By Peter Enns
Informed as an evangelical Bible student, Peter Enns enjoyed the Scriptures and shared his devotion, educating at Westminster Theological Seminary. however the additional he studied the Bible, the extra he came upon himself faced by means of questions which can neither be replied in the inflexible framework of his spiritual guide or approved one of the conservative evangelical group. Rejecting the more and more complicated Read more...
summary: proficient as an evangelical Bible pupil, Peter Enns enjoyed the Scriptures and shared his devotion, instructing at Westminster Theological Seminary. however the extra he studied the Bible, the extra he came across himself faced by way of questions that may neither be replied in the inflexible framework of his spiritual guideline or approved one of the conservative evangelical group. Rejecting the more and more advanced highbrow video games utilized by conservative Christians to "protect" the Bible, Enns was once conflicted. is that this what God fairly calls for? How may possibly God's plan for divine proposal suggest ignoring what's rather written within the Bible? those questions ultimately price Enns his task -- yet in addition they opened a brand new non secular course for him to persist with. The Bible Tells Me So chronicles Enns's non secular odyssey, how he got here to work out past restrictive doctrine and realized to include God's note because it is basically written. As he explores questions revolutionary evangelical readers of Scripture in general face but worry voicing, Enns finds that they're the very questions that God desires us to think about -- the essence of our non secular examine
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Additional info for The Bible tells me so : why defending scripture has made us unable to read it
Example text
These look more like in-house, Canaanite skirmishes. But it does seem that a nation eventually called “Israel” probably came on the scene gradually and relatively peacefully. The Israelites were probably originally made up of a mixture of groups: an indigenous population of Canaanites and outsiders, likely nomads or others who wandered into this part of the world after Egyptian (to the south) and Hittite (to the north) decline left a power vacuum in the region. The destruction at Bethel and Hazor, then, isn’t evidence for the “conquest” of Canaan from the outside, but probably of internal rebellion or some other type of conflict that ancient tribes couldn’t keep from getting into.
Remember those thirty-one Canaanite towns listed in the book of Joshua (plus four other towns on the other side of the Jordan River)? Of those sixteen, two or three, maybe four, cities show signs of violent destruction at or around the time when Joshua and his army would have been plowing through Canaan (thirteenth century BCE, about two hundred years before the time of King David). That’s it. The towns on the other side of the Jordan River, in Moab, don’t look like they were even occupied at the time.
As in the days of Jeremiah, God will once again bring judgment on the residents of Jerusalem, though this time not for roasting children, but for failing to accept Jesus as God’s messiah for the kingdom of God that was, right now, in their midst. “Hell” doesn’t get God off the hook because it’s off topic. If you want to know what Jesus thinks about Canaanites, just ask him—though you have to pay attention to see it. But, in Matthew’s Gospel she is a Canaanite woman, which is the only time Israel’s ancient foes are mentioned in the New Testament.