Category Archives: women

The Cultural Context of Scripture

This, the fourth installment in my response to a former student, turns attention to the second axiom that can provide a guardrail against reading into Scripture our own preferences, namely careful attention to the three contexts against which any biblical passage should be read: the cultural context it reflects, the literary context in which it is situated, and the cultural context of its reader. Scripture is culturally and historically rooted. The individuals who composed the various sections of the Bible quite naturally reflected the worldviews, the cultural practices, the societal norms, the crises, etc. of the times in which they lived. Interpreters of scripture should not automatically assume that these cultural and historical contexts, in themselves, convey any information concerning the will or character of God. Often such cultural artefacts trouble contemporary readers of the scripture. If, however, we recognize them as such, we can forgive the ancients for being ancients. (One day our descendants will look back on us with horror, or, if we’re lucky, pity.) Examples abound.

  • The author of Genesis 1 shared with the Egyptians, the Assyrians, and the Babylonians (remember that Abraham came originally from Ur in Mesopotamia) a cosmology that envisioned a solid dome suspended above the earth, separating the space beneath it from the waters above (Gen 1:6-8).  The Hebrew word translated “firmament” in the KJV (raqiya`) comes from the world of the metal-smith and means “a thing hammered into a shape.” The ancients had no concepts of the vast expanse of space, of the difference between stars, planets, and moons, or of a solar system. The Bible does not want to tell us to replace what we know today with ancient ideas.  Instead, with the author of Genesis 1, we can assert that the existent universe (regardless of its shape) is God’s good creation.
  • The ancient Israelites lived in the midst of cultures that practiced polygamy. It was a given, so the Israelites practiced polygamy. God did not endorse the practice. God did not inspire or require them to do so. Neither, however, as far as the Bible records, did God prohibit the practice until, arguably, the New Testament era. Consequently, we should regard biblical polygamy as a cultural artefact, not a vital component of the scriptural witness.
  • For the ancient Israelite, the death of a man before he could father children posed a compound threat. He would be without memory, his heritage would revert to another line of the family, and his wife would be without means of support. They found a solution, so-called levirate marriage, in which a younger brother of the deceased married the widow and the first child conceived in that marriage was considered the child of the deceased in a legal fiction. Even those who claim to interpret the Bible “literally” recognize the culture-bound nature of this practice and the texts that call for it (Deut 25:5-10).
  • Patriarchy functions as a substrate in both Testaments because it characterized the cultures of the world in which Israel and later the Church came into existence. As early as Genesis, however, the Bible undercuts the idea that gender hierarchy conforms to God’s will. God created humankind in God’s image; both male and female reflect God’s likeness (Gen 1:26-27).  According to the account of the creation of Eve from Adam’s rib, God did so because God recognized that Adam was alone.  God decided to make Adam a nigdo (Gen 2:18, 20), a unique Hebrew word comprising a preposition that means “opposite, over against” with a pronoun that means “him/his” and that functions grammatically here as a noun.  Although many translations render it “helper,” which hints at a secondary or subservient role, it ‘literally’ means “his opposite” or “his counterpart.” In fact, the Genesis 2 account explains that, because of the way God created Eve, a man leaves his parental home and “cleaves” to his wife – not the other way around. A range of other texts about prominent women in the Hebrew Bible contribute to a critique of the notion that gender hierarchy represents God’s intention:  Deborah, Jael, Huldah, etc.
  • Examples of culture-boundedness appear in the New Testament, too, and one of the clearest examples also reflects a patriarchal substrate. The author of 1 Tim 2:8-12 wrote:

I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; also that women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire but by good deeds, as befits women who profess religion. Let a woman learn in silence with all submissiveness. I permit no woman to teach or to have authority over men; she is to keep silent. (RSV)

Perhaps the first thing one should note in this text involves the fact that, as discussed in the first installment of this blog series concerning 1 Cor 7:25-26, the author reports his own position and practice:  “I desire,” “I permit.” He makes no claim to be proclaiming a divine mandate.  Second, as mentioned in the immediately preceding installment, the text notably expresses as much concern for women’s appearance as it does for their silence. The description of a well-dressed and well-coiffed woman speaking before a group of men calls to mind the hetairai or “courtesans” known in the Hellenistic Mediterranean world. Paul elsewhere expressed concern that Hellenistic converts who came from unsavory backgrounds (“And such were some of you,” 1 Cor 6:11, RSV) take care to distance themselves from their pasts. In our culture, expensive clothing, fashionable hairstyles, pearl necklaces, and rhetorical skill do not encode “courtesan,” although we might agree with Paul that Christians who wish to represent a holy God to the world may wisely give some attention to appearances.  Third, as I will discuss at greater length in the next installment, 1 Tim 2:8-12 should also be read in the literary context of the entirety of scripture, including Paul’s statement concerning the equality in Christ of Jew and Greek, slave and free, male and female (Gen 3:28).

While, in many cases, we should not and cannot replicate the assumptions and practices that constitute the background for many biblical texts, the fact that ancient culture shines through biblical texts does not negate their capacity to become Word of God for us. They are not, or need not be, merely historical artefacts.  Instead, interpreting scripture well requires us to undertake ‘cultural translation,’ as it were. If we transpose the thrust of a given passage into a comparable contemporary context, we will find that an insight into God’s will and character or a principle for human conduct sounds across the ages.

‘Literal’ Interpretation?

This, the third installment in my response to a former student, turns attention to a few considerations to keep in mind to guard against mishandling Scripture given its anthology status and the history of its formation. It may not be correct to describe these “considerations” as “principles,” because one might construe the term as a depiction of biblical interpretation as a methodical, even mechanical, procedure. Interpreting the Bible well requires wisdom beyond the mere application of rules. Still, certain reminders can provide guardrails against what is sometimes called eisegesis, the act of reading into Scripture one’s own preferences rather than reading out of Scripture the message it intends to convey.

The first among these axioms involves the importance of the plain meaning of the text in its original language. Of course, not all readers of the Bible have facility with Hebrew, Aramaic, and Greek. The very fact that most readers of the Bible rely on translations suggests a number of cautions. No translation of any piece of literature,
including the Bible, from one language to another perfectly and fully captures
the intention, the subtleties, and the art of the original.
Consequently, one’s choice of translation represents the first important decision one makes as a student of the Bible.

Some translations (KJV, RSV and NRSV, for example) employ the so-called ‘formal correspondence’ approach in which the translator attempts to represent each element in the original with a corresponding element in the translation.  A simple example is the translation of the German sentence “Das ist eine Katze” into English as “That is a cat.”  The prominent alternative, the ‘dynamic equivalency’ approach, seeks to render whole units of speech into the receptor language such that it preserves the ‘gist’ of meaning but, usually, in a more colloquial form.  A major weakness of the ‘dynamic equivalency’ approach involves the tendency to translate, not just from one language to another, but from one worldview and cultural background to another.

Paraphrases also enjoy some popularity because of their readability.  They are, however, paraphrases, not translations at all. Readers should not rely upon them as sources for theology or ethics, faith or practice.

The term plain meaning of the text should not be confused with the dangerous term literal meaning. Surely responsible interpretation begins with the “plain sense,” but some passages of scripture are “plainly” hyperbole, parable, allegory, fiction, even satire or sarcasm. Furthermore, those who insist on interpreting the Bible literally often exercise a degree of inconsistency in the effort that reveals theological biases. Interpreters must guard against selectively emphasizing certain biblical texts, for example.  They must also always keep in mind their human propensity to employ subjective criteria. Typical examples of this interpretive inconsistency include treatments of texts in the Hebrew Bible that deal with eating pork and of New Testament texts that deal with women in authority. If one wishes to say that the Bible means what it says, but then entirely disregards explicit prohibitions, it requires one to explain how any portion of the Bible could have become entirely invalid. In other words, it requires one to admit that at least portions of the Bible must be interpreted and it requires a coherent and transparent hermeneutical approach.  If one wishes to base one’s stance against women in ministry on 1 Tim 2:13, consistency demands that one also take a stance against women wearing “braided hair and gold or pearls or costly attire” (1 Tim 2:9).  Otherwise, one engages in special pleading.

Easter Faith

“Blessed are those who have not seen and yet believe.” (John 20:29 RSV)

I identify with the disciple Thomas. Believing has never been particularly easy for me.Every Easter prompts me to reconsider and reaffirm that my faith centers on the confidence that God was in Christ reconciling the world to God’s self and that God raised Jesus from the dead. I envy the earliest believers, those to whom Jesus appeared in the days following Continue reading Easter Faith

On Being Useful vs. Suffering Abuse

According to this morning’s news, the Paige Patterson/SWBTS saga continues. Its prominence in the news cycle has focused my thinking on Jesus’ call to self-sacrificial love both as properly understood and also as commonly misunderstood. Continue reading On Being Useful vs. Suffering Abuse

Spousal Abuse and Biblical Interpretation

Eph 4:21-33

A couple of weeks ago, the Baptist Blogger posted a video of a sermon preached in 2000 by fundamentalist SBC leader and president of Southeastern Baptist Theological Seminary Paige Patterson. In the sermon, Patterson related a story about a woman who sought his counsel concerning how to deal with her abusive husband. He advised her simply to pray, Continue reading Spousal Abuse and Biblical Interpretation

Plain Language is Difficult to Misinterpret, but Easy to Ignore

For this commandment which I command you this day is not too hard for you, neither is it far off. It is not in heaven, that you should say, “Who will go up for us to heaven, and bring it to us, that we may hear it and do it?” Neither is it beyond the sea, that you should say, “Who will go over the sea for us, and bring it to us, that we may hear it and do it?” But the word is very near you; it is in your mouth and in your heart, so that you can do it. (Deut 30:11-14 RSV)

This summer, I have been blogging about the harm done by propagating misinterpretations of scripture. In most cases, the scripture passages in question have at least been tricky enough to open the door for such misinterpretation – although not enough to excuse it.  Recent events at Charlottesville, just a few miles to the west of my Continue reading Plain Language is Difficult to Misinterpret, but Easy to Ignore

Eve’s Curse

I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; also that women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire but by good deeds, as befits women who profess religion. Let a woman learn in silence with all Continue reading Eve’s Curse