption likely brought extra tears of joy to their eyes.

But when the appropriate time had come, God sent out his Son, born of a woman, born under the law,to redeem those who were under the law, so that we may be adopted as sons with full rights.And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.
Galatians 4:4-7, NET

For he chose us in Christ before the foundation of the world that we should be holy and blameless before him in love.He did this by predestining us to adoption as his legal heirs through Jesus Christ, according to the pleasure of his will—to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.
Ephesians 1:4-6, NET

Can you imagine how much it would have meant to believers in Rome, Galatia, and Ephesus to read Paul’s letters and learn they’ve received “adoption to sonship” from God Himself? It should still hit us with the same force today. God did not owe us anything because of our birth or ancestry. He chooses us as His heirs, calling each of us to join His family and inherit alongside our elder brother Jesus. This is an incredible blessing, which comes with all the rights (and responsibilities) of being God’s children and legal heirs.

Image of a happy couple overlaid with text from Ephesians 5:31-32, NET version: “For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. This mystery is great—but I am actually speaking with reference to Christ and the church.” — Image by Mohamed Chermiti from Pixabay

Marriage

The Bible assumes that we understand that marriage forged kinship links between many more people than just the husband and wife. … Ancients made such decisions collectively. Parents and other relatives were deeply involved.
Misreading Scripture with Individualist Eyes, Richards and James, p. 42, 44

Individualists often balk at the idea of arranged marriages, but they were commonplace in the biblical world. And when we think about it, our future marriage with Jesus as Christians follows that same pattern. In a parable, Jesus tells us, “The kingdom of heaven is like a certain king who arranged a marriage for his son” (Matt. 22:2, NKJV). We have veto-power in this arrangement (i.e. we can say we don’t want to marry Jesus) but we don’t get to choose a different bridegroom. We need to trust that the Father knows what is best for us, just like Jesus trusts Him to select who will be part of the Bride.

The analogy of marriage to explain how we become part of God’s family adds another layer of meaning to what we’ve already learned from birth and adoption. In this analogy, the church is the Bride. This means we have specific roles and responsibilities in the family in addition to those of born and adopted children.

We’re to submit to our husband Jesus in everything (Eph. 5:22-33). We’re to make ourselves ready to be “a companion for him who corresponds to him” (Gen. 2:18, NET); “a helper comparable to him” (Gen. 2:18, WEB). We must be absolutely faithful to Him, as Paul pointed out when he said, “I am jealous for you with godly jealousy, because I promised you in marriage to one husband, to present you as a pure virgin to Christ” (2 Cor. 11:2, NET).

Then I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting:
“Hallelujah!
For the Lord our God, the All-Powerful, reigns!
Let us rejoice and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
She was permitted to be dressed in bright, clean, fine linen” (for the fine linen is the righteous deeds of the saints).
Then the angel said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”
Revelation 19:6-9, NET

The Father and Jesus are wholly committed to the project of “bringing many children to glory” (Heb. 2:10, WEB). Even right now, “we are God’s children” and in the future “we will be like him” (1 John 3:1-3, NET). Birth, adoption, and marriage analogies all help us understand how we become part of God’s family.

These analogies also teach us about our roles and responsibilities in God’s family. As God’s born children, we inherit His nature and spiritual DNA, and we ought to become more and more like Him the longer we live. As His adopted children, we inherit a place in His kinship group and become part of His covenants, as well as inheriting the responsibilities that go along with that. And as Jesus’s affianced bride, we’re making ourselves ready to work alongside Him into eternity. The vastness of what God offers us by birthing, adopting, and marrying us is astonishing. We ought to place a very high value on these gifts and live with a consciousness that we are part of God’s wonderful family.

If you would like to purchase Misreading Scripture with Western Eyes or Misreading Scripture with Individualist Eyes, you can click here to visit the Amazon store (please note these are affiliate links, which means I’ll receive a small commission if you click on the link and make a purchase).

Featured image by David Clark Photography from Lightstock

Song Recommendation: “Wedding Day” by Casting Crowns

How Do We Learn From God’s Judgements?

12 August, 202311 August, 2023Marissa

As I wrote last week’s post about “Seeking and Learning Righteousness,” I kept mentioning the connection between learning righteousness and paying attention to God’s judgements. The key scripture we looked at in that post reads, “Yes, with my spirit within me I will seek you earnestly; for when your judgments are in the earth, the inhabitants of the world learn righteousness” (Is. 26:9, WEB).

It’s clear from this and other verses we looked at last week that we can learn righteousness from God’s judgements. But how? That was a question I thought of while writing, but didn’t really have the time to address. To answer this, we first need to understand what Isaiah means by God’s judgements.

More than Simply “Judgements”

The word translated “judgement” in Isaiah 26:9 is the Hebrew mishpat (H4941). Common translations include “judgement, justice, ordinance” (Brown-Driver-Briggs). This word is not confined to what we think of as the judicial function of government. The root word shapat means “to exercise [all] the processes of government” (Theological Wordbook of the Old Testament [TWOT], entry 2443). Furthermore, ancient understanding didn’t really separate the law from the lawgiver–“the centering of law, rulership, government in a man was deeply ingrained” (TWOT 2443). This makes perfect sense when we think of God as the Lawgiver and Ruler. The Bible treats His Law as an extension of His character.

For mishpat specifically, there are “at least thirteen related, but distinct, aspects of the central idea, which if to be rendered by a single English word with similar range of meaning ought by all means to be the word ‘justice'” (TWOT 2443c). These 13 meanings include “the act of deciding a case of litigation,” “a sentence or decision issuing from a magistrate’s court,” “an ordinance of law,” and “one’s right under law,” among others.” One other key meaning is “sovereignty, the legal foundation of government in the sense of ultimate authority or right.” People today expect this to be centered in laws and governing documents, but in scripture “The mishpat is God’s” (TWOT 2443c; Deut. 1:17). He has all authority, and when He exercises judgement/justice He does so as head of everything (not just a single branch of government).

When we speak of learning from God’s mishpat, that includes learning from His sovereign authority, His ordinances of law, and His just legislative rulings. Mishpat appears 421 times in the Old Testament so obviously we can’t look at every verse right now, but we can look at some examples of how God expected people to interact with His mishpat.

God chose to share His plans about Sodom and Gomorrah with Abraham before it happened because “I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice (mishpat)” (Gen. 18:19, WEB). One of the reasons the Lord trusted Abraham is because he kept Yahweh’s mishpat and would teach the people under his care to do so as well.
The laws/rules/ordinances/commands revealed to Moses at Mount Sinai are called mishpat: “Moses came and told the people all Yahweh’s words, and all the ordinances(mishpat); and all the people answered with one voice, and said, ‘All the words which Yahweh has spoken will we do'” (Ex. 24:3, WEB). (See also Lev. 18:4-5; 20:22; 25:18; 26:46).
The people of Israel had to keep all the Lord’s mishpat if they wanted to inherit the promises He made. They were warned not to add to or take away from God’s commands, nor to forget them. They also had a responsibility to pass on the mishpat to their children, as Abraham did to his. If they kept the mishpat, God would give them great blessings (Deut. 4:1-14; 5:1-22, 31-33; 7:12-13; 11:1; 26:16-19).
David, whom God described as “a man after my heart, who will do all my will” (Acts 13:22, WEB), said, “I have kept Yahweh’s ways, and have not wickedly departed from my God. For all his ordinances (mishpat) were before me. As for his statutes, I didn’t depart from them” (2 Sam 22:22-23, WEB).
We often say Solomon asked God for wisdom, but the specific wording when God responds is, “Because you … have asked for yourself understanding to discern justice (mishpat); behold, I have done according to your word. Behold, I have given you a wise and understanding heart” (1 Kings 3:11-12, WEB).
Judgement came on ancient Israel because they forsook God and stopped keeping His judgements/ordinances (1 Kings 11:31-33; Neh. 1:4-7; 9:28-29; Ezk. 5:5-8; 11:10-12; 20:11-24; Dan. 9:4-5). Notice that not keeping God’s mishpat is a sin and is linked with forsaking God Himself.

Image of a man watching a sunset overlaid with text from Deut. 11:1, WEB version: “you shall love Yahweh your God, and keep his instructions, his statutes, his ordinances, and his commandments, always.” — Image by Aaron Kitzo from Lightstock

Lessons from Ancient Israel’s Relationship With God

I want to spend a little more time looking at ancient Israel’s relationship with God’s mishpat. When God instituted the Sinai Covenant with Israel, it was like a marriage ceremony. The laws and ordinances that He delivered are like the marriage vows that couples make. Both God and the people bound themselves together in a formal relationship–a covenant–and agreed to live by His mishpat (Ex. 24:3). As co-inheritors with Jesus Christ of the covenants God made with His people in the past, His mishpat are still relevant for us today and we can learn from the ways that God’s people in the past related to Him and His justice/ordinances.

There’s a passage in Ezekiel where God summarizes His relationship with the people of Israel thus far, and He pays particular attention to how they related to His mishpat. Ezekiel records that “some of the elders of Israel came to inquire of Yahweh,” and Yahweh responded by telling Ezekiel, “Cause them to know the abominations of their fathers” (Ezk. 20:1, 4, WEB). As we read the history of Israel from the Lord’s perspective, keep in mind that He uses the word “abominations” to describe what the people did. The actions they took against Him and His mishpat were very serious.

“So I caused them to go out of the land of Egypt, and brought them into the wilderness. I gave them my statutes, and showed them my ordinances (mishpat), which if a man does, he will live in them. Moreover also I gave them my Sabbaths, to be a sign between me and them, that they might know that I am Yahweh who sanctifies them.

“But the house of Israel rebelled against me in the wilderness. They didn’t walk in my statutes, and they rejected my ordinances (mishpat), which if a man keeps, he shall live in them. They greatly profaned my Sabbaths. Then I said I would pour out my wrath on them in the wilderness, to consume them. But I worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out. Moreover also I swore to them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; because they rejected my ordinances (mishpat), and didn’t walk in my statutes, and profaned my Sabbaths; for their heart went after their idols. Nevertheless my eye spared them, and I didn’t destroy them. I didn’t make a full end of them in the wilderness. I said to their children in the wilderness, ‘Don’t walk in the statutes of your fathers. Don’t observe their ordinances (mishpat) or defile yourselves with their idols. I am Yahweh your God. Walk in my statutes, keep my ordinances (mishpat), and do them. Make my Sabbaths holy. They shall be a sign between me and you, that you may know that I am Yahweh your God.'”

“But the children rebelled against me. They didn’t walk in my statutes, and didn’t keep my ordinances (mishpat) to do them, which if a man does, he shall live in them. They profaned my Sabbaths. Then I said I would pour out my wrath on them, to accomplish my anger against them in the wilderness. Nevertheless I withdrew my hand, and worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.Moreover I swore to them in the wilderness, that I would scatter them among the nations, and disperse them through the countries; because they had not executed my ordinances (mishpat), but had rejected my statutes, and had profaned my Sabbaths, and their eyes were after their fathers’ idols.”
Ezekiel 20:10-24, WEB

This tragic story is not just ancient history. Paul told New Covenant Christians in Corinth, “These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. So let the one who thinks he is standing be careful that he does not fall” (1 Cor. 10:11-12, NET). We need to learn from the lessons of Israel’s history in the Old Testament so that we don’t make the same mistakes, such as rejecting the mishpat of our God. Then and today, God wants people who have a relationship with Him to live in and walk in His justice/ordinances/judgements. We’re supposed to become holy as He is holy, and doing what He tells us to is part of that process.

Image of two women reading Bibles overlaid with text from 1 Peter 1:13-15, WEB version: "“Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ—as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, but just as he who called you is holy, you yourselves also be holy in all of your behavior” — Image by Shaun Menary from Lightstock

Trained in Righteousness Today

Talking about the ordinances of God from the Old Testament makes some modern Christians uncomfortable. This is due to misinformation about how New Covenant believers relate to God’s laws. For example, Paul is often misread as doing away with God’s law. He preempted that reading by asking and answering a question: “Do we then nullify the law through faith? May it never be! No, we establish the law” (Rom. 3:31, WEB). This sentiment echoes something Jesus Himself said.

“Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven!”
Matthew 5:17-20, NET

The scribes, or “experts in the law,” and Pharisees were a group of people that Jesus called out for putting on a righteous show while neglecting the true spiritual meaning of God’s laws and leaving “justice, mercy, and faith” undone (Matt. 23). Jesus wants His people to follow His words faithfully from the heart, not to put on a righteous show. Aligning ourselves with Jesus is how we become truly righteous.

That’s how the mishpat of God help us learn righteousness. The Law is an expression of God’s character, and keeping it aligns people with Him. Paul compared the Law to a “tutor to bring us to Christ, that we might be justified by faith” (Gal. 3:24, WEB). Even today, the mishpat of God (which we’re to keep on a spiritual and literal level as New Covenant believers with the law written in our hearts) point us to our Savior and help us learn righteousness.

You, however, must continue in the things you have learned and are confident about. You know who taught youand how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.
2 Timothy 3:14-17, NET

When Paul wrote these words to Timothy, the “holy writings” and “scripture” he refered to are what we now call the Old Testament. Over and over in those scriptures, we learn that righteousness and justice are something that God loves and that those who love Him will keep His mishpat (Deut. 11:1; 30:16; Ps. 33:5; 37:28). God pleads with His people to walk in and follow His mishpat and practice righteousness because that’s the way to life (Lev. 18:5; Neh. 9:29; Ezk. 18:9). Then, just as today, God “wants all people to be saved and to come to a knowledge of the truth” (1 Tim. 2:4, NET; see also 2 Pet. 3:9 and Ezk. 18; 33).

There are no human beings who can claim to be perfectly righteous on their own, “for all have sinned” (Rom. 3:10, 23, WEB). It is Jesus Christ’s act of righteousness that makes it possible for us to really become righteous (Rom. 5:17-18). Now that He has called us, we are obligated to obey God our Savior as servants of righteousness (Rom. 6:12-23). We’re not justified by our own righteousness, but having been justified by Jesus we must choose to live according to His righteousness. God’s mishpat train us in how to do that.

Called To Holiness

Image of a man praying with the blog's title text and the words "Scriptures say we can learn righteousness from God's
judgements. How?" — Image by WhoisliketheLord Studio from Lightstock

Like Timothy, we need God’s word “for teaching, for reproof, for correction, and for training in righteousness” so that we who are “dedicated to God may be capable and equipped for every good work” (2 Tim. 3:16-17, NET). God has called us for a purpose, which involves becoming part of His family. We’re literally supposed to become like Him. This is a process that won’t be completed until Jesus Christ’s return.

When Paul tells his readers they are “called to be saints,” the word translated “saints” literally means a holy thing/people (Rom. 1:7; G40 hagios). Peter expands on this idea when he says we must be “obedient children” who, “like the Holy One who called you, become holy yourselves in all of your conduct,for it is written, ‘You shall be holy, because I am holy‘” (1 Peter 1:15-16, NET [bold italics a quote from Lev 19:2]). God expects holiness and righteous conduct from those He calls into a relationship with Him.

The simplest way to put this is that we’re to follow Jesus’s holy and righteous example (Acts 3:14; 1 Cor. 11:1; Eph. 5:1-2). Expand on it a little more, and you get the two greatest commandments–love God and love your neighbor (Mark 12:28-34; Rom. 13:8-10). For more detailed instructions on how to be holy and righteous, we go to the Lord’s words, laws, ordinances, and teachings (those mishpat we’ve been talking about). God’s word shows us what people who are becoming holy do and do not do. As we obey His commands out of love for Jesus and the Father, we are training in righteousness and becoming holy like He is holy.

Featured image by Matt Vasquez from Lightstock

Song Recommendation: “Refiner’s Fire” by TWP Band & Brian Doerksen