Category: Recommended

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On Approaching Revelation Literally

~ Bob Hayton

I’ve been thinking about the relative merits of approaching the book of Revelation with the aim of taking all the visions and judgments literally as opposed to symbolicly. Rev. 1:1 does say that John has a message for us to know, but it says more than this. This message was “signified” to John (this is the alternate reading in the footnote of the NASB, the main text has “communicated”). The word for “signified” is semaino, which means to “communicate by symbols.” So John in effect is answering our question: he is telling us his book communicates via symbolism.

For more help on the question of how to approach Revelation I turned to Invitation to Biblical Interpretation by Andreas J. Köstenberger and Richard D. Patterson for help. Their book is endorsed by a wide assortment of conservative evangelical scholars and is the best work on hermeneutics I’ve ever read. (Read my reiew here.) I found their comments on this question insightful.

What could be wrong with interpreting apocalyptic literature such as Revelation literally? The main problem with such an approach is that it inadequately considers that the literary genre of a given text establishes the rules for how it should be interpreted. Meaning is intrinsically bound up with genre.119 It follows that genre provides a context assigned by the author to communicate meaning. We have already shown that the genre of Revelation is prophetic-apocalyptic. The apocalyptic genre, by definition, is highly symbolic and not intended to be interpreted in a literal manner. For this reason, a rigid literal interpretation or literalism may actually obscure the author’s intended meaning rather than expose it. Kevin Vanhoozer correctly poses a distinction between the literal sense and literalism.120 If the interpreter is concerned with authorial intention, the literal sense must not be reduced merely to letters, langue, or locutions. Vanhoozer contends that “literalistic reading is less than fully ‘literal’–that it is insufficiently and only ‘thinly’ literal–insofar as it ignores the role of authorial intentions and communicative acts.”121 What Vanhoozer means by this is that the literal–but not the “literalistic”–sense is what the author intended to convey by a given text; this, in turn, is especially true for figurative and symbolic language. In other words, if Revelation is prophetic-apocalyptic in nature, ascribing literalism to its numbers, proper nouns, and other images may actually prevent a proper understanding of John’s intended meaning.122 A more profitable hermeneutical approach is to reverse the interpretive order by placing the symbolic in the foreground while shifting the literal into the background. Thus, rather than positing the dictum “When the literal makes sense, seek no other sense,” we suggest that a better maxim in interpreting apocalyptic is “Start out with the assumption that a given statement or image is figurative rather than literal.”

G.K. Beale makes a strong case for the primacy of the symbolic over straight one-to-one literal correspondence.123 He argues that semaino in Revelation 1:1 conveys the idea of “communication by symbols,”124 noting that the normal usage of semaino in Scripture implies some type of “symbolic communication.”125 Since Revelation is a symbolic means of communication, the literal approach for interpreting the “plain sense” of the image may actually distort the intended meaning of the text. Beale maintains, “Of course, some parts are not symbolic, but the essence of the book is figurative. Where there is lack of clarity about whether something is symbolic, the scales of judgement should be tilted in the direction of a nonliteral analysis.”126 For reasons such as these, the symbolic plane should be considered primary while care should be taken not to reduce the meaning of symbols to something exclusively spiritual.

(pg. 550-551)

Footnotes
119 Hirsch, Validity in Interpretation, 236.
120 Vanhoozer, Is There a Meaning in This Text?, 310.
121 Ibid, 311.
122 Carson, Exegetical Fallacies, 90.
123 Beale, Book of Revelation, 50-55.
124 Ibid, 52.
125 Ibid, 51. See the discussion of the allusion to Daniel 2:28-30 (LXX) in Revelation 1:1.
126 Ibid, 52.

The authors go on in their book to explain how Revelation itself, through John’s extensive use of the Old Testament (quoting and alluding to OT Scripture, as well as making use of well known OT symbols), helps us when it comes to discerning when and where symbolism exists and how to interpret it.

For my part, knowing that the author intended his book to “communicate by symbols” (Rev. 1:1) as an apocalyptic book, requires me to take this into account as I approach this great book.

Sharper Iron “Back to School” Book Giveaway

~ Bob Hayton

As the book review editor for Sharper Iron, I wanted to spread the word about our “Back to School” Book Giveaway that we’re hosting over at Sharper Iron in the month of September. To enter the giveaway, all you have to do is start a forum thread that someone else finds interesting enough to reply to (comment on). Sharper Iron is both a forum and a blog, and has been a place for safe conversation among mainstream independent fundamental Baptists (IFB) for years. (Although conservative evangelicals are welcome and join the fray fairly often.)

Here are the books we’re giving away, with a little description of each of them. There will be three winners of one copy of all the books described below.

The Real Scandal of the Evangelical Mind (Moody)

From the publisher’s description:

What is an evangelical . . . and has he lost his mind? Carl Trueman wrestles with those two provocative questions and concludes that modern evangelicals emphasize experience and activism at the expense of theology. Their minds go fuzzy as they downplay doctrine. The result is “a world in which everyone from Joel Osteen to Brian McLaren to John MacArthur may be called an evangelical.”

Fifteen years ago in The Scandal of the Evangelical Mind, historian Mark Noll warned that evangelical Christians had abandoned the intellectual aspects of their faith. Christians were neither prepared nor inclined to enter the intellectual debate, and had become marginalized. Today Trueman argues, “Religious beliefs are more scandalous than they have been for many years”-but for different reasons than Noll foresaw. In fact, the real problem now is exactly the opposite of what Noll diagnosed¯evangelicals don’t lack a mind, but rather an agreed upon evangel. Although known as gospel people, evangelicals no longer share any consensus on the gospel’s meaning.

Provocative and persuasive, Trueman’s indictment of evangelicalism also suggests a better way forward for those theologically conservative Protestants once and formerly known as evangelicals.

To learn more about this book, visit the book detail page at Moody. You can preorder the book from: Amazon or Christianbook.com.

Fools Rush in Where Monkeys Fear to Tread: Taking Aim at Everyone (P&R)

This is another book from Carl Tureman. If you’ve never read a work by Trueman, you’re missing out. Here is the publisher’s book description:

A pithy collection of the best of Carl Trueman’s articles on culture and the church. A compelling, challenging, and sometimes uproarious look at how the world and the church intersect.

Like Luther before him, Trueman understands the power of humor because he understands the absurdity of human self-regard in the context of the fallen world. And like Luther, Trueman shows no mercy, either to his enemies or to himself. His writings are an oasis of welcome wit in what can so often seem like a desert of Protestant pomposity.

To learn more about this book, visit the book detail page at P & R Publishing (which contains a video interview of Trueman on this book), or check out the preview available at Westminster Bookstore, Amazon, or Christianbook.com.

The Gospel Story Bible (New Growth Press)

The subtitle of this book by Marty Machowski says it all: “Discovering Jesus in the Old and New Testaments.” Here is an excerpt from my book review of this helpful resource for parents and children:

As the father of five daughters, I have had ample occasions to read Children’s Bible storybooks. The majority of such storybooks are quite simple and to the point. They don’t often interact with the story at a child’s level other than to make the tale more imaginative and seem more story-like. Few storybooks really serve believing parents well.

The Gospel Story Bible by Marty Machowski (New Growth Press, 2011) is much different. It is uniquely designed to help facilitate the parents’ task of teaching their children the Gospel, as they recount the various stories in the Bible. The stories include discussion questions at the end, and are usually presented in a fairly straight-forward, stick-to-the-text manner. Sometimes, however, a little more explanation is woven into the story. And each story wraps up with an application to the Gospel or to the flow of redemptive history. The book’s emphasis is on communicating the Gospel intent of the Bible stories rather than on wowing the children and parents with how imaginative a reshaping of the Scriptural story this new storybook can provide.

To learn more about this book, visit the book detail page at New Growth Press, or visit GospelStoryforKids.com. Pick up a copy of the book at Westminster Bookstore, Monergism Books, Amazon, or Christianbook.com.

The Astonishing Adventures of Missionary Max (Engage Faith Press)

This may be the most exciting read of the books in this prize pack. It is a three-part ebook adventure story set in the Caribbean and featuring a reluctant missionary hero. Here is an excerpt from my review of this title:

David Livingstone meet Indiana Jones. The famed missionary explorer and the world-renowned, cinematic adventurer come to mind as one reads Andrew Comings’ new book The Astonishing Adventures of Missionary Max (Engage Faith Press, 2012).

In a fast-paced, engaging manner, Comings masterfully weaves his tale set on the fictional island of Cabrito. Political intrigue, a mysterious past, shady villains and maniacal kingpins — the story doesn’t follow the script one imagines for a typical missionary adventure tale. And Max is no missionary-want-to-be, he comes across as a man’s man who is forced into staying on Cabrito to make a difference.

The twists and turns of the plot, characters with depth and reality, and a locale where almost anything can go, keep one guessing throughout the book. Surprises abound as we come to terms with Max’s true identity, and learn more about his newfound friends. There is a romantic angle, too, but like the rest of the book – its a little complicated.

To learn more about this book and its author (a real life missionary), visit the author’s blog. Pick up a copy of this book at Amazon or Barnes&Noble.

So consider entering our “Back to School” Book Giveaway, you might win!

Commentary Roundup: “Mark (The IVP New Testament Commentary Series)” by Ronald Kernaghan

~ Bob Hayton ~ 2 Comments

Commentary Roundup posts are a series of short reviews or overviews of Bible commentaries. I’m working my way through a variety of commentaries, new and old, and hope to highlight helpful resources for my readers.

I begin what I hope will be an every-other-week series of “Commentary Roundup” reviews, with The IVP New Testament Commentary Series. I’ll be focusing on the Mark volume.

Book Details:
• Author: Ronald J. Kernaghan
• Series Editor: Grant R. Osborne
• Consulting Editors: D. Stuart Briscoe and Haddon Robinson
• Publisher: InterVarsity Press (2007)
• Format: softcover
• Page Count: 351
• ISBN#: 9780830840021
• List Price: $18.00
• Rating: Recommended

Series Description:
The IVP New Testament Commentary Series aims to “move from the text to its contemporary relevance and application.” Contributors are a “unique blend of scholars and pastors who share a passion for faithful exegesis and a deep concern for the church,” and although they come from “a wide range of theological traditions” they are united by a “common commitment to the authority of Scripture.” The base text is the NIV (1984).

Structure:
The book has a general preface, explaining the series; and an author’s preface, explaining why he wanted to write this volume on Mark. An introduction covers the author, audience, date, setting and other matters. While the introduction provides a simple outline, in the text that outline is not necessarily stressed. The outline headings are bolded, and there is a brief discussion of a paragraph or two at the start of each of the six major divisions of the book. Beyond that, the commentary moves right along almost like you are reading a book rather than working through a technical commentary. In line with this approach, the Scriptural text is not included in the commentary.

One more note on structure, the commentary ends at Mark 16:8. A short appendix is provided that explains the questions surrounding the longer ending of Mark, but no comments on that text (16:9-20) are included. This follows the prevailing opinion of conservative evangelical scholarship.

Features:
I have found that at least in Mark, this commentary series majors more on contemporary application and theological themes, than a detailed exegesis. This volume has a warm conversational tone and each section begins with a helpful illustration to draw the reader in. An eye is kept firmly on the use of the book to aid its readers in delivering sermons, and this may well come through the influence of the series’ consulting editors: D. Stuart Briscoe and Haddon Robinson, both notable preachers. Footnotes, when they are included (which is not often), are simplified and not very technical in nature. They do provide additional detail however, that will help in exegeting the passage.

Excerpt:
The following excerpt comes from his comments on Mark 2:13-17.

Furthermore, if we examine the three stories of the leper, the paralytic, and the tax collectors and sinners together, we can discern a very interesting progression. In his encounter with the leper [1:40-45] Jesus healed a disease. When the paralytic was lowered through the roof [2:1-12], Jesus first pronounced his sins forgiven and then healed his body. Here [2:13-17] we find Jesus keeping company with sinners and speaking as a doctor. These three events lead us from the physical realm where Jesus’ power to heal can be seen to the spiritual domain where his authority is more difficult to verify. Mark shows Jesus treating the most deplorable disease, leprosy, and the most deplorable social sin, the calculating greed of people who profit from the oppression of their own kind.

In this brief series of events Mark has recreated a moving exposition of Jesus’ preaching. As Jesus proclaimed the kingdom of God, he healed the worst of diseases, opened a new avenue of forgiveness and gathered together a fellowship of people whom the religious elite considered incorrigible and perhaps irredeemable. The Pharisees expected sinners to be destroyed when the kingdom of God came, but Jesus did not show the slightest interest in pronouncing judgment upon the unclean, the irreligious or the morally bankrupt. His intention was clear. He had come to heal and restore. Inviting tax collectors and sinners to accompany his preaching tour through Galilee was a sign that he had a very different idea about the kingdom of God. These three stories leave the reader with the single impression that Jesus came to make people whole. (pg. 62)

Evaluation:
The publisher’s description of this volume states that “Ronald Kernaghan invites readers into a fascinating exploration of Mark’s Gospel as a parable, an open-ended story that invites us on a lifelong journey of discipleship.” And indeed the stress in this commentary is on the personal and contemporary application of Gospel truth. This is a very readable commentary, but at times the author’s effort to apply the message distracts from the reader’s goal to discern the meaning of the text. While this book is not as straightforward in unpacking the text as other commentaries, it invariably uncovers some angle of the text or some theological theme that makes the text’s message all the more compelling.

The simplicity of the approach of this commentary makes it ideal for lay readers who are aiming to apply Scripture more than uncover every last nuance hidden in the text. And pastors seeking to preach the text will appreciate the abundance of illustrations and the often poignant application of the text to contemporary times. This book deserves to be consulted by anyone teaching the book of Mark and would make a fine addition to any pastor’s library.

About the Author:
Ronald J. Kernaghan (Ph.D., Fuller Theological Seminary) is an ordained minister of the Presbyterian Church (USA). He is Director of Presbyterian Ministries and assistant professor of Presbyterian ministries and pastoral theology at Fuller Theological Seminary in Pasadena, California. Previously he served on the staff of several different Presbyterian churches in Southern California.

Where to Buy:
  • Amazon
  • Christianbook.com
  • Direct from IVP

You can also get the entire series through a subscription discount via IVP. You can also sample the IVP New Testament Commentary Series through the free BibleGateway App (for Apple, Android and Kindle Fire).

Disclaimer:
This book was provided by InterVarsity Press. I was under no obligation to offer a favorable review.

Kelly Kapic on His New Book: “A Little Book for New Theologians”

~ Bob Hayton

Kelly M. Kapic, a professor of theological studies at Covenant College in Lookout Mountain, Georgia, has authored a helpful little book for beginning students of theology. At his school, every incoming student, no matter what major they are studying, has to take his course on theology. And like Christians everywhere, many of the students are skeptical about the practical value of such a course. Kapic’s solution was to pen a little guide called A Little Book for New Theologians: Why and How to Study Theology (IVP, 2012).

Kapic tells the story behind his book and answers some questions related to Christians and theology in general in this interview about his book on ReformedCast. This looks like it will be a helpful resource for students everywhere and the themes covered in the book are important for all churchgoers.

Here is the list of Contents and some endorsements:

Contents:

Part I: Why Study Theology?
1. Entering the Conversation
2. To Know and Enjoy God: Becoming Wise
3. Theology as Pilgrimage
Part II: Characteristics of Faithful Theologians and Theology
4. The Inseparability of Life and Theology
5. Faithful Reason
6. Prayer and Study
7. Humility and Repentance
8. Suffering, Justice, and Knowing God
9. Tradition and Community
10. Love of Scripture

Endorsements:

“To study with Kelly Kapic must be serious fun. His joy in teaching theology is infectious; at the same time he is in blood earnest in believing how essential good theology is to shape minds and transform lives for the glory of God. With delightful signposts from the great theologians of the past, A Little Book for New Theologians guides us to a mountain of unending discovery. Here is an ideal starter kit for the beginning theology student and an affection-refresher for those who have been longer on the way.” ~ Sinclair B. Ferguson (professor of systematic theology, Westminster Seminary, Dallas)

“For many Christians the word theology is synonymous with abstruse, irrelevant and boring. In this jewel of a book, Kelly Kapic shows that theology is really, as the Puritan William Ames said, ‘the science of living in the presence of God.’ This is a great primer both for new students of theology and for those well practiced in the discipline.” ~ Timothy George (founding dean of Beeson Divinity School of Samford University and general editor of the Reformation Commentary on Scripture)

You can purchase this book at the following online retailers: Westminster Bookstore, Christianbook.com, Amazon, Barnes&Noble or direct from IVP.

Disclaimer: This book was provided by InterVarsity Press. I was under no obligation to offer a favorable review.

Matt Olson and “What Matters Most” with Separation

~ Bob Hayton ~ 5 Comments

Matt Olson, the president of Northland Baptist Bible College (now called Northland International University), has been writing a blog recently and saying some really important, and risky things. He’s taking a stand against institutional legalsim and is making his constituents a little uneasy.

Recently he started a multi-part series on “What Matters Most.” He is thinking through separation in light of how the fundamentals of the faith are what truly matter most. I have made a similar point in a post entitled: “Minimizing the Gospel through Excessive Separation.” Olson also is open about the positive influence on his thinking from Al Mohler’s “Theological Triage” illustration, which is quite helpful in my view as well.

Here is how Olson distills the three levels of his view on separation:

The first/top tier is orthodoxy. What doctrines are necessary for a person to truly be “Christian?” Sometimes we have referred to these as “the fundamentals of the faith.” While five of these were distinguished in the early part of the last century, I do think there are more. These would be beliefs that are necessary to have a true gospel, an orthodox faith, and an authentic Christianity. I believe it is very clear that Paul draws a hard line here with orthodoxy when we read Galatians. If we don’t get this right, we don’t get anything right.

The second tier is one of functional distinctives. These teachings are necessary for a local church to function effectively—such as mode of baptism and church polity. We may have great fellowship with a Presbyterian and even have him preach for us in our church, but we probably won’t be members of the same church. We differ because we interpret certain texts differently. I see this as a “dotted line.” We can both be Christians who love the Lord and seek to please Him in all we do and we can enjoy times together in and out of the contexts of our local churches.

The third tier is personal convictions. These are matters of conscience or preference. These are important, but believers should be able to differ and still enjoy fellowship within the context of the same local church. Love and respect will “give people space.” It is a Romans 14 spirit within the body and does not prohibit a healthy functioning of the local assembly of believers. In fact, the differences can be a strengthening characteristic. [from part 1 of his series]

Olson seems to differ from the fundamentalist party line in his last post in this series, where he makes the following observations:

I believe that the same lines that I draw for an orthodox Christian faith are the same lines that I should draw for Christian fellowship. I believe that every true born again Christian is a brother or sister in Christ and that not only can I have fellowship with him or her, it is what Christ has intended, and it is what brings him great delight (Romans 1:1; Philippians 2:1-11). For me to draw dividing lines that He has not drawn grieves Him, hurts the body of Christ, and hinders the work of the Great Commission.

The mode of baptism, timing of the rapture, cessationist or non-cessationist positions, dispensational or covenant positions, church polity, style of music, philosophy of ministry—are NOT fundamentals of the faith. They never have been. When we get to heaven I think there are going to be a lot of people feeling ashamed about how they fought over these things and neglected what matters most.

Every local church or ministry will have its functional distinctives, and we need these. Every believer will have his own personal convictions, beliefs, and opinions. We need these as well. They are not unimportant and they may even affect the degree of practical cooperation in certain ministry contexts. But, these are not matters of separation and those who don’t agree with someone else’s opinions are not simply disobedient brothers.

A disobedient brother is someone who is in clear violation of biblical teaching and one who after repeated confrontation continues in his sin. The Bible gives plenty of instruction on how to work through these situations in love and toward restoration (Galatians 6:1-5). [from part 3]

I wholeheartedly affirm what he is saying above, and can agree with the gist of his conclusion:

What do we separate over?

  1. The Christian should expose and separate from a false Gospel (Galatians 1:8,9).
  2. The Christian should expose and separate from another Christian who continues to walk in disobedience (after following a biblical process for restoration, I Corinthians 5:9-13).
  3. The Christian should separate from the world (This is another discussion that I would like to take up in the future because I find many people have a wrong view of ”the world” I John 2:15-17).

[from part 3]

While I applaud Olson’s conclusions on this matter, I’m curious as to what degree this will impact his decisions at the helm of a large fundamentalist institution. I’m hoping he continues to make positive changes, such as his controversial tack on the use of demerits at the university and his changing stance on music (see his open letter for more on both). I wonder if it is too much to hope that he would steer a course for Type B fundamentalists to come into greater fellowship and interaction with the Type Cs who don’t hold to the name fundamentalist but are nevertheless similar in their beliefs. (I’m using Joel Tetreau’s ABCs here.) Apparently others are taking note about Olson’s practice, as the FBFI blog recently put his feet to the fire over an endorsement of a church that belongs to the Sovereign Grace Ministries group of churches. I’m curious to see how Olson answers the very specific questions that have been raised.

These questions are why I am not a part of the fundamentalist movement, because there is such a to-do made about institutions and structures. If you have a fundamentalist institution committed to the movement, then you can’t endorse churches connected to a non-fundamentalist movement. But following Scripture would move you to endorse such churches in the spirit of all Olson has stated above. This is the quandary in store for other fundamentalist leaders who see the deficiencies of an “us four, no more” mentality and really get the Gospel-centered focus of today’s conservative evangelicals. To truly follow their conscience and lead their institutions, they’ll have to invite Mark Dever to their conferences and will inevitably say and do things the fundamentalist base will see as a betrayal of their “cause.”

Here’s hoping that this next generation of fundamentalist leaders are the genesis of a sweeping change within fundamentalism as a whole, and that the wider Church is blessed because of their willingness to follow Christ at all costs.