Encounter Bible Quotes

I could not put the Bible down. I literally could not. It felt as if my heart would stop beating, perhaps implode, if I put it down.

People encounter God under shady oak trees, on riverbanks, at the tops of mountains, and in long stretches of barren wilderness. God shows up in whirlwinds, starry skies, burning bushes, and perfect strangers. When people want to know more about God, the son of God tells them to pay attention to the lilies of the field and the birds of the air, to women kneading bread and workers lining up for their pay. Whoever wrote this stuff believed that people could learn as much about the ways of God from paying attention to the world as they could from paying attention to scripture. What is true is what happens, even if what happens is not always right. People can learn as much about the ways of God from business deals gone bad or sparrows falling to the ground as they can from reciting the books of the Bible in order. They can learn as much from a love affair or a wildflower as they can from knowing the Ten Commandments by heart.

We encounter God in the face of a stranger. That, I believe, is the Hebrew Bible’s single greatest and most counterintuitive contribution to ethics. God creates difference; therefore it is in one-who-is-different that we meet god. Abraham encounters God when he invites three strangers into his tent.

The Jesus of the Bible lives by a simple philosophy: If love guides our hearts, rules become redundant. Love, embraced as a guiding orientation of other-centeredness, will always lead us to do the right thing.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

The words do matter, but they matter because they constitute a message. The message is paramount. That’s why the Bible can be translated. If the inspiration were tied to words themselves as opposed to their message, then we could never translate the Bible, and if we could never translate it, how could it be a book for all people?

I know that the Bible is a special kind of book, but I find it as seductive as any other. If I am not careful, I can begin to mistake the words on the page for the realities they describe. I can begin to love the dried ink marks on the page more than I love the encounters that gave rise to them. If I am not careful, I can decide that I am really much happier reading my Bible than I am entering into what God is doing in my own time and place, since shutting the book to go outside will involve the very great risk of taking part in stories that are still taking shape. Neither I nor anyone else knows how these stories will turn out, since at this point they involve more blood than ink. The whole purpose of the Bible, it seems to me, is to convince people to set the written word down in order to become living words in the world for God's sake. For me, this willing conversion of ink back to blood is the full substance of faith.

And though this encounter took place against an African sky, our brief enchantment symbolized the new world's greatest taboo - the hand of a very black man caressing the face of the blackest woman, with no shred of light entering into it, utter darkness alone representing God (71).

Leadership potential is in everyone; we all have it, but we all don't know it until we have a direct individual encounter with the Holy Spirit of God. The principal source of leadership influence is the Holy Spirit.

While some dismiss the Bible as a dusty old book, I view its pages as portals to adventure. Not only is the book chock-full of clever plots and compelling stories, but it’s laced with historical insights and literary beauty. When I open the Scripture, I imagine myself exploring an ancient kingdom . . . With every encounter, I learn something new about their life journeys and am reminded that the Bible is more than a record of the human quest for God: it’s the revelation of God’s quest for us.” - Scouting the Divine

I had a head for religious ideas. They were the first ideas I ever encountered. They made other ideas seem mean....I had miles of Bible in memory: some perforce, but most by hap, like the words to songs. There was no corner of my brain where you couldn't find, among the files of clothing labels and heaps of rocks, among the swarms of protozoans and shelves of novels, whole tapes and snarls and reels of Bible.

And when we go to church, read our Bibles, have our quiet times, and go to Christian conferences, we too can build some impressive spiritual muscles, but unless we use those spiritual muscles to change our lives, build the church, love our neighbors, and care for the sick and the poor, we...are just posers. Let us not take God's truth for granted.

What was it about the fig tree that was unsatisfactory to Jesus? Well if we use our context clues, we can deduce that the only thing that made this fig tree different than all of the other fig trees that Jesus must have encountered is that it was unfruitful - it was unproductive relative to its potential. To be a fig tree that does not produce figs is an insult to the creator, and arguably a waste of space - a bad investment.

It should not be assumed that the Quran is the Islamic analogue of the Bible. It isn’t. For Muslims, the Quran is the closest thing to an incarnation of Allah, and it is the very proof they provide to demonstrate the truth of Islam. The best parallel in Christianity is Jesus himself, the Word made flesh, and his resurrection. That is how central the Quran is to Islamic theology.94

What we are looking for in reading the Bible is the ability to turn the two-dimensional words on paper into a three-dimensional encounter with God, so that the text takes on life and meaning and depth and perspective and gives us direction for what to do today.

Indeed, in Scripture, no two people encounter Jesus in exactly the same way. Not once does anyone pray the “Sinner’s Prayer” or ask Jesus into their heart. The good news is good for the whole world, certainly, but what makes it good varies from person to person and community to community. Liberation from sin looks different for the rich young ruler than it does for the woman caught in adultery. The good news that Jesus is the Messiah has a different impact on John the Baptist, a Jewish prophet, than it does the Ethiopian eunuch, a Gentile and outsider. Salvation means one thing for Mary Magdalene, first to witness the resurrection, and another to the thief who died next to Jesus on a cross. The gospel is like a mosaic of stories, each one part of a larger story, yet beautiful and truthful on its own. There’s no formula, no blueprint.

Anyone who buys and article of clothing for a purpose other than covering his body and protecting it from the elements is guilty of pride. Satanists often encounter scoffers who maintain that labels are not necessary. It must be pointed out to these destroyers of labels that one or many articles they themselves are wearing are not necessary to keep them warm. There is not a person on this earth who is completely devoid of ornamentation. The Satanist points out that any ornamentation of the scoffer's body shows that he, too, is guilty of pride. Regardless of how verbose the cynic may be in his intellectual description of how free he is, he is still wearing the elements of pride.

You don’t need biblical inerrancy and Bible worship in order to encounter God, but it sure does help to control people.

It‘s utterly astounding that every time I get knocked down God’s mercy compassionately raises me to my feet; His grace thoroughly brushes off every trace of assorted filth I accumulated in the fall, His word precisely recalibrates my direction to insure the success of a journey resumed, and once all of that is completed He gently leans over and whispers, “How about another run?

What makes the Bible utterly unlike any other book—religious or otherwise—is the unsurpassed grace we encounter in its pages. We need Scripture because without it we cannot know the love of God.

We read or study the Bible for one reason: so that we will encounter the Living Christ. The Bible is not an end unto itself. The Bible is the divinely inspired witness that brings us to Christ Jesus.

The Church isn't talking about mental illness. We have amazing secular organizations fighting stigma—and I absolutely love it. But what are we as Christians doing to help those who are hurting? A sermon on God's love won't do the trick. As much as I adore God and love Scripture, a Bible quote isn't going to do the trick. We need hearts poured out for each other. We need true and authentic encounters.

I was young and beginning to study the Bible for myself and, in the process, came to believe that I held a volatile document in my hands-one that had the potential to destroy all religion from the inside out.

To begin with, there is an almost compulsive promiscuity associated with homosexual behavior. 75% of homosexual men have more than 100 sexual partners during their lifetime. More than half of these partners are strangers. Only 8% of homosexual men and 7% of homosexual women ever have relationships lasting more than three years. Nobody knows the reason for this strange, obsessive promiscuity. It may be that homosexuals are trying to satisfy a deep psychological need by sexual encounters, and it just is not fulfilling. Male homosexuals average over 20 partners a year. According to Dr. Schmidt, The number of homosexual men who experience anything like lifelong fidelity becomes, statistically speaking, almost meaningless. Promiscuity among homosexual men is not a mere stereotype, and it is not merely the majority experience—it is virtually the only experience. Lifelong faithfulness is almost non-existent in the homosexual experience. Associated with this compulsive promiscuity is widespread drug use by homosexuals to heighten their sexual experiences. Homosexuals in general are three times as likely to be problem drinkers as the general population. Studies show that 47% of male homosexuals have a history of alcohol abuse and 51% have a history of drug abuse. There is a direct correlation between the number of partners and the amount of drugs consumed. Moreover, according to Schmidt, “There is overwhelming evidence that certain mental disorders occur with much higher frequency among homosexuals.” For example, 40% of homosexual men have a history of major depression. That compares with only 3% for men in general. Similarly 37% of female homosexuals have a history of depression. This leads in turn to heightened suicide rates. Homosexuals are three times as likely to contemplate suicide as the general population. In fact homosexual men have an attempted suicide rate six times that of heterosexual men, and homosexual women attempt suicide twice as often as heterosexual women. Nor are depression and suicide the only problems. Studies show that homosexuals are much more likely to be pedophiles than heterosexual men. Whatever the causes of these disorders, the fact remains that anyone contemplating a homosexual lifestyle should have no illusions about what he is getting into. Another well-kept secret is how physically dangerous homosexual behavior is.

In 1976 the PCUS General Assembly adopted “A Declaration of Faith” that said, “When we encounter apparent tensions and conflicts in what Scripture teaches us to believe and do, the final appeal must be to the authority of Christ.”50

when we understand that the Bible comes to us as a trust both from God and from the people of God. It is the record of holy encounters between people and God, encounters that have been reckoned to be decisive and compelling, and that have been preserved from generation

Augustine was not a linguist. He knew no Hebrew and could not have encountered Jewish midrash, but he had come to the same conclusion as Hillel and Akiba. Any interpretation of scripture that spread hatred and dissension was illegitimate; all exegesis must be guided by the principle of charity.

I know that the Bible is a special kind of book, but I find it as seductive as any other. If I am not careful, I can begin to mistake the words on the page for the realities they describe. I can begin to love the dried ink marks on the page more than I love the encounters that gave rise to them.

I love my wife, Kris; I do not love Kris’s words. I encounter Kris through her words, but I am summoned to love her, not her words. Sometimes I say to her, “I love what you say to me,” but that is a form of expression. What I’m really saying is, “I love you, and your words communicate your love for me.

Most churches do not grow beyond the spiritual health of their leadership. Many churches have a pastor who is trying to lead people to a Savior he has yet to personally encounter. If spiritual gifting is no proof of authentic faith, then certainly a job title isn't either. You must have a clear sense of calling before you enter ministry. Being a called man is a lonely job, and many times you feel like God has abandoned you in your ministry. Ministry is more than hard. Ministry is impossible. And unless we have a fire inside our bones compelling us, we simply will not survive. Pastoral ministry is a calling, not a career. It is not a job you pursue. If you don’t think demons are real, try planting a church! You won’t get very far in advancing God’s kingdom without feeling resistance from the enemy. If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. Once a month I get away for the day, once a quarter I try to get out for two days, and once a year I try to get away for a week. The purpose of these times is rest, relaxation, and solitude with God. A pastor must always be fearless before his critics and fearful before his God. Let us tremble at the thought of neglecting the sheep. Remember that when Christ judges us, he will judge us with a special degree of strictness. The only way you will endure in ministry is if you determine to do so through the prevailing power of the Holy Spirit. The unsexy reality of the pastorate is that it involves hard work—the heavy-lifting, curse-ridden, unyielding employment of your whole person for the sake of the church. Pastoral ministry requires dogged, unyielding determination, and determination can only come from one source—God himself. Passive staff members must be motivated. Erring elders and deacons must be confronted. Divisive church members must be rebuked. Nobody enjoys doing such things (if you do, you should be not be a pastor!), but they are necessary in order to have a healthy church over the long haul. If you allow passivity, laziness, and sin to fester, you will soon despise the church you pastor. From the beginning of sacred Scripture (Gen. 2:17) to the end (Rev. 21:8), the penalty for sin is death. Therefore, if we sin, we should die. But it is Jesus, the sinless one, who dies in our place for our sins. The good news of the gospel is that Jesus died to take to himself the penalty of our sin. The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. Christ-centered preaching goes much further than merely providing suggestions for how to live; it points us to the very source of life and wisdom and explains how and why we have access to him. Felt needs are set into the context of the gospel, so that the Christian message is not reduced to making us feel better about ourselves. If you do not know how sinful you are, you feel no need of salvation. Sin-exposing preaching helps people come face-to-face with their sin and their great need for a Savior. We can worship in heaven, and we can talk to God in heaven, and we can read our Bibles in heaven, but we can’t share the gospel with our lost friends in heaven. “Would your city weep if your church did not exist?” It was crystal-clear for me. Somehow, through fear or insecurity, I had let my dreams for our church shrink. I had stopped thinking about the limitless things God could do and had been distracted by my own limitations. I prayed right there that God would forgive me of my small-mindedness. I asked God to forgive my lack of faith that God could use a man like me to bring the message of the gospel through our missionary church to our lost city. I begged God to renew my heart and mind with a vision for our city that was more like Christ's.

Neo-orthodoxy’s defining insight, taken from the Danish philosopher Søren Kierkegaard, was that people and God are known by personal encounter, not by rational analysis.11 The revelation of God comes not in an inspired book, but in the person of Jesus Christ, who is God incarnate.12 The Bible is a witness to Christ.

The True Believer ignores anything that doesn't fit his belief system. Instead, he inevitably comes to hold those beliefs at a very profound level. They can become absolutely part of his identity. It is this that brings together the religious, the psychic, the cynic (as opposed to the open skeptic) and the narrow-minded of all kinds. It is something I encountered a lot among my fellow Christians. At one level it can be seen in the circular discussion which goes as follows: Why do you believe in the bible? Because it is Gods word. And why do you believe in God? Because of what it says in the bible. At a less obvious level, it can be seen in the following common exchange: Why do you believe Christianity is true? Because I have the experience of a personal relationship with God. So how do you know you're not fooling yourself? Because i know it is real. Even as an enthusiastic believer myself I could see this kind of tautology at work, and over time I realized that it is common to all forms of True Belief., regardless of the particular belief in question. The fact is, it's enormously difficult - and you need to be fantastically brave - to overcome the circularity of your own ideologies. But just because our identity might be tied up with what we believe, it doesn't make that belief any more correct. One wishes that True Believers of any sort would learn a little modesty in their convictions.

(The Greek word for the love of God is 1agape from the word, agoo, meaning to lead like a shepherd guides his sheep, and pao, meaning to rest, i.e. “he leads me beside still waters.” By the waters of reflection my soul remembers who I am. [Ps 23]. God’s rest is established upon his image and likeness redeemed in us. Thus, to encounter agape is to remember who I am.

The Jesus described in the Bible never uses the word religion to refer to what he came to establish, nor does he invite people to join a particular institution or organization. When he speaks of the "church," he is talking about the people who gather in his name, not the structure they meet in or the organization they belong to (see Matthew 18:15-20). And when he talks about connecting with God, he consistently speaks not of religion but of "faith" (Luke 7:50; John 3:14-16). Jesus never commands his followers to embrace detailed creeds or codes of conduct, and he never instructs his followers to participate in exhaustive religious rituals. His life's work was about undoing the knots that bound people to ritual and empty tradition.

The Jesus described in the Bible is scandalous. He is not portrayed as the founder of a world religion, but the challenger of all religions. He is a subversive, anti-institutional revolutionary. Now, when I say "anti-institutional," I am not suggesting that Jesus opposes all forms of organization, but that he opposes dependence on any one organization for our connection with God.

Music is not the entire place of worship - it is only a vehicle to be used by God. In order for us to find a place of encounter, we also have to find a place of security and safety. It's the role of a shepherd to lead each thirsty sheep to clean waters - shepherding is a big deal in the Bible. And yet, so much attention nowadays is given to music resource that we are not encouraging music leaders to excel in their actual task - which is more than just singing great songs.

The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old.

Week after week, counselors encounter one outstanding failure among Christians: a lack of what the Bible calls “endurance.” Perhaps endurance is the key to godliness through discipline. No one learns to ice skate, to use a yo-yo, to button shirts, or to drive an automobile unless he persists long enough to do so. He learns by enduring in spite of failures, through the embarrassments, until the desired behavior becomes a part of him. He trains himself by practice to do what he wants to learn to do. God says the same is true about godliness.

The widespread use of gold in religious artifacts may be of special significance. Gold is a useless metal. It is too soft to be used in tools or cookware. It is also rare and difficult to mine and extract, especially for primitive peoples. But from the earliest times gold was regarded as a sacred metal, and men who encountered gods were ordered to supply it. Over and over again the Bible tells us how men were instructed to create solid gold objects and leave them on mountaintops where the gods could get them. The gods were gold hungry. But why? Gold is an excellent conductor of electricity and is a heavy metal, ranking close to mercury and lead on the atomic scale. We could simplify things by saying that the atoms of gold, element 79, are packed closely together. If the ancient gods were real in some sense, they may have come from a space-time continuum so different from ours that their atomic structure was different. They could walk through walls because their atoms were able to pass through the atoms of stone. Gold was one of the few earthly substances dense enough for them to handle. If they sat in a wooden chair, they would sink through it. They needed gold furniture during their visits.

When my personal world is falling apart and something or someone precious is at stake, it is frightening when God doesn't show up to hold things together, especially when I'm begging him to come....Christians are great pretenders. We tell ourselves it's not supposed to be this way for Christians, and so we resort to a cover-up....God won't and doesn't participate in this kind of masquerade. ....On every page of the Bible there is recognition that faith encounters troubles. We are broken ourselves and can't escape the brokenness and loss of our fallen world. ....An honest reading [of Job and Naomi's stories] reveals a God who doesn't explain himself. He didn't tell Job about his earlier conversation with Satan and he didn't give Naomi three good reasons why her world fell apart. Both sufferers went to their graves with their whys unanswered and the ache of their losses still intact. But somehow, because they met God in their pain, both also gained a deeper kind of trust in him that weathers adversity and refuses to let go of God. Their stories coax us to get down to the business of wrestling with God instead of chasing rainbows and to employ the same kind of brutal honesty that they did, if we dare.

There is no one to speak to about my headache and stomachache when I leave my bedroom and encounter this beautiful prison that my parents have built, when I see pictures of me on the walls and side tables that bear no resemblance to the me they cannot see. Sometimes I stare at the family that owns me and I wish I were a different person, with white skin and the ability to tell my mother and my father, especially my father, to fuck off without consequence, and sometimes I stare at the white cards of the Bible verses Reverend Olumide has gifted me and think that there is still a chance to change my ways.

So as we give thanks over bread and wine in the presence of the Lord we are – with him and in him – seeking to make that connection between the world and God, between human experience and the divine and eternal Giver. And that means that we begin to look differently at the world around us. If in every corner of experience God the Giver is still at work, then in every object we see and handle, in every situation we encounter, God the Giver is present and our reaction is shaped by this. That is why to take seriously what is going on in the Holy Eucharist is to take seriously the whole material order of the world. It is to see everything in some sense sacramentally.

William Slothrop was a peculiar bird. He took off from Boston, heading west in true Imperial style, in 1634 or -5, sick and tired of the Winthrop machine, convinced he could preach as well as anybody in the hierarchy even if he hadn’t been officially ordained. The ramparts of the Berkshires stopped everybody else at the time, but not William. He just started climbing. He was one of the very first Europeans in. After they settled in Berkshire, he and his son John got a pig operation going—used to drive hogs right back down the great escarpment, back over the long pike to Boston, drive them just like sheep or cows. By the time they got to market those hogs were so skinny it was hardly worth it, but William wasn’t really in it so much for the money as just for the trip itself. He enjoyed the road, the mobility, the chance encounters of the day—Indians, trappers, wenches, hill people—and most of all just being with those pigs. They were good company. Despite the folklore and the injunctions in his own Bible, William came to love their nobility and personal freedom, their gift for finding comfort in the mud on a hot day—pigs out on the road, in company together, were everything Boston wasn’t, and you can imagine what the end of the journey, the weighing, slaughter and dreary pigless return back up into the hills must’ve been like for William. Of course he took it as a parable—knew that the squealing bloody horror at the end of the pike was in exact balance to all their happy sounds, their untroubled pink eyelashes and kind eyes, their smiles, their grace in crosscountry movement. It was a little early for Isaac Newton, but feelings about action and reaction were in the air. William must’ve been waiting for the one pig that wouldn’t die, that would validate all the ones who’d had to, all his Gadarene swine who’d rushed into extinction like lemmings, possessed not by demons but by trust for men, which the men kept betraying . . . possessed by innocence they couldn’t lose . . . by faith in William as another variety of pig, at home with the Earth, sharing the same gift of life. . . .

In the Bible it is said that no one will enter the kingdom of God whose soul is not born again. Being born means being alive. It is not only a gay disposition or an external inclination to merriment and pleasure that is the sign of a living soul. External joy and amusement may come simply through the external being of man. However, even in this outer joy and happiness, there is a glimpse of the inner joy and happiness, and that is a sign of the soul having been born again. What makes the soul alive? It makes itself alive when it strikes its depths instead of reaching outward. The soul, after coming up against the iron wall of this life of falsehood, turns back within itself; it encounters itself, and this is how it becomes living.

10:13 Your situation is not unique! Every human life faces contradictions! Here is the good news: God believes in your freedom! He has made it possible for you to triumph in every situation that you will ever encounter! 10:14  My 1dearly loved friends! Escape into his image and likeness in you where the 2distorted image (2idolatry) loses its attraction! (Dearly loved friends, translated as  1agapetos; to know the agape love of God is to know our true identity! The word, agape, comes from agoo, meaning to lead as a shepherd guides his sheep, and pao, to rest, like in Psalm 23, ”he leads me beside still waters where my soul is restored; by the waters of reflection my soul remembers who I am! Now I can face the valley of the shadow of death and fear no evil!”)

Beyta, they weren’t following Hazrat Isa. They stopped following him a long time before. They turned Jesus into a god, and so they dishonored Hazrat Isa and blasphemed Allah! That is why Allah sent Muhammad and Islam as the final message for all of mankind. It embodies all the messages that Allah sent through the prophets: Adam, Noah, Abraham, Ishmael, Isaac, Moses, David, Elijah . . . all of them brought messages from Allah to their people, and although the people accepted their messages at first, later generations corrupted them all. Light gets dimmer the farther it gets from its source! That is why we cannot trust the Bible today; it is corrupted. Only the Quran is perfect. Only Islam is incorruptible. Allah will guard it until the message spreads and the world becomes Muslim. That is when the day of judgment will come. That is the day Islam will be victorious.

In 1831, the Royal Navy sent the ship HMS Beagle to map the coasts of South America, the Falklands Islands and the Galapagos Islands. The navy needed this knowledge in order to be better prepared in the event of war. The ship’s captain, who was an amateur scientist, decided to add a geologist to the expedition to study geological formations they might encounter on the way. After several professional geologists refused his invitation, the captain offered the job to a twenty-two-year-old Cambridge graduate, Charles Darwin. Darwin had studied to become an Anglican parson but was far more interested in geology and natural sciences than in the Bible. He jumped at the opportunity, and the rest is history. The captain spent his time on the voyage drawing military maps while Darwin collected the empirical data and formulated the insights that would eventually become the theory of evolution.

In 1831, the Royal Navy sent the ship HMS Beagle to map the coasts of South America, the Falklands Islands and the Galapagos Islands. The navy needed this knowledge in order to tighten Britain’s imperial grip over South America. The ship’s captain, who was an amateur scientist, decided to add a geologist to the expedition to study geological formations they might encounter on the way. After several professional geologists refused his invitation, the captain offered the job to a twenty-two-year-old Cambridge graduate, Charles Darwin. Darwin had studied to become an Anglican parson but was far more interested in geology and natural sciences than in the Bible. He jumped at the opportunity, and the rest is history. The captain spent his time on the voyage drawing military maps while Darwin collected the empirical data and formulated the insights that would eventually become the theory of evolution.

Easterners who embrace an authoritarian mindset need to be reminded that religious authorities are not all created equal; some are worth following, and some are not. If the credentials of the leaders are not scrutinized and their messages not weighed, how can one know which should be followed? The Bible encourages us to “test everything; hold fast what is good” (1 Thess. 5:21 ESV) and warns, “do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1 ESV). The question is, Will Easterners have the courage and tenacity to apply the needed tests? This can be challenging because, as Nabeel reminds us, “When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissension is reprimanded and obedience is rewarded.

At the beginning of history there was also a garden and a command. God put Adam and Eve in that garden, and they were told not to eat of the Tree. The direction was: “Obey me about the Tree, and you will live”—obey me and I’ll bless you. But they disobeyed. Now there is another garden, and a Second Adam, and another command. Jesus Christ has been sent by the Father to go to the cross, which is also a tree. To the first Adam he said, “Obey me about the Tree and I will bless you”—and Adam didn’t do it. But to the second Adam he says, “Obey me about the Tree and I will crush you”—and Jesus does. Jesus is the first and last person in history to be told that obedience would bring a curse. The Father is saying, essentially, “If you obey me, if you are faithful to me, I will forsake you, cast you off and send your soul into hell.” And yet Jesus obeyed. Even as he was dying, abandoned by his Father, he called him “My God”—words that in the Bible were covenant language, conveying intimacy. Even though he was being forsaken, Jesus was still obeying.

Hareton, with a streaming face, dug green sods, and laid them over the brown mould himself: at present it is as smooth and verdant as its companion mounds—and I hope its tenant sleeps as soundly. But the country folks, if you ask them, would swear on the Bible that he walks: there are those who speak to having met him near the church, and on the moor, and even within this house. Idle tales, you’ll say, and so say I. Yet that old man by the kitchen fire affirms he has seen two figures looking out of his chamber window on every rainy night since his death:—and an odd thing happened to me about a month ago. I was going to the Grange one evening—a dark evening, threatening thunder—and, just at the turn of the Heights, I encountered a little boy with a sheep and two lambs before him; he was crying terribly; and I supposed the lambs were skittish, and would not be guided. “What is the matter, my little man?” I asked. “There’s Heathcliff and a woman there under the hill,” he blubbered, “an’ I daren't pass ’em.” I saw nothing; but neither the sheep nor he would go on, so I bid him take the road lower down.

The language of mysticism and spiritual experience cuts a wide swath through the world’s religious traditions, and it presents an alternative theology, that of connection and intimacy. In Christian tradition, Jesus speaks this language when he claims, “The Father and I are one” (John 10: 30), and when he breathes on his followers and fills them with God’s Spirit (20: 22); it appears in the testimony of the apostle Paul, who converts during a mystical encounter with Christ on a road; and it fills the effusive poetry of John the Evangelist, whose vision of God is nothing short of one in which the whole of creation is absorbed into love. When the Bible is read from the perspective of divine nearness, it becomes clear that most prophets, poets, and preachers are particularly worried about religious institutions and practices that perpetuate the gap between God and humanity, making the divine unapproachable or cordoned off behind cadres of priestly mediators, whose interest is in exercising their own power as brokers of salvation. The biblical narrative is that of a God who comes close, compelled by a burning desire to make heaven on earth and occupy human hearts.

the Bible requires being read "constantly" and "regularly"—"all" of it. To modern readers, accustomed to rather linear, flat narratives that neatly fit into our limited definitions of reality, the Bible can come across to us as a mess. To be sure, one encounters inconsistencies and contradictions, to say nothing of downright bad ideas in the Bible. Scripture has a marvelous way of arguing with itself, correcting itself, one witness giving countertestimony to another. Scripture is a record of a people's determination to hear God truthfully and then to follow God faithfully. The record is in the form of a journey through many centuries. Scripture is the account of the adventure of a journey, not a report on having arrived at a destination. Might I also point out that we ourselves are a mess of inconsistencies, contradictions, and bad ideas? Most of the time it's much easier to see the cultural and historical limitations of the people in the Bible rather than in ourselves. We are still on the journey. It's not a simple song that the Bible wants to teach us to sing. It is a grand symphony that must be heard together with all of its highs and lows, its seemingly dissonant notes that all somehow come together and move in a definite direction.

The Bible isn’t a cookbook—deviate from the recipe and the soufflé falls flat. It’s not an owner’s manual—with detailed and complicated step-by-step instructions for using your brand-new all-in-one photocopier/FAX machine/scanner/microwave/DVR/home security system. It’s not a legal contract—make sure you read the fine print and follow every word or get ready to be cast into the dungeon. It’s not a manual of assembly—leave out a few bolts and the entire jungle gym collapses on your three-year-old. When we open the Bible and read it, we are eavesdropping on an ancient spiritual journey. That journey was recorded over a thousand-year span of time, by different writers, with different personalities, at different times, under different circumstances, and for different reasons. In the Bible, we read of encounters with God by ancient peoples, in their times and places, asking their questions, and expressed in language and ideas familiar to them. Those encounters with God were, I believe, genuine, authentic, and real. But they were also ancient—and that explains why the Bible behaves the way it does. This kind of Bible—the Bible we have—just doesn’t work well as a point-by-point exhaustive and timelessly binding list of instructions about God and the life of faith.

When he went closer to investigate, Yahweh had called to him by name and Moses had cried: “Here I am!” (hineni!), the response of every prophet of Israel when he encountered the God who demanded total attention and loyalty: “Come no nearer” [God] said, “Take off your shoes for the place on which you stand is holy ground. I am the god of your father,” he said, “the God of Abraham, the God of Isaac and the God of Jacob.” At that Moses covered his face, afraid to look at God.18 Despite the first of the assertions that Yahweh is indeed the God of Abraham, this is clearly a very different kind of deity from the one who had sat and shared a meal with Abraham as his friend. He inspires terror and insists upon distance. When Moses asks his name and credentials, Yahweh replies with a pun which, as we shall see, would exercise monotheists for centuries. Instead of revealing his name directly, he answers: “I Am Who I Am (Ehyeh asher ehyeh).”19 What did he mean? He certainly did not mean, as later philosophers would assert, that he was self-subsistent Being. Hebrew did not have such a metaphysical dimension at this stage, and it would be nearly 2000 years before it acquired one. God seems to have meant something rather more direct. Ehyeh asher ehyeh is a Hebrew idiom to express a deliberate vagueness. When the Bible uses a phrase like “they went where they went,” it means: “I haven’t the faintest idea where they went.” So when Moses asks who he is, God replies in effect: “Never you mind who I am!” or “Mind your own business!” There was to be no discussion of God’s nature and certainly no attempt to manipulate him as pagans sometimes did when they recited the names of their gods. Yahweh is the Unconditioned One: I shall be that which I shall be.

One night, Kevin and I were at a pool hall where we saw a guy playing pool by himself; this guy looked like a hustler. He asked me if I wanted to play for twenty dollars. “I’ll tell you what,” I told him. “You can play my buddy Kevin. If you win two out of three games, I’ll give you twenty dollars. If he wins, you have to leave with us and go to a Bible study.” The guy looked at me like I was nuts. He walked around the pool table a few times, pondering my offer. I took a twenty-dollar bill out and placed it on the table. “Okay,” he said. “Let’s do it.” What he didn’t know was that Kevin is quite the player and that I don’t make bets with eternal consequences on the line unless I know we’re going to win! Of course, my buddy Kevin beat him. In fact, Kevin broke and ran the table in two straight games. The other guy never even took a shot! To my surprise, the guy followed through on his bet, although he didn’t seem too happy about it. As we walked to my truck to leave, he threw a full can of beer across the road and declared he was ready for a change in his life anyway. I thought that was a powerful statement since he didn’t even know what we were going to share with him. He knew how we rolled, despite our presence in such a rugged place. We studied the Bible with him for several hours and baptized him the same night. What I didn’t know was that the guy was sentenced to prison for an earlier crime the very next day! I wouldn’t see him again until he showed up unannounced with his Bible in hand at my house on Christmas Day a couple of years later. “Hey, I just got out of jail,” he told me. “Did they let you out or did you escape?” I asked him. “I was released,” he said. He then tearfully thanked me for sharing with him and let me know that was the best thing that could have happened to him before the two years of prison. Obviously, neither one of us believed our encounter had been an accident. He came to our church a couple of times over the next few months, and I continued to study with him. After a while, though, he quit coming around and I lost track of him.

Little Nicky heads to the Badlands to see the show for himself. The Western Roads are outside his remit as a U.S. Treasury agent, but he knows the men he wants are its denizens. Standing on the corner of the Great Western and Edinburgh Roads, a sideshow, a carnival of the doped, the beaten, and the crazed. He walks round to the Avenue Haig strip and encounters the playground of Shanghai’s crackpots, cranks, gondoos, and lunatics. He’s accosted constantly: casino touts, hustling pimps, dope dealers; monkeys on chains, dancing dogs, kids turning tumbles, Chinese ‘look see’ boys offering to watch your car. Their numbers rise as the Japs turn the screws on Shanghai ever tighter. Half-crazy American missionaries try to sell him Bibles printed on rice paper—saving souls in the Badlands is one tough beat. The Chinese hawkers do no better with their porno cards of naked dyed blondes, Disney characters in lewd poses, and bare-arsed Chinese girls, all underage. Barkers for the strip shows and porno flicks up the alleyways guarantee genuine French celluloid of the filthiest kind. Beggars abound, near the dealers and bootleggers in the shadows, selling fake heroin pills and bootleg samogon Russian vodka, distilled in alleyways, that just might leave you blind. Off the Avenue Haig, Nicky, making sure of his gun in its shoulder holster, ventures up the side streets and narrow laneways that buzz with the purveyors of cure-all tonics, hawkers of appetite suppressants, male pick-me-ups promising endless virility. Everything is for sale—back-street abortions and unwanted baby girls alongside corn and callus removers, street barbers, and earwax pickers. The stalls of the letter writers for the illiterate are next to the sellers of pills to cure opium addiction. He sees desperate refugees offered spurious Nansen passports, dubious visas for neutral Macao, well-forged letters of transit for Brazil. He could have his fortune told twenty times over (gypsy tarot cards or Chinese bone chuckers? Your choice). He could eat his fill—grilled meat and rice stalls—or he could start a whole new life: end-of-the-worlders and Korean propagandists offer cheap land in Mongolia and Manchukuo.

Now, before you invade a foreign city. Here’s the law: Offer the fools a peace treaty. They can remain in their city as your slaves doing forced labor for you. And if they refuse your generosity? Kill every goddamned one of their men. And take their women, children, livestock, and wealth as plunder.” The same guy raised his hand and yelled, “Can we fuck these women, too?” It was a stupid question, but Moses replied patiently, “Of course. Fuck them—use them as footstools, punching bags, scarecrows—who cares? They’re slaves! Do whatever you want with them. “Just remember, all you have to do is obey Yahweh. Then you will have no worries and nothing to fear. He will take care of you. But be careful, because Yahweh will test you. He will send false prophets and phony dream interpreters. “If you encounter one? And his predictions come true? And he wants you to worship another god? Don’t be impressed! Beware! Yahweh sent him to tempt you. “So kill anyone who prophesies in the name of another god. “And kill anyone who pretends to be a prophet and is not! “And if you find a town worshipping another god—kill everyone in it! And kill their livestock! Plunder their homes! Burn that despicable town to the ground and never rebuild it! Make it a perpetual burnt offering to Yahweh. “And whatever you do, for god’s sake, do not imitate the detestable Canaanite religions! Do not incinerate your children, or practice sorcery, or witchcraft. And don’t interpret omens. These practices are detestable to Yahweh. “Above all, DO NOT worship their gods! Don’t worship the sun! Or the moon! Or the stars in the sky! Yahweh gave those to the suckers in other nations as their gods. If you worship just one of them—just one time…” Moses shuddered at the thought. “Well, let’s just say, Yahweh is jealous—real jealous! If he catches you worshipping another god, I have to tell you that the gigs up. He’ll kick your asses out of the Promised Land. And scatter you among the other nations like snake shit scattered about the desert.”   Obey Yahweh and you will live in paradise   “Just obey Yahweh. You hear me? Obey him, and you will live in paradise. He will protect you from your enemies. Send rain for your crops. Nurture your herds. You will have abundant food and wine. Maybe free dance lessons—who knows? There is no limit to Yahweh’s love! Obey him, and your lives will be perfect. Disobey him, and you are fucked! It’s just that simple.” Moses waited for the impact of this essential truth to resister in their brains. Regretfully, it did not. But he concluded, “Anyhow, I’m one-hundred and twenty years old. I cannot lead you into the Promised Land. Joshua will lead you.” He again found Joshua in the crowd. “Joshua, come on up here!” Joshua, startled awake, elbowed his way through the crowd and

At the end of this Sabbath encounter with the religious leaders Mark records a remarkable sentence that sums up one of the main themes of the New Testament, “Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.” The Herodians were the supporters of Herod, the nastiest of the corrupt kings who ruled Israel, representing the Roman occupying power and its political system. In any country that the Romans conquered, they set up rulers. And wherever the Romans went, they brought along the culture of Greece—Greek philosophy, the Greek approach to sex and the body, the Greek approach to truth. Conquered societies like Israel felt assaulted by these immoral, cosmopolitan, pagan values. In these countries there were cultural resistance movements; and in Israel that was the Pharisees. They put all their emphasis on living by the teachings of the Hebrew Scriptures and putting up big hedges around themselves to prevent contamination by the pagans. See what was going on? The Herodians were moving with the times, while the Pharisees upheld traditional virtues. The Pharisees believed their society was being overwhelmed with pluralism and paganism, and they were calling for a return to traditional moral values. These two groups had been longtime enemies of each other—but now they agree: They have to get rid of Jesus. These two groups were not used to cooperating, but now they do. In fact, the Pharisees, the religious people, take the lead in doing so. That’s why I say this sentence hints at one of the main themes of the New Testament. The gospel of Jesus Christ is an offense to both religion and irreligion. It can’t be co-opted by either moralism or relativism. The “traditional values” approach to life is moral conformity—the approach taken by the Pharisees. It is that you must lead a very, very good life. The progressive approach, embodied in the Herodians, is self-discovery—you have to decide what is right or wrong for you. And according to the Bible, both of these are ways of being your own savior and lord. Both are hostile to the message of Jesus. And not only that, both lead to self-righteousness. The moralist says, “The good people are in and the bad people are out—and of course we’re the good ones.” The self-discovery person says, “Oh, no, the progressive, open-minded people are in and the judgmental bigots are out—and of course we’re the open-minded ones.” In Western cosmopolitan culture there’s an enormous amount of self-righteousness about self-righteousness. We progressive urbanites are so much better than people who think they’re better than other people. We disdain those religious, moralistic types who look down on others. Do you see the irony, how the way of self-discovery leads to as much superiority and self-righteousness as religion does? The gospel does not say, “the good are in and the bad are out,” nor “the open-minded are in and the judgmental are out.” The gospel says the humble are in and the proud are out. The gospel says the people who know they’re not better, not more open-minded, not more moral than anyone else, are in, and the people who think they’re on the right side of the divide are most in danger.

Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D

In summary, the passages considered depict an understanding of exaltation as a characteristic of the one God, which may also become a characteristic of humans who are open to God through humility of spirit and who embrace the way of YHWH through living with integrity (practicing “justice and righteousness” [33:5–6]). But the humans who try to exalt themselves on their own terms (money, power, oppression of others) thereby encounter the opposition of YHWH and will, sooner or later, be abased by him.

A question frequently asked is: does not the persistent occurrence of Horrible Examples of Systems-function (or Malfunction) prove something about human nature? If humans were rational, wouldn’t they act otherwise than they do? We reply: Systems-functions are not the result of human intransigeance. We take it as given that people are generally doing the very best they know how. Our point, repeatedly stressed in this text, is that Systems operate according to Laws of Nature, and that Laws of Nature are not suspended to accommodate our human shortcomings. There is no alternative to learning How Systems Work, unless one is willing to continue to run afoul of those Laws. Whoever does not study the Laws of Systemantics and learn them that way, is destined to learn them the hard way, by direct encounter in the world of Experience. That such runnning-afoul continues to occur is simply a reflection of the fact that knowledge of those laws is not yet sufficiently widespread. The problem is one of Education, and this book represents an effort in that direction.

The book of Genesis is a window into what cultures were like before the revelation of the Bible. One thing we see early on is the widespread practice of primogeniture—the eldest son inherited all the wealth, which is how they ensured the family kept its status and place in society. So the second or third son got nothing, or very little. Yet all through the Bible, when God chooses someone to work through, he chooses the younger sibling. He chooses Abel over Cain. He chooses Isaac over Ishmael. He chooses Jacob over Esau. He chooses David over all eleven of his older brothers. Time after time he chooses not the oldest, not the one the world expects and rewards. Never the one from Jerusalem, as it were, but always the one from Nazareth.

The heart of the unique message of the Bible is that the transcendent, immortal God came to earth himself and became weak, vulnerable to suffering and death. He did this all for us—all to atone for our sin, to take the punishment we deserved. If it is true, it is the most astonishing and radical act of self-giving and loving sacrifice that can be imagined. There could be no stronger basis and dynamic motivation for the revolutionary Christian ethical concepts that attract us. What made Christian ethics unique was not that Jesus and the early Christians were such nice people doing all these nice things to make the world a nice place to live. These ideas never occurred to anyone as making sense until they came to understand the Christian message about the nature of ultimate reality—and that message is summarized in what the Bible calls “the gospel.

It takes a world with trouble in it to train men and women for their high calling as children of God. Faced with trouble, some people grow wings; others buy crutches. Which kind are you? Read Isaiah 40:31, and wherever you encounter the word they, substitute your own name. It’s a promise aimed at you.

The fact that the psalms were written as songs should serve to underline the nature of their purpose. Music is the language of the heart, and it was for this language that the psalms were written. They were written not just to tell us about God but to draw us into an encounter with God. In this sense, the psalms both exemplify and potentially impart the very thing that the rest of the Bible directs us toward as the ultimate goal of human existence: a love relationship with God in which we glorify and enjoy God forever.

The people who love us will tell us the truth even when it’s going to hurt, because we can’t get any better if nobody tells us the truth.

leviticus is the direct continuation of what precedes it at the end of Exodus, and the narrative at the end of Leviticus continues directly into Numbers. Ch 1 takes up the story from the time the divine Presence enters the Tabernacle, on the first day of Nisan (the first month, in the spring) in the year following the exodus (Exod. ch 40). From within, God calls to Moses and imparts to him, in a series of encounters (Lev. chs 1–27), His laws and commandments. Since Numbers begins on the first day of ʾIyar (the second month) in the same year (Num. 1.1), it emerges that the entire book of Leviticus covers but one month.

But Jesus didn’t do that, did he? Instead, he decided to slam the culture that treated women like property. He said, “Mary has chosen that good part, which will not be taken away from her.” He made it clear right then that women are just as important to the kingdom of God as men. They are to learn about God just as men are, and, yes, they can ask questions. This had serious ramifications

What does it mean to say that a god exists or comes into existence? The question of ontology (what it means for something to exist) is important for understanding both theogony and cosmogony because we cannot productively talk about how something came into existence until we define in some way what it means to exist. In the ancient world something came into existence when it was separated out as a distinct entity, given a function, and given a name. So the Ritual of Amun from the second half of the second millennium identifies creation as beginning "when no god had come into being and no name had been invented for anything." The first god arises on his own from the primeval waters (separates himself from them) and then separates into millions. Out of this fairly restrictive sense of ontology emerges the oxymoron of nonexistent entities. Prior to creation there was a unity expressed by the statement that there were "not yet two things." The realm of the nonexistent remains not only at the boundaries but throughout the cosmos, and that realm can be encountered. The desert and the limitless waters are two examples. The gods exist on earth only through their functions. "On earth...the gods live only in images, in the king as an image of god, in cult images in the temples, and in sacred animals, plants and objects." ... Since their ontology was function oriented, a god who does not function or act fades into virtual nonexistence.

Indeed, sola Scriptura has served for some moderns as a banner for private judgment and against catholicity. In so doing, however, churches and Christians have turned from sola Scriptura to solo Scriptura, a bastard child nursed at the breast of modern rationalism and individualism. Even the Reformational doctrine of perspicuity has been transformed in much popular Christianity and some scholarly reflection as well to function as the theological equivalent of philosophical objectivity, namely, the belief that any honest observer can, by the use of appropriate measures, always gain the appropriate interpretation of a biblical text. Yet this is a far cry from the confession of Scripture’s clarity in the early Reformed movement or even in its expression by the post-Reformation dogmatics of the Reformed churches. On top of this type of mutation, we regularly encounter uses of the doctrine of the “priesthood of all believers” that ignore or minimize the role of church officers as well as the principle of sola Scriptura to affirm a lived practice of “no creed but the Bible.”25 Right or not, then, many people embrace sola Scriptura, thinking that they are embracing individualism, anti-traditionalism, and/or rationalism. Similarly, right or not, many critique sola Scriptura as one or more of these three things.

21And the Lord said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the marvels that I have put within your power. I, however, will stiffen his heart so that he will not let the people go. 22Then you shall say to Pharaoh, ‘Thus says the Lord: Israel is My first-born son. 23I have said to you, “Let My son go, that he may worship Me,” yet you refuse to let him go. Now I will slay your first-born son.’” 24At a night encampment on the way, the Lord encountered him and sought to kill him. 25* So Zipporah took a flint and cut off her son’s foreskin, and touched his legs with it, saying, “You are truly a bridegroom of blood to me!” 26And when He let him alone, she added, “A bridegroom of blood because of the circumcision.

•    Be an intentional blessing to someone. Devote yourself to caring for others. Even when your own needs begin to dominate your attention, set aside time daily to tune in to others. Pray for their specific needs and speak blessings to those you encounter each day. Make them glad they met you.     •    Seek joy. Each morning ask yourself, “Where will the joy be today?” and then look for it. Look high and low—in misty sunbeams, your favorite poem, the kind eyes of your caretaker, dew-touched spiderwebs, fluffy white clouds scuttling by, even extra butterflies summoned by heaven just to make you smile.     •    Prepare love notes. When energy permits, write, videotape, or audiotape little messages of encouragement to children, grandchildren, and friends for special occasions in their future. Reminders of your love when you won’t be there to tell them yourself. Enlist the help of a friend or family member to present your messages at the right time, labeled, “For my granddaughter on her wedding day,” “For my beloved friend’s sixty-fifth birthday,” or “For my dear son and daughter-in-law on their golden anniversary.”     •    Pass on your faith. Purchase a supply of Bibles and in the front flap of each one, write a personal dedication to the child or grandchild, friend, or neighbor you intend to give it to. Choose a specific book of the Bible (the Gospels are a great place to start) and read several chapters daily, writing comments in the margin of how this verse impacted your life or what that verse means to you. Include personal notes or prayers for the recipient related to highlighted scriptures. Your words will become a precious keepsake of faith for generations to come. (*Helpful hint: A Bible with this idea in mind might make a thoughtful gift for a loved one standing at the threshold of eternity. Not only will it immerse the person in the comforting balm of scripture, but it will give him or her a very worthwhile project that will long benefit those he or she loves.)     •    Make love your legacy. Emily Dickinson said, “Unable are the loved to die. For love is immortality.” Ask yourself, “What will people remember most about me?” Meditate on John 15:12: “Love each other as I have loved you” (NIV). Tape it beside your bed so it’s the last thing you see at night and the first thing you see in the morning.     •    “Remember that God loves you and will see you through it.

Joseph predicted the Exodus, which meant that he knew his descendants would be enslaved by the pharaoh and then freed by God, was the most powerful expression of optimism—and faith—I had ever encountered. It was also, at that moment, an overpowering challenge that I sensed I could no longer continue to avoid. Would I place such credence in a generations-old promise I never actually heard? Could I meet this standard of commitment—to anything? Would I have such faith? Here, at the end of Genesis, was a stirring new prototype of dedication.

But long before that, even before any of you were born, God knew your names. He has a plan for your lives. He created each of you in His image. That’s what the Bible says in Genesis 1:27 (NIV): ‘So God created mankind in his own image, in the image of God he created them; male and female he created them.’” Once more, I was startled. In Islam it would be regarded as blasphemous to think we were created in Allah’s image. “Allah has no offspring,” we are taught. Out of the 99 names for Allah in Islam another name missed is that of “Father.” That’s because Muslims are descendants of Ishmael, the son of Abraham, who was rejected by his father and then sent out with his mom, Hagar, to the wilderness. Ishmael then became an orphan. That is why Muslims believe Jesus cannot be the Son of God, because the god of Islam—Allah—has no children and is not a father.

The ancient voices that speak in Scripture evoke an ongoing dialogue that requires our active participation. Their sacred conversation about life in God’s presence begs to be continued among believers today, for the fact of the matter is, the Bible is not self-interpreting. It is a living word through which God continues to meet us and speak to us in our own particular historical moment, and thus it demands to be newly interpreted for new historical situations. And interpretation is not simply reiteration of the text, repeating what was said before, but the hard work of bringing it into our own time and place. So every new generation of believers must join the interpretive conversation as it experiences the living God in relation to new circumstances.

If the gospel lacks correspondence to reality, why is it that the majority of believers never comes to terms with this? As I expressed in my opening chapter, I am convinced it is not due to a lack of intelligence. Nor is it due to a lack of goodness or noble intentions on the part of most believers. Rather, from the perspective of one who has escaped the finely tuned clutches of the Christian machinery designed to keep me in the fold, I see it primarily as a lack of courage, at least for those who have encountered good reasons for doubting. I, like most believers, experienced serious doubts as a young Christian, but I lacked the courage to pit my reservations against the authority of the church and against its fallible, humanly authored scriptures, finding it safer to submit to the supremely well-crafted, guilt-inducing tactics of apologists who assured me that all the fault lay with me and not with the divinely inspired Bible. I capitulated and managed to hold my doubts at bay for over a decade longer while serving God on the mission field. Many if not most of you have faced similar questions and misgivings about the Bible and the Christian faith, even if not to the same extent. You might be like me during my initial short-lived crises of faith: I could not bring myself to face with courage the possibility that life might not have any cosmic Meaning; that there might be no higher power to guide, protect, and provide for me; that justice might not prevail in the long run; that I might no longer be able to hold sinners accountable with the words, "Thus says the Lord"; that life ends at the grave; or that I might have followed and lead others to follow a grand mistake. I lacked the courage to face my church, family, and friends whom I feared would look upon me as a reprobate. I lacked the courage to think for myself—to accept that the virtues of humility and meekness must not be used as an excuse for failing to challenge entrenched ideas that lack sufficient evidence. In short, I preferred to squelch the seed of doubt and label it as sin rather than as healthy, critical thinking, lest it flower and make life unbearable. That I viewed my incipient doubt and disbelief as sin was no accident: the church has a powerful vested interest in keeping believers in the fold, and it will not let them go without a fight. My courage-squelching guilt or angst was the result of a concerted effort developed over the centuries to make me feel like a depraved worm, a proud and willful rebel, a traitor, a God-hater, and an enemy of all that is good. I was programmed to consider that I would be better off if I were to commit adultery or murder than if I were to abandon the one who created me and redeemed me. Without Christ I would be worse than a good-for-nothing, and, like the traitor Judas, it would have been better for me had I never been born. No wonder most believers never muster the courage to break free from this cage!

The Song of Songs, the book of Ruth, and the cycle of stories associated with King David demonstrate that biblical perspectives on sexual desire and family ties remain much more complicated than is often thought. The appropriate expression of desire is not limited to marriage between a man and a woman, but can include the love of a son of a king for his charismatic ally, the love of rabbis and theologians for God, their “husband,” and the love of a faithful Moabite for her Israelite mother-in-law. The nuclear family is also not idealized: Naomi, Ruth, and Obed are a family, bound together by their common love for one another, and, in the Song of Songs, the woman’s mother supports her daughter’s premarital encounters over the objections of her sons, who seek to control their sister’s sexuality and are overruled. King David never even bothers to pursue marriage as commonly envisioned today. His

Indeed, like so many encounters with Jesus in the Gospel stories, we might go to the Bible looking for answers, but we usually come away with more questions.

The civil war was supposed to be a war for freedom, but only one thing united the Sunni and Shia Muslims: hatred of Christians and Jews. One could be “born” a Christian and that was tolerated, but those Muslims who converted to Christ and turned from the Qur’an to the Bible were considered by radical Muslims to be traitors, worthy of a horrible death.

we begin seeing the Bible as a context for a personal encounter with Christ, it can radically impact our motivation and desire to spend time in the Word.

On the day I invited Jesus into my heart, He told me I had a new identity in Him. I wondered what my new name was, but I didn’t have long to find out. God revealed it to me first and then confirmed it through my friend Munira. She prophesied that I had a new name, and that it was Samaa. Samaa, meaning “Heaven, Paradise”—a place everyone wants to go. I knew straightaway that the name was from God because He had already been speaking to me about it. Whenever I read the word heaven in the Bible it jumped out at me. So when Munira said the name, my heart started beating faster, and I had a sense of peace that this was His name for me. I already had the assurance of heaven through believing in Jesus Christ. The name Samaa spoke of my calling to tell people about the heavenly paradise waiting for those who believe.

After I had been at my university for a year, the foreign lecturers were suddenly kicked out over our spring holiday. We returned to classes to find only the local teachers were left. We were never told the reason the lecturers went, but I could no longer study there because all my language teachers had gone. But when God shuts a window, He opens a door! My dream now was to go to the College for International Relations. The College for International Relations was the top university in our country, and I thought it was completely out of my reach. I still had the financial backing of the Bible teacher, but I had yet to pass the entry exam. I made an appointment to see the president of the university and boldly told him I wanted to study international relations. I asked if it would be possible to take the exam. I had ambitions to work as a diplomat, a peacemaker.

But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” To respond to this prophetic command our church put on crusades in the streets. We visited hospitals, boldly preaching about the God of the Bible. With all the prayer and worship at church we had been infused with the Holy Spirit to go to our city and villages and tell people about Jesus. We were sent out two by two for local outreach and would go on mission trips, as described in Luke 10:1, 4: The Lord appointed seventy others, and sent them in pairs ahead of Him to every city and place where He Himself was going to come. . . . “Carry no money belt, no bag, no shoes; and greet no one on the way.

that our pastor had been beaten for his faith. Further, he and the coach had been threatened many times: “If you won’t get out of our country, you’ll be killed.” However, he told me, “My Christian faith teaches me not to be afraid of them who can kill the body. The Bible says: ‘Greater is he who is in you’—that means Jesus—‘than he who is in the world’ (1 John 4:4). I’m not afraid, and neither should you be.” Neither my pastor nor coach had to be here. It was not their home country. Yet they stayed because of their faith in Jesus Christ.

the Bible teacher asked me about my plans for the future, and I told him about my dreams for further education. He listened to me intently, and then to my surprise said he wanted to make a way for me to continue my studies. He offered to pay all my tuition fees. I was amazed, and tears came to my eyes. It was such a generous gift, revealing God’s faithfulness to me once more. My sisters and I came home from the retreat on a spiritual high.

If our study of the Bible doesn’t lead us to a deeper relationship (an encounter) with God, then it simply is adding to our tendency toward spiritual pride. We increase our knowledge of the Bible to feel good about our standing with God, and to better equip us to argue with those who disagree with us. Any

And if we must take historical blunders in our stride, how will we cope with flat-out contradictions? Did Mary Magdalene at the empty tomb of Jesus see an angel of the Lord [Matthew 28:2] or merely a young man in white [Mark 16:5]? Or was it two men in shining garments [Luke 24:4]? Or two angels [John 20:12]? And how do we deal with the omission of pivotal events? Did Mary see Jesus himself near the tomb, at first mistaking him for a gardener [John 20:14-15]? Surely a sighting of Jesus is critically important evidence of the resurrection, the central mystery of the Christian faith. Yet the encounter at the tomb is mentioned only in the Gospel of John. How could Matthew, Mark and Luke have missed such a crucial point? Historical scholars, and most theologians, recognize that the authors who penned the ancient documents were doing the best they could with the sources available to them, writing in the traditions and expectations of their time, more concerned with presenting a coherent message than with precise historical accuracy. Some biblical scholars, however, even to this day maintain the inerrancy of scripture. They see the Bible as the Word of God, divinely inspired and supernaturally protected from error down the centuries. Unless one reads without comprehension (a distressingly common affliction), a belief in biblical inerrancy demands considerable mental gymnastics. Adherents typically construct a unified account of the gospel stories, not by resolving conflicts, but by adding together all the elements from the different narratives. Thus, Mary Magdalene visited the tomb several times, seeing the different combinations of divine presences on different occasions. For some inscrutable reason, God chose to drop the accounts of those visits into different gospels instead of presenting them logically in a single document.

not the wise man glory in his wisdom, Let not the mighty man glory in his fmight, Nor let the rich man glory in his riches; 24But glet him who glories glory in this, That he understands and knows Me, That I am the LORD, exercising lovingkindness, 10judgment, and righteousness in the earth.

Since many people never read a Bible, we must be Christ's living and walking "letter from Christ”. A living letter from Christ to lost souls. A living letter that draws them to Him through the power of the Holy Spirit.

It is very beneficial to praise Jesus through the names used for Him in the Bible. He is: ·· the gate to the sheepfold the sacrificial Lamb slain the Word who cleanses the Word who reveals the Light of the World the Spirit who fills and satisfies the Bread of heaven that nourishes and strengthens me my Intercessor my Advocate before the Father the Veil that was torn the atonement blood on the mercy seat Savior Lord Master

6Now godliness with econtentment is great gain. 7For we brought nothing into this world, 4and it is fcertain we can carry nothing out. 8And having food and clothing, with these we shall be gcontent.

word was to me the joy and rejoicing of my heart;

is the man who trusts in man And makes hflesh his 2strength, Whose heart departs from the LORD. 6For he shall be ilike a shrub in the desert, And jshall not see when good comes, But shall inhabit the parched places in the wilderness, kIn a salt land which is not inhabited.

God’s Peace (Jer. 16:5) God’s peace is unmistakable. Regardless of the circumstances, there is an abiding confidence that all is well. When God chooses to remove His peace, anxiety and fear prevail and nothing can calm the spirit.

8“Forp My thoughts are not your thoughts, Nor are your ways My ways,” says the LORD. 9“Forq as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts.

YOU ARE PRECIOUS   A young woman named June volunteered at a church agency that served the poor and homeless of her city. One day June met George, who had come in to receive some help. Winter was coming and he needed a jacket and some shoes to help keep him warm. He took a seat in the chapel because the waiting room was crowded and noisy. When he indicated he wanted a Bible, June went to get one for him while he waited his turn in the clothing room. When she returned with a Bible, she sat down to talk to him for a while. George looked like he was in his late ’50s or early ’60s. June noticed his thin hair beginning to gray and the deep lines which marked his face. His hands were stiff and he had lost part of one finger. Although it was 1:30 in the afternoon, he smelled slightly of alcohol. He was a short, slight man, and he spoke softly. He had come into the agency alone, and June wondered if he had any family—anyone who cared that he existed. June wrote George’s name in the front of his Bible along with the date. Then she showed him the study helps in the back, which would help him find key passages. As they talked, the thought occurred to June: George is one of God’s very precious creatures. She wondered if George knew that. She wondered how long it had been since someone had told him. What if no one had ever told him he was precious to God—and to all God’s other children as well? George had very little influence or stature, but God spoke to June through him that day, “My children need to know they are precious to Me. Please tell them that.” Since then, she has made that message a part of every encounter she has at the church agency. Ask the Lord how you might share the message, “You are precious to God,” with others today through your words and actions.   SINCE THOU WAST PRECIOUS IN MY SIGHT, THOU HAST BEEN HONOURABLE, AND I HAVE LOVED THEE. ISAIAH 43:4 KJV

attitude of concern for the baker and cupbearer. If he had lingered in his own personal pity party, he probably would not have been able to help the two prisoners he encountered.

When the psalmist saw the transgression of the wicked his heart told him how it could be. ”There is no fear of God before his eyes,” he explained, and in so saying revealed to us the psychology of sin. When men no longer fear God, they transgress His laws without hesitation. The fear of consequences is not deterrent when the fear of God is gone. In olden days men of faith were said to ”walk in the fear of God” and to ”serve the Lord with fear.” However intimate their communion with God, however bold their prayers, at the base of their religious life was the conception of God as awesome and dreadful. This idea of God transcendent rims through the whole Bible and gives color and tone to the character of the saints. This fear of God was more than a natural apprehension of danger; it was a nonrational dread, an acute feeling of personal insufficiency in the presence of God the Almighty. Wherever God appeared to men in Bible times the results were the same - an overwhelming sense of terror and dismay, a wrenching sensation of sinfulness and guilt. When God spoke, Abram stretched himself upon the ground to listen. When Moses saw the Lord in the burning bush, he hid his face in fear to look upon God. Isalah’s vision of God wrung from him the cry, ”Woe is me!” and the confession, ”I am undone; because I am a man of unclean lips.” Daniel’s encounter with God was probably the most dreadful and wonderful of them all. The prophet lifted up his eyes and saw One whose ”body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.” ”I Daniel alone saw the vision” he afterwards wrote, ”for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.” These experiences show that a vision of the divine transcendence soon ends all controversy between the man and his God. The fight goes out of the man and he is ready with the conquered Saul to ask meekly, ”Lord, what wilt thou have me to do?”  Conversely, the self-assurance of modern Christians, the basic levity present in so many of our religious gatherings, the shocking disrespect shown for the Person of God, are evidence enough of deep blindness of heart.  Many call themselves by the name of Christ, talk much about God, and pray to Him sometimes, but evidently do not know who He is. ”The fear of the Lord is a fountain of life,” but this healing fear is today hardly found among Christian men.

The ancient contemplative practice of Lectio Divina—the belief that God speaks to us as we pray and ruminate on the ancient text—also inspires the way I read Scripture. Lectio is not study and analysis. It is more “hearty” than “heady,” as one expert put it.15 It is a different way of encountering God through prayerful meditation of the Scripture, listening to what the words say to your heart in this moment. Read the text three times aloud or listen as someone else does so. Note words or feelings that stand out to you, that speak to your soul in the moment. Rather than being merely a source of information about how to live, Scripture becomes, quite literally, a meeting place for a personal encounter with the Living God. Years of doing Lectio Divina inspired me to meditate on these biblical stories as I struggle to understand these times we are in. This reflection is what I will share with you in these pages.