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Genesis 1 and Proverbs 8 – Part 2

Thursday, September 2nd, 2010

In a previous post I attempted to briefly contrast Genesis 1 and Proverbs 8 as a way of illustrating the importance of of genre in Biblical interpretation. In this post I continue those thoughts with specific attention to how evangelical Christians–my own particular segment of Christianity, you might say–interpret Proverbs 8 vis-à-vis Genesis 1.

Why do most conservative evangelical Christians not even discuss Proverbs 8 in regards to the “creation wars?” The answer is simple. They instinctively understand that Proverbs 8 is not meant to be taken literally. Proverbs 8 is poetry, and like the rest of the Book of Proverbs it is filled with metaphor, simile, hyperbole and a plethora of other literary devices. We read Proverbs 8 and easily discern that its genre is not historical narrative. Because of this we understand that we cannot expect it to behave as a piece of historical narrative might behave. Yet, when we read Genesis 1 we often jump to the conclusion that it ought to be understood literally. Conservative evangelical Christians often jump to the further conclusion that this literal understanding is a kind of polemic against evolution. Yet neither conclusions are necessarily correct. Why should Genesis 1 be understood as historical narrative? I am, personally, unaware of any convincing argument for why its genre must be historical narrative, and not a whole host of other possibilities.

Where does this leave us? Certainly not hopelessly adrift, as some might suggest. It does reveal that understanding the Bible is not an easy thing all the time. It often takes hard work and study to understand the Bible, as it takes hard work and study to understand any piece of ancient near eastern literature. That shouldn’t dissuade anyone from studying the Bible, it ought to encourage everyone that it is a book worth studying.

It also ought to make it clear that genre is a key link in determining the purpose of a text. As I already mentioned, we instinctively understand that Proverbs 8 is poetry, specifically poetry meant to teach. It falls in the broader section of Proverbs 1-9 which is clearly addressed to young men as a means of starting them on the wise path in life. Proverbs 8 is part of this. In my opinion, Genesis 1 is a (possibly liturgical) polemic that shows how God is fundamentally different from the other gods (there are other ways to understand the genre and purpose of Genesis 1 that do not see it as historical narrative). The use of metaphorical and other non-literal language in either passage in no way takes away from what they are trying to do. Quite the opposite, the metaphorical and non-literal language in both passages adds to what they are trying to accomplish.

In the end, genre is vitally important to determining the meaning of a text. How one understands the genre of a text irrevocably impacts how how understands that text–whether as polemic, temple cosmology, ancient near eastern creation motif, chiastic hymn, or historical narrative. My own hope is that one day evangelical Christians may begin to understand that studying genre–and by extension other ancient near eastern literature which helps to flesh out a genre–is an important part of studying the Bible. In addition, I hope that one day we as Christians will understand that a disagreement over the genre and purpose of a text is normally not cause for throwing someone out of a church.

Interpreting Scripture from the Center

Wednesday, September 1st, 2010

The extremes are something that ought to be avoided, according to Larry Hurtado, (HT: Mike Heiser) and I couldn’t agree more. What Hurtado is essentially saying, I believe, is that one needs to wrestle with the fact that the Bible reflects the culture and times in which it was written vis-a-vis one’s own faith that the Bible is Scripture. The two are not mutually exclusive. In fact, I would argue that a robust doctrine of Scripture must expect that those Scriptures are the product of certain cultures and times.

As a brief aside, the fact that Scripture is written in a language means that it is culturally conditioned since all languages are–by nature–culturally conditioned.

Hurtado’s brief post is well worth the few moments it will take to read.

Genesis 1 and Proverbs 8 – Part 1

Wednesday, September 1st, 2010

When an average layperson thinks about creation stories and the Bible, he normally only thinks of a single story–Genesis 1. This is perfectly understandable since anyone who has ever attempted to read the Bible has likely begun with this chapter. It is also, obviously, about creation. When scholars talk about creation and the Bible, however, they often discuss passages beyond Genesis 1. Some may mention certain Psalms, or passages in the prophets. Others might comment on various sections of the Book of Job. Still others talk about Proverbs 8.

Proverbs 8 is a poem in which the speaker, Lady Wisdom, discusses how she was with God when he created the world. Indeed, one even gets the impression that Lady Wisdom assisted God in his creative activity. Below, I include the relevant verses from Proverbs 8. I assume that everyone already knows Genesis 1.

22 “The Lord possessed me at the beginning of his work,
the first of his acts of old.
23 Ages ago I was set up,
at the first, before the beginning of the earth.
24 When there were no depths I was brought forth,
when there were no springs abounding with water.
25 Before the mountains had been shaped,
before the hills, I was brought forth,
26 before he had made the earth with its fields,
or the first of the dust of the world.
27 When he established the heavens, I was there;
when he drew a circle on the face of the deep,
28 when he made firm the skies above,
when he established the fountains of the deep,
29 when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth,
30 then I was beside him, like a master workman,
and I was daily his delight,
rejoicing before him always,
31 rejoicing in his inhabited world
and delighting in the children of man. (ESV)

Recently, I’ve discussed genre and it’s importance in understanding the Bible. To illustrate this importance, I thought we might look at Genesis 1 and Proverbs 8. Both of these passages discuss what we might call the creation of the world, but they do so in widely disparate terms.

Genesis 1 is, of course, familiar to us. Proverbs 8, however, may be less so. Here Lady Wisdom explains how she was at the creation of the world. Before the world began God created Lady Wisdom. But she also gives us some hints about how God created the world. In this passage there is no hint of creation via divine fiat (i.e., God does not command things to be, and they are). Rather, God shapes the mountains. When God makes the sky firm (!) Wisdom is with him. Lady Wisdom explains that God set a limit on the sea, and made foundations for the earth.

There are quite obviously difficulties in reconciling a literal reading of this passage with a literal reading of Genesis 1. For instance, why is Lady Wisdom not mentioned in Genesis 1? Why does God shape the mountains here, but in Genesis he simply commands them to be? What is all of this about firm skies? In some ways, if one understands the background that both of these passages are set against (an ancient near eastern understanding of the universe, e.g., a solid/firm sky, the earth sitting on pillars, etc), they actually make some sense side by side. Nevertheless, if we were to accept the plain, literal reading of Proverbs 8 we come away with a rather different view of the creation than we do if we accept a plain, literal reading of Genesis 1.

The Hebrew Yiqtol

Tuesday, August 31st, 2010

The Hebrew Yiqtol is often the topic of scholarly discussion. The past week has seen a couple posts on the topic in the biblioblogosphere, and I wanted to take this opportunity to point any one who is interested and may have missed the discussion so far to the relevant articles. To begin Alexander Andrason had an article published in the Journal of Hebrew Scriptures. You can find it here [PDF warning]. As an aside, I’d like to point out that the Journal of Hebrew Scriptures is one of my favorite journals. It consistently delivers top quality scholarship while maintaining a free and open electronic distribution model. Getting back to recent discussions of the yiqtol verbal form, Randall Buth interacts with Andrason’s article here.

As some readers may know, I am interested in the Hebrew verbal system. That being the case it should come as no surprise that I find Andrason’s article extremely interesting. However, I would like to withhold any substantive comments until I’ve had a chance to process through his points in a more thorough manner.

Biologos, Al Mohler and Genre

Monday, August 30th, 2010

You are no doubt aware of the debate that has been going back and forth between Al Mohler and the Biologos foundation. Al Mohler’s latest can be found here. The most recent response from Karl Giberson of the Biologos Foundation can be found here. My purpose here is not to solve the debate because there is no resolution. Both parties are talking past each other. Giberson is a scientist, not a theologian or biblical scholar (though, in fairness, Biologos has several well known biblical scholars who contribute to the conversation there). Mohler is a theologian with a particular understanding of how to read the Bible. I’m not even sure that the debate makes sense. Dr. Mohler is obviously not going to change Giberson’s mind and Biologos is never going to convince Mohler that one ought to consult the ancient near eastern evidence when one reads the Bible.

Ultimately, I think Joseph Kelly is right when he says that this debate is really about worldview. But, I think that we can narrow things down a bit more. Certainly worldview plays a huge part in this debate, but I think that a more specific issue is also at play. I’ve mentioned genre and its importance in biblical interpretation several times recently. This, I’m afraid, is another example. Mohler understands Genesis 1 as an historical narrative. I’m not certain why he sees it as such. I had a discussion with someone who agrees with Mohler recently, and his reasoning for Genesis 1 being understood as historical narrative is that such an understanding was “the plain meaning” of the text. This kind of thinking has obvious problems (e.g., “the plain meaning of the text” presupposes an understanding of genre, thereby determining how the plain meaning is arrived at. Plain meaning in poetry is quite different from plain meaning in a royal annul, which is quite different from plain meaning in a law code, etc, etc). I would assume that Mohler has more robust reasons, but I am not aware of them.

So, Mohler understands Genesis 1 as some kind of historical narrative, because of this he believes that Genesis 1 is supposed to convey a more or less literal “this is the way it happened,” view of creation. But Bible scholars, some of them quite conservative, have proposed a wide variety of ways to understand Genesis 1. For instance, some think it is a liturgical hymn. Others think that it is a functional chiasm, the first several days creating abstract things and the later days creating the concrete containers (cf., Kline, Kingdom Prologue). Still others see Genesis 1 as speaking of the world not in literal terms, but in temple imagery (e.g., John Walton). I say all of this to say that I believe that Mohler, in making his understanding of Genesis 1 a requirement for being a Christian, has in fact made his understanding of the genre of Genesis 1 a requirement for being a Christian. As far as I am aware, the Chicago Statement on Biblical Inerrancy is entirely compatible with any of the views I mention above. That makes Mohler a conservative among conservatives.

It is probably obvious that I find some very large flaws in Mohler’s interpretation of the Bible. I think he has failed to take into account a plethora of cognate literature. Most disappointingly, I have not–as of yet–seen him discuss the ancient near eastern literature that has a bearing on Genesis 1. Even more disappointingly, I have not seen him discuss his own understanding of why Genesis 1′s genre ought to be understood as a literal narrative explaining creation in detail as opposed to a polemic against other nations’ understanding of creation, or as opposed to temple imagery, or as opposed to any other number of options.

I’ll be dealing with Genesis 1 and genre again in the next few days, this time with reference to Proverbs 8. Stay tuned.

On Maps and Genre

Saturday, August 28th, 2010

Charles Halton has a nice little post up about Mappae Mundi and biblical genres. I’ve been doing a little bit of thinking about genre recently, and Charles’ post really resonated with some of my own thoughts. Somewhat ironically, when I looked at his first map image my initial thought was, “Well, that’s not very accurate.” This caused me to reflect a bit on what I see as one of the major problems when it comes to genre and the Bible; namely that readers of the Bible–especially conservative evangelicals with whom I have the most experience–are taught to expect certain things from the Bible.

Let me give an example. A conservative evangelical Christian might read any number of prophecies in the Hebrew Bible and automatically apply that prophecy to Jesus Christ, because she has been predisposed to do so. Whether formally or not, she has been taught to read biblical prophecy in a certain way. Similar things take place when a reader fails to understand when metaphor is being used and when it is not. Conservative evangelicals are regularly taught that the Bible is a history book. As a result, they expect it to conform to the norms of modern history books–much like I automatically expected Charles’ map image to conform to my modern idea of what a map is for.

One could look at this from another direction. I have often heard pastors declare that the Bible is God’s love letter to each individual in a congregation. Pastors often mean well when they say this, but I think that it again leads to a misunderstanding of exactly what the Bible is. This in turn leads to a misreading of the text because the reader expects one thing but encounters something that is, in actuality, something quite different. This is, of course, at the heart of the evangelical debates about inerrancy, creationism, etc. Charles points out that looking at cognate texts can help us understand the Bible. He’s absolutely right. Looking at other ancient near eastern texts helps the modern reader to approach the Bible in the proper light so that when it does not conform to a modern ideal of a love letter, or history book, or whatever else, we are able to understand why and interpret it properly.

As it turns out, the map that Charles displayed wasn’t inaccurate at all. My expectations of it were what was inaccurate.

2011 Mid Atlantic Regional SBL – Call for Papers

Friday, August 27th, 2010

I received the following gem in my inbox last night:

Dear Colleagues,

The 2011 Mid-Atlantic Regional SBL call for papers is now available on the SBL website. The meeting will be held jointly with the Mid-Atlantic and New England/Maritimes Regions of the American Academy of Religion (AAR) on March 17-18, 2011 at the Hyatt Regency Hotel in New Brunswick, New Jersey. The call contains dates, locations, deadlines, guidelines for preparing and submitting proposals, hotel and registration information, and other important details regarding the meeting. Please follow the link below to access the call:

http://www.sbl-site.org/assets/pdfs/2011_MARcall.pdf

We are excited to announce that Dr. Lawrence H. Schiffman, Ethel and Irvin A. Edelman Professor of Hebrew and Judaic Studies and Chair of the Skirball Department of Hebrew and Judaic Studies at New York University, will serve as our plenary speaker and Dr. Maxine Grossman, Associate Professor of Religious Studies and Jewish Studies at the University of Maryland, will deliver our presidential address.

One of the interesting things about moving is that Mandy and I are now in a different SBL region. I’m rather looking forward to seeing new faces at next year’s regional SBL. I’ll certainly be submitting a paper proposal, though I’m not 100% sure what topic I will choose. As a random aside, in New England our regional SBL meetings were only a single day. A two-day regional meeting is going to take some adjustment in my thinking.

Calvin’s Thoughts on Teaching Latter Prophets @ Davis College

Thursday, August 26th, 2010

As I mentioned in a recent post, Mandy and I had the chance to teach a summer module at our Alma Mater in May. Once again I wish to express my gratitude to the faculty and administration of Davis College for providing us with this opportunity. What follows are a few of my thoughts after having a couple months to reflect on the experience.

First, summer modules are a two-edged sword. On the one hand, they’re very helpful because it provides students a way to retake a class they may have failed to put the work into, or to take a class that they wouldn’t otherwise be able to fit into their schedule. On the other hand, there is just too much information in a standard semester-long course to try to cram it into a summer module that normally only lasts two weeks. I’ve been a student in plenty of summer classes, and it’s hard enough trying to process all the information. Having now co-taught a summer module, I know that professors don’t have it any easier. Trying to say everything that needs to be said in a short amount of time is very difficult.

Second, and related to the first, I think that I would prioritize slightly different aspects of each of the prophets I discussed with the class if I were to do it again. I’m fairly certain that this is something that even professor who have taught for twenty years say after finishing a class (even a semester-length class!). I look forward to my next opportunity to teach the Latter Prophets, as I think I’ll do much better.

Third, we used Exploring the Old Testament: A Guide to the Prophets by J. Gordon McConville. I think this textbook is quite good for a college level survey course. It also has the bonus of having a chapter on Lamentations, which Mandy somehow managed to squeeze into our survey. If I had the opportunity to teach this course again, I’d want to try some different ways of integrating the textbook with the classroom experience. As it was, we asked the students to write a one page interaction paper based on one of the boxes in the chapters covering the prophets we were going to talk about that day. We spent the first few minutes of class discussing their short papers. It worked OK, but in hindsight, I would have liked to see a little more effort by the students (generally, of course, some students did an excellent job) to process his arguments. Perhaps this would have been easier to see in a normal semester-length class? Either way, I’d like to come up with some way to improve the textbook-student-classroom relationship.

Poetics and Interpretation of Biblical Narrative by Adele Berlin – Chapter Two

Wednesday, August 25th, 2010

In chapter two of her book on poetics and the Hebrew Bible Adele Berlin discusses “Character and Characterization.” Essentially she argues that narratives contain three broad types of characters: the full-fledged character, the type, and the agent (pp 23-24). To further explain her point she uses various women from the David story (Michal, Abigail, Bathsheba and Abishag). Michal is a full-fledged character, even to the extent that after David flees the story remains focused on her as she explains herself to her father. Bathsheba, when she first appears, is simply an agent. She is required for the plot, but little else. Later, however, at the end of David’s life, Bathsheba becomes a full-fledged character intent on securing the throne for her son.

It is in her discussion of this later use of Bathsheba that I think Berlin may reach too far. She argues that in 1 Kings there is a contrast between Bathsheba and Abishag (pg 27ff). This is certainly true. However, Berlin may read too much into Bathsheba’s character. She suggests that “one can feel a twinge of jealousy pass through Bathsheba as she silently notes the presence of a younger, fresher woman.” Whether the historical Bathsheba (oh my!) may or may not have felt jealous at the sight of Abishag is, of course, besides the point. I am not convinced by Berlin’s reasoning that Bathsheba is portrayed as feeling any jealousy. If anything, I think the repetitious mention of Abishag lying with David is more to highlight his own feebleness and lack of sexual prowess, in contrast to his earlier exploits with Bathsheba who now enters as the legitimate wife. Berlin mentions this interpretation, but seems more keen to perceive a reaction in Bathsheba that I am simply not convinced is in the text. Nevertheless, an endnote (pet peeve: I hate endnotes. Footnotes are superior in every way) directs the reader to Berlin’s comments about repetition in narrative on page 74.

On page 74, deep within chapter three, Berlin makes the interesting point that repetition of facts previously mentioned in the narrative serves to shift the point of view from that of the narrator to the “newly arrive character,” (pg. 74). This is an interesting proposal, and I look forward to reading chapter three which deals at length with point of view.

On the whole, I found chapter two to be interesting, and much of what Berlin proposes is easily verifiable. Aside from her desire to see more emotion in Bathsheba than I believe the narrative allows, the chapter is quite helpful. The final part of the chapter deals with characterization. Here Berlin provides a somewhat standard treatment, although the biblical examples she provides serve well to drive home the points she makes for biblicists.

Why I’m doing what I’m doing–or my thoughts on tenure and teaching

Wednesday, August 25th, 2010

Over the past eight months I have read a number of blog posts and had a fair number of conversations via email and in person about the current state of the humanities in the West, and the likelihood–or lack thereof–of me finding a tenure track position when I have my PhD in hand. Earlier this summer there was a bit of a discussion in the biblioblogosphere about whether or not tenure was a good thing. I’ve also read numerous blog posts encouraging students not to go into the humanities, but instead to do something “better” (which is normally defined as having an easier time finding a higher paying job), like becoming a lawyer or an engineer, or doing something in a computer science field.

Given my present situation–a student currently without a program–I’ve been doing a great deal of thinking about my chances of finding a job (either now at a junior college or at a private high school, or later once I have my PhD). This whole process has caused me to reevaluate a great many things. I’ll give you the short version first: I’m not changing my plans. Now for the long version.

The idea that one ought to decide not to go into biblical studies or theology specifically, religion generally or the humanities even more generally, because there isn’t a lot of money in it is simply laughable. Plenty of people, regardless of personal faith commitments, do things that don’t make them a lot of money. Teachers are often underpaid in any field. Police and firefighters put their lives on the line constantly and are hardly looking at six digit incomes in most communities. A whole host of other occupations are filled by people who enjoy them and do them because they like them, not because they’re likely to make large sums of money. The argument that there simply aren’t enough jobs in our field is a much better argument, and one of which I am acutely aware.

Ultimately, however, I began this journey towards a PhD because I want to teach people the Bible. Whether I do so in a tenured position is absolutely besides the point. In fact, I personally think that tenure is silly. No other field has such job security. More often than not I think it allows bad teachers to continue teaching when they ought to be replaced by teachers who actually care about the students they’re teaching. Once again, in my opinion, if you want to write articles and books in a hole for your whole life, go do so–but don’t take a teaching position that ought to have someone who is more concerned with teaching students than pushing out that next article [UPDATE 8/25/2010, 7:55EST - Let me be clear, I do not mean by this to insult those professors who have achieved tenure (or are on the road to doing so) and who care about teaching their students. I also do not mean to suggest that research is unimportant. I greatly enjoy research and writing. My point is simply that if one is in a teaching position, the teaching ought to--at least!--be of equal importance to the research.] Publish or perish is the rule–but what about teaching the next generation of scholars/pastors/rabbis/etc?

For me, I continue on this path because there is only one thing in life I will be happy doing as an occupation: teaching the Bible and related topics to people. What shape that takes really doesn’t matter, as long as I’m teaching people. I think that the Christian Church needs a greater number of qualified scholars who are actively teaching both inside local congregations and inside the academy. There are, of course, other issues involved here that would require another post entirely to fully detail.

In summary, I’m passionate about teaching and I can’t imagine doing anything else. I also hope to be one of those people who God uses to edify his Church via helping people understand more about their holy book, the Bible.