Hermeneutics and the Gospel

If you follow the Complementarian and Egalitarian debate you may have come across an article written by Derek Flood. He makes the claim that this issue is much deeper than gender roles – it goes all the way to how we read our Bibles. I couldn’t agree with that more, and I thought this would be an excellent opportunity to explore the different kinds of Bible reading that lie at the heart of this debate.

The Background

The article, “Gender Equality: Why the Gospel Coalition Misses the Gospel,” was written by Flood as a critique of The Gospel Coalition’s (TGC) focus on a doctrine called complementarianism (if you need a refresher on that term you can go to one of these posts: A Mean Marriage, or Criticizing Complementarianism). The point of his article is that the men leading TGC read the Bible wrongly and it has actually caused them to miss the gospel altogether.

But Flood’s not the only one suggesting that reading the Bible wrongly can distort or destroy the gospel. In the same video that Flood is criticizing,  Tim Keller (joined by Don Carson and John Piper) explained that though egalitarianism doesn’t directly affect the gospel, it “indirectly affects the way we understand Scripture and thus the way we understand the gospel.”

So how do the groups read the Bible and what does Bible reading have to do with the gospel? Though I ultimately disagree with Flood’s conclusions, perhaps it is easiest to start the conversation by looking at his argument.

The Testing Grounds: The Issue of Slavery
Derek Flood leads his critique of TGC with an example of why he believes the TGC guys are bad Bible readers.

The problem with this is that if folks at TGC really want to read their Bibles in that way, then they would need to support the institution of slavery, because in the same way that the New Testament affirms traditional gender roles that were a part of the dominate culture of the time, it likewise affirms the assumption of the institution of slavery. So if you want to make a biblical argument for traditional gender roles, you also need to be pro-slavery. Otherwise, as Keller puts it, you are being “loose” with the text.

Instead of addressing whether Flood’s criticism is valid, I want to look at what he teaches us about how we should read the Bible. Perhaps the most important lesson is that everyone agrees about at least one thing – you need to read the Bible consistently. 

The TGC Hermeneutic
Flood deserves credit, it seems that he does understand how the TGC guys read the Bible. They claim that the Bible is God’s word and it is free from errors. The TGC guys believe that everything it says is trustworthy and right and it is the reader’s responsibility to obey its message in every way.

This way of reading really does present a challenge for the TGC guys. When they come to passages like the one’s Flood is referencing (Ephesians 6:5-8 for example), they either have to show that the passage is not an endorsement for slavery or they have to endorse slavery in the same way the passage does. The culture’s view of slavery must remain completely irrelevant to their Bible reading. The TGC method of Bible reading can only seek to understand what God was saying in his word and then follow it without question. To do any less is to be inconsistent and being consistent is the cardinal rule.

Is There Another Way?
Of course, Flood suggests that there is a better way to read the Bible. He explains,

As you might have guessed, I think this way of reading the Bible is completely wrong. In fact, I would argue that this way of reading the Bible misses the entire point of the New Testament. Jesus is anything but the defender of traditional values. He is someone who continually turned traditional values on its head, and was so subversive to authoritarian religion that it got him killed. People who argue otherwise clearly are not paying attention to the narrative of the Gospels. Why was Jesus opposed to these traditional values? Because they hurt people, and ignored those who are oppressed and marginalized.

While Flood doesn’t label how he reads the Bible, his language seems to reflect two of the most common models of Bible reading among the egalitarian movement: ideological hermeneutics and trajectory hermeneutics. Though there are differences between the systems, both methods suggest that the Bible does indeed affirm slavery (or hierarchalism when refering to the gender roles debate), yet suggests that the reader need not follow that teaching to remain consistent. While I suspect that Flood would identify more closely with the later option, I will review both systems just to be on the safe side.

Ideological Hermeneutics
The key to reading the Bible “ideologically” is something called “pre-understanding.” The idea is that as a member of an oppressed group (Latin-American, black, feminine, homosexual, etc.), you can read the Bible as a sort of commentary on liberation from your own form of oppression. Yet, people who espouse this reading style recognize that not every passage is equally liberating, so their goal is to identify the liberating texts and remove or ignore the “texts of terror.”

Robin Perry offers an example of how feminist theologians sometimes use this method of Bible reading:

They will identify liberating strands within the Bible (e.g. freedom for the slaves, all humanity in God’s image) that feed into their liberating theology. At the same time “toxic texts” (racist, sexist, homophobic ones, etc.) will be identified and stripped of their authority. For instance:

  1. The teaching that all humans are equally in God’s image (Gen. 1:26) is a liberating text that undermines any theology or practice denying the full humanity and equality of women.
  2. Paul’s teaching that man is the image and glory of God while woman is the glory of man (1 Cor. 11:7) is patriarchal and must be rejected.
  3. Traditional Christian teachings of the equality of men and women are patriarchal and oppressive because “equal but different” in practice means “not equal.”
    (quoted from “Ideological Criticism” in The Dictionary for Theological Interpretation of the Bible)

In this way, the feminist reading of the Bible avoids charges of inconsistency. They do not have to be consistent with the original intentions of the author, they simply need to be consistent with their own pre-understanding to determine which passages are useful and which are harmful.

The obvious problem with reading the Bible this way is that it strips the Bible of its authority. On the other hand, if you think of authority as oppressive, that’s the whole point.

Trajectory Hermeneutics
A heavy handed emphasis on Jesus’ rejection of tradition and the suggestion that this is what led to His crucifixion (as opposed to the claim that He is God), are signs that Flood may be coming from an ideological approach. However, the surprising charge that his opponents haven’t paid attention to the narrative of the Bible suggests that he may be endorsing a trajectory hermeneutic (I say surprising because Don Carson is in the video he critiques and has written detailed, scholarly commentaries on both Matthew and John). The two views have their similarities, but there are some important distinctions.

Reading the Bible according to its trajectory is a sort of middle way between the TGC method and the ideological approach. It avoids the problematic pick-and-choose methodology without forcing the reader to accept anything that seems barbaric to modern sensibilities. One of the leading proponents for this way of reading the Bible is William Webb, but he uses the term Redemptive-Movement Hermeneutics.” In an explanation of the slavery issue he says,

When the Bible’s slavery texts are read against their contexts, redemptive movement becomes increasingly clear. These biblical modifications to the existing social norms brought greater protection and dignity for the slave. This improvement in the conditions of slaves relative to the original culture was clearly redemptive action on the part of Scripture. Admittedly, it was not redemptive in any absolute sense. Scripture only moved the cultural “scrimmage markers” so far. Yet that movement was sufficient to signal a clear direction in terms of further improvements for later generations.
(quoted from “Slavery” in The Dictionary for the Theological Interpretation of the Bible)

In other words, Webb is suggesting that the general direction of the Bible is to make things better. However, the Bible only gets the ball rolling. Jesus and His followers challenged the status quo, and made improvements – but only incremental improvements. It is the reader’s responsibility to do even better than Jesus and His followers.

This seems to be how Flood avoids the problem of contradiction. He makes it very clear by stating:

Once we catch the subversive spirit of what Jesus and the rest of the New Testament is doing here, we can then see the direction that the New Testament is moving in, and recognize that this is a trajectory that eventually lead to the abolition of slavery, and likewise towards valuing men and women equally.

He doesn’t have to demonstrate that that Bible was right, only that it was on the right track. Sure, Jesus and his followers may have endorsed slavery or gender roles back in the day, but given enough time they surely would have progressed beyond those primitive ideas.

Bible Reading and the Gospel
It is not hard to understand why Derek Flood would suggest that the TGC method of Bible reading can distort the gospel. For Flood, the gospel is a message of hope to the oppressed that comes through subverting any authority that could enable oppression. As long as the Bible speaks positively of authority, not to mention that it is itself an authority, final freedom from oppression seems impossible. And thus, the gospel is destroyed.

The TGC understanding of the gospel really is radically different from Flood’s. Rather than a subversive spirit, the TGC gospel is calling for a spirit of submission. The gospel according to a TGC hermeneutic comes by faith – a faith that is characterized by complete and total submission to the authority of God.

As I read the narrative of Scripture, as Flood suggests we should do, I am convinced that the true mark of a believer is not subversion, but submission to the word of God. Perhaps no greater example is given than Abraham, whose act of submission is repeatedly acknowledged as the mark of his faith. Consider Hebrews 11:17-19:

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.

I cannot imagine how hard it was for Abraham to trust God when faced with a command to kill his own son. If ever there was a time that an ideological hermeneutic would have been nice, it was then. I am sure Abraham was tempted to say, “sorry God, that sounds like a ‘text of terror.'” Or perhaps a trajectory hermeneutic would have been sufficient. He could have simply said, “God, one day you will realize a better way.” But neither of those responses seem congruent with the type of faith that the gospel requires. Instead, Abraham choose unmitigated surrender, and it was this faith that was credited to him as righteousness.

If submission truly is a mark of the gospel, TGC is correct in asserting that the predominant methods of egalitarian Bible reading can distort or destroy the gospel. If the words of God are subject to our dismissal or to our improvement then we cannot, in any true sense, be submissive to them. The gospel requires a word from God that is higher, better, and more authoritative than the people whom the word seeks to save.

Advertisements

Reflections on the Death of a Loved One

Last Friday I went to my uncle’s funeral. It was a wonderful ceremony and a fine memorial for a fine man. My uncle, Rick, suffered from Alzheimer’s disease, which made the end of his life very difficult. He was diagnosed with the disease in August of 2003, and it quickly began to exact a devastating curse on his body. For the next 9 years my uncle and his family experienced a long and devastating death.

The funeral itself was a happy time. Rick’s life before the disease was outstanding. His life was marked by a profound love for God and for others. The church was full of people eager to testify the how he was a blessing to them. When it is time to bury a loved one, it is so encouraging to know that they loved the Lord, and more importantly, the Lord loved them.

Yet, there remains a question that seems heavy on many of our minds. Why would God allow this kind of suffering, especially in a family who loves Him so dearly? I don’t claim to know the specifics of why God chose to allow my uncle to suffer, but I do think I can make two claims with confidence.

1. Suffering is not necessarily the result of a specific sin. Certainly, suffering only exists because sin has entered the world. Without sin there would be no suffering, and this is one of the things that makes heaven so exciting. Yet Jesus makes it clear that specific instances of suffering should not necessarily be linked to specific sins. Jesus makes this clear in an interaction with his disciples in John 9:2-3.

And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “It was not that this man sinned, or his parent, but that the works of God might be displayed in him.” (John 9:2-3)

When my uncle died, no one there believed that his sickness was a result of his sin. His life was characterized by obedience and love for God. Yet, he lived in a fallen world and the effects of sin affect the world indiscriminately. There is no point in tracing every instance of suffering back to some sin which produced it. Instead it is enough to know that a fallen world is a hard place, liberally offering pain and suffering to all its inhabitants.

2. Suffering is not without purpose. While the effects of sin are indiscriminately distributed, it does not follow that they are without purpose. Jesus explained that the suffering of the blind man was so that God might be glorified in him. In that story, Jesus proceeded to heal the man, demonstrating himself master even over the effects of sin. Yet many other times, in fact more often than not, healing is delayed until after death so that the believer and those around him or her can experience a different aspect of the glory of God.

This was certainly the case with Paul. Consider Paul’s own testimony in 2 Corinthians 12:7-10

So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:7-10)

God allowed Paul’s suffering, and I believe my uncle’s suffering, for the same reason, to serve as a reminder of our need for Him. Rick’s life served as a sign pointing people to Christ, his death was no different. It reminded us of our frailty and our overwhelming need for God’s mercy. It reminded us that we are weak, but God is strong.

John Newton – I Asked The Lord That I Might Grow
Perhaps the greatest poem on this topic was written by John Newton, the author of the famous hymn, “Amazing Grace.” His hymn, “I asked the Lord that I might grow,” explains in excruciating detail how God uses suffering to accomplish His purposes.

I asked the Lord, that I might grow
In faith, and love, and every grace;
Might more of His salvation know;
And seek more earnestly His face.
Twas He who taught me thus to pray,
And He, I trust has answered prayer;
But it has been in such a way,
As almost drove me to despair!

I hoped that in some favored hour,
At once He’d answer my request;
And by His love’s constraining power,
Subdue my sins–and give me rest!

Instead of this, He made me feel
The hidden evils of my heart;
And let the angry powers of hell
Assault my soul in every part!

Yes more, with His own hand He seemed
Intent to aggravate my woe!
Crossed all the fair designs I schemed,
Blasted my gourds–and laid me low!

“Lord, why is this!” I trembling cried,
“Will you pursue your worm to death?”
“This is the way,” the Lord replied,
“I answer prayer for grace and faith.”

“These inward trials I employ,
From self and pride to set you free;
And break your schemes of earthly joy,
That you may seek your all in Me!”

There is no doubt that Newton understands that suffering has a purpose. The only question left is, “is it worth it?” Newton asks for grace and faith, but the price he pays for it is dear.  What reward is worth the suffering that Newton describes? What reward is worth the long and devastating death that my uncle and his family endured? The reward must be, and most assuredly is, greater than the suffering.

John Newton only hints at the great reward. He is taught to seek his all in Christ. Paul explains the reward much more explicitly in Philippians 3:8-11.

Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith — that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death,that by any means possible I may attain the resurrection from the dead.

The reward of suffering is Christ. This is why we can count it pure joy when we face trials of many kinds, because it leads us to Christ. The process is certainly long and hard. We must be taught to persevere. We are taught the painful lessons required to learn character. But at the end, there is hope (Romans 5:3-5). There is Christ. The suffering that Newton describes and the suffering that my uncle and his family endured are not worth it if we expect some cheap reward. If the reward is something small, a better job or better friends, the price would indeed be too steep. But this is no small reward. The reward of suffering is Christ. For Him, no price is too high.

My uncle knew Christ and is today in heaven, free from the suffering that characterized the last ten years of his life. Yet, I cannot escape the conviction that he perhaps endured suffering for more than himself. Perhaps, his suffering can be our tutor as well. My prayer is, I believe, the same as his would be. That as we remember how his body failed, we will learn not to trust in our own bodies. We won’t rely on our strength or our wits. We won’t presume to have many more years before we must face our creator. Instead, we will begin now to strive for the great reward, the surpassing worth of know Christ Jesus.