Good Question

What is a “man of the Trinity”?

Q. Several years back, a few of my close Christian brothers and I met a guy who was gifted, it was said, with the ability to prophesy. (That still exists, right?) If someone were to prophesy over you and tell you, “When I look at you, I see a man of the Trinity,” how would you interpret that?

First, I do believe that God still gives some believers the gift of prophesy. That is, God gives them insights about the character and gifting of a person or group to encourage them, and also gives them insights about the likely future consequences of the course that a person or group is on, either to warn or encourage them. But believers also have a responsibility to “weigh” what self-described or popularly-accepted prophets say, assessing it by the full counsel of the Scriptures and by the community’s collective wisdom. “Prophets should speak, and the others should weigh carefully what is said.” “Do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.

As for what a (presumably genuine) prophet might mean by a “man of the Trinity,” I suspect that this involves more than just a belief in God as three-in-one. I would take it to be describing someone who had a relationship with God as Father, Son, and Holy Spirit. We know that in some mysterious way, God is three persons in one being. A man or woman of the Trinity, I’d say, would know each of these persons individually, without in any way compromising the unity that they have together.

In other words, such a person would know God as their kind, loving, generous, care-giving but also disciplining heavenly Father. (“As a father has compassion on his children, so the Lord has compassion on those who fear him.” “The Lord disciplines those he loves, and corrects each one he accepts as his child.”)

Such a person would also know Jesus as their Lord and Savior and in addition as their brother and friend. (“Both the one who makes people holy and those who are made holy are of the same family, so Jesus is not ashamed to call them brothers and sisters.” “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends.”)

And a man or woman of the Trinity would also know the Holy Spirit as comforter, companion, helper, counselor, and advocate—all the various translations of the term paraclete that’s used at the place in the gospel of John where Jesus promises the Holy Spirit shed a bit more light on the role that the Spirit is supposed to play in our lives.

So your question provides, for all of us, a good point of reflection. How well do I know each of the persons of the Trinity? Do I know God as Father, or do I have “father issues” that make me keep my distance from a God I regard as stern, harsh, and remote? Do I appreciate Jesus primarily for something he did for me 2,000 years ago, or can I say with the hymn writer, “What a friend we have in Jesus”? Is the Holy Spirit primarily a mysterious force to me, or do I speak and pray to the Holy Spirit and recognize the voice I hear in response? (If you’re not used to praying to the Holy Spirit, consider as examples the many hymns and songs that do this: “Gracious Spirit, Dwell With Me”; “Spirit of God, Descend Upon My Heart”; “Spirit of the Living God”; “Spirit Fall”; “Breathe On Us.”)

May we all become “men and women of the Trinity”!

Andrei Rublev's famous icon of the Trinity, representing all three as full persons. (Portraying divine symbolism behind Abraham's three visitors.) — Andrei Rublev’s famous icon of the Trinity, representing all three as full persons. (Portraying divine symbolism behind Abraham’s three visitors.)

What if I’ve never had “that moment” of asking Christ into my heart?

Q. A lot of believers have “that moment” when they officially asked Christ into their heart. I never had a moment like that. I was blessed to grow up in a Christ-filled home, go to a Christian elementary school, be involved in the Church, etc. I did profession of faith as a teenager, went on a missions trip to Peru, and I was even baptized 4 years ago. Is it “wrong” that I never had a “moment” like so many believers have?

There are two main paradigms or models that Christians have used over the centuries to envision a person’s entrance into the life of faith.

The first is the conversion paradigm. It’s a binary model, expressed in terms of before vs. after, out vs. in. You’re lost in darkness, but then you have “that moment” when you ask Christ into your heart and afterwards you’re walking in the light. Saved. Everything is immediately different. “What a wonderful change in my life has been wrought since Jesus came into my heart,” as the old hymn puts it.

This may be the paradigm we’re most familiar with in our contemporary experience. However, it’s actually the one that has been used less commonly over the whole course of church history. The pilgrimage model could be called the “majority view” of Christians over the centuries. It’s progressive rather than binary. It envisions a person coming closer and closer to Christ through a series of steps over time. Within this model, it’s often hard to pinpoint an exact “moment” that determines precisely when a person comes “in.”

Probably the best-known expression of this model is the book Pilgrim’s Progress by John Bunyan. But many classic hymns express it as well, for example, “Draw Me Nearer” by Fanny Crosby:

I am Thine, O Lord, I have heard Thy voice,
And it told Thy love to me;
But I long to rise in the arms of faith
And be closer drawn to Thee.

In my experience as a pastor, I’ve observed that people who become Christians under a conversion model often realize afterwards that God has been at work in their lives in many ways beforehand to lead them to the moment of conversion. There are specific experiences they point to as illustrations of this. They also take many steps of commitment later on that they sometimes feel are as significant as asking Christ into their hearts was in the first place. I’d say that these people are applying a pilgrimage model to their experience and finding it more meaningful and explanatory than the conversion model alone.

I’d encourage you to apply this same pilgrimage model to your own experience. It seems to me that God has been making what are sometimes called the “means of grace” available to you from an early age (Christian family, church, school, etc.) and that you have been using them fully to draw closer to God. If you really needed to nail down “that moment” in your life, you could point to either your profession of faith or your baptism as a time of definite commitment or conversion. But I think you’re actually already describing your entrance into the life of faith in terms of pilgrimage. I don’t think you really need to “translate” it into a conversion paradigm. You just need to recognize that the pilgrimage paradigm is a valid and time-honored understanding among Christians.

There’s a great danger in stressing conversion over against pilgrimage. I’ve heard preachers say, when “preaching for a verdict” (as it’s sometimes called—urging commitment to Christ), that if you can’t name the exact day and hour when you accepted Christ, then you’re not really a Christian and you need to get saved now. I think this can actually undermine the assurance of salvation that people would otherwise have if we encouraged them instead to think back over their lives and recognize the ways in which God had been “drawing them nearer.”

I think that profession of faith and baptism are excellent and appropriate ways for us to express a commitment that we’re growing into. But our assurance shouldn’t rest on having done those things, nor should it rest on having asked Jesus into our heart at a definite time. Instead, our assurance of salvation should rest on our recognition of God’s activity in drawing us to Himself, and our acknowledgment that we have been responding positively at each step along the way. We can be confident that “he who began a good work in us will bring it to completion at the day of Jesus Christ,” as Paul writes to the Philippians. And in that sense we’re definitely “in,” with or without “that moment.”

An illustration from Pilgrim's Progress of Christian entering through the narrow gate. Is that when he's — An illustration from Pilgrim’s Progress of Christian entering through the narrow gate. Is that when he’s “in”? Or is it when he comes to the cross and his burden rolls away? Or is it at some other time during his pilgrimage? Or is he just on his way in all along?

Was Jesus ever in Egypt after being there as a child?

Q. Was Jesus in Egypt anytime after his first entry?

Thank you for your question. Nothing in the Bible or in Christian tradition suggests that Jesus ever returned to Egypt during his lifetime on earth after being taken there for safety as a child. (For more information about that, see this post: How long did Jesus live in Egypt?)

A Coptic image of Mary and Joseph bringing Jesus to Egypt.

What does Proverbs mean by “wisdom”?

Q. We’ve been studying Proverbs and throughout the book we are told to seek wisdom. Solomon tells us at every turn to seek it and while he provides many examples, he doesn’t really define it. On the surface, seeking wisdom seems simple and straightforward. But when I go deeper and ask myself what exactly wisdom is, things can get a little cloudy. Certainly many people think they are wise, but I don’t think Solomon is referring to earthly wisdom. God’s wisdom is in His holy word, and I can listen for God’s voice, but is that all Proverbs is referring to? What is wisdom, and how can I obtain more?

Proverbs is one book of the Bible written in the wisdom tradition, but there are others as well, and they help flesh out the picture of wisdom. Other books include Job, Ecclesiastes, and James. There are also wisdom psalms, such as Psalms 14, 34, 37, 49, 94, and 112. If we look at the entire biblical wisdom tradition, we get a good picture of what wisdom is.

It says at the end of the famous “hymn to wisdom” in the book of Job, “The fear of the Lord, that is wisdom, and to turn away from evil is understanding.” In other words, if we’re seeking the wise course in life, when we rule out anything we know God wouldn’t approve of, then we are in the right position to discover the wise path God has for us.

Psalm 14 also offers something of a definition of wisdom: “The fool says in his heart, ‘There is no God.'” “Foolish” and “wise” are actually moral terms in the wisdom tradition. The fool is the person who lives without regard to God. Such a person believes that either God doesn’t exist, or that God can’t see what we’re doing, or that God doesn’t care. (As Psalm 94 puts it, “They say, ‘The Lord does not see; the God of Jacob takes no notice.'”)

In other words, the fool leaves God out of the picture. But the wise person recognizes that God is alive and real, God is aware of everything, and God is actively at work to bless obedience and correct disobedience. In other words, the wise person keeps God in the picture, and is therefore able to find and choose the path to take on which God can and will bless them.

We can recognize the same general idea behind other definitions of wisdom in these biblical books. Proverbs says, “The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding.” Psalm 111 says, “The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding.” James says, “Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom.”

The consistent picture is that not daring to choose any path God would disapprove of, but in reverent fear doing only what we know will please God, opens up the way for us to find creative and insightful approaches we might have missed otherwise. To me, that’s the classic biblical concept of wisdom.

A sculpture of wisdom above the door of a cathedral. Wisdom is personified in Proverbs as a woman who calls out — A sculpture popularly considered to depict Wisdom, personified in Proverbs as a woman who calls out, “Leave your simple ways and you will live, walk in the way of insight!” (See comment section below for further information about the sculpture.)

Does a believer have authority to cast out demons, heal the sick, raise the dead?

Q. Does a believer have authority to cast out demons, heal the sick, raise the dead?

Jesus sends out his twelve disciples to “heal the sick, cast out demons, and raise the dead.” Are believers authorized to do the same today? (Image: Julius Schnorr von Carolsfeld, Die Bibel in Bildern [“The Bible in Pictures”], 1853.)

As I understand it, God still does use believers to do works of healing and deliverance in our day. However, I would stress that the authority we’ve been given to do this is delegated authority. It is to be used under God’s directions, in God’s way and in God’s time, to fulfill God’s purposes, which are to declare through such works like these that His kingdom is breaking into our world.

In other words, we don’t have a blank check simply to “take authority” over any sickness or case of oppression that we might encounter. There needs to be a discernment process in which we seek to discover how God wants us to use the authority he has delegated to us in this particular situation.

Jesus himself said, “The Son can do nothing by himself; he can do only what he sees his Father doing.” And so, for example, when Jesus heard that Lazarus was sick, he first explained to his disciples, ““This sickness is not unto death, but for the glory of God.” In other words, Jesus had discerned that God wanted to use the occasion of Lazarus’ sickness and eventual death as an opportunity to announce the coming of His kingdom. Many people believed in Jesus because of the miraculous sign he did in raising Lazarus from the dead.

However, if Jesus had discerned instead that Lazarus’ sickness was “unto death,” that is, that his “time had come” and God meant instead to bring him home into His presence, then while Jesus would probably still have gone to provide strength and encouragement to Lazarus and his sisters, he wouldn’t necessarily have healed him, or have acted with such authority (“Lazarus, come out!”) if he had died before his arrival.

It’s really hard to imagine this second possibility, however, because Jesus was something of a special case. He actually embodied God’s inbreaking kingdom in his own person. And that’s why we hear over and over again in the gospels that Jesus healed everybody who came to him. It’s hard to picture Jesus not using any occasion as an opportunity to announce God’s kingdom.

But later in the New Testament we discover that Jesus was indeed exceptional in this way. Paul had to tell Timothy in his second letter, for example, “I left Trophimus sick in Miletus.” Even though previously Paul had done extraordinary miracles of healing, in this case he had to go on without a badly needed co-worker because God apparently had a different purpose at work in the situation, as difficult as it might be for us to understand what it could have been.

All that said, I would encourage a person who felt strongly that God wanted to demonstrate His power and presence in a given situation, in order to announce the presence and liberating, life-giving character of his coming kingdom, to pray and act in bold faith, believing that God might indeed use them as a channel to bring about healing and deliverance.

Here are a couple of other posts that relate to this same subject:

https://goodquestionblog.com/2014/06/17/should-we-try-to-heal-people-today-the-way-the-apostles-did/

https://goodquestionblog.com/2014/07/28/why-doesnt-god-intervene-to-relieve-suffering/

If we have freedom of choice, how can God be all-knowing?

Q. Some people say you have freedom of choice, however, if you believe that God knows all things, then he knows what you are going to choose. People think they have a choice but if you really think about it, you really don’t. If you say yes you do, then you don’t believe God knows all things. We may think we have a choice, but he knows what you are gonna choose. Yes or No. Peace to you. Oh, by the way, back in the ’60s when I asked this question I was slapped in the face.

First of all, let me say how sorry I am about the experience you had when you asked this question before. Though it was probably fifty years ago, I’ll bet it still hurts, physically and emotionally. I call this blog Good Question for a reason. I honestly believe that questions like yours are good. They allow us to probe more deeply into what we believe, to see what we can understand better, and to recognize that there are maybe some other things we just won’t understand in this life. But there’s no such thing as a bad question, if it’s asked out of a genuine desire to learn and understand. May God give you grace and peace to deal with the memory of that slap. It should never have happened.

Your question is one that has actually been asked before on this blog, from a number of different angles. For example, one person asked how God could ever have created Satan. Even though he began as a glorious angel (Lucifer), didn’t God know that he would disobey, fall, and turn into a monster who would wreak havoc on the earth for all of human history? In my response, I rephrase the issues this way:

“How do we explain the creation and continuing existence of Satan? Is God not all-knowing? (He didn’t realize Satan would rebel?) Or is God not all-powerful? (He thought he could stop Satan but then wasn’t able to?) Or is God simply not all-good? (He doesn’t care whether his creatures are destroyed?)”

I think you’re getting at some of these same issues in your question. So here’s what I say in that other post:

“I think the solution to this problem lies in appreciating the radical nature of the freedom that God has endowed each of His intelligent creatures with. It’s hard for us to understand this because we are created and finite, but an eternal and infinite God can make creatures who are so free that their moral choices are not predetermined and so cannot be known in advance.

But isn’t God supposed to be omniscient and know everything, even the choices that we’re going to make? No, it is no failure in omniscience not to know what cannot be known. And the freedom God has given us is so radical and profound that the essential moral choices we will make cannot be known in advance.”

I develop these thoughts further in that post, and in a follow-up that deals in more detail with the issue of how our freedom can be reconciled with God being all-knowing. At the end of the first post there are links to some other related posts as well. (As you can see, many people have this same question!)

I hope that this blog will always be a place where you and others feel comfortable and safe asking any questions you want.

What’s the biblical basis for Roman Catholic priests not marrying?

Q. What passages in the Bible does the Roman Catholic church use to support its teaching that priests cannot marry?

I have to admit that I didn’t know the answer to this question when it was posed to my blog. But I did a bit of research online and came across what I thought was a very well articulated reply from Catholic Answers, “one of the nation’s largest lay-run apostolates of Catholic apologetics.” I’ll quote the part of the reply that speaks directly to this question and then offer some comments afterwards.

Theologically, it may be pointed out that priests serve in the place of Christ and therefore, their ministry specially configures them to Christ. As is clear from Scripture, Christ was not married (except in a mystical sense, to the Church). By remaining celibate and devoting themselves to the service of the Church, priests more closely model, configure themselves to, and consecrate themselves to Christ.

As Christ himself makes clear, none of us will be married in heaven. By remaining unmarried in this life, priests are more closely configured to the final, eschatological state that will be all of ours.

Paul makes it very clear that remaining single allows one’s attention to be undivided in serving the Lord. He recommends celibacy to all and especially to ministers, who, as soldiers of Christ, he urges to abstain from “civilian affairs.”

I think this appeal to the Scriptures actually makes the case very well that all of us, Catholic or Protestant, ordained or lay, should reflect seriously on whether God wants us to serve Him with the advantages that singleness provides, and in the process to proclaim the “eschatological state” that is even now breaking into our world. This is one side of the Bible’s teaching about marriage, and it’s one that I don’t think we consider often enough for ourselves.

However, there is another side to the Bible’s teaching as well. With no disrespect intended at all for the Catholic position on celibacy for priests, I’d like to describe what I believe were the benefits of marriage for me as a married Protestant minister for some 20 years.

The Bible also says, “He who finds a wife finds a good thing and obtains favor from the Lord.” When God created the world, He proclaimed one created thing after another “good,” and in the end declared it all “very good.” But there was one thing that God then said was “not good.” It was not good for the man to be alone, so He made Eve as a “helper” for Adam. The Hebrew term actually refers to a strong ally who is at your side in time of need. (Most often in the Bible the term refers to God, as in, “Where does my help come from? My help comes from the Lord, the Maker of heaven and earth.”)

While, if I had been single as a minister, I would have had the advantages described by Catholic Answers above, I feel that because I was married, I had other advantages. My wife truly was my “ally” (“helper”), not only jumping in wherever needed to use her gifts to advance our shared ministry, but, I think even more importantly, always being by my side to encourage and advise me.

Many people told us that our strong, happy marriage, which was clearly life-giving for both of us, causing us each to flourish, gave great credibility to the Christian message I was preaching. Accodring to Paul, this models the love between Christ and the church.

At the same time, Martin Luther described marriage itself as “a little church,” meaning a place where husband and wife live a life of worship together under God. I’ve also often spoken of marriage as “the great school of character.” The lessons you learn by making one life out of two, if you really want to make that work, truly build the character of Christ in you, and that gets transferred into your ministry.

I hope this post helps my Protestant readers to understand the practice of their Catholic brothers and sisters a bit better, and for that matter, that it helps Catholics understand and appreciate why Protestants support marriage for their clergy.

Why do Matthew and Luke seem to disagree about the circumstances of Jesus’ birth?

Q. The Gospel of Matthew says that Jesus was born in Bethlehem, and was in a home of some sort when the wise men visited Him. Jesus was soon afterwards taken to Egypt to flee from Herod and then brought to the city of Nazareth where he stayed.

The Gospel of Luke claims that Augustus Caesar took a worldwide census, and so Joseph and Mary left their original place of Nazareth and went to Bethlehem. Jesus was born in a manger, not a home, and afterwards was taken to Jerusalem. There is no mention of Egypt. And then he was taken back to Nazareth.

How can both stories be right? Matthew insinuates that Joseph and Mary had never lived in Nazareth before. Luke calls it “their own city.” Also, did such a census from Caesar ever occur as Luke describes?

It actually is possible to reconcile the accounts that Matthew and Luke give of Jesus’ birth, though once I have sketched out how that can be done, I will then explain why I think we should still find the differences between them the most significant thing, because they point to each author’s purposes in telling the story of Jesus.

You might be familiar with an English translation of Matthew that begins the story of his birth something like this: “When Jesus was born in Bethlehem of Judea in the days of Herod the king, wise men from the East came to Jerusalem saying, ‘Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.'” This sounds very much as if the birth of Jesus is nearly contemporaneous with the wise men’s visit, and so we are surprised when they find him in a “house,” since according to Luke (and the traditional Christmas “manger scene” or crèche) he should be in a manger.

But Matthew actually uses a particular Greek construction to begin his account (the “genitive absolute”). It specifies what one subject was doing or had done before a different subject and their situation is introduced. We might translate more literally, “Jesus having been born in Bethlehem of Judea in the days of Herod the king, behold, wise men came from the east.” (In light of this, many English translations read, “After Jesus was born . . .”)

So the birth of Jesus is not so much a contemporaneous event as a background event, a “given” for the narrative that follows. When we pay attention to the fact that the wise men first saw the star two years earlier, it’s less surprising that Jesus is no longer in the manger. For that matter, there’s no reason for him to be in Bethlehem any more, either. The census is actually long over and Mary and Joseph could even have returned to Nazareth. (Matthew says simply that the star went ahead of the wise men and led them to “the place where the child was.” He doesn’t identify that place.) They would still have been within the jurisdiction of Herod the Great even in Nazareth, however, and would have had to take Jesus to Egypt for his safety.

I say they could have gone there because Matthew seems to suggest that Joseph’s plan after Herod died was to come to Judea, and that he only went up to Galilee and settled in Nazareth instead when he learned that Herod’s son had succeeded him as the ruler of Judea. So it’s also possible that Joseph and Mary stayed somewhere in Judea for two years after Jesus was born.

Much of this is a matter of “filling in the blanks” to try to reconcile the accounts, and I think its chief value is to show that they are not inherently contradictory. But as I said earlier, I think it’s much more fruitful to ask why there are differences, as these point to Matthew and Luke’s purposes in writing and thus to the “take homes” they each have for their original audiences, and for us.

Matthew was an observant Jew who was writing for an audience of Jews who had come to believe in Jesus as their Messiah. But at the time he was writing, his community was locked in a contest with groups led by the Pharisees over what the future of Judaism would be after the destruction of the temple in the first Jewish-Roman War of AD 66-70. So Matthew wants to portray Jesus not only as the Son of David (and heir to the Messianic promises) but as a “new Moses,” whose teachings should be followed rather than the strict literal reading of the law that the Pharisees are promoting.

So even if Joseph and Mary were living in Nazareth before the census, Matthew doesn’t mention this because he wants to highlight that Jesus was born in Bethlehem to fulfill Micah’s prophecy that the Messiah would be born there. Matthew describes Herod’s slaughter of the baby boys and the flight into Egypt to show how Jesus recapitulates events in the life of Moses: escaping from a murderous ruler and coming up out of Egypt. Matthew mentions Nazareth only at the end because he can then point out that Jesus being called a “Nazarene” is another in the chain of Scriptures that Jesus fulfilled.

Luke, on the other hand, is a Greek, and a Gentile, writing for his fellow Greeks and Gentiles. He wants to reassure them that the good news of Jesus is for them, too, not just for Jews (or for those who will convert to Judaism, or become culturally Jewish). There have been tensions about this question within the community of Jesus’ followers and Luke’s readers aren’t so sure any more that they are welcome. So he is interested in presenting things like the message of the angels to the shepherds that the birth of Jesus is “wonderful, joyous news for all people” and Simeon’s prayer in the temple in which he says that Jesus will be “a light for revelation to the Gentiles” as well as “for glory to your people Israel.” (However, Matthew’s report of the visit of the wise men shows that he, too, understood that while Jesus was the Messiah of the Jews, he was also the Messiah for Gentiles as well.)

I hope this is helpful. As for whether the so-called “census of Quirinius” actually happened, or happened around the time Luke says, there’s a good discussion here.

“The Holy Men” © Liz Lemon Swindle. In this contemporary painting the wise men are clearly visiting a two-year-old in a home, not an infant in a manger.

Was Adam saved?

Q. Was Adam saved?

The Bible doesn’t answer this question directly, but I personally feel that the narrative in Genesis gives us some good reasons to believe that Adam was saved.

The most important is the announcement God makes that Eve’s descendant will crush the serpent’s head. Like most Christian interpreters, I see this as a statement that can be recognized, in light of later redemptive-historical developments, as a prophecy of the coming of Jesus and his victory over Satan at the cross. This “bad news” for the serpent was “good news” for Adam and Eve, and I personally believe that they trusted in it.

One significant reason why I say this is that the two of them accepted and wore the “garments from animal skins” that God made for them. Again like most Christian interpreters, because these required the death of the animals, I see them as foreshadowing the blood sacrifices that would come later under the covenant with Moses, which themselves foreshadowed Christ’s sacrifice on the cross. In other words, accepting the garments was a way of “looking forward” to the cross, as believers did for salvation in the First Testament (just as we, under the New Covenant, “look back” to the cross).

I personally don’t think it’s too much of a stretch to see these “garments from animal skins” in Genesis as the equivalent of the “white robes” that believers are symbolically portrayed as wearing in the book of Revelation: “They have washed their robes and made them white in the blood of the Lamb”; “The one who is victorious will be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.”

So I don’t think Adam was lost. Paul does say about him in Romans, “Sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned.” But Paul goes on to say, “If the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!” In other words, the same people—the whole human race—who were affected by the sin of Adam are also recipients of grace through Jesus. And that would include Adam himself, so long as he “looked forward” to the cross—as I believe he did.

William Blake, “The Angel of the Divine Presence clothing Adam and Eve with coats of skins,” watercolor, 1803, Fitzwilliam Museum, Cambridge, England

Did the Israelites really massacre the Canaanites, and if so, was this really at God’s command?

Q. Peter Enns has a book out called The Bible Tells Me So: Why Defending Scripture Has Made Us Unable to Read It. In this book, among other things, he argues that there is a huge lack of archaeological evidence for the exodus and for the Canaanite “genocides.” He says that outside of evangelical scholarship this is essentially an undisputed fact. He argues that these stories likely reflect a sort of “tribal deity” rhetoric/mentality and are full of hyperbole and would have been characteristic of how people in that time and place related to God. He also argues that to the extent that the Israelites did massacre the Canaanites, they were not in fact carrying out God’s will but were instead doing what they erroneously thought God was telling them to do (since they related to him as a tribal warrior god). What do you make of these claims?

I haven’t yet read this particular book by Enns, though I have read some of his other books and I appreciate him as an honest, thoughtful, careful, articulate, and provocative writer. But I do discuss the historicity of the Canaanite genocides and their theological implications in this post, in light of a review of another book that makes similar claims.

I’m not qualified to speak to the archaeological debate, though I can imagine how it could easily devolve into circular arguments: “Of course there’s no trace left of the campaign against the Canaanites, because the Israelites were told to ‘break down their altars, smash their sacred pillars, burn their Asherah poles, cut down their carved idols, and completely erase the names of their gods.’ You shouldn’t expect to find anything. It’s just an argument from silence that it didn’t happen because you haven’t found anything.” But basically I will leave the archaeology to others.

Instead, to address the biblical and theological side of things, let me say again that the biblical stories of genocide are so disturbing that it would be a great relief to think that they never really happened. However, I think we have to ask ourselves what the implications would be if they actually had happened, and for that matter what the implications are that the Bible says they happened. As I wrote earlier, I think we need to see these stories as exceptional and even incongruous within the Bible, and on that basis see whether we can account for them somehow.

The best I’ve been able to do with that is still to see the life and teachings of Jesus as normative for the interpretation of all of Scripture, and on that basis to conclude that no one today should emulate the actions or attitudes represented by the genocide stories in the Bible. Instead, we need to hold them in an uncomfortably painful tension with the normative teachings about loving our enemies and seeking forgiveness and reconciliation, pursue those things, and await the day when “we shall know fully, even as we are now fully known,” and hopefully then understand.