Tag Archives: Activist God

Is Exodus 22:18 a Command for Christians to Kill Witches?

By Clark Goble | March 31, 2010

As part of a writing project, I have been reviewing different world religions with particular interest in what they teach concerning sin. During my examination of the Wiccan faith, I kept stumbling across Wiccans who refer to the following verse with a mixture of anger and resentment.

“Thou shalt not suffer a witch to live.” – Exodus 22:18 (King James Translation)

When reading this verse, it is understandable why there may be hurt feelings. Taken out of context, Exodus 22:18 seems to give Christians blanket permission to kill witches. Considering this is a verse that could be used to justify hate and violence, an in-depth examination seems to be in order.

We must first recognize that the while the King James translates the subject of this verse as “witch,” there are slight variances in other translations. Most commonly, I have seen it translated as “sorceress” (NIV, Holman Standard); however, it has also been occasionally translated as “poisoner” – although I feel this last translation is made from weaker manuscripts. Regardless of the translation, most experts believe Exodus 22:18 is addressing those who practiced occult activities such as séances, divination and spell-casting while eliciting the help of powers outside the one, true God. It is also generally assumed that these magic practitioners were attempting to draw their power in part from Satan. With this in mind, the words “witch” or “sorceress” seem as apt a translation as any.

Although most Wiccans take offense to Scriptures’ use of the word witch, I believe it would be a stretch to compare these witches to the modern adherents to the Wiccan faith. For instance, since Wiccans deny the existence of Satan there seems to be a clear difference between them and witches referred to in this verse. I suspect we are comparing apples to oranges, but for the sake of this discussion, let’s assume that the witches of Exodus 22:18 and the witches of modern Wicca are one in the same. Is the Bible giving Christians blanket permission to hunt and kill witches?

The quick answer to this question is no; however, to truly understand why one must understand the context of the verse.

Exodus 22:18 is presented as part of the Book of the Covenant (Exodus 20:19 through 23:33) and is intended as a guide to teach the Israelites how to incorporate the Ten Commandments (Exodus 20: 1-17) into their daily lives. These commands came at a time when God was attempting to preserve the Israelites as His chosen people in order to use them in His plan to save all of us. While the Ten Commandments are considered laws that transcend time and culture, the commands that are contained within the Book of the Covenant are specific for the Israelites who received them. Thus, to take any of these Israel-specific commands and argue that they apply directly to those of us in our modern, western culture is a misapplication that misses the point of the text; so if the verse was a direct order to kill all witches it was not a direct order from God to us, but rather from God to those particular Israelites living in that particular time and place.

Even with this said, it can be argued that God wasn’t giving those Israelites a direct order to kill all witches. A reoccurring theme of the Old Testament is Israel’s failure to remain faithful to God. Over and over again God’s chosen people were led astray by pagan religions that placed idols and sex ahead of God. The Ten Commandments begin with instructions that we should have no other Gods before the true God and that we shouldn’t make idols. These were the issues at stake concerning the “witches” that lived among the Israelites.

Because, the Israelites were continually being led astray and losing focus, God instructed them to not allow a witch to “live.” The word live in this case is translated from the Hebrew word châyâh (pronounced khaw-yaw’) and refers to both a literal and figurative life. Exodus 22:18 could have just as easily been translated as a command to not allow witches to live and thrive within the Israelite community. This is especially probable considering the rules against the exploitation and oppression of foreigners presented in Exodus 22:21.

In all fairness, a “witch” or sorceress who refused to leave and continued to lead the Israelites astray would have no doubt faced capital punishment on the command of Exodus 22:18, but I tend to believe this would have only been used as a last resort.

Regardless, those who take this verse out of context and use it as a vehicle for violence are just as guilty of academic laziness as those who read the verse and claim it as evidence that Christianity teaches hate. As always, this verse needs to be placed in its proper context before it can be understood.

----> Clark Goble is a disciple of Christ, a husband, father, student, and writer. He welcomes your comments and encourages you to leave one here or email him at cdgobleATgmail.com. You can follow his twitter updates at http://twitter.com/#!/CDGoble
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Book Review of Five Views on Apologetics – edited by Steven Cowan

By Clark Goble | March 24, 2010

Book Review: Five Views on Apologetics, edited by Steven Cowan
Publisher:
Zondervan, 2000

Cowan’s purpose in presenting his Five Views on Apologetics is to provide the reader with a “side by side” view of the varying apologetic methodologies so that one may make up their own mind as to which method is correct (Cowan, page 8). Cowan classifies the apologetic methodologies into five separate categories; classical, evidential, cumulative, presuppositional and reformed epistemology. The editor then attempts to accomplish his self-assumed task by allowing a contributor who represents each of the five categories to make a case for their unique methodology. After each apologist completes his presentation, the other contributors are provided the opportunity for rebuttal. While the content of this book is valuable, I do have a couple of quibbles.

The first problem with this text is the layout. While I appreciate that the contributors were afforded the opportunity to respond to one another, I feel that each of the five methodologies should have been fully presented prior to the rebuttals. For instance, on page 56 Gary Habermas begins his rebuttal to William Lane Craig’s take on classical apologetics by pointing out that it has much in common with his own evidential approach. This comment is made before the reader has read Herbermas’ essay and can fully grasp what evidential apologetics is. This problem could be addressed by simply reading the chapters out of order and in retrospect I wish I would have done so.

My second complaint with this book concerns taxonomy. The editor himself seems to suggest this is a problem when he says, “these five apologetic methodologies do not constitute an exhaustive list of apologetic approaches” (page 20). With that in mind, one wonders if Cowan’s choice of five methodologies was somewhat arbitrary. Couldn’t he have divided apologetics into six or seven categories with justification? My concern; however, isn’t that Cowan didn’t differentiate enough between methodologies, but rather that he could have focused more on their similarities. The classical and cumulative approaches seem to be very similar in approach to evidential apologetics; as Cowan observes on page 18, “The careful reader will no doubt note that this [cumulative] method belongs in the same broad family of methods as does the evidential (and perhaps classical) method.” Likewise, the reformed epistemology belief that it is reasonable for a person to believe something without evidence seems to place it in the same family as the presuppositional method. Cowan could have easily presented the material in this book under two wide classifications; an evidential approach verses a presuppositional one. My concern is that the reader will become more concerned with adhering to one of Cowan’s five camps than with presenting the best apologetical argument in a given situation. In all fairness, this issue is addressed somewhat in Cowan’s conclusion beginning on page 375 when he summarizes the agreements and disagreements between the five methods.

Despite the above criticisms, this book is highly valuable and should be recommended for newcomers to the subject of apologetics. Before reading this text, I had no idea of the complexities concerning apologetic methodologies and was unaware of the current debates between apologists. Despite the fact I have a natural affinity for the evidential methods of apologetics, I was extremely impressed with John Frame’s essay on the presuppositional method and his examination of how unbelief effects a person’s perception of the truth (beginning on page 210). Frame and the other contributors do a good job of stretching the reader’s perceptions of apologetics. In sum, will help prepare its reader to give an answer to all who ask and for that it is valuable.

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The Activist God Revisited

By Todd French | March 17, 2010

Let me start out by saying that I believe in an activist God.  I always have, and I always will.  My struggles of late have tested my belief in this area sorely.  I have determined that it’s easy to espouse a belief in an activist deity when things are going well.  It’s easy to believe in a God that’s actively involved in the affairs of men, when one is gainfully employed, the bills are paid, and things are going pretty much according to your plan.  But that as I have come to find out over the last few months is faith not based upon anything but a theoretical understanding of God.  It’s easy to look at the Bible, see God at work there, and say that example exposits an activist God.

The last few months of my life have been a transition from a theoretical understanding of this principle of the activist God to a more genuine understanding of this principle.  I don’t say that as a point of pride, or as something of which I am proud.  I didn’t set out to end up here, and I certainly wouldn’t have chosen to come here, but I am here nonetheless.  The transition from theoretical to practical can be summed up in a single word, uncertainty.  A life in which the things that were certain before become uncertain now, is the definition for this.

Before this period began, I could say with some measure of confidence what the immediate future held.  I could say that our bills were going to be met without difficulty.  I could say that our healthcare was assured.  I could say that I was a valued member of a team that made a difference in state government.  Today, none of that is true by default.  Each day carries with it a direct measure of uncertainty.  Today, and every day since this period began I am forced to confront the uncertainty that is incumbent in this situation armed only with the convictions of my faith.

I enter each day and have to reaffirm my faith that God is my provider, and that he cares for me and those he has entrusted to my care.   Each day I have to believe that this activist God has a plan, and that his plan is what is best for me.  Each day I have to accept, sometimes grudgingly and sometimes not, that God’s timing is perfect and that my timing isn’t his.  I have to dwell in the moment, and know that the God of Genesis 1:1 is working on my behalf for my best end, and I have to accept that no other end than this is what’s best.

Some days, like today, I find myself struggling with what God has promised and his timeline for fulfilling that promise.  I find myself, not unlike Sarah in the Old Testament, wondering when God is going to fulfill his word.  I find myself wondering about my value before and to this activist God.  And sometimes, I wonder if my prayers are breaking through the ceiling at all.  And on my worst days, I wonder if God has forgotten my number. 

And so it is on my worst days, like today, I have to struggle to believe in the activist God.  I have to struggle to believe that the God of the Bible still works that way today.  I have to struggle to believe in anything at all for that matter.  In a situation that from the outside looks bad trending worse, I worry, and I fear that it will never get better.  And the sum of those worries and fears become a smothering flood that threatens to drown me.

In the midst of those days, my solace, my comfort, my guide has become the knowledge that what I am experiencing is not uncommon to the human condition, and the human experience.  People before me have suffered this, and people after me will suffer this.  I have to recognize that this is a time in the crucible of life.  I am being exposed to intense heat right now; my distaste for this status quo notwithstanding.  I have to recognize the value of this time.  I have to somehow; as the writer of the book of James puts it, rejoice when I fall into trouble of various kinds.

And it has been in finding the joys of this time in the crucible that I have found relief from my fears and my worries.  It has been in being reminded of all that I have and how dear those things are to me, that the flood is swept away.  It is in participating in the simple joys of family life, that all that weighs upon me is relieved.  It is in watching my children find joy in playing cards, or watching a movie, or riding their bikes and scooters that I realize that things aren’t so bad.  It is in realizing what a wonderful woman I am married to, that I find the man I was meant to be.  It is the journey to becoming this man that God deemed it important to bring this time of woe upon me.  This activist God led me to this place.  And this activist God has deemed it important that I dwell here for a time, the exact duration of my stay is as yet undetermined.

I have found my place in the domicile that God has built up around me, and I relish it.  I have become actively involved in it, and it is a wonderful thing.  I have my good days, and my bad ones, but I love it for what it is.  And in all honesty, I wouldn’t trade it for the world.

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Praying for the “Little” Things

By Clark Goble | March 8, 2010

As I grow older thoughts of prayer seem to dominate my attention. I would like to think that spiritual maturity has developed my prayer life, but I believe I owe it more to practical experience. Over and over, I have witnessed the power of prayer. There have been countless times in my Christian life that prayer has helped me or one that I love.  

Recently, I witnessed the power of prayer up close when my wife was undergoing some scary medical tests. This wasn’t the first time prayer has played a critical role in my life, but it is certainly one of the more recent.

This event concerning my wife, coupled with a growing desire to pray for my friends, has caused me to ponder prayer extensively over the last few days. What is it about prayer that God likes? What types of prayer does He prefer? What does the Bible mean when it instructs us to pray without ceasing? (1 Thessalonians 5:17)

I’m reminded of Dallas Willard’s book, The Divine Conspiracy, where he teaches that prayer is basically a request of things we want from God (see 1 Kings 8:22-56). Willard suggests that many of us have been taught that we are only to pray about big things like world peace or hunger (Willard calls this ‘heroic prayer’ but I prefer the term ‘Bono prayer’ coined by a friend of mine). Willard has the following to say about ‘Bono prayers’:

“Prayer simply dies from efforts to pray about “good things” that honestly do not matter to us. The way to get to meaningful prayer for those good things is to start praying for what we are truly interested in. The circle of our interests will inevitably grow in the largeness of God’s love.” (Willard, The Divine Conspiracy, p. 242)

It’s not that we shouldn’t pray for the big necessities of this world. However, if we are praying for the big things because we think God prefers them, we are mistaken. God wants us to pray for the things that really matter to us. Consider the Lord’s Prayer for a moment ( Matthew 6:9-13). The prayer opens by acknowledging the “bigness” of God ( Matthew 6:9-11). It is quickly broken down into things that really matter to us … daily food, forgiveness, temptation, and protection ( Matthew 6:12-13). Not many of us are in a position to cause world peace or end hunger, but we all have a small sphere of influence where we can help advance God’s Kingdom. If we all pray for God to put the little things of our lives in order, it will go a long way towards addressing the big things. God desires us to be honest and to pray about what really matters to us. If I may borrow from Willard once more:

” … [T]he most adequate description of prayer is simply, ‘Talking to God about what we are doing together.’ ” (Willard, The Divine Conspiracy, p.243)

What are you in the midst of doing with God? For me, I immediately think of my marriage and our children. I have a vested interest in praying for my wife and kids. They matter to me. I pray for my friends and their families – those people who mean something to me. I pray for my schooling. I pray that someday God will be able to use what I’m learning for His glory in some small way. I am learning that as I consistently pray for the most immediate issues in my life it is inevitable the Spirit will lead me into some of those “Bono prayers.”

If you find your prayer life is growing stagnant, I highly recommend that you take a personal inventory in an attempt to discover what matters the most in your life. Once that discovery is made, dedicate yourself to a daily pattern of prayer. Keep your focus on those specific issues that you are most passionate for and stick with it. Eventually, you’ll find yourself praying for multiple issues in a variety of situations.

The more I stick to this routine, I am continually shocked by the blessings I have received. God is good!

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What if There Were No Heaven?

By Clark Goble | February 18, 2010

(This post originally appeared on the now defunct centurybound.com blog on December 22, 2005. It appears here with some major rewrites from the author.)

While surfing the internet, I happened upon the blog of an atheist who was asking the following question of her readers:

 “How many people would believe in a god if there were no rewards promised to the self for doing so?”

This rather loaded question is a complicated one. It is actually not meant to be a question, but rather an attack on the principles of Christianity. The atheist is suggesting that the Christian faith is a selfish one and insinuating that if there were no promise of Heaven, there would be few, if any, Christians. There is no chance I could ever answer the question to this particular atheist’s satisfaction because I suspect she believes she already knows the answer. Furthermore, I’m not sure there is a way to know the answer. Since there is a promise of Heaven, I have no idea how many Christians there would be if that promise was ripped out from under us. I suspect, rather sadly, there would be less. Possibly much less, but that is just a guess. I know that in my own experience, Heaven did not enter the equation. I chose to believe in God because I had an encounter with Him that began to make sense to me intellectually. I then chose to believe in Jesus Christ (and the Christian faith) specifically for an abundance of reasons – none of which were Heaven. I sort of see Heaven as the icing on the cake. Don’t get me wrong, I am glad the promise is there; but my faith doesn’t hinge on it.

I believe we can examine this question introspectively in a way that can help us examine our faith. What if today, we pondered the following question?

Would you still follow Jesus Christ if there were suddenly no promise of Heaven?

If our answer to this question is ‘no’, I would suggest that we may be on shaky ground spiritually. I spent the majority of life before Christ creating a particular version of God in my mind and then imposing those values on the real God. For instance, the God I created was all knowing and all powerful. He had created this world and then stepped back to see what would happen. He was a fair God who would allow pretty much anyone into Heaven provided they tried to live a good life (you know … paid their taxes, supported their children, didn’t kill anyone … that sort of thing). It was only when I humbled myself that I realized I had no right to impose my beliefs on God. If God were real, I had to allow Him to teach me about Himself and accept even what I didn’t understand. I had no business trying to invent God in my image. I had to understand and apply the old Axum that “Father Knows Best.” In other words, if God, in all His wisdom, suddenly decided there should be no Heaven, I would have to accept it – even if I didn’t understand it. I can’t worship God because of what He promises me, rather, I must worship God because He deserves it.

I am so thankful that my God has promised me Heaven. I also believe there is a hell. Hell, in my opinion, is proof that God loves us. How’s that you might ask? Well, if what we really want is a place that is free from the presence and influence of God, he will provide it for us even though it breaks His heart to do so. That place is hell. It’s not God that makes hell such a terrible place … it is the complete absence of God’s influence that makes hell so bad.

Even though I have a concrete belief in Heaven and hell, I can’t make that the focal point of my faith. Why? Well, if all I do is think about the future … someday far in the future … I am ignoring one of Jesus’ most powerful lessons. Jesus taught that the Kingdom of Heaven is near. What did He mean by that? I think He meant that we can experience Heaven right now in our mortal life. If hell is the total absence of God, then Heaven is living in God’s presence. In fact, Heaven is more than just the presence of God – it is a place where God’s Will is done. We can experience God’s presence and live in His will right now. If we spend all of our time looking towards the future, we will miss out on the beauty that is Heaven on Earth.

Think about it … we all know the bitter and depressed Christian who lives a miserable life and constantly talks about Heaven in the future tense. My heart goes out to these people. Thank God they have the promise of eternal life from the One True God to keep them going. I am not suggesting that it would be healthy to totally forget about our promise of Heaven; I just pray that someday we can all experience a shadow of Heaven right now!

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