Wednesday, March 4, 2009

The Fight of Your Life: Why Your Teen Is at Risk and What Only You Can Do About It by Jeffrey Dean

Tour Date: March 6th

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It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old...or for somewhere in between! Enjoy your free peek into the book!

You never know when I might play a wild card on you!


Today's Wild Card author is:


and the book:


The Fight of Your Life: Why Your Teen Is at Risk and What Only You Can Do About It

Multnomah Books (February 17, 2009)


ABOUT THE AUTHOR:



Jeffrey Dean is the author of Watch This, This Is Me, and the One-Liner Wisdombooks for Multnomah. The founder of Jeffrey Dean Ministries, he speaks to more than 150,000 teens each year about teen issues and culture. He lives in Nashville with his wife and family.

Visit the author's website.



Product Details:

List Price: $13.99
Paperback: 224 pages
Publisher: Multnomah Books (February 17, 2009)
Language: English
ISBN-10: 1601421109
ISBN-13: 978-1601421104

AND NOW...THE FIRST CHAPTER:


A FIST FROM OUT OF NOWHERE

Grappling with the Enemy


Every teen is in a battle. Parent, did you know that? I’ll say it again: every teen is in a battle. Including your teen.

If this “battle” talk sounds like a bit of a stretch to you, let me tell you about Rhys. A few summers ago I spoke at a camp. After an evening session, one of the guy counselors, Rhys, asked if we could talk. A clean-cut nineteen-year-old, Rhys was heading into his sophomore year at a well known Christian college. His eyes reflected sadness that I couldn’t fathom.

He told me he had a lot of nightmares and a lot of guilt.

During his senior year of high school, Rhys and his girlfriend, Emily, were fairly typical Christian kids. They were both active in youth group, had pledged to abstain from sex until marriage, and were known in their circles of friends as “good kids.”

But on the night of their senior prom, everything went crazy. Rhys admitted, “One thing led to another, and we pretty much did it all that night. Fooling around, drinking, drugs…you name it.” Tragically, Emily overdosed on the drugs, went into a coma, and never came out of it. A week later, she died.

This is an extreme story, yes, but it happened. As I speak to highschool-age students around the country, I hear stories you wouldn’t believe. Welcome to the world of today’s teens. It’s a fight, and every teen today is engaged in it.

This fight is about a tsunami of information, communication, anything-goes ethics, and the inevitable moral experimentation that results. It’s a world of light-speed Internet, texting, unlimited access to online porn, oral-sex parties, MySpace, cutting, Wicca, drinking, drugs, and more.

The world of today’s teens moves at a pace you and I would never have dreamed of when we were teens. It’s a world where hooking up has nothing to do with a fishing lure, spam isn’t something you eat, and pharming doesn’t require a tractor. Almost weekly, teens write to me about addictions to types of drugs that weren’t around twenty years ago. At seminars across the country, I meet students who have contracted sexually transmitted diseases.

By the time they graduate from high school, most seniors tell me, they have consumed alcohol and been offered drugs. Most teens I meet say that marijuana is easily accessible. It doesn’t matter whether they attend public schools or Christian schools; students know where drugs are used, kept, and sold. Many tell me they know a friend or classmate who has abused prescription drugs.

Here’s the fact that keeps me awake at night: Rhys and Emily could have been anyone’s teens. They are from a generation of teens bombarded by lies, hungry for help, and desperate for truth. Not every teen will face exactly what Rhys and Emily faced, but war is the daily reality for every teen.

That is why I say that as a parent, you are facing the fight of your life.


Why This Book Is for Every Parent

Maybe you’re thinking this book isn’t for you. Your teen appears to be doing well. And it’s true: there are many Bible-believing, church-attending teens who desire to live lives surrendered to Christ. Your teen may be one of them.

Or maybe you’re at the other end of the spectrum. The choices your teen has made so far have pushed your family to the breaking point. You’re feeling hopeless, ready to throw in the towel.

Wherever your teen is at in his or her journey, this book is for you. No matter what the situation looks like on the surface, every teen faces struggles, temptations, issues, fears, and challenges. Every teen has to navigate the confusing waters of today’s culture. Every teen is only one choice away from hurt, addiction, heartbreak, and more.

The scary thing with teenagers is that often we don’t know exactly what they’re thinking or feeling, even when they live under our own roofs! For the past fifteen years, I’ve been touring the country, speaking—and more important, listening—to teens. Some three hundred fifty thousand teens a year check out my Web site, and more than fifty thousand read and respond to my blog. Teens tell me things they often don’t share with their parents. That’s why I wanted to write this book—not to break their confidences, but to give you the inside scoop on what I’m hearing so you can help your teen in the battle.

In the struggles teens face, they have a common enemy: the devil. And he hates these kids. More specifically, he’s your teen’s number one enemy. His task is to steal, kill, and destroy (see John 10:10), and he wants to lure your teen away from the truth and lead your teen toward destruction. Sure, movement toward destruction is more evident in some teens than in others. But no teen is immune to spiritual warfare. So, as a parent, your call is to grab your weapons, jump into the battlefield on your teen’s side, and be ready to give it all you’ve got.


Playing Offense

The idea of fighting for your teen might almost scare you off. Hey, you’re just trying to pay the electric bill, pick up the kids from soccer practice on time, and serve something for dinner that didn’t come from a drive-through.

But I won’t sugarcoat what’s happening in your teen’s world. As a parent, you are engaged in one of the greatest fights of your life. It’s already on, whether you want it or not. Every day a war is being waged for the soul of your teen. The question isn’t, are you at war? The question is, are you equipped to do battle?

Here’s what the Bible says about it: “Pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith” (1 Timothy 6:11–12, emphasis added).

“Fight the good fight”—that’s the battle you are in. You are called to faithfully fight for what’s right. Just as Satan is fighting to steal, kill, and destroy your teen, so you must be a fighter, helping your teen to win! Recently a mother talked to me about her teenage son. “Jeffrey,” she said, “my son has never smoked pot, checked out porn, or been sexually active. His grades are good, and his friends are well behaved. He loves going to youth group at church and believes God is calling him into pastoral ministry. I am so glad that God has given us our son.”

I congratulated her on the successes of her son and on her parenting skills, then asked, “What are you doing each day to ensure that your son continues down this good road?”


“What do you mean?” she said, looking perplexed.


“What steps have you put into place to safeguard your son from the Enemy?”


“I don’t know,” she said. “Everything’s going so well—I haven’t

thought about it much.”

Together we discussed a plan for her to pray daily for her son, to keep speaking truths into his life, and to keep the lines of communication open with him about his personal life. Most important, we talked about ways she could continue to help him grow in a daily and intimate

walk with God.

That’s what the fight looks like in action. It’s easy to believe that good parenting means checking off a list of positive accomplishments for a son or daughter:

√ My teen is a Christian.

√ My teen regularly attends youth group.

√ My teen dates a Christian (or doesn’t date at all).

√ My teen doesn’t watch MTV.

√ My teen ___________________ (has this form of observable good behavior).


You may be able to place a check beside any one or all of these statements. But helping your teen through these intense years isn’t simply about completing a checklist. You need to be looking ahead, adapting and strategizing as the flow of the battle changes, and working to both guide and guard your teen through obstacles to victory. It means approaching parenting on the offense as you work toward a goal, rather than sitting back and waiting for the other side to come at you.

Undoubtedly you’ve heard messages about how to deal with personal struggles, how to climb back up after failing, how to overcome addictions, and the like. But what if, rather than living life on cruise control, you lived life on enemy patrol—watching, being prepared, planning, developing a game plan for life, and putting into practice the principles that shape character and truth?

This is the idea behind the warning God gives in 1 Peter 5:8: “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.”

God has not created you to simply survive. He has created you to thrive, to experience the abundant life. When it comes to your teen, 1 Peter 5:8 warns that parents must be found with weapon in hand, ready to fight on behalf of their teens.

A mom recently said to me, “I realized years ago that I can’t sit around assuming that my kids are going to naturally come talk to me about all the stuff in their lives. I have to go to them. I have to initiate conversations. I have to look for moments of opportunity to get them talking. Because if I don’t, I’ll probably never know what they’re up against out there.”

That’s it! This mother is in the war room every day, plotting against the Enemy of her teen. She’s studying the Enemy’s tactics so she can guide and guard her teen as he moves toward a deeper and more intimate walk with God.


The Confidence to Go for It

The idea of fighting can seem daunting. But my goal in this book isn’t to scare you. It’s to help you see that the fight is real, that you’re in it whether you like it or not, and that you can win the war.

This is your moment. When God created you, He created you to be the parent your teen needs you to be. God would never have given you the privilege of being a parent if He didn’t have an awesome plan for you in the process. God has called you to be a fighter—and He has given you everything you need to fight and to win for your teen.

This book will help you go the distance. In the pages ahead, we’ll discuss strategies for going on the offense. We’ll talk about what it means to study your teen’s culture so you can live with your eyes wide open—ready, armed, and alert. We’ll talk about how one of your greatest strategies, prayer, is actually one of the simplest and how the prayer of a righteous parent is an incredibly powerful and effective tool in this fight (see James 5:16). We’ll talk about specific issues your teen is facing (issues that definitely were not around when you were a teen), and we’ll look at how these issues don’t need to surprise you or catch you off guard. We’ll look at specific, detailed battle plans that include the tools and resources you need. We’ll talk about how your role isn’t to prop up your teen or ultimately save him or her, but to teach discernment and provide a solid foundation from which your teen can do battle. We’ll show you how to provide your teen with armor for fighting and wings for flying. And we’ll talk about the incredible privilege you have been given to encourage your teen to live wholeheartedly for our Lord and Savior Jesus Christ, the fighter who is greater than anything this world can throw your teen’s way.


Your Fighting Positions

Right from the get-go, let’s take a look at five main fighting positions necessary for being armed and active in this fight. Keep these fighting positions in mind as you move forward to the following chapters.


The Sweeping Aside Motion

This means, the past is in the past. Helping your teen win the war isn’t about questioning what you could have done yesterday. It is about establishing a battle plan for what you are going to do today, tomorrow, and beyond. It’s never too late to reach out to your teen, to learn to communicate again, to listen, to speak words of wisdom into your teen’s life. Start today.


The Gritting Your Teeth Gesture

This means, whatever it takes is whatever it takes. There will be times when you will be challenged to move out of your comfort zone. Your goal must be to arm yourself for battle and be ready to do whatever is necessary to guide and guard your teen through these entangling years. Be fearless.


The Ultimate Power Stance

This means, pray for your teen every day. The Ultimate Power Stance is kneeling. If you are not praying for your teen every day, start now. If you are, keep it up. Prayer is the key to it all. I can’t reiterate this enough. Praying for your teen is the single most powerful tool you have in this fight.


The Open Book Motion

This means, you are now a student of teen culture. The world moves at an incredibly fast pace today. To keep up with what’s up in your teen’s world takes time, energy, effort, and motivation. What’s current today might not have been current yesterday. From here on out, make it one of your primary ambitions to study and learn about the world your teen lives in.


The Deep Breath Posture

This means, the battle is a fight of endurance. You develop a realistic strategy for success by taking it one step at a time. Remember, winning the fight is not about doing everything today. It’s about being faithful over the long haul.



Power for Your Toughest Job

Parenting is likely the toughest job you will ever have. Don’t assume that your teen is exempt from any issue discussed in the coming pages. At some point, on some level, every teen will encounter every issue described in this book. As a parent, you need to be equipped. It is my hope that this book will be a powerful resource you use to arm yourself and your teen to win the battle being waged for his or her soul. Remember the Ultimate Power Stance? Let’s take a moment to pray right now for your teen, for what we’ll talk about ahead in this book, and for how life may change.


Praying Scripture for Your Teen

Lord, You say in Your Word that if we seek You we’ll be able to

find You. Troubles may come and awful things may happen,

but You listen and You care. You’re a compassionate God. You

will not abandon my family. Please guide me in this fight for

my teen. You are God. You are good. Give me Your strength,

Your wisdom, and Your perspective. I put my trust in You.

Amen.

BASED ON DEUTERONOMY 4:29

Tuesday, March 3, 2009

Last Mango in Texas by Ray Blackston

Tour Date: March 5th

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It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old...or for somewhere in between! Enjoy your free peek into the book!

You never know when I might play a wild card on you!


Today's Wild Card author is:


and the book:


Last Mango in Texas

FaithWords (March 13, 2009)


ABOUT THE AUTHOR:


Ray Blackston of Greenville, South Carolina, worked as a buyer and a broker for eleven years before cashing in his modest 401k and leaving his corporate cubicle to write full time. He serves on the missions committee of his church, has traveled to rural Ecuador on a summer missions program, and coaches his seven-year-old nephew, Action Jackson, in T-Ball.

Visit the author's website.

Product Details:

List Price: $13.99
Paperback: 272 pages
Publisher: FaithWords (March 13, 2009)
Language: English
ISBN-10: 0446579610
ISBN-13: 978-0446579612



AND NOW...THE FIRST CHAPTER:


Please press the Open Book Widget to read the first chapter.

Monday, March 2, 2009

MILK MONEY (Maryland Wedding Series #2) by Cecelia Dowdy

Tour Date: March 4, 2009

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It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old...or for somewhere in between! Enjoy your free peek into the book!

You never know when I might play a wild card on you!


Today's Wild Card author is:


and the book:


Milk Money (Maryland Wedding Series #2)

Barbour Publishing, Inc (2008)


ABOUT THE AUTHOR:


Cecelia Dowdy is a world traveler who has been an avid reader for as long as she can remember. When she first read Christian fiction, she felt called to write for the genre.She loves to read, write, and bake desserts in her spare time. Currently she resides with her husband and young son in Maryland.

Visit the author's website and blog.

Product Details:

Mass Market Paperback: 170 pages
Publisher: Barbour Publishing, Inc (2008)
Language: English
ISBN-10: 1602602557
ISBN-13: 978-1602602557

AND NOW...THE FIRST CHAPTER:


Dumbfounded, the accountant gazed at a cow giving birth. He dropped his briefcase when he saw the feet of the baby sticking out of the mother’s canal. A rope was looped around the legs of the young animal, and a brown-skinned woman pulled so hard that the muscles in her slender arms flexed. Her eyes squeezed shut while she grunted, reminding him of the noises people made when they bench-pressed weights.

She opened her eyes.


“Casey, hold on,” she cooed. When he watched the birth, his sour stomach worsened, and the bagel and cream cheese he’d managed to eat for breakfast felt like a dead weight in his belly. Her tears mingled with the sweat rolling down her face. She continued to pull and glanced in his direction. “Oh, thank God you came. Come and help me.”


A plethora of unfamiliar scents tingled his nose. He swallowed, losing his voice. What was he supposed to do? She continued to look at him, pulling on the rope periodically.


“I already left a message on your answering service that it was coming out backward.” Pushing the door open, he entered the room adjoining the barn, still hoping he wouldn’t throw up. She nodded toward the rope, still tugging. “With both of us pulling, maybe we’ll be able to get the calf out.”


“Okay.” He swallowed his nausea and pulled, mimicking the way he used to grunt when bench-pressing heavy weights. He followed her example, keeping tension on the rope and pulling each time the cow had a contraction. She grunted also, and their noises continued until the calf exited the birth canal minutes later. She dropped the rope, and he rushed behind her to look at the young animal. He touched the newborn,

awed by the birth. She glanced at him as she cleaned gunk off the calf ’s nose and mouth.


Her sigh filled the space when she noticed the animal was breathing. “Aren’t you going to examine the cow and calf?”


Before he could respond, a young man holding a large black plastic tote entered the pen. “This the Cooper farm?”


Confusion marred her face when she glanced at Frank. Then she focused on the new arrival. The newcomer rushed to the baby cow and began examining it. “I’m Dr. Lindsey’s son. I’m taking over my daddy’s practice this week since he’s on vacation. He told you that, didn’t he?”


She nodded, still looking confused. “I left a message on your answering service earlier.”


The vet grunted. “I was down the street at the horse farm helping out with another birth, so I couldn’t leave.”


“Are the cow and calf okay?”


“They both look fine.” He stopped his examination and looked at them. “I’m glad you had somebody helping you. You might not have gotten him out in time if you’d been pulling him on your own.” He pulled a tool out of his bag. “You have antibiotic on hand for the calf, right? If not, I’ve got some.”


The attractive woman nodded, her dark hair clinging to her sweaty neck as she promised the vet she would give the new calf the medicine. Frank watched, mesmerized by the whole process. A short time later, the newborn nursed from the mother. “Thank you, doctor,” said the woman, patting the man on the shoulder.


The doctor shook his head, placing his tools back into his bag. “Don’t thank me. You two got him out in time.” He told Emily he would send her the bill, and then he left the farm.


Emily glanced at Frank, as if taking in his khaki slacks and oxford shirt. Noticing his bloody hands, she beckoned him over to a room containing a sink and a large steel tank. After ripping off the long plastic gloves covering her hands and forearms

and dropping them into the trash can, she turned the water on, pumped out several squirts of soap, and washed. “I thought you were the vet,” she said, continuing to scrub her hands and forearms. “I’ve never met Dr. Lindsey’s son, so that’s why I

assumed you were him.” After rinsing, she pulled paper towels from a dispenser and gestured for Frank to use the sink.


Frank shrugged and walked to the sink, placing his hands under the running water. “Sorry. I helped you out, but I didn’t have any idea if I was doing it right. It’s probably good I showed up when I did. It looked like you’d been trying to help

that cow for a long time.”


She shook her head. “Cows are tough. They can be in labor for hours before giving birth. When you came, I’d just started pulling the calf out with the rope.” She continued to stare, frowning. “Well, if you’re not Dr. Lindsey’s son, then who are

you?”


He offered his recently washed hand, glad the nauseous feeling had evaporated from his stomach. “I’m Franklin Reese, Certified Public Accountant.”

Sunday, March 1, 2009

Fixing Abraham by Chris Tiegreen

Tour date: Tuesday, March 3, 2009

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It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old...or for somewhere in between! Enjoy your free peek into the book!

You never know when I might play a wild card on you!


Today's Wild Card author is:


and the book:


Fixing Abraham: How Taming Our Bible Heroes Blinds Us to the Wild Ways of God

SaltRiver (February 5, 2009)


ABOUT THE AUTHOR:


Chris Tiegreen is a devotional writer and editor for indeed magazine at Walk Thru the Bible in Atlanta, Georgia. He has also been a missionary, pastor, journalist, photographer, and university instructor. He has helped plant churches in Michigan and Idaho, has been a pastor in Florida, and enjoys doing mission work in Thailand. His first Tyndale publication, At His Feet was a Gold Medallion finalist in the devotional category. He and his wife, Hannah, live in the Atlanta area.


Product Details:

List Price: $14.99
Paperback: 224 pages
Publisher: SaltRiver (February 5, 2009)
Language: English
ISBN-10: 1414321724
ISBN-13: 978-1414321721

AND NOW...THE FIRST CHAPTER:


Creative Interpretation

Transcript of NT101 lecture/session 6, Dr. Ferris E. Didaski, professor

of biblical hermeneutics, Theologicus Institute of Religion, June 6


All right, folks, let’s get started. You’ll notice from your syllabus that we’ll be talking about foundational hermeneutic approaches the next couple of weeks, and the reason for this emphasis is the absolutely critical need

in our ministries, especially in our preaching, to get the right message from the biblical text. I won’t bore you today with endless examples of how the Bible has been misinterpreted and misapplied because you can come up with quite a few examples off the top of your head, I imagine.

You’ve probably heard Aunt Mabel’s philosophy on sparing the rod or Brother Jim’s earnest desire just to lift Jesus up in worship so all will be drawn to him as he ignores, of course, the plain interpretation that John spells out for us in that text. In one of your outside reading assignments, which we’ll probably discuss next time we meet, we find quite a few examples of this kind of misinterpretation, proving that spurious biblical hermeneutics have a long history of abuse and distortion. I want to open your eyes to this—to tear down what you think you know about how the Bible came to us and reconstruct for you a more realistic approach.


Remember rule number one. Don’t ever forget this, as long as you live—or at least as long as you preach or teach classes or write articles. Rule number one is “context.” The context is the key to understanding any passage. If you miss the original intent of the author in the context in which he wrote, you will find your doctrine corrupted with all sorts of misunderstandings. That is why this class will focus so intensely on the background of the biblical text. You may wish at times that you could just get to the meat of the passage itself, but you will find in the long run that understanding the context in which these sacred Scriptures were written will save you from error. We don’t want any false doctrine springing out of this group down the road, do we? So remember, context. Context, context, context.


Now in order to understand the context, you’ll need to have a firm grasp of the original language—that’s why most of you are muddling through Greek or Hebrew 101 this semester and hating it. Consider it an investment in your commitment to orthodoxy. You’ll also need a clear understanding of the history and the cultural and social dynamics of the time, and a very objective approach. These sacred writers did not write in a vacuum, as most people sitting in the pew might imagine. They had their own biases, their own perceptions and observations, and a wide range of influences bearing down on them and coloring the lenses through which they looked. They may have been quite subjective—in fact, they certainly were, without exception. But you are not afforded that privilege.


You must train yourself not to do as they did because they have the authority of apostleship and inspiration behind them and you do not. Adding your subjectivity to theirs will only take you further off course. You must become a Sherlock Holmes of sorts and investigate exactly what the author meant and how his readers understood it. That, my dear students, is how you may become a scholar and a sage instead of a seller of shallow sentiments. The church has too many of the latter. Now, where was I heading with that point . . . oh, yes. The reading. Interestingly, Matthew’s Gospel aptly illustrates the hermeneutics we are trying to avoid. But never forget: his writing of the Gospel was inspired. Your interpretation of it is not. Remember that, for as you read it, I want you to see how many misapplications of Scripture you can find. This document will quote extensively from the Hebrew Scriptures, but if you’re familiar with said Scriptures, you’ll hardly recognize them. I’ll give you a few examples to get you started. For instance, there’s a prophecy in the book of Isaiah in which God tells the prophet that he will preach to a people who will hear but not understand, and see but not perceive—a prediction that was rather unambiguously fulfilled during the course of Isaiah’s ministry. Yet roughly seven centuries later the writer of this document quotes

this passage and says “now it is being fulfilled” in his own day. Or, for one a little more egregious, a Hosea passage clearly referring to Israel’s exodus from Egypt is applied to the Messiah figure5 as though the primary meaning of the prophecy had never even occurred to the writer.


This is clearly not proof of the Messiah, though the writer evidently thinks it is. And again, Micah’s assessment of the Israelites’ lamentable condition in his own day is used by Matthew to depict how the Messiah would pull families apart! Or, if you need more to go on, a passage in Jeremiah about the Babylonian captivity is applied to the children of Bethlehem centuries later. We even have one example where the scribe quotes a verse in Jeremiah about thirty pieces of silver, not noticing that this passage occurs nowhere in Jeremiah but in Zechariah instead. This list could go on and on, of course, but that’s for you to discover as you read.


I hate to cast aspersions on our most revered New Testament writer, but Paul appears guilty of careless interpretation at times as well. You may recall Romans 1:17, the verse that, in some degree, launched the

Reformation: “the righteous will live by faith” (niv). Now what does that mean, do you suppose? It could mean that those who are righteous will live in a faithful way; or that those who are righteous came to be so because of their faithful living; or that the just shall survive, i.e., not be condemned, because of their faith; or so on. And, in fact, when we turn to the original passage, Habakkuk 2:4, it seems more likely that the prophet intended to say that those who are righteous will live in a faithful manner. But Paul seems to apply the verse to matters of final

judgment or present justification; and Martin Luther certainly understood the verse this way, crediting it with opening his eyes to the doctrine of justification by faith alone. The question I would pose to you, and which we will discuss on Thursday, is that as this truth is being bounced around like a beach ball, who blew it up to begin with? Obviously, Habakkuk did. So we should rightly defer to his intentions for the right interpretation. This will be our guiding principle in this course and, I hope, yours for the rest of your life.


Now, let’s turn our attention to the related matter of exegesis—drawing truth out of the original text—as opposed to the scandal of eisegesis—by which we mean reading our own interpretations into the text. . . .


+ + + +


I recently heard a well-known Bible teacher lecturing about hermeneutics—one’s method of interpreting the Bible—on the radio. He opened his talk with an illustration of a former student of his, a young woman who was in zealous pursuit of a husband. Not a particular husband, just a husband. As I recall the story, she had recently broken up with a man and was feeling rather despondent over her prospects. But one day she came to this professor with a bright smile on her face, declaring in all sincerity that she was soon going to meet her husband and get married. How did she know this? the professor asked. She had indulged in “lucky dipping” the night before, she explained. That was her term for the practice of opening up the Bible and reading the verse your finger lands on, hoping that it’s God’s word to you for the moment. She didn’t normally do this, she said, but she felt inspired to do so that evening, and the results were very encouraging. Whatever verse she landed on, it resonated with

her, telling her that her desire would be fulfilled shortly and that it would even happen within a couple of weeks. She was convinced the Spirit had told her that it was a promise from God.


For obvious reasons, the professor was amused at the attempt. That’s not a very scholarly approach to Scripture. So as he was finishing describing this negative example on the radio program, he introduced his topic for the day: keys to biblical interpretation. And he almost got fully into the “right” way to study Scripture without mentioning the end of the story, but he couldn’t resist. “Now as it turns out,” he said (and I’m paraphrasing), “she did happen to meet a man a couple of weeks later and they ended up getting married. I keep in touch with them to this day. But I tell her that God did that in spite of her faulty hermeneutic rather than because of it!” And he laughed.


No offense to this respected Bible scholar, but that’s the worst possible illustration he could have used to introduce his point. I have no idea whether that girl’s promise from God actually came from God, but I suspect that in her situation it did. Would I recommend “lucky dipping” as a regular practice? Obviously not. But neither would I say God never works that way. In this case, he apparently did; what she believed did happen, down to the specific detail. But because this preacher’s theology couldn’t bend to that possibility, he believed it happened “in spite of ” her superstitious approach to God’s Word.


I’ve read, heard, and participated in numerous doctrinal discussions in which a phrase like “That’s not what that verse means!” or “That’s taken out of context” occurs. That’s because we have essentially one approach to biblical interpretation: that of the professor in the fictitious lecture transcript above.


We can always stop a heresy in its tracks by appealing to “original context” or the “original language,” as well as to our principles of logic. But in doing so, we’re basically undermining the many ways the writers of the New Testament employed Hebrew Scripture in their Gospels and letters. If we held people like Matthew to our hermeneutical standards, he would be laughed out of any respectable seminary today. Those verses pulled from the Old Testament would be “proven” to have little to do with the Messiah and therefore not applicable to Jesus through any reasonable method of interpretation. Yet Matthew was inspired by the Holy Spirit to write those things. His hermeneutic was apparently acceptable to God.


How can this be? Why would God authorize bypassing the plain meaning of a verse and using it in a secondary or even symbolic sense that had little to do with the original context? One answer lies in normal biblical interpretation at the time the New Testament was written. Rabbinic interpreters from ages past used four main interpretive methods for understanding Jewish Scriptures. The first was p’shat: the literal meaning of a text, the plain and simple objective facts. That was the primary hermeneutic then, and it’s still our default hermeneutic. It’s foundational for developing doctrine and should form the backbone of all other interpretations. But with the Jewish sages, unlike with us, it didn’t end there. The second means of interpretation was the remez: the deeper

meaning hinted at in the subtleties and nuances of the text. Third was the drash or midrash: the comparative, allegorical, metaphorical meaning drawn from the verse as it related to others using similar symbolism or

terminology or even word forms. And then there was the sod: the hidden meaning, the philosophical meanderings prompted by the text, the secret or mystical interpretation. It was very subjective and, though acceptable

during certain periods of Christian history, has remained very unwelcome

in Christian interpretation for the last few centuries.


I’ve heard seminary professors and well-known pastors issue strict warnings against looking for some passage’s “hidden meaning.” But New Testament writers and early Christians relied on sod sometimes. All four modes of interpretation came into play, and there was nothing contemptible about any of them. You wouldn’t build doctrine on the more mystical interpretations, obviously, but you wouldn’t ignore them either. They would supplement your faith and inform your more objective interpretations. All were fair game.


This puts us in a difficult spot. Today we have a hermeneutic that forbids the kind of hermeneutic used by the inspired writers of the Old and New Testament and even by Jesus himself. In other words, our limited mode of interpretation doesn’t match God’s broader intentions for his Word. To me, that sounds like a pretty indefensible position.


Our rigid interpretations have led to some pretty harsh criticisms of people who quote the Bible or explain how God spoke to them through his Word. If those people don’t quote the verse with the exact meaning and original context in mind, a chorus of accusations arises: that person must be “ignorant,” “unbiblical,” or even “heretical.”

No other symbolic or imaginative interpretation is allowed, no hints and subtleties, no intuitive impressions—

nothing but clear, objective fact. Some of the words I used in the previous sentence would be extremely alarming to many biblical scholars and Christian teachers and apologists, but that’s only because we forbid hermeneutical approaches that the Bible itself allows. That’s an odd position to be in, isn’t it? In our zeal to be biblical, we’ve become decidedly unbiblical.


Obviously, I have no reason to criticize Christian versions of p’shat and remez. I think the objective, contextual approach to Scripture is vital. This is where we get the plain meaning of God’s Word and discover the truth about God’s attributes and the plan of salvation and all sorts of doctrinal essentials.


But this kind of interpretation will never give specific guidance in specific situations not covered in Scripture. I was once profoundly encouraged and filled with faith when the words of a passage jumped out at me. It was a passage making a spiritual application from an agricultural principle, and when it mentioned “rain,” I knew what it meant symbolically for my situation, even though my situation didn’t really fit the original context. The Holy Spirit spoke at that moment—and on countless other occasions since—by taking a phrase or metaphor in Scripture out of its immediate context and applying it to my personal issues. This happens quite oft en in personal guidance, as well as in broader biblical interpretation when the Spirit unfolds layers of his truth.


For example, depending on what you’re going through and how the Spirit has been working in your life, the statement that “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him” (1 Corinthians 2:9, niv) can mean different things. To someone at a funeral, it speaks of promises of eternal glory. To someone making a decision about a career or a mate, the Spirit can use it for reassurance of God’s good plans for us in this age. To those going through a spiritual awakening, the Spirit may inspire a vision for going well beyond the “normal” or “status quo” Christianity that most people experience. And what did it mean in the original context? Well, that depends on which “original context” you’re talking about. Paul was referring

to God’s revelation of his deep, mysterious wisdom—the plan of the ages—through the nascent church. But Paul was actually quoting Isaiah, who had been inspired to write this statement about how God acts on behalf of those who wait for him.13 One inspired statement, multiple inspired interpretations and applications—some of them not even hinted at until hundreds of years later. That’s what it means to read the living Word.


This idea makes a lot of people nervous, and there’s certainly some basis for that. Scripture has been distorted and manipulated, used for evil purposes, or simply misunderstood by noninspired interpreters. Cults have sprung up from a few twistings of Scripture for selfish or ungodly purposes. But it grates against my understanding and experience of who God is to believe that people who are humbly seeking truth and asking the Holy Spirit to guide them while affirming a willingness to be corrected by other parts of Scripture will make such an error. It’s generally

pride or an underlying agenda, not a faulty hermeneutic, that leads people to false interpretations of the Word. In fact, I’d argue that humble interaction with the Spirit is much more likely to lead someone into truth than strictly logical study of Scripture would.


The most common biblical objection to approaching Scripture as the Living Word is 2 Peter 1:20: “No prophecy of Scripture is a matter of one’s own interpretation.” But no one in rabbinic circles of long ago or in the church today, as far as I know—there are always fringe exceptions—would say that this fourfold approach to interpretation falls in that category of self-interpretation. Just as the Holy Spirit inspired people to write the words of Scripture, he opens the reader’s ears to hear what he wants them to hear. He is intricately involved in the interpretation, just as he was in the inspiration. If we say one end of that process is reliable and the other isn’t, we have a pretty strange

doctrine of the Holy Spirit. The fact that the Bible is his own breath during any moment when it is being written

or read opens the door for hearing the Spirit in full and exciting ways.


I’m a huge proponent of intellectual understanding, but experiencing God is not simply a matter of knowing biblical truth. The Bible is much, much more than a sourcebook for divine principles. When read by someone in fellowship with the Spirit who authored it, it becomes a living, breathing companion that may surprise you at some point in the conversation. It’s interactive, inviting you to ask questions and hear answers not only about doctrine but about what, specifically, to do with your life the next couple of years or whom to associate with. And it’s the beginning g of the conversation, not the definition of it. Your interactions with the Spirit will go in directions that

never contradict the Word but oft en expand your understanding of it, even uncomfortably at times.


I have several friends, for example, who have wrestled with their experiences at worship services that seemed very disorderly, which, in their understanding, violated 1 Corinthians 14:33 and 40: “God is not a God of disorder but of peace. . . . Everything should be done in a fitting and orderly way” (niv). This struggle is common to visitors at an Orthodox church, a charismatic church, and everything in between. Why? Because what’s orderly to one person isn’t necessarily orderly to another. Members of highly liturgical churches oft en find Baptist and Methodist services much too casual and disorganized, while Baptists and Methodists can make little sense of a Catholic service on the first few visits. Orthodox services have no concrete beginning or end, and a standing and pacing

congregation seems at times to be rather detached from the priestly duties being carried out. And charismatic worship services are seen by many as a free-for-all. Any of the above can be a violation of “fitting and orderly” by

someone’s standards because order is in the eye of the beholder.


In every one of these cases, however, those who have been immersed in the “culture” of the given church can easily see the parameters and predictability in their own worship services. In each flavor of Christian expression, there’s a sense of what’s appropriate and what isn’t, of the right and wrong times for whatever takes place, of doing things in their proper order. But a rigid definition of Paul’s instructions about “fitting and orderly”—a definition that a person most oft en equates with his or her own upbringing—might keep a person away from a fellowship the Holy Spirit is guiding him or her to become involved in. The Spirit is under no obligation to comply with our expectations.


Yet reading the Bible as a living, dynamic, organic voice makes people afraid. It just opens it up to all kinds of misinterpretation, some say—as though the purely objective, contextual hermeneutic has led everyone to the same conclusions. Regardless of the interpretive approach, the Spirit is a necessary companion. When he’s ignored, misinterpretation is likely. But when he’s involved, God speaks. Is that infallible? Nope. But neither is

anyone else’s hermeneutic. And I’d rather walk hand in hand with the Spirit through Scripture than trust my

objective reasoning alone.


I find it rather liberating to know that my interpretation of a passage of Scripture isn’t necessarily my interpretation—that the Holy Spirit is stirring up within me an understanding that he has long desired to impart to

me and anyone else who will listen to him carefully. Are there dangers in my belief that he speaks hidden meanings? Of course—there are dangers in any kind of interpretation of Scripture. But I know from the overt, literal meaning of Scripture what his character is like and how he works, so that’s a guardrail of sorts. He won’t violate that. So if I tell him that I’m trusting him to speak in a way I understand and to keep me from error,

I can be confident that he’ll do that. When I (or any other Christian) ask the Spirit to unfold his truth—and to guard my heart and mind from error—hints and parallels and images seem to come to mind much more often. These, in turn, can be sifted through and examined in the light of the rest of Scripture just as any sermon or book would be. But almost always, such interpretations deepen one’s understanding of the Bible and offer guidance in current circumstances. Why? Because just as the Spirit was in the hands of the writers who penned Scripture, he’s in the hearts of those reading it.


I have a recurring mental picture of evangelicalism’s doctrinal guardians criticizing someone—let’s say me,

for example, since that’s usually who’s in my picture—applying a verse in a way that’s unconventional and doesn’t

pay enough homage to the original context. Charges of “mysticism” and “distorting God’s Word” and “ignoring

the plain meaning of the text” are flying all over the place. Then I envision Matthew walking over to me and

saying, “Why are they so mad at us?” And I answer, “Me, because I heard God say something. You, because you misused the Bible when you wrote the Bible.” And then we get into a discussion of the irony of an “unbiblical”

hermeneutic becoming biblical by authenticating itself within the pages of Scripture.


I’m strongly convinced that there’s nothing in Matthew’s interpretation of Scripture that needs to be fixed. I love studying the original context and languages of the Bible, and I do it almost obsessively. But there are other ways—intuitive, philosophical, mystical, metaphorical, etc.—of hearing God’s voice in the Word. Really all it takes is to ask him and be open to how he leads and reveals himself and his Word. There are no special techniques, no formulas, no step-by-step instructions. Just ask. And expect. And if it’s still uncertain, ask him about your uncertainties.

The Holy Spirit was there at the inspiration of Scripture, he has preserved it over the centuries, he has opened countless minds and hearts to its truth, and he’s right there with you as you read it, discern it, and discover new aspects to it.


But opening ourselves up to more layers of meaning requires loosening our exclusive grip on the ones we already know. If we want to have more intimate fellowship with him, we’ll need to learn how to hear him unconventionally. Not unbiblically, mind you, but unexpectedly and unashamedly. And always true to who he is.


Forgotten lessons from Matthew:

+ The Bible is alive, constantly + moving and breathing into us—and the Spirit can speak through it however he chooses.

+ Today’s rigid hermeneutic is only part of true biblical interpretation. By itself, it’s insufficient for hearing and understanding God’s voice as a means of specific guidance in a personal conversation with him.

+ The Spirit was there when the Bible was inspired, and he’s there when we read it. It’s okay to trust him with the text.