Tag Archives: -Genesis 2:18

NIV Zondervan Study Bible (Review and Comparison with ESV Study Bible)

NIV Zondervan Study Bible (Grand Rapids, MI: Zondervan, 2015). 2,880 p.  Publication announcement from ESV-loving Assistant Editor Andrew David Naselli. Official website with video and free sampler. (Amazon new price: $29.45 hardcover, $14.99 Kindle.)

As someone who rarely uses study Bibles, I may not be the best person to review one. But, since I got a free copy of the new NIV Zondervan Study Bible, here goes! Perhaps you will learn as much as I am learning as I write.

My approach in this review will be to compare the NIVZSB (NIV Zondervan Study Bible) with the ESVSB (ESV Study Bible). I do this for three reasons:

  • The ESVSB is probably the most highly-praised and widely-used scholarly study Bible among evangelicals today.
  • The ESVSB probably holds similar prominence among my readers (though some prefer various KJV study Bibles).
  • The ESVSB is the only other top-tier study Bible I own. (I own it on on Kindle; the NIVZSB I own in hardcover.)

These reasons make the ESVSB a good standard against which to measure the NIVZSB. If the latter reaches the stature of the former, it is certainly a general success.

I’ll divide the rest of this review into three parts:

(You may also jump ahead to my concluding observations.)

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Similarities with the ESV Study Bible

In short, the NIV now has a study Bible that is essentially equivalent in quality to the highly-praised ESV Study Bible. Both are massive works—2752 pp. for the ESVSB and 2880 pp. for the NIVZSB, placing them first and second in length among major evangelical study Bibles. (If you think this review is long…) Both stand firmly within the conservative evangelical tradition. Both are scholarly works with general editors bearing PhDs from the University of Cambridge—Wayne Grudem for the ESVSB and D. A. Carson for the NIVZSB. My incomplete manual comparison of the contributors to the two study Bibles revealed at least 9 people who contributed to both, including major scholars such as John N. Oswalt, Andreas Köstenberger, Robert W. Yarbrough, and T. Desmond Alexander—who wrote the Genesis notes for the ESVSB and then served as an Associate Editor for Old Testament and Biblical Theology for the NIVZSB, writing multiple introductions and articles. (I think I found only one female contributor in my non-exhaustive survey—Karen H. Jobes, a well-known commentary author, writing in the NIVZSB.)

Given their shared evangelical roots, both study Bibles affirm traditional authorship for contested books such as the Pentateuch (Moses with minor editorial shaping), Isaiah (Isaiah), Daniel (Daniel), Matthew (the apostle Matthew), Ephesians (Paul), the Pastoral Epistles (Paul), 2 Peter (the apostle Peter), and 1-3 John (the apostle John). Similarly, Job was probably an historical person (though the speeches reflect literary composition) and Jonah really did ride in a great fish (though his story is told for didactic purposes).

There are even typographical similarities: both volumes print the sacred text in a single column on each page, with cross references along the outside margins, and with commentary in double columns beneath. (The NIVZSB shades the commentary notes to more clearly distinguish them from the biblical text.)

Indeed, these two study Bibles are similar enough that the main factor that should influence your choice between the two is your preference in translations.

I won’t get into the translation debate here, except to say that I use the ESV as my “home” translation and the NIV as one of my favorite comparison translations. A good understanding of the differing goals of each will help you put both to good and appropriate use. And yes, both are suitable for a study Bible.

(For more on translations: See here for my advice about Bible translations and here for more comments about the NIV from me and from the chair of the NIV translation team. See here for a brief explanation of why newer translations such as the NIV and ESV “omit” some verses and see here for a defense of why you can still trust your Bible. By the way, Bill Mounce, who was the New Testament chair of the ESV translation, also works on the NIV translation team, and does not consider the NIV to be “liberal.” Here is one example of where a strength of the NIV helped me understand God’s word better. Here is one passage where I am less convinced they chose well.)

That said, there are some differences between these two study Bibles, and I’d like to focus on those differences next in this review.

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Differences from the ESV Study Bible

It is a bit difficult to compare a Kindle study Bible with a hardcover study Bible (though I’ve been also using Amazon preview for the ESVSB), but it appears to me that the ESVSB is somewhat stronger than the NIVZSB in these areas:

  • Charts
  • Maps
  • Illustrations
  • Historical information
  • General apologetic or bibliological articles

The ESVSB, for example, has separate articles devoted to archeological topics, biblical languages, biblical doctrine, biblical ethics, and the perspectives that various denominations, religions, and cults bring to Scripture. This infographic from Tim Challies affirms that the ESVSB has more charts and maps (although I think it is somewhat misleading when comparing the number of articles).

A comparison of the introductions to Exodus shows that the one in the ESVSB is slightly longer (six pages to the NIVZSB’s five), with more attention given to the historical reliability of the book and to its literary features. But both cover title, author, date, a content survey, theological themes, and connections to the NT (called “salvation history” in the ESVSB and “biblical-theological trajectories” in the NIVZSB). And both include extensive and exegetically-valid book outlines.

Similarly, the NIVZSB introduction for Galatians is three pages long, while the ESVSB’s covers four pages, providing a little more historical data, a superior map, and more space devoted to charts rather than photographs.

The differences, I stress, are differences of degree; the NIVZSB also includes excellent timelines, maps such as “Assyrian Campaigns Against Israel and Judah,” charts such as “The Eight Signs of John’s Gospel,” and lots of full-color illustrations. Its Exodus introduction includes a helpful chart comparing arguments for early and late dates for the exodus from Egypt. The similarities outweigh the differences, but I give the ESVSB the blue ribbon for visual helps and breadth of topics addressed in articles.

The NIVZSB is stronger in at least one way: its emphasis on biblical theology. This makes sense, given the editors of the two volumes: Wayne Grudem’s most significant authorial effort is his massive and massively popular Systematic Theology, while D. A. Carson is better known for both his commentaries and his editorial work in books such as the Commentary on the New Testament Use of the Old Testament and the series New Studies in Biblical Theology.

I haven’t read enough of the book introductions and running commentary in either study Bible to get a complete sense on how these differences appear throughout. A partial comparison of the 1 John notes suggests the ESVSB makes a few more systematic theology deductions (for example, on 1 John 2:19 which speaks of those who “went out from us” it says, “this implies that those who are truly saved will never abandon Christ”), while the NIVZSB sticks more closely throughout with what the text may have meant to its first readers (for example, if often refers to the “secessionists” who threatened John’s readers).

In its discussion of doctrinally-controversial passages (see below), the ESVSB is likewise slightly quicker to focus on systematic theology or ethical deductions for readers today. This is not a bad thing, of course (unless you disagree with the deductions!), just a difference in emphasis.

The NIVZSB’s focus on biblical theology is most evident in the twenty-eight articles found before the concordance. Most articles are two or three pages long; together they cover sixty-six pages. Since these articles are the most unique part of this study Bible, I will list them here, with their authors:

The Story of the Bible: How the Good News About Jesus Is Central – Timothy Keller
The Bible and Theology – D. A. Carson
A Biblical-Theological Overview of the Bible – D. A. Carson
The Glory of God – James M. Hamilton Jr.
Creation – Henri A. G. Blocher
Sin – Kevin DeYoung
Covenant – Paul R. Williamson
Law – T. D. Alexander
Temple – T. D. Alexander
Priest – Dana M. Harris
Sacrifice – Jay A. Sklar
Exile and Exodus – Thomas Richard Wood
The Kingdom of God – T. D. Alexander
Sonship – D. A. Carson
The City of God – T. D. Alexander
Prophets and Prophecy – Sam Storms
Death and Resurrection – Philip S. Johnston
People of God – Moisés Silva
Wisdom – Daniel J. Estes
Holiness – Andrew David Naselli
Justice – Brian S. Rosner
Wrath – Christopher W. Morgan
Love and Grace – Graham A. Cole
The Gospel – Greg D. Gilbert
Worship – David G. Peterson
Mission – Andreas J. Köstenberger
Shalom – Timothy Keller
The Consummation – Douglas J. Moo

Carson describes the goal of these articles in the Editor’s Preface:

We have tried to highlight the way various themes develop within the Bible across time… taking us to their climax in the book of Revelation… In this way we hope to encourage readers of the Bible to spot these themes for themselves as they read their Bibles, becoming adept at tracing them throughout the Scriptures. Such biblical theology enables readers to follow the Bible’s themes in the terms and categories that the Bible itself uses. (p. xxiii)

Some of these categories (see the article titles above) mirror categories common to systematic theology, such as harmartiology (study of sin) or eschatology (study of the end times).  Others cover similar ground but focus more on how themes unfold across time and different covenants, such as “People of God” versus ecclesiology (study of the church). Still others are unlikely to receive any meaningful treatment in traditional systematic theologies, such as “Exile and Exodus.” (And of course, some traditional systematic theology topics such as angelology are missing here.)

While I disagree with minor points in some of these articles, I find myself agreeing with a much higher percentage of what is said here than with what is said in most systematic theologies. That is the benefit of staying closer to the language of Scripture itself. Most of these articles are very useful and some (such as Keller’s opening one) are even moving. I have a niggling question about the place of such essays in a study Bible (how many readers will really find and benefit from this content in their specific moments of exegetical need?), but reading them can certainly make one a better reader of Scripture.

In sum, though the ESVSB and the NIVZSB have similar depth and quality of study notes throughout, the ESVSB has the edge regarding visual helps and breadth of topics in its extra articles, and the NIVZSB has the edge if you wish to think in the patterns of biblical theology.

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Handling of Controversial Scriptures

The most important factor in a study Bible is how it interprets the sacred text. A study Bible, like a preacher, can draw out the truth and beauty of God’s word with humility and boldness, or else it can hide the text behind an arrogant cloud of human opinions and qualifications. So, how well does the NIVZSB do? And how does it stack up against the ESVSB?

The subtitle of the NIVZSB is Built on the Truth of Scripture and Centered on the Gospel Message. I think it lives up to this title. On the central matters of the gospel, this study Bible is solid. For example, read the following excerpts from Douglas Moo’s study notes on Romans. (Moo is, significantly, both the head of the NIV translation team and Associate Editor of New Testament and Biblical Theology for the NIVSB.) First, from a study note on Romans 3:24:

“Grace” is a thread that runs throughout Romans. The display of God’s grace in the gospel is rooted in the character of God himself. As 4:4-5 makes clear, no human can ever make a claim on God because of anything they have done (11:5-6). A holy God can never be indebted to his creatures. Whatever he gives us, therefore, he gives “freely” and without compulsion (4:16). Not only is grace needed at the beginning of the Christian life, but believers “stand” in grace (5:2): we live in the realm in which grace “reign[s]” (5:21; see 5:15, 17, 20). (p. 2297)

If Moo stopped right there, I would fault him for teaching a wonderful half-truth. But this is the very next sentence:

That reign of grace, Paul hastens to clarify, does not absolve us of the need to live righteously before God; rather, it gives us the power to do so (6:1, 14-15, 17). (p. 2297)

Later, commenting on Romans 6:19, Moo speaks even more forcefully:

God himself sanctifies all those who believe in Jesus: they become “holy,” or “saints,” members of God’s own people (e.g., 1:7). But sanctification is also a process of becoming increasingly obedient to the will of God (1 Thess 4:3); believers need to engage in this lifelong pursuit of holiness if they expect to enjoy eternal life (v. 22; see Heb 12:14: “without holiness no one will see the Lord”). (p. 2303)

So the NIVZSB promotes the core gospel message well, along with the necessary human response to God’s grace. And, though it is generally Calvinistic throughout, it does not emphasize this interpretive lens in a way that overshadows the biblical message itself. Well done.

But how does the NIVZSB handle more controversial passages—texts which theologically conservative Christians sometimes disagree about? And how does it compare to the ESVSB in its handling of these texts?

Here are some examples for your review, arranged topically:

Creation: These study Bibles hold similar positions on Genesis 1-2: (1) The ESVSB presents five readings that “faithful interpreters” offer regarding the days of creation (“calendar day,” “day-age,” “analogical days,” “literary framework,” and “gap theory”) but refrains from assessing them. The NIVZSB says the mention of “days” “emphasizes the logical development of God’s creation more than it pinpoints the chronological development” (p. 20).  (2) The ESVSB says the word “kinds” does not correspond to our modern term “species” but could refer to a “more general taxonomic group.” The NIVZSB suggests (based on Ezek. 47:10) that “kinds” “does not emphasize limitation of each life form to its specific species but emphasizes the diversity of each general life form” (p. 20). (3) Both affirm that Adam and Eve were historical persons. There are no surprises here for either study Bible; both are taking currently-accepted “conservative” positions on creation, like it or not.

The Flood and Miracles: Both agree that the flood (Genesis 6-8) was “a real event” (ESVSB). The NIVZSB says that “a natural reading suggests a global flood, and some find this in 2 Pet 2:5; 3:6. The reference [‘all the high mountains… were covered’] may also imply a regional flood (nevertheless possessing tremendous severity) with impact affecting the whole human race, who may have remained in one area (Gen 11:1-9). In 41:57, ‘all the world’ refers to the eastern Mediterranean lands, so in chs. 6-8 the flood may have covered only the part of the earth where people lived.” At 6:15 we read, “estimates suggest that all the land animals could be accommodated in the ark with more than half of it remaining for other uses” (p. 37). The ESVSB makes no mention of the ark’s size, but likewise posits that “it is possible that the flood, while universal from [the] viewpoint [of ancient people], did not cover the entire globe.”

It is important to note, given this uncertainty about the extent of the flood, that the editors of the NIVZSB (and ESVSB) are not motivated by an anti-supernatural, anti-miraculous bias. For example, the NIVZSB says this of the Red (or “Reed”) Sea: “Whatever its exact location, it was a significant body of water—large (and deep) enough to drown the Egyptian army” (p. 136). It speaks even more clearly at Exodus 14: “As with the series of wonders in Egypt, naturalistic explanations of this event inevitably undermine its theological significance. Whatever ‘natural’ elements the Lord may have employed (as ‘a strong east wind’ blowing all night might imply), the timing of this phenomenon, as well as its depiction both here and elsewhere…, suggests that it was a supernatural display of the Lord’s ‘mighty hand’ (14:31). As such, this was not a purely natural event, however unusual. Rather, God’s ability to control this large body of water, like later similar events (e.g., Josh 3:14-17; 2Kgs 2:8,14), demonstrates his lordship over creation. Such lordship is likewise reflected when Jesus calmed the storm and demonstrated that ‘even the winds and the water… obey him’ (Luke 8:25)” (pp. 143-44).

Divorce and Remarriage: Both study Bibles hold similar positions on Matthew 5:31-32 and Matthew 19:1-12, underscoring that “Jesus is reaffirming God’s original intention that marriage be permanent and lifelong” (NIVZSB, p. 1970). They teach that both divorce and remarriage are “possible but never ideal” (NIVZSB, p. 1969) in cases where one marriage partner engages in “sexual immorality” (Matt. 5:32; 19:9, both NIV and ESV). It seems that the NIVZSB may interpret “sexual immorality” slightly more broadly, saying that the Greek term “porneia [is] the broadest term for sexual sin. It refers to sexual relations with any other person besides one’s monogamous heterosexual spouse” (p. 1939). The ESVSB, rather than speaking of “sexual relations,” specifies “sexual intercourse,” possibly a narrower term, giving as examples adultery, prostitution, incest, fornication, homosexuality, and bestiality.

On the other hand, the NIVZSB takes a more rigid stance on 1 Corinthians 7:10-16. On verse 11 it notes, “There are only two options for a divorced woman: (1) remain unmarried or (2) reconcile with her husband.” It acknowledges regarding verse 15 (“but if the unbeliever leaves… the brother or sister is not bound in such circumstances”) that “it is often suggested that this allows a deserted Christian spouse to remarry” but states that “this interpretation is not plausible,” listing four reasons. The ESVSB, while acknowledging this interpretation as possible, says that “the majority of interpreters now think that the phrase also implies the freedom to obtain a legal divorce (if that has not already happened) and the freedom to marry someone else.”

An additional difference between these two Bibles on this topic is that the ESVSB contains a lengthy discussion about divorce and remarriage in an essay called “Biblical Ethics: An Overview.” Here it attempts to synthesize the full biblical evidence—something the NIVZSB never does.

Homosexuality: Both study Bibles state clearly that homosexual relations are sinful. An NIVZSB comment on Romans 1:26-27 succinctly states that “in making humans [sic!] beings male and female…, God manifests his intention for human sexual relations” (p. 2293). (See also the specification about “heterosexual spouse” in the note on Matthew 5 above, as well as this article which shows that the updated NIV aims to speak even more clearly against homosexuality than the 1984 edition did.)

Gender Roles: It will surprise some readers to learn that the NIVZSB takes nearly the same stance on gender roles as the ESVSB does. If the NIV has a liberal agenda of actively undermining gender difference, as some claim (including some ESV promoters), then the editors of this study Bible missed the memo. I will trace the evidence in some detail, since this topic is of special concern to those uncertain about the NIV.

In 1 Corinthians 11:2-16 both study Bibles agree that the passage is discussing husbands and wives, not men and women generally; both assume Paul is advocating a veil, not merely hair; both assert that “a wife’s respect for her husband… is expressed in different ways in different cultures” (NIVZSB, p. 2346); and both agree that “creational differences between men and women, husbands and wives… continue to have validity  since they come from God” (NIVZSB, ibid.). The study Bibles do differ in presentation: The ESVSB lists other interpretive possibilities besides a veil for what was to cover a woman’s head; it suggest modern cultural equivalents for a veil; and it uses the language of “headship” and “authority” to describe leadership role of husbands. The NIVZSB, in contrast, uses the equivalent but less embattled language of “preeminent status.”

In Ephesians 5:21-33, both study Bibles agree that “submitting to one another” (v. 21) does not advocate an egalitarian mutual submission but rather introduces the wife’s responsibility to submit to her husband (the NIVZSB calls this interpretation “more likely,” p. 2408). While the NIVZSB notes that “submit” is “frequently synonymous with ‘obey,'” it clarifies that “submission to another human is conditioned on the submission that one ultimately owes to God (p. 2408); the ESVSB that clarifies that “the submission of wives is not like the obedience children owe parents.” The NIVZSB says that “submission recognizes a divinely ordered set of relationships” (p. 2408) and the ESVSB says that “just as Christ’s position as head of the church and its Savior does not vary from culture to culture, neither does the headship of a husband in relation to his wife and her duty to submit to her husband” (bold in original). Both affirm that the Greek word translated “head” here and in 1 Corinthians “generally implies authority” (NIVZSB, p. 2401), though the ESVSB presents this assertion more strongly and with more evidence.

Both study Bibles agree that in 1 Corinthians 14:34-35 “Paul is not issuing a general command for women to be silent” (NIVZSB, p. 2353, citing 1 Cor. 11). Rather, “Paul is likely forbidding women to speak up and judge prophecies… since such an activity would subvert male headship” (ESVSB). The NIVZSB does seem to read the prohibition a little more narrowly, as directed to wives rather than women in general, but cites valid textual evidence for this interpretation: “Paul is addressing married women (v. 35) who might want to be involved in the evaluation of their husband’s prophecy or who disrupt the service by speaking with their husbands” (p. 2353). (Incidentally, I’ve wondered why the ESV translates γυνὴ as “wife” in 1 Corinthians 11 but as “woman” here. The NET Bible notes suggest that there should be consistency, and that “in passages governing conduct in church meetings like this [cf. 1 Cor 11:2-16; 1Tim 2:9-15] the general meaning ‘women’ is more likely”—thus agreeing with the NIV text but not the NIVZSB notes!)

Similarly, both study Bibles interpret 1 Timothy 2:11-15 to be giving instruction only for the gathered church setting. The NIVZSB presents “three general approaches” to these verses: (1) Paul is patriarchal and wrong; (2) Our understandings or circumstances are different from Paul’s, so his once-valid teaching no longer applies; (3) “Most Christians through almost all of church history, have understood Paul’s teaching to be that in general men are called to certain leadership responsibilities in the church that women under most circumstances are not.” It then specifies that “the following study notes are most consistent with view 3” (p. 2462). Later it clarifies that women were allowed to pray and prophesy (1 Cor. 11:5), that “quiet” applies to men as well as women in some circumstances (1 Tim. 2:2), that “it seems reasonable to assume women sang (Eph 5:19; Col 3:16; Jas 5:13),” but that “there are no clear examples in the NT of women serving as overseers (3:1) in apostolic churches,” a fact consistent with “the universal policy in early Christian generations and beyond” (ibid.). The ESVSB agrees, arguing even more strongly. The ESVSB argues that “teach” and “exercise authority” are “two different activities” (meaning that all teaching is prohibited, not just “authoritative teaching”). The NIVZSB, in contrast, says “Paul is not thinking of two separate, unrelated activities.” Thus they both agree that Paul is referring to the role of overseers, who exercise authority as they teach, while the ESVSB leaves the prohibition broader, excluding women from any act of teaching “Scripture and/or Christian doctrine to men in church.” Thus both study Bibles reserve the overseer (or elder/pastor) role for men.

And both Bibles are uncertain regarding the role of deacon. In 1 Timothy 3:11 the ESVSB leans toward women as either “deacons or assistants” (contra the ESV text which sees them as deacon’s wives), while the NIVZSB suggests “it is less likely that v. 11 refers to a separate order of women deacons” (p. 2464). In Romans 16:1, however, the study Bibles exchange stances: the ESVSB says “scholars debate” whether Phoebe is a “servant” or a “deacon,” while the NIVZSB concludes that since she is called “a diakonos ‘of the church,'” this “suggests that she holds some kind of official position” (p. 2321).

In all the gender texts I’ve surveyed thus far, the NIVZSB and ESVSB adopt nearly the same position—gender role difference in marriage and church are timeless principles, men are called to authoritative and loving leadership in home and church while women are called to submit, and women may not be overseers but may perhaps be (non-teaching) deacons. The NIVZSB does apparently leave the door open for women to teach men in non-authoritative positions in the church, but otherwise the differences between the study Bibles are differences of tone more than position, with the ESVSB giving a more rigorous defense of the position shared by both.

The differences between how the ESVSB and the NIVZSB approach gender roles may perhaps be seen most strongly in the study notes on Genesis 1-3. Here the ESVSB notes that while the image of God applies to both males and females (Gen. 1:27), the fact that the command to care for the garden (Gen. 2:15-16) was given to Adam “implies that God gave ‘the man’ a leadership role… a role that is also related to the leadership responsibility of Adam for Eve as his wife.” It specifies that God’s words “I will make him can also be translated ‘I will make for him'” (Gen. 2:18, bold in original), thus explaining Paul’s statement that God made woman for the man, and not the other way around (1 Cor. 11:9). It clarifies that “‘fit for him’… is not the same as ‘like him’: a wife is not her husband’s clone but complements him.” It says Adam’s taking of the fruit (Gen. 3:6) was “a failure to carry out his divinely ordered responsibility” to guard and keep the woman. It notes that God confronts Adam first (Gen. 3:9), thus “holding him primarily responsible for what happened, as the one who is the representative (or ‘head’) of the husband-and-wife relationship.” It describes how “the leadership role of the husband and the complementary relationship between husband and wife that were ordained by God before the fall… [were] deeply damaged and distorted by sin” (Gen. 3:16). In other words, the ESVSB reads Genesis 1-3 with an eye open for every detail that supports traditional gender roles.

The NIVZSB does not disagree with any of these ESVSB comments. (For example, it certainly does not suggest that gender role difference is a result of the fall.) But the only one it actually states (by implication) is the first one: that “the whole human race” bear God’s image, not merely males (p. 27). It does note that “the man is addressed first” by God, but does not draw any theological deductions from that bare observation. When it describes the results of the fall on husband-wife relationships, it simply frames it as “a breakdown in the original harmonious relationship between the man and the woman,” without any word of the gender roles that initially helped frame that harmony (p. 31). Its notes are focused primarily on other matters.

Similarly, at Galatians 3:28 only the ESVSB clarifies that “there is no male or female does not imply that there are no distinctions in how these groups should act” (bold in original); the NIVZSB simply vaguely states that “distinctions based on… gender characterize life in the old age” (p. 2389).

In summary, on gender roles these two study Bibles take nearly the same positions. Those who want a somewhat more rigorous defense of traditional gender role difference will probably prefer the ESVSB, but find little to fault in the NIVZSB.

Nonresistance and Relationship to Government: On Matthew 5:38-48 the NIVZSB says that “Jesus is prohibiting retaliation for wrongs experienced.” It explains that a slap on the cheek is “a common Jewish insult by a superior to a subordinate, not an aggressor’s blow.” (p. 1939). This brief interpretation leaves the door open for Christians to use force, even deadly force, in other circumstances, though it may be significant that the NIVZSB does not explicitly state this. The ESVSB, on the other hand, presents this interpretive position much more clearly: “Jesus is not prohibiting the use of force by governments, police, or soldiers when combating evil… One should not return an insulting slap, which would lead to escalating violence. In the case of a more serious assault, Jesus’ words should not be taken to prohibit self-defense…, for often a failure to resist a violent attack leads to even more serious abuse.”

At 1 Thessalonians 5:15 the NIVZSB makes a brief mention of “the principle of non-retaliation” (p. 2446) and at Romans 12:14-21 it rather softly says that “believers should feel no compulsion to right all wrongs themselves” (p. 2316). On the latter passage the ESVSB, in contrast, claims that “overcoming evil with good… may sometimes also include the ‘good’ (13:4) of the civil government stopping evil through the use of superior force (military or police), as Paul explains in 13:3-4″ (bold in original). (This is an unsubstantiated interpretation on two counts: it blurs the “you” of chapter 12 with the “they” of chapter 13, which doesn’t command Christians to engage in government activity, and it leaps from the police action described in chapter 13 to also affirm military action.) Thus, while neither study Bible affirms anything near an Anabaptist understanding of non-resistance, the ESVSB more strongly and repeatedly disagrees with it.

At Romans 13:1-7 the NIVZSB says that “believers must recognize the place of government in God’s providential ordering of the world.” It correctly makes no mention of military action, saying that “government has the right to use force to punish wrongdoing.” Somewhat surprisingly, given the context, it adds this: “whether this force includes capital punishment is debated” (p. 2316). The ESVSB speaks of the “responsibility” rather than “right” of the government to punish evil—a stronger word. Similarly, it says “the reference to the sword most likely refers to the penalty of capital punishment.” And, consistent with its comments on Matthew, it says that “even though Christians must not take personal revenge…, it is right for them to turn punishment over to the civil authorities.”

Spiritual Gifts: I haven’t found any clear statement where the NIVZSB strongly affirms whether or not the “miraculous” spiritual gifts continue to this day. This is remarkable, given that Sam Storms, a strong continuationist, was chosen to author an essay on “Prophets and Prophecy.” In this article he gives reasons why some say “yeah” and some “nay,” but only vaguely hints at his own position by some present-tense references to prophecy in the remainder of his essay. A note at Acts 2:4 says that “the Spirit comes in a variety of ways, sometimes accompanied by speaking in tongues… and sometimes not” (p. 2218). The notes on 1 Corinthians 12 seem designed to studiously avoid any controversial questions of present-day application, sticking with general statements like “Christians have different gifts, no one has all gifts, and no gift has been given to all” (p. 2349). The ESVSB is more forthright but adopts a similar stance in its comments on this chapter: “Bible-believing Christians disagree as to whether the gift of tongues ceased after the apostolic age of the early church, or whether tongues is a spiritual gift that should continue to be practiced today. In either case, there is no indication that speaking in tongues is a normative requirement that all Christians must experience.” Clearly, both Bibles are aiming to avoid a fight over this volatile topic.

Foreknowledge, Predestination, Election: At Romans 8:29-30 the NIVZSB gives two possible explanations for God’s foreknowledge: “Perhaps ‘knew ahead of time’…: God ‘foreknew’ who would believe in him and so predestined them. But ‘know’ probably has the biblical sense of ‘enter into relationship with’…: God chose to initiate a relationship with people ‘before the creation of the world’… and on that basis ‘predestined’ them” (p. 2307). The ESVSB only presents the second option, and emphasizes that “predestined” means “predetermined” and that God’s calling is “effective,” not merely an invitation.

The NIVZSB says Romans 9:6-29 could refer to national election, but “more likely” refers to “personal election.” While “Paul does not intend to deny human responsibility… God’s sovereignty over all things, including salvation and eternal judgment, is a foundational theme of the Bible” (p. 2309-10). The ESVSB is less equivocal: “Christians can be assured, therefore, that God’s promise will be fulfilled because it depends solely upon his will”; and God “remains just in not choosing everyone” for salvation.

At Ephesians 1:3-5 the NIVZSB speaks strongly: “Since this divine election of believers  occurred ‘before the creation of the world’ (v. 4), it is based solely on God’s gracious decision and not on any human merit.” A list of over a dozen references follows, along with a clarification that “predestined” means “predetermined” (pp. 2399-2400). The ESVSB strongly agrees, adding the idea that God’s will is “inexorable” (unstoppable).

There are too many verses related to this topic to survey them properly, but here are a few more: The NIVZSB makes no mention of the “all” in Titus 2:11, while the ESVSB says “it means… that salvation has been offered to all people (including all ethnic groups), not just to some.” The NIVZSB says that the “anyone” in 2 Peter 3:9 means “either (1) all humans without exception or (2) Peter’s readers, Christians… whom the false teachers influenced. If the first, then some view this as an example of what God desires as distinct from what God decrees” (p. 2556). Here a ESVSB note directs us to 1 Timothy 2:4, where it has a lengthy note that describes both Arminian and Calvinist interpretations without taking sides (surprise!), ending thus: “However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of salvation to every single human being; ‘desires’ shows that this offer is a bona fide expression of God’s good will.” On this Timothy verse the NIVZSB suggests that “all people” “may mean ‘all kinds of people'” and that “what God ‘wants’ may be hindered by lack of human faith.” This last statement opens the door to non-Calvinistic interpretations (but does not demand them), as does the NIVZSB note on 1 John 2:2. This note suggests that “perhaps we may say Jesus’ death was sufficient to deal with the sins of the whole world, but it becomes effective only when people believe.” Similarly, the ESVSB here says that “Jesus’ sacrifice is offered and made available to everyone in ‘the whole world.'”

This extremely limited survey suggests that the NIVZSB and the ESVSB are both similarly Calvinistic regarding God’s choice and offer of salvation, but with occasional surprising flexibility.

Eternal Security: At Hebrews 6:4-6 the NIVZSB notes the “great difficulties for interpretation,” describes several common interpretations, and finally concludes that “those who do not hold on to faith in Christ show that their experience was superficial rather than genuine” (p. 2503). The ESVSB directs us to a note at Hebrews 3:14, which says “Scripture is clear… that true believers cannot lose their salvation.” On this verse the NIVZSB similarly asserts that “holding firmly to faith in God… despite day-by-day struggles does not qualify us for this status [of sharing in Christ] now or in the future; it reflects a status already gained. So this verse is not so much exhorting or admonishing (i.e., ‘we must endure in faith or we will not share in Christ’) as it is defining (i.e., ‘those who have come to share in Christ are the ones who will endure in faith’)” (p. 2499). Again, at Hebrews 7:25 the NIVZSB argues that the fact that Jesus “always lives to intercede for” believers “precludes their turning back” (p. 2507).

But such statements are relatively rare in the NIVZSB. At 1 John 2:19 the NIVZSB makes no clear theological deductions, while the ESVSB states that “this implies that those who are truly saved will never abandon Christ.” The ESVSB makes similar statements at John 6:40, John 10:28, 2Peter 1:10, and Jude 1:2—all places where the NIVZSB makes no clear assertions about whether believers can ever lose their salvation.

The Christian’s Struggle with Sin: At Romans 7:7-12 the NIVZSB suggests that Paul is describing his pre-Christian state, but also viewing “his solidarity” with both Adam and Israel. At Romans 7:13-25, it notes two common interpretations: Paul may be describing (1) his current experience as a Christian, or (2) his past experience as a Jew (again, in solidarity with Adam and Israel). No preference is given. The ESVSB presents two similar interpretations: “(1) unregenerate people who try to keep the law, or (2) believers who, despite being regenerated, find themselves still beset by sinful desires.” It discusses these options at some length, stating that “although good arguments are given by both sides, the most widely held view—beginning especially with Augustine and reaffirmed in the Reformation—is that Paul’s primary reference is to believers.” (For what it’s worth, I disagree quite strongly with the Augustinian/Reformational/ESVSB reading of this passage.)

Sabbath and Lord’s Day: These study Bibles take a similar stance on this topic. At Exodus 20:8-11 the ESVSB makes no Christian application, while the NIVZSB mentions that the Sabbath “anticipates the experience of rest through faith in Christ” (p. 155). At Colossians 2:16-17 the ESVSB says “it is debated whether the Sabbaths in question included the regular seventh-day rest of the fourth commandment, or were only the special Sabbaths of the Jewish festal calendar” while the NIVZSB does not discuss Sabbaths. At Galatians 4:10 the ESVSB repeats its uncertainty with the addition that some “believe that the weekly Sabbath command is not temporary but goes back to God’s pattern in creation.” The NIVZSB whispers (with dramatically different tone than Paul!) that “treating certain times as more sacred than others… is not an essential feature of Christian faith” (p. 2390). At Romans 14:5 the ESVSB declares that “unlike the other nine commandments in Ex. 20:1-17, the Sabbath commandment seems to have been part of the ‘ceremonial laws’ of the Mosaic covenant…, all of which are no longer binding on new covenant believers.” The NIVZSB simply affirms that the Sabbath is “probably” among the days Paul is describing as optional (p. 2318).

Regarding the Lord’s Day, at 1 Corinthians 16:2 the ESVSB describes that Christians gathered for worship on Sunday, not Saturday, while the NIVZSB adds that the Lord’s Day also refers to the first day of the week and that “Christian teachers at the end of the first century confirm the practice of Christians meeting on Sundays” (p. 2256). At Revelation 1:10 the ESVSB confirms the Lord’s Day/Sunday equation and the NIVZSB again looks to history, saying that “the majority of Christ’s followers see this passage as evidence that already in the first century this day was set aside for worship and fellowship” (p. 2589).

Thus, unlike the ESVSB, the NIVZSB apparently never suggests the Sabbath command may still apply. However, it seems a little more open to seeing Sunday worship as being normative. (For my understanding of this topic—which is a good test case for how Christians read the OT—see here.)

Israel and the Church: The NIVZSB is inconsistent on this topic. The “Exile and Exodus” article presents one perspective strongly: “As the only perfectly obedient Israelite (Heb 4:15; 5:8)—a faithful remnant of one—Jesus (not the unbelieving nation) is the sole heir of all of the covenantal promises made to Abraham, Israel, and David (Heb 1:2; cf. Matt 21:38; 28:18; Acts 2:29-33). Life everlasting, a land flowing with milk and honey, a posterity as numerous as the stars, a perpetual reign over all creation, and uninhibited access to the Father’s presence all belong exclusively to him. Others could join this new exodus and become joint heirs with Abraham’s ‘seed’ (Gal 3:16-20, 29), but not without embracing him as their Savior and Messiah (Acts 3:22-26; Rom 8:17; Gal 3:26-4:7; Eph 2:11-13; 3:6)” (p. 2661). (Here I say a hearty Amen!) Similarly, the article “People of God” says that “by choosing 12 apostles (Luke 6:13), Jesus reconstitutes the people of God. But this newly formed nation is no longer identified with a political entity or an ethnic group… Abraham’s true descendants, to whom God made the promise, consist of those who follow in the footsteps of Abraham’s faith” (p. 2673).

Again, a note at 1 Peter 1:1 says that Peter “implicitly claims that the church of Jesus Christ is the new Israel, made up of both Jewish and Gentile believers in Christ” (p. 2539). (For other affirmations of this position, see also Jer. 30:3, p. 1524; Jer. 33:22, p. 1534; Ez. 40-48, p. 1598; James 1:1, p. 2524.)

On the other hand, the article “Mission” says that Paul “taught that a future remains for ethnic Israel in God’s redemptive purposes (Rom 9-11)” (p. 2692).  In the introduction to Revelation, one of the multiple interpretive approaches that is described (without criticism) asserts that “after the tribulation, God will fulfill his promises to bless Israel during a one-thousand-year period that does not directly pertain to the church” (p. 2584). (For other passages that present this kind of interpretation as at least one legitimate possibility, see also Jer. 31:33, p. 1530; Ez. 40:1, p. 1672; Amos 9:11, p. 1783; Rev. 11:1, p. 2604; Rev. 20:9, p. 2622.)

The ESVSB shows similar diversity. On 1 Peter 1:1 it is even stronger than the NIVZSB: “Peter explicitly [rather than ‘implicitly’] teaches that the church of Jesus Christ is the new Israel.” (For a similar strong statement see James 1:1. ) However, at other places the ESVSB presents a future role for an ethnic Israel as a legitimate interpretative approach. For example, under “Millennial Views” in the introduction to Revelation, it says “many premillennialists, …believe that OT prophecies of Israel’s restoration to fidelity and to political and material blessedness will be fulfilled in this millennial kingdom.” (See also Jer. 31:31-34; Amos 9:15; Ez. 40:1-48:35; Rev. 11:1-2.)

Both study Bibles refrain from taking a position at Galatians 6:16 as to whether “Israel of God” refers to the whole church or to Jews only. But at Romans 11:26 they differ slightly, in a way that reflects where they each most often land on this topic. The NIVZSB simply lists interpretive options: “all Israel” could refer to (1) the church, both Jew and Gentile, (2) elect Jews throughout history, or (3) a significant number of Jews at the end of history. The ESVSB describes the same three options, but then concludes that the third view “seems most likely.” (For what it is worth, I am convinced the second view fits the evidence best.)

The Olivet Discourse: The NIVZSB sees Matthew 24:4-28 as describing “what must happen in the generation in which [Jesus] and his disciples are living” (p. 1982). Thus evidence is given for how all the prophecies in this section (including the gospel being preached in the whole world and the great tribulation) were fulfilled prior to Jerusalem’s destruction in AD 70. Matthew 24:29-51, we are told, “describe[s] the return of Christ” (p. 1983). The ESVSB, in contrast, says that “the near event (the destruction of Jerusalem) serves as a symbol and foreshadowing of the more distant event (the second coming).” While both prophetic horizons are mentioned in the ongoing notes, verses 4 to 31 are primarily interpreted as providing “a generally chronological description of events preceding Christ’s return,” and some prophecies (including the great tribulation!) are specifically stated as not having been fulfilled prior to AD 70.

This difference, perhaps coincidentally, is consistent with how the NIVZSB is usually a little more focused on what the text meant to its original audience while the ESVSB spends a little more time elaborating what the text might mean for Christians today. (For what it is worth, I think the NIVZSB is definitely right to focus on an AD 70 fulfilment in the early part of the chapter, while the ESVSB may also be right to read that event as a foreshadowing of Christ’s final return.)

I think most conservative Anabaptists will find the NIVZSB slightly more agreeable on the topics of nonresistance and eternal security, while slightly preferring the ESVSB on gender roles. Most won’t be particularly happy with either study Bible on the topics of creation, divorce and remarriage, or predestination, and they will be as divided among themselves as both study Bibles are internally on the topic of Israel and the church. (Please note that I am not weighing doctrinal accuracy here, just drawing observations about doctrinal allegiances.)

(Bibliographic note: I have not provided ESVSB page citations in this review because I am focusing on the NIVZSB, I have only a Kindle ESVSB, and I wanted to reduce clutter. But most quotes can easily be traced by looking at the relevant Bible references or—in just a few cases—book introductions.)

Concluding Observations

My general sense is that the NIVZSB is slightly more careful than the ESVSB to avoid offending its readers—or, to state things more positively, that it is aiming to please a slightly larger readership.

On the one hand it is equally careful to adhere to the basic evangelical commitments (things such as traditional authorship and the historical reliability of Scripture), while also feeling equally free to adopt recent approaches to synthesizing the Bible and science (no firm stance on the days of Genesis or the question of evolution).

On the other hand, it seems slower to affirm some of the more fundamentalist ideas of evangelicalism (things such as capital punishment or a special plan for the future of ethnic Israel), it feels slightly more cautious as it affirms some points of evangelical doctrinal dispute (inability of true believers to fall from the faith, distinct gender roles in the church), and it is sometimes slower to pick sides at all regarding what the text means for today (the Christian and the military).

These tentative observations also seem to fit with the institutional affiliations of the study Bible contributors. For example, the ESVSB has more contributors affiliated with the Southern Baptist Theological Seminary and Covenant Theological Seminary—both Reformed schools. But the NIVZSB has more contributors affiliated with Wheaton College, Denver Seminary, and Trinity Evangelical Divinity School—schools that are more broadly evangelical in their affirmations and allegiances. (Many more schools are represented in both Bibles, including many that I am poorly equipped to place theologically.)

This infographic from Tim Challies describes the ESVSB as “Reformed” and the NIZVSB as “conservative evangelical.” While there is much overlap between those labels, I think they are generally correct. Of course, these labels also match the theological commitments of the publishers of each Bible: Crossway for the ESVSB and Zondervan for the NIVZSB. That said, D. A. Carson, general editor of the NIVZSB, is firmly and famously Reformed, and the two study Bibles are quite similar on this point.

The aim of the NIVZSB to please a large readership fits well with the NIV’s goals and market niche as a translation, since it is the fastest-selling—though not most widely-read—translation in America. (This despite the fact that a relative minority have loudly protested the NIV!)

There may be some irony in the fact that the translation which leaves a few more of the rough edges of Scripture uninterpreted (ESV) has a study Bible which is slightly more interpretative and firm in its theological positions, while the translation which tends to do a little more thought-for-thought interpreting (NIV) has a study Bible which sticks a little closer to the biblical text, making slightly fewer strong theological affirmations.

But such differences are comparatively minor when set within the widely diverse translations and study Bibles currently on the market. Both the NIVZSB and the ESVSB are solidly conservative evangelical and among the very best in their class. I am very happy to recommend both for your judicious use.

The NIVZSB is about as good as a study Bible gets.
I give it 4-1/2 out of 5 stars.


If you’ve read this far, congratulations!

Hopefully this review has given you a better sense of the strengths and theological perspectives of two of the most important study Bibles available today. If you own either one and think I’ve misrepresented something, please let me know.

Will I use a study Bible more often now that I’ve examined a couple more closely? I don’t know. On the one hand, there are still benefits to a simple, clutter-free reading Bible. And when I want to do serious study, I have much more detailed commentaries on my shelves and on my Kindle. That said, a good study Bible is certainly one way to carry a mini library of scholarly study helps. Yet the NIVZSB is a bit too bulky for me to want to carry it to church regularly. (I tried it yesterday!) Since it is my only print NIV2011, I will probably use it from time to time at home. At minimum, I do plan to finish reading the remaining biblical theology essays. They are good!

Now it’s your turn. Do you use a study Bible? Which one? Why? Have you examined its theological commitments closely? Based on this review, would you rather own an ESVSB or an NIVZSB? Why? Share your perspectives in the comments below.


Disclosures: I received this book free from the publisher through the BookLook Bloggers <http://booklookbloggers.com> book review bloggers program. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 <http://www.access.gpo.gov/nara/cfr/waisidx_03/16cfr255_03.html> : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

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The Arts, Biblical Theology, and Proof I’m Not a Complete Philistine

My last post generated some helpful feedback about the place of the arts in the Christian life. In that post I took an exegetical approach to the topic, examining one Scripture passage and challenging how it is sometimes used in defense of extravagant artistic investments. But most questions about Christian living are not decided by a solitary Scripture passage—and especially by a passage that isn’t directly about the topic at all, as I argued is the case with the story of the woman who anointed Jesus’ feet.

So in this post I’d like to begin to set the topic of the arts within a larger biblical framework—thus doing what is often called biblical theology. (And if you persevere to the end, I even have a cute picture to share.)

First, here are some lines from the feedback I received:

Why do we have to have verses to justify everything that we do...

I don’t have a proof text for the arts

I’m not sure that I can supply a Biblical basis in support of the arts…

These comments are quite natural, given the relative silence in the New Testament about the kinds of activities we classify as “the arts.” So I agree: It’s pretty hard to point to one Bible verse, especially any verse written expressly as a directive to Christians, and say that we’ve found “a proof text for the arts.”

I suggest, however, that this lack of a proof text does not leave us entirely free to develop our own philosophical or emotional apology for our personal artistic preferences. Rather, our double task is to trace the big story that God tells us in Scripture and then to accurately understand our time and place within that story. (This is one of the tasks of the discipline of biblical theology—to consider theological themes as unfolding trajectories within the larger biblical narrative, rather than as the isolated observations of textual exegesis or the timeless conclusions of systematic theology.)

Some of the feedback I received hinted in this direction:

I’ve recently been wondering if a negative view of arts is a result of a “leave the earth, God’s going to destroy it anyway” mentality, instead of becoming part of God’s redemptive project on the earth, in which man’s signature counts…that is, he is by virtue of his very nature, his likeness to his Creator, creative

Here we see hints of some key plot developments in the story of our world: restoration (the return of Christ at the end of the age), redemption (God’s plan to rescue from sin), and creation (mankind created in the image of the Creator). And of course redemption reminds us also of the fall. This gives us all four of the plot movements commonly identified by Reformed theologians: creation, fall, redemption, and restoration.

(See here for verbal and visual explanations of each. And I have suggested that naming the final movement glorification might better reflect the fact that Christ’s return will usher in not merely Eden restored, but a new world where we will realize an eternal consummation of God’s vision beyond anything ever experienced in Eden.)

Another response also pointed to creation:

I would offer a defense based on the nature of man. Artistic expression is a part of every known culture, even cultures that make efforts to eliminate them. I suspect its just a part of who we are, like language. In fact, art IS a language. Attacking artistic expression seems dehumanizing...

Another response complicated these four plot movements a bit by mentioning Israel (as well as restoration):

As I read about the intricacy of the artwork that went into Solomon’s Temple, I have to think that this too was intended to honor and glorify God.
What about some of the scenes involving the musical art in Revelation, what was its prime purpose?

N.T. Wright’s biblical theological scheme might help us here. He suggests that the Bible carries God’s authority by telling the story of the world in five acts. He identifies them as follows:

(1) Creation; (2) Fall; (3) Israel; (4) Jesus. The New Testament would then form the first scene in the fifth act, giving hints as well (Rom 8; 1 Cor 15; parts of the Apocalypse) of how the play is supposed to end.

As Wright points out, understanding the Bible as a five-act play (or as a four-movement plot, if you prefer the Reformed system) has implications for our hermeneutics (paradigms for how we interpret Scripture and what it says to us today):

The church would then live under the ‘authority’ of the extant story, being required to offer something between an improvisation and an actual performance of the final act. Appeal could always be made to the inconsistency of what was being offered with a major theme or characterization in the earlier material. Such an appeal—and such an offering!—would of course require sensitivity of a high order to the whole nature of the story and to the ways in which it would be (of course) inappropriate simply to repeat verbatim passages from earlier sections…

The New Testament is written to be the charter for the people of the creator God in the time between the first and second comings of Jesus; the Old Testament forms the story of the earlier acts, which are (to be sure) vital for understanding why Act 4, and hence Act 5, are what they are, but not at all appropriate to be picked up and hurled forward into Act 5 without more ado. The Old Testament has the authority that an earlier act of the play would have, no more, no less…

The story has to be told as the new covenant story. This is where my five-act model comes to our help again. The earlier parts of the story are to be told precisely as the earlier parts of the story. We do not read Genesis 1 and 2 as though the world were still like that; we do not read Genesis 3 as though ignorant of Genesis 12, of Exodus, or indeed of the gospels. Nor do we read the gospels us though we were ignorant of the fact that they are written precisely in order to make the transition from Act 4 to Act 5, the Act in which we are now living and in which we are to make our own unique, unscripted and yet obedient, improvisation.

(See here for the source of these quotes and for fascinating suggestions about how God mediates his authority through the story told by the Scriptures.)

So, where are we in the story of biblical theology?

Using the traditional Reformed scheme, we are in the third movement: redemption. God is still busy redeeming this world from sin. We are living after the cross, but before “the time of restoring all the things about which God spoke by the mouth of his holy prophets long ago” (Acts 3:21).

Using Wright’s scheme, we are in the final act, Act Five. We are no longer living in Acts One through Four. But we are also not yet living in the final scene within Act Five.

So, in either scheme, we are living in some tension, in a partially-redeemed state within a world that is not yet restored. We must not forget God’s creation purposes, yet we cannot simply live as if we are still in Eden. We must lay hold of God’s vision of restoration, yet we cannot live as if we are already on the new earth. This is still the time of spiritual warfare and of Great Commission living.

What does this mean for the place of the arts in the Christian life?

At minimum, this:

  • It means that pointing to our nature as creations who create is crucial, but insufficient.
  • It means that the artistic intricacies of Solomon’s temple are illuminating, but not determinative.
  • It means that the heavenly artistic grandeur described in Revelation awakens our hope, but does not define our current experience.

Artistic delight now is a reminder of Eden and a foretaste of Glory. It is a concert performed for soldiers who are on temporary leave from the front lines, healing their wounds before they return to battle. It is recess between classes at school. It is love-making between the duties of tilling the soil and raising the children.

Consider that last analogy further in light of Scripture. Let’s use the four Reformed movements to examine marriage through the ages:

Creation: God makes humans male and female. He declares “it is not good that the man should be alone; I will make him a helper fit for him” (Gen. 2:18). The one-flesh union is blessed by God and humans are told to be fruitful and multiply.

Fall: Marriage is deformed in many ways post-fall, with polygamy and divorce permitted thanks to the hardness of man’s heart. Marriage is still the normal state, but normal marriage is not particularly normal. God does strange things like apparently blessing his kings with multiple wives and using a pagan beauty contest (that’s far too mild of a term for what actually happened) to save his people from genocide.

Redemption: God both uses marriage and operates beyond marriage to bring his Son into the world. His Son never marries. He blesses marriage, calling people back to God’s creation purposes. Yet he also blesses celibates—those are “eunuchs for the sake of the kingdom of heaven”—and says “Let the one who is able to receive this receive it.” (See Matt. 19:10-12.)

Paul, likewise, paints a double picture. On the one hand, he paints a glorious picture of marriage as a type of Christ and the church. (See Eph. 5:22-33.) On the other hand, filled with passion “to secure… undivided devotion to the Lord,” Paul says that he wishes all were single as he is. Notice his appeal to our place within the big story that Scripture tells: “This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none… For the present form of this world is passing away.” (See 1 Corinthians 7:7-8, 29-38.)

And significantly, both Jesus and Paul suggest that both marriage and celibacy are gifts, given differently to different persons.

Restoration: In words that probably shaped Paul’s vision, Jesus noted that “in the resurrection they neither marry nor are given in marriage” (Matt. 22:30). Instead, we have the consummation of the eternal reality toward which earthly marriage points: the marriage supper of the Lamb (Rev. 19:9; 21:2, 9-11).

I think we can see parallels with the arts through the ages. Here are some tentative suggestions—I am certainly moving beyond exegesis into theological deduction:

Creation: I do think that the Bible blesses the image of humans as creations who create. We see hints of this in Adam’s naming of the animals and care of the Garden, or even in his poetic praise of his new bride. Some Anabaptists need to ponder this more. I’m thinking of those who bless quilting bees, agricultural arts, and a cappella four-part harmony but leave little room for photography, literature, or the performing arts.

Fall: The arts certainly go to seed post-fall. Consider idolatrous images, pagan hymns, or even the heavy taxation and slavery used to build Solomon’s temple. The latter example reminds me of how the Roman Catholic Church during the middle ages siphoned off the wealth of Europe to build cathedrals and glorify the Vatican. Or consider the star-centered and commercialized nature of so much Christian art today. But should we also consider economic inequalities and indulgences closer to home?

Redemption: Little is said in Scripture about the arts in this movement; hence the need for discussions like this. Based on the marriage analogy, I offer a few suggestions.

Jesus was a carpenter, he told astounding stories, and he did sing hymns. To call him an “artist” might be stretching the evidence, however. There is no suggestion that he spent hours practicing on the harp or even that he led his disciples in multi-part choral works. He didn’t own a home and didn’t seem impressed by the grandeur of the temple, so architecture wasn’t high on his list of active priorities. I don’t think we read anything about him engaging in any visual arts besides writing in the sand. His mud pies were decidedly utilitarian, designed for healing eyes. Even his parables, magnificent as they are, were not staged performances as our artistic endeavors usually are, but rather woven into the fabric of everyday life.

And Paul? While he built tents, there is no indication he saw this as anything besides laborious commercial work. I certainly cannot imagine him investing the proverbial 10,000 hours to become an expert on an instrument such as the flute. He was too bent on the Great Commission to commission any works of art besides offerings for the poor saints in Jerusalem.

Yet the paradigm of “gifts” is also a clue. “Each has his own gift from God,” Paul wrote of marriage and singleness, “one of one kind and one of another” (1 Cor. 7:7). For over 10 years now, singleness has not been my gift. My prayer before I met my future wife was that God would lead me to someone with whom I could serve him better than how I could serve him alone. I believe God answered that prayer for me, at least for this season of my life.

Similarly, my artistic engagement has varied through seasons of my life. For several years while in college, I often achieved from 3/4 hour to 1-1/2 hours at the piano daily. Now I often play less than that in one week. I confess that, just as I am weak and have felt a “burning” need for marriage (1 Cor. 7:9), so I often feel a great need for the refreshment that is offered by the arts. Accompanying fellow musicians and performing for others has brought moments of ecstasy. Other times the only prayer I have been able to offer is to let my fingers wander over the piano keyboard, searching alone for the groans of the Spirit.

And often this refreshment comes through the artistic gifts God has given to others. When I was a youth, listening to Beethoven taught me on a deep heart level that joy is often found only after great struggle. Mozart’s Requiem and Brahms’ Symphony No. 1 have been played at high volume to soothe my youthful (and sometimes not so youthful) angst. The poetry and song of Rich Mullins has stirred me to my depths. And Phil Keaggy’s song “Play Through Me” has been my prayer, too:

Up late again tonight,
I feel a song coming on…

Maker of all melody fill my heart with song,
Play how You feel, oh play thru me.
Healing can come through the song
Your own hands upon,
This is for real, no fantasy.

(And since I am “up late again tonight,” too, I better soon wind down the crafting of this post.)

Restoration: Given the symbolic language of much of Revelation, I think we can say little concretely about arts in the world to come. If we take the function of metaphor seriously, however, we must conclude that there is something similar-but-grander in the heavenlies to the very best of earthly art. While I admit the song “The Music of Heaven” is not among my personal favorites, I do anticipate that Jesus’ presence will bring a passion and fulfillment beyond anything I have experienced in the best moments of musical ecstasy here on earth.

So what is the conclusion of the matter? I think in this age of redemption, in these middle scenes of Act 5, we will rightly see traces of God’s good creation purposes among his people. Just as we rightly celebrate Christian marriages, so we can rightly celebrate Christian artists. (I’m not insisting here on a specifically “Christian art”; that is another discussion.) We will see and bless a diversity of both gifts and callings. There must be room for poets and painters and potters in our churches. Even banjo players. Artistic excellence does indeed show something of the glory of God.

But we will also recognize that here we have no abiding symphony. In this world we will have trouble staying on key. More than that, we will weigh our artistic desires, examining our hearts: are we getting “entangled in civilian pursuits” or pleasing “the one who enlisted” us (2 Tim. 2:4). We will remember the Great Commission mission of the church. We will ask ourselves hard questions: Am I worshiping the creature or the Creator? Am I serving God and my neighbor with my approach to art, or am I merely serving myself? (Sometimes our neighbors can best help us answer this question. And who is my neighbor?)

I think my previous post left a few readers worried that I was anti-art. I’m not sure if this post will help or not. In a last-ditch effort to redeem myself, let me sign off with a picture. Hopefully this proves I’m not a total Philistine. Tonight I put my middle daughter to sleep to the sounds of Beethoven, Mozart, Chopin, and Schumann. Hopefully she heard a faint echo of her Savior singing over her:

PianoShaniSleeping
Please forgive the exposed umbilical cord socket.

What do you think? How should we navigate the “already but not yet” tension surrounding the arts? Share your thoughts (preferably in sonnet form) in the comments below.


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Anabaptists, Flat Bibles, and the Sabbath

When I was a teenager, on many a weekend we youth from our small church drove for 3-1/2 hours to spend time “down south” with church friends. Then on Sunday afternoon or evening, after a fine (or angst-laden) time in the Kitchener-Waterloo region with friends who sported last names like Bauman, Biehn, Martin, Frey, Horst, Martin, Koch, Weber, Martin, and Zehr, we would reluctantly hit the road north for Parry Sound and home. Usually our homeward journey took us through the little town of Arthur. There we would fill up with cheap(er) southern gas.

Yes, you read correctly. We bought gas on our homeward Sunday journey. I don’t remember ever buying supper in Arthur, however. Gas was a necessity. Food was not. If we were fortunate, our weekend hosts had already stuffed us with food. But not always. I clearly remember the hunger I felt during many long trips home, stomachs rumbling in the car as we rolled past many a welcoming restaurant.

If we timed things just right, the story ended more happily. I also remember many Sunday nights, driving home late after perhaps an evening revival meeting, when we rolled into the city of Barrie just as the clock struck midnight. On such nights–after 12:00 but not a moment before (usually!)–McDonalds was more than a welcome bathroom break. It was also the scene of happy teenagers scarfing cheezeburgers and fries. Ah, the salty satisfaction of stepping out of the sphere of the Law! McDonalds fries never tasted better.

This morning in Sunday School we discussed the Sabbath and the Lord’s Day. Our class had an interesting and profitable conversation. But it wasn’t until the sermon that this post started to form in my mind. The sermon this morning was more  of a teaching session, perhaps because the preacher recently returned from several weeks as a Calvary Bible School instructor. His presentation today contrasted Anabaptists and Protestants, explaining how differing theologies have led to differing behaviors. Some such presentations stick in my throat on the way down, but this one contained enough caveats and compassion that I thought it was quite helpful. Beliefs do matter, after all, and different beliefs do tend to produce different results, and I do find myself affirming a higher percentage of Menno Simon’s beliefs than those of Martin Luther.

One of the contrasts between Anabaptists and Protestants that was mentioned today was in our approach to Scripture.  Protestants, we heard, have tended to have a “flat Bible.” That is, they have tended to draw principles and practices from both testaments quite equally. Thus, they while they affirm salvation through Jesus’ blood, drawing this from the New Testament, they usually also affirm that Christians can go to war, swear oaths, and baptize infants–often basing these affirmations on Old Testament precedents. Anabaptists, in contrast, have historically interpreted the OT through the NT, reading all through the “Jesus lens” (as a recent evangelical book encourages us to do!). Thus Anabaptists have rejected practices such as war, oaths, and infant baptism based on the teachings of Jesus and his apostles.

This general distinction is historically true. But, while talking with friends after the service this morning, I realized there are important exceptions. For example, my mind drifted back to our Sunday School topic: the Sabbath.

Let me state two theses for the heart of my post:

  1. I think that many conservative Anabaptists today take a very “flat Bible” approach to the question of Sabbath and the Lord’s Day.
  2. I think that this is due, at least in part, to Protestant influence. Update: And also due to much older influence—Constantinian law.

Let me briefly defend my first thesis and suggest research pointers for me second.

Many Anabaptists that I know are much like the teenaged me. Without even thinking about it, we tend to assume that the Lord’s Day replaces the OT Sabbath. More specifically, we believe that, just as the Sabbath was the day of rest for OT saints, so the Lord’s Day is the day of rest for NT saints. But this idea is not taught anywhere in Scripture.

Here are some things I do find in Scripture:

  1. Christians are not bound to “remember the Sabbath day” (Ex. 20:8). This command given to the Israelite nation. As NT believers, our general relationship toward the Law of Moses is that we are not under its authority (Rom. 6:14; Rom. 7:6; 1Cor. 9:20; Gal. 3:10, 23-26; Gal. 5:18; Eph. 2:15; Heb. 7:12; etc.). While Jesus reaffirmed 9 of the 10 Commandments as part of new covenant ethics, he never clearly reaffirmed the Sabbath command. If we only had Jesus’ direct words, you might be able to argue fairly convincingly that Christians should observe the Sabbath. But, after his resurrection, Christ clarified many things through his Spirit and his apostles. Paul answers our question very clearly: “Therefore let no one pass judgment on you in question of food and drink, or with regard to a festival or a new moon or a sabbath. These are a shadow of the things to come, but the substance belongs to Christ” (Col. 2:16-17; cf. Rom. 14:1-6; Gal. 4:9-11). If you want to hang onto the Sabbath law, then please enjoy your kosher meat and your new moon celebrations! The author of Hebrews makes a similar point. In his argument that Christ is “better than” all things previous, he notes that Israel’s rest in Canaan was not the final fulfillment of God’s seventh-day rest (Heb. 4:4-8). Rather, “we who have believed enter that rest” (Heb. 4:3). And in classic already/not-yet tension, he adds, “There remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest” (Heb. 4:9-11). To supplement our rest in Christ with Sabbath laws makes as much sense as insisting that we must also move to Canaan and rest in that earthly promised land.
  2. We find examples, but no rules, regarding the Lord’s Day. Our Sunday School booklets asked the blunt question: “Is there anything unlawful for us on the Lord’s Day?” To answer this well, we first need to ask, “Does Scripture give any laws about the Lord’s Day?” The answer is “no.” Here are some of the things we do find about the “Lord’s Day.” This term is use only once in Scripture–in Revelation 1:10, where John writes, “I was in the Spirit on the Lord’s Day.” John does not say which day of the week this was. However, based on what we know of early church use of this term, it seems reasonable that he was referring to the first day of the week. Elsewhere in the NT we read of other Christian activities on the first day of the week: meeting to break bread and receive apostolic teaching (Acts 20:7) and setting money aside for collections for poor believers (1 Cor. 16:1-2). It seems reasonable, again based on early church history, that the reason Christians began meeting on the first day of the week was because this was the day that Jesus rose from the dead (Matt. 28:1) and also the day when the Spirit was poured out (based on calculations for the date of Pentecost).

In summary, Scripture makes it clear that : (1) Christians are not bound to obey the Sabbath. (2) We are not required to observe any other holy days. (3) Rest in and through Jesus is the ultimate fulfillment of the Sabbath law. (4) The origin of the Lord’s Day is unrelated to the Sabbath. (5) No rules are given for the Lord’s Day.

At this point some of you may be thinking: “But what about Genesis 2? What about God’s example of resting on the seventh day–an example that precedes the Law of Moses?” Good question!

Here is how I think that question can be answered:

  1. It is crucial to note that God’s example does not overturn the clear statements of the NT: Christians are not bound to observe any holy day.
  2. However, I think God’s example–as well as his institution of all sorts of Sabbaths (weekly and otherwise) in the Law of Moses–reflects the reality that all of creation flourishes best with regular times of rest. This is a creation fact, and I know it to be true in my own life: I flourish best with regular days of rest.
  3. However…! (This is where some of you may finally fall off my train.) I don’t think we should expect to enjoy now all of God’s original provisions for our flourishing. Put more bluntly, I don’t think Christians have a right to demand a weekly day of rest. A comparison may help. In Genesis 2:3 we read that God “blessed the seventh day and made it holy.” And in Genesis 2:18 we hear God say, “It is not good that the man should be alone; I will make a helper fit for him.” This blessing, the blessing of a wife, is the greatest blessing that God gives to man in Genesis 2. Most men–myself included–generally flourish best if they are married. (I’m speaking here as a male; most of what I’m saying is true for women, too, I think, although I have a hunch that on average single women fair slightly better than single men. Let’s put the lid back on that can!) So we have these two great Genesis 2 blessings provided for humanity: a day made holy because God rested, and marriage. But when we come to the NT, what do we find? Well, what might Paul say? Let’s listen:

To the unmarried and the widows I say that it is good for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion… 

27 Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. 28 But if you do marry, you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. 29 This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, 30 and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, 31 and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.

32 I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. 33 But the married man is anxious about worldly things, how to please his wife, 34 and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. 35 I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord. (1 Cor. 7:8-9, 27-35)

This is uncomfortable theology for many of us, but I think Paul possessed exceptional insight. Given life post-Fall, and given the NT call to proclaim the gospel, Paul sees that marriage is not for all. Indeed, for those who can do without, marriage is sometimes actually a hindrance, a distraction from serving the Lord. God said “It is not good that the man should be alone,” but Paul knows we no longer live in the Garden, so he writes, “It is good for them to remain single.”

What does this have to do with a weekly day of rest? Well, back to a question from our Sunday School booklets:

Can resting on the Lord’s Day become laziness? (Consider Proverbs 10:5 in light of Matthew 9:35-38.)

Proverbs 10 teaches that a prudent son will gather during harvest. Matthew 9 records Jesus’ command to pray for more laborers in the spiritual harvest and describes him working hard in this harvest–including on each Sabbath, when he was “teaching in their synagogues.” Jesus did not rest his body on his Sabbath day; he knew there was a harvest urgently awaiting laborers.

Jesus did not have a flat Bible. Neither did Paul. But I fear that conservative Anabaptists sometimes have flatter Bibles that we realize. While discussing this after church, a friend suggested that we also have a flat Bible approach to our understanding of who is or is not authorized to preach. I agree that at least some of our ideas about leadership seem to arise as much from OT kingship and priesthood as from the NT. Our thinking about ordinances has suffered in similar ways. (I have not forgotten that essay.)

What did the early Anabaptists believe about a weekly day of rest? I don’t know, and don’t have time now to check. Edit (5/4/2015): John D. Roth, writing in his book Practices: Mennonite Worship and Witness, summarizes early Anabaptist belief on this topic:

Initially, the Anabaptists do not seem to have elevated any particular day of the week above another for their worship. They gathered for prayer and Bible study throughout the week, and some even went out of their way to work on Sunday as a public expression of their opposition to the Catholic mass. By the end of the sixteenth century, however most Anabaptist groups had settled into a pattern of Sunday worship. Traditionally, Mennonite groups in North America took God’s example of Sabbath rest quite literally. Although practices varied widely, many Mennonite communities prohibited their members from all forms of buying and selling, from participation in sports, and from most forms of entertainment on Sunday. (pp. 157-58)

How did we get to where we are today, so that most of us have grown up believing it is wrong to work on Sunday? Again, I don’t know all the influences. I do know that the Puritans in the 1600s enacted laws prohibiting work and pleasures on Sunday. And I do know that there was a Sabbatarian movement again in the 1800s and early 1900s, when “blue laws” were enacted prohibiting businesses from being opened on Sunday. Both of these are examples of Protestant influence. I also know that this Protestant influence was codified in Anabaptist thinking in part through the efforts of Daniel Kauffman, who wrote the following of the Lord’s Day in his Doctrines of the Bible:

It is a day of rest… This is not a mere arbitrary command, a religious dogma, a scriptural “blue law” to restrain man of his liberties… Let us give this beneficent provision of an all-wise God our respect and obedience by laying all secular labor aside on the Lord’s Day. (pg. 177-78)

Edit (5/5/2015): I now have confirmation that the idea of Sunday as a day of rest goes back far beyond Protestant influences. Dom Gregory Dix, writing in The Shape of the Liturgy (1945), summarizes how early Christians contrasted the Sabbath and the Lord’s Day, and how this changed:

It is still too often assumed that the observance of the christian Sunday is a continuation on a different day of the jewish sabbath. It is more than likely that the idea of such a weekly observance was suggested to the first jewish christians by familiarity with the sabbath; hellenism [Greek culture] furnishes no close analogies. But the main ideas underlying the two observances were from the first quite different. The rabbis made of the sabbath a minutely regulated day of rest, the leisure of which was partly filled in by attendance at the synagogue services which were somewhat longer on sabbath than on other days. But though the sabbath rest was emphatically a religious observance, based on the fourth commandment, it was the abstinence from work, not the attendance at public worship, which pharisaism insisted on; and indeed this was the only thing the commandment in its original meaning prescribed.

By contrast Sunday was in the primitive christian view only the prescribed day for corporate worship, by the proclamation of the Lord’s revelation and the Lord’s death till He come… But there was no attempt whatever in the first three centuries to base the observance of Sunday on the fourth commandment. On the contrary, christians maintained that like all the rest of the ceremonial law this commandment had been abrogated; and second century christian literature is full of a lively polemic against the ‘idling’ of the jewish sabbath rest. Christians shewed no hesitation at all about treating Sunday as an ordinary working day like their neighbours, once they had attended the synaxis [gathering for prayers, readings, and psalms] and eucharist [Lord’s Supper] at the ecclesia [church gathering]. This was the christian obligation, the weekly gathering of the whole Body of Christ to its Head, to become what it really is, His Body. It was only the secular edict of Constantine in the fourth century making Sunday a weekly public holiday which first made the mistake of basing the christian observance of Sunday on the fourth commandment, and so inaugurated christian ‘sabbatarianism’.

Early christian documents on the contrary go out of their way to oppose the two observances. So e.g. the so-called Epistle of Barnabas (c. A.D. 100-130) introduces God as rebuking the whole jewish observance of the sabbath, thus: ‘“It is not your present sabbaths that are acceptable unto Me, but the sabbath which I have made, in the which when I have set all things at rest, I will make the beginning with the eighth day, which is the beginning of another world.” Wherefore we (christians) also keep the eighth day for rejoicing, in the which also Jesus rose from the dead, and having been manifested ascended into the heavens’. Here Sunday is a festival, but not a day of rest…

It seems likely, therefore, that Sunday was from its first beginnings a christian observance independent of the sabbath, though its weekly observance was probably suggested by the existence of the sabbath… [Dix also suggests that Jewish Christians, probably from the earliest times, observed both a weekly Sabbath and the Lord’s’ Day, but with differing purposes for each.] (pp. 336-37, emphasis added)

Later Dix explains how Sunday’s role was reevaluated during the time of Constantine, as the year-long Christian calendar was developing. With the development of liturgical events such as Holy Week observances, the role of weekly Sunday worship evolved:

A new basis was therefore found for Sunday by making it what it had never been before, a weekly holiday from work. In A.D. 321 Constantine issued an edict forbidding the law-courts to sit upon that day, and the enforcement of an official holiday brought daily life to something of a standstill (as in the case of a modem Bank Holiday). The result was in large part to carry out Constantine’s design of rendering attendance at christian worship possible for all his subjects, christian or otherwise-it was largely a propaganda measure; though the church had difficulty in some places in securing that its provisions were extended to that large proportion of the population who were slaves. (p. 360, emphasis aded)

Thus, the idea of Sunday as a day of rest has a very long history—but a history which is clearly post-biblical in its origin, and unbiblical as a mandated practice.

Well, much more could be said, but this is nearly enough work for one Lord’s Day! Before going to some final exhortations, let me summarize how I now make decisions about work and purchases on the Lord’s Day. In short, I follow two principles:

  1. I remember all the above: I am not under any rules about any holy days.
  2. However, I also remember the multiple NT instructions for believers to gather together regularly for exhortation, teaching, worship, and more. I ask myself, “What can I do to make it as easy as possible for others to gather with God’s people? What can I do to make it easy for both saved and unsaved to gather under the sound of the gospel?”

Since Sunday morning is the time when it is easiest for most people in America to obey these NT commands to gather under the gospel, I do what I can to make it easy for others. I am free in my spirit; I sense no compulsion. If the goals of the gospel will be best accomplished by me working or buying on Sunday, so much the better. Most times I find that it is best to help others to be free from work, and to take Sunday as an opportunity to take a break from my own non-essential work.

Except of course when it is time to do the work of writing a blog post. 🙂  But now I better stop. It’s time to gather again with God’s people to do the work of worship!

If you agree with what I’ve written about Sabbath:

  1. Honor your neighbor. Don’t flaunt your Christian liberty before those who do not yet understand the freedom you possess (Rom. 14:19-20). Remember how long it took for you to reach your current understandings; remember those topics where you are still uncertain about the limits of your freedom. Give your neighbor the same time for growth that you require.
  2. Honor the Holy Spirit. Despite the freedom God has given you, there may still be times when God says, “For you, for the next while, I am calling you to regular Sabbath rest.” You have been freed from the Sabbath law; don’t replace that law with another that forbids the Holy Spirit from ever calling you to Sabbath observance. Even Paul, who thunderously forbade mandatory circumcision (Gal. 5:1-4), still practiced it at times for strategic reasons (Acts 16:3).
  3. Honor God’s Word. From time to time, when you can do so in love, teach others about what the New Testament says about holy days. Share your Scripture-based convictions with others. Don’t let fear of man keep you from honoring God in this way.

If you disagree with what I’ve written about Sabbath:

  1. Honor your neighbor. Your neighbor has been instructed to not “let anyone pass judgment” on him “with regard to… a Sabbath” (Col. 2:16). Make it easy for your brother to obey this verse! Don’t set rules for your neighbor or expect him to live up to your conscience on this matter. But do…
  2. Honor your conscience. Don’t work or buy on Sunday if you truly feel it is wrong to do so. Your conscience is one of the ways that God guides you (Rom. 2:15), and to reject your conscience is to act without faith–to sin (Rom. 14:5, 14, 23). So don’t trample your conscience. Rather, train it: Study and…
  3. Honor God’s Word. Be a Berean (Acts 17:11-12)! You might be surprised to find, as the Bereans did, that the good news is even better than you imagined.

Please share your thoughts in the comments below!


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