Murphy’s law says “If anything can go wrong, it will!” The Apostle Paul claims, “All things work together for good!” Whom should we trust?

In “marked” contrast to the adopted practice of most modern historiographers who are fond of supplying graphic details of heinous events (compare, for example, Bill O’Reilly’s magnificent KILLING LINCOLN), Mark’s account of the crucifixion is striking in its silence regarding the physical torture of the cross.

In rendering the Greek text of 1 Thessalonians 5:22 as “Abstain from all APPEARANCE of evil” translators of the KJV may have unwittingly promoted an unorthodox and unhealthy dynamic between Christians and “The World.”

As a professor of Greek and New Testament at SAGU, I naturally champion the study of Biblical languages so here are 7 reasons why the original Biblical languages hold great promise for those who consecrate their time and effort to learn them.

Chances are, every single one of us at one time or another has been the victim of mistaken motives, simply because someone took something we said “out of context.” The fact is that without a full understanding of its socio-cultural context, any speech or action or event is subject to gross misinterpretation. The theological history recounted in Genesis 29:21—30:24 is an obvious case in point.

The behavioral aspect of “love-hate” relationships is undoubtedly in view in Genesis 37:3 where we read that “Israel (the converted Jacob) ‘loved’ Joseph more than all his sons.” This must not be taken to indicate Jacob’s emotional disconnection or disregard or, even worse, disdain for his “other” sons; the literary context and historical detail point clearly to the “preferential treatment” that Jacob rendered to Joseph.

Odds are you did not pass over that title in apathetic disregard. Let’s face it; the statement reeks of blasphemy. But before you accuse me of being a “hairy tick,” or haul me before a tribunal for doctrinal purity, give ear to the following story.

In Part 1 we argued that Paul’s use of an A—B—A’ literary structure to deliver the promise “All things work together for good” in Romans 8:28 serves two functions: first, it identifies God, not “chance” or “fate,” as the agent working together for good, and second, it restricts this promise to believers.

Jesus’ imagery of a blind person leading a blind person (Matthew 15:14) is so familiar to most of us that it hardly elicits more than a quiet yawn. Altering the characters as in the above title just may create enough of a jolt to kick-start the engine of Jesus’ intention. Of course, it also risks offending all my fair-haired siblings in Christ, so for that I offer in advance my sincere apologies.