The genesis of this exegesis came upon the occurrence of one of those instances Mr. Strauch points out in his video, the last on his list, “Disagreements.” The school which the writer has been attending for his “higher education” has had, in his opinion, its greatest strength in having had a quite varied set of instructors. A buzzword these days is “diversity.” Diversity is not a huge topic of discussion at the school, nor is much about what might be “politically correct” in the eyes of the world. Nevertheless, the school has been blessed with a great deal of diversity, not only in students, but in instructors. And in speaking of this diversity, it means not simply the ethnic background or the sex of those who teach, but very importantly the theological background of the teacher. From this writer’s perspective it is very strengthening to hear different viewpoints.
Rabbi David Wolpe, in a forward to the book Jesus, the Jewish Theologian*, speaks of the time into which Yeshua was born being a time “bursting with religious creativity,” “filled with debate and diversity,” and “argumentation was the order of the day.” Wolpe says Rabbi Yohanan mourned the passing of another rabbi, Resh Lakish, as he could not find another rabbi “who could so ably and vigorously disagree with him!”
This writer’s background itself has been quite varied, and at times having worked with young adults in “mainstream denominations,” including some seminary-trained young adults. In close discussions with some bright young folks, the point was made by “multiple witnesses” that they have strict instructions in seminary not to teach other than what the doctrine of their denomination approves. This writer can definitely appreciate the danger that can come of turning loose people with “some training” on an unsuspecting public, with the Scriptural warnings about false teachers especially.** However, the Scriptures must be read with the two-edged sword in mind(He 4:11-13). Notice in reading these verses there is warning about the doctrines of men. Strauch’s guidelines and Chan’s guideline about not beginning with an idea, but letting Scripture be the guide, together with meditation on the Scripture, and using Scripture as the primary interpreter of Scripture, must be the areas for focus.
People who appreciate that God works slowly, changing hearts, would appreciate greatly an anecdote in a section called “Trust the Leading of the Spirit,” in a book by James Bryan Smith, a very telling story about the guidance of young William Penn [as in Pennsylvania], from the elder George Fox, founder of the Quaker movement, quite influential in America’s history. It has to do with the values of the world at that time, God’s values, and Fox’s wisdom [as Gamaliel, previously mentioned] in not trying to enforce standards upon Penn, but allowing the Spirit to lead. Our Father has a plan for each of us, as long as we don’t try too hard to make it happen of our will, and suffer the long-term consequences of that. See for example, Sarah wanting to “help God out.” (Genesis 16) Once the stone is thrown, the ripples are produced. The reader would enjoy the reflection in Smith’s book. Note the second part of our often quoted passage on the attributes of God (Exodus 34:6-7), he may blunt the effects of our actions, but does not entirely eradicate them. The Ishmaels [the product of Sarah’s efforts to “help God out”] of our life do not go away, but they might be made into a great nation.
So, just as in first-century Hebraic culture there was much debate among the rabbis, who were the “experts” of the day, we can all expect that by using these guidelines shared here, there will still be disagreements. Scripture, even when it is not poetry, is like poetry in that it is designed so that there are many messages one can take from a given portion [PaRDeS]. The disagreements, debates, are heathy. They get us not only to develop our skills of discernment, but to communicate more with our Father, which is the greatest benefit. There is far more in Scripture than one could possibly discern in a lifetime, the threads of the tapestry too numerous, too colorful, and too densely woven. All this said, this section of the what was the writer’s dissertation is a demonstration of two points. The first is that the reader may see how the various techniques may be put into practice. The second is to demonstrate that there are valid reasons for having disagreement, if one follows the safety guidelines shared.
The genesis of this exegesis/midrash was a disagreement between what one instructor taught [from a rabbinical teaching] about a section in 1 Kings, about the prophet Eliyahu, and this writer’s interpretation of the following passage:
• James 5:16-18 16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. 17 Eliyahu was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. 18 Then he prayed again, and heaven gave rain, and the earth bore its fruit.
(https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjGt5OxhLPZAhXNuVMKHR-FAYwQjB16BAgAEAU&url=http%3A%2F%2Fwww.freebibleimages.org%2Fphotos%2Felijah-rain%2F&psig=AOvVaw2LyrVpcL0_p4f2LAkBeEQo&ust=1519165955690995)
This writer, after doing his own research and meditation, did review the rabbinical teaching upon which the instructor based his message. The point here is not at all to discredit the rabbinical teaching, nor the instructor, but to demonstrate how differing viewpoints can be valid if the rules are followed, being careful in one’s use of Scripture, and to show what a deep study of the interwoven tapestry of Scripture can bring forth. [This writer reviews the teaching of that particular rabbi regularly and generally appreciates his point of view greatly. We do not always have to agree.] The writer is not trying to get the reader to take sides in an argument, nor to get you to agree with all that is written here. What would be wonderful would be if it stimulated the reader to do her/his own research, investigation of Scripture.
If the writer does not say something in this exegesis/midrash that the reader disagrees with, that is an even clearer indication that you should go to the Scriptures. There will be some things brought out that were completely new revelations to the writer, based solely upon following the guidelines set forth earlier. Hopefully you can have some fun from this exploration and will grow from it. There would undoubtedly be some who would say the writer has stepped over the line from exegesis to eisegesis. We cannot please all. Let the reader read with an open mind, keep the guidelines always in mind, and discern for herself/himself. The topic has to do with one section of the Eliyahu narratives, the rabbi’s teaching being that Eliyahu acted on his own in doing his miracles, not under God’s direction. It focuses especially on that part about what James discusses, the drought, but also the healing of the widow’s son and the calling down of fire. The big questions that were raised for the writer in his reading of the James passage above, in stark disagreement with the rabbi’s conclusions [note the rabbi, of course, uses only references from the תַּנָךְ/TaNaKh, not considering the Greek as Scripture, though there is little doubt in this writer’s mind he is quite familiar with the GS], and based upon the wording of James and the rabbi [and the two are interrelated]:
- Does Elijah pray to God [in general, but even more specifically in the incidents in question]?
- Does Elijah act under the instruction of God, or on his own?
Recall that there was a footnote earlier with numerous verses indicating that the Will of God is in his Word. That should be a good foundational stance for the reader in approaching Eliyahu. A brief reminder about Midrash will start us off in the next Post. May “stimulation” happen.
* Jesus, The Jewish Theologian, Brad H. Young, Baker Academic, a division of Baker Publishing Group, Grand Rapids, MI. [forewords by Marvin R. Wilson and Rabbi David Wolpe.] pp xii-xiii.
** Jr 23:1-4; Ek 8:5-18, 34:1-25; John 10:1-6; 1Ti 1:3-8, 6:3-5; Jam 3:1-5; 2P 2:1-3; 1J 1:6-10, 2:3-6, 2:18-27; 2J 6-113J 9-12; Jude 3-8.
*** The Good and Beautiful Community, James Bryan Smith, 2010, IVP Books, an imprint of InterVarsity Press, Downers Grove, IL., pp 35-36.
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