Biblical Masculinity

Or, “why you don’t have to watch UFC, own lots of guns, hunt, love sports, and/or avoid anything remotely “feminine” to be a godly man.”

I am a solid and committed complementarian in respect to gender roles, both in the home and in the church. I am concerned, however, that our conservative evangelical culture (and by that I am referring to a group that includes a whole host of pastors, teachers, theologians, etc.) sometimes lays down hard and fast lines concerning what it means to be godly man that are not found in Scripture.

In the Bible, the godly man is one who is “above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable . . . not a drunkard, not violent but gentle, not quarrelsome, not a lover of money” (1 Tim. 3:2-3; I left out “able to teach” since a godly man doesn’t necessarily have to be an elder). The godly man is one who “loves his wife, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies” (Eph. 5:25-28). He is a man who lives with his wife “in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered” (1 Pet. 3:7).

In these passages and others, the godly man is one who leads his wife well by pushing her towards Christ and giving himself up for her sanctification, who loves his neighbor by being gentle and hospitable, and who loves God in all of it. There is no mention of masculinity being defined by doing or not doing chores in the home or what types of entertainment he enjoys.

There also is no indication that a man should not be nurturing and caring towards his family or others. The opposite is in fact the case, especially when we look at how God is our Father. In Scripture God reveals himself to us as a loving parent, a God who is tender towards his children (Hos. 11:3-4), who weeps over them as a mother hen over her chicks (Matt. 23:37), and who is a good and loving Father who gives good gifts (Matt. 6:26-34; 7:7-11). Additionally and in terms of gospel ministry, Paul compares himself and his companions in their ministry to the Thessalonians to a nursing mother in the way he cares for the church there, nurturing them in gentleness and love (1 Thess. 1:7).

I sometimes wonder if we have forgotten God’s care for us and Paul’s care for the churches when we think of what it means to be a man. I wonder if we’ve forgotten that the only concrete definition we get in Scripture is that a man is to lead his family and especially his wife in holiness, love his neighbor in gentleness and hospitality, and love God with all his heart, mind, soul, and strength.

You don’t have to grow a beard to be a man, or have a deep voice, or like football, or hunt, or only listen to rock music. You don’t have to tell your wife that you don’t have to help out around the house. You don’t have to ask your boys to avoid toys that help them understand what it means to nurture and love another human being. You can listen to classical music and love art and read British lit or whatever it is you do with your spare time, as long as it is isn’t sin and helps you love Jesus.

To be a godly man you need to love your family, your neighbor, and your God with all you have.

NOTE: I’ve avoided mentioning names in this post because I believe this issue is widespread amongst complementarians but on the particular issue concerning boys and baby dolls I have to mention one because of the proximity of this post to his article. Although I appreciate greatly Owen Strachan’s ministry, I have to respectfully disagree with him on this particular point. I should also say that although Owen’s article got me thinking more on this issue, I’ve been concerned for quite some time about the picture of masculinity given by conservatives for some time. Most of what I mention in this post has little to nothing to do with Owen’s view of masculinity.

Dirk Jongkind New Testament Textual Criticism Lecture

I thought I would pass along a link to a lecture on New Testament Textual Criticism from Dirk Jongkind (Tyndale House Cambridge). Click here to be directed to the Evangelical Textual Criticism blog where you can find the link to his lecture.

The Intersection of Long Walks and Deep Thinking

Bruce Ashford, Provost of Southeastern Seminary, has a nice post on the benefits of long walks and deep thinking. Living in Scotland means you walk everywhere. I for one can testify to the connection between these activities. Here is Bruce’s concluding paragraph:

I’ll limit myself to one concluding reflection. Our 21st century urban context pushes us to live lives that are dizzyingly busy, crammed full of many things and devoid of time to contemplate. Perhaps the best thing we can do is set aside some time to be “unbusy,” so that can partake in such a deeply humane activity as walking and thinking. As Eugene Peterson points out, our busy-ness sometimes stems from arrogance—we are busy because we are building our own kingdoms. Other times, it stems from laziness—we let society write our agenda rather than writing our own. Either way, we rob ourselves of the time needed to immerse ourselves in deep thought about. Healthy spiritual and intellectual formation requires a certain amount of unhurried leisure, the sort that is often provided by a long stroll.

You can read the whole post here.

The Gnashing of Teeth

I’m reading through the Psalms for my daily devotionals, and today I read Psalm 35 [34 LXX]. In this psalm, the speaker asks the LORD to contend for him and deliver him from his adversaries. Interestingly, in v. 16 when speaking of these enemies, he says “like profane mockers at a feast, they gnash at me with their teeth.”

The Greek verb used in Ps. 35:16 [34:16 LXX] for “gnash” is bruxō, and it is also found in Ps. 37:12 [36:12 LXX]; 112:10 [111:10 LXX]; Job 16:9; and Lam. 2:16. Of the occurrences, the ones in Psalms and Job both speak about adversaries of those under God’s protection, while the occurrence in Lamentations speaks about the adversaries of God himself. Of course, in the Psalter, “the righteous afflicted one” can be seen as a type of the Messiah, and this is especially true of Psalm 35. This particular psalm follows on the heels of Psalm 34:19 – “Many are the afflictions of the righteous, but the LORD delivers him out of them all. He keeps all his bones; not one of them is broken.” Psalm 37:12 also suddenly shifts to the singular in its mention of the righteous being afflicted by those who gnash their teeth.In other words, it is possible to read at least Psalm 35:16 and 37:12 as speaking about the LORD’s anointed, and then along with Lamentations 2:16 we have three specific instances where this “gnashing of teeth” is done by those who are enemies of the LORD. Even if one does not take the Psalms references as explicitly Messianic, though, we are still dealing with enemies of God’s people, which in the OT makes them enemies of God himself. The phrase in the OT, then, appears to exclusively refer to God’s (or God’s people’s) enemies.

In the NT, the phrase “gnashing of teeth” occurs exclusively in Matthew. bruxō is the verbal equivalent of the noun (brugmos) used in Matthew’s gospel when Jesus describes what will happen to those who are not part of God’s kingdom (8:12; 13:42, 50; 22:13; 24:51). I think this verbal parallel with the OT occurrences tell us a few things:

  1. Hell is a place for the enemies of God. This phrase “gnashing of teeth” indicates rebellion against God in the particular state in which they find themselves. In other words, “gnashing of teeth” isn’t some sort of pain metaphor; it’s an indication of the disposition of the person’s heart in hell. Note that this says something to Rob Bell’s transformational view of punishment in eternity; people in hell are not inclined to turn to God, but in fact continue to rebel against him even in their judgment. They aren’t puppies with their tails between their legs who recognize that they’ve done wrong, but are in continual rebellion.
  2. I think Jesus’ use of the phrase lends greater weight to seeing Psalm 35, 37, and 110 as Messianic. Of course, Psalm 110 is used messianically all over the NT, but this may be further indication that it ought to be read as such. The parallels with Psalms 35 and 37 lend weight to reading them messianically as well.
  3. Finally, I think this tells us something about Jesus’ ministry and message in the Gospels. Jesus knew very clearly what he was saying and to whom he was saying it, and in many (all?) of the occurrences in Matthew he is speaking to Pharisees. This is seen nowhere more clearly than in Matt. 22:13, where he follows up his argument with the Pharisees and Sadducees and their request for a sign with this reference to God’s enemies gnashing their teeth. The implication is that it is they who are God’s enemies for not recognizing him as the Messiah. Another striking use is Matt. 8:12, where Jesus heals a centurion’s (read: GENTILE’S) servant, and then says he will sit at **Abraham, Isaac, and Jacob’s** (read: ISRAEL’S) table, but many “sons of the kingdom” will be cast into outer darkness with weeping and gnashing of teeth. What is this besides a declaration that those Israelites who do not have faith in Jesus as the Messiah are no longer part of God’s people and even more bluntly are now enemies of God? No wonder the Jewish leaders wanted him killed.

Nijay Gupta’s Review of Con Cambell’s Union with Christ

Union with Christ is without a doubt a significant aspect of Pauline theology. Over at Crux Sola, Nijay Gupta reviews Con Cambell’s highly anticipated work Paul and Union with Christ: An Exegetical and Theological Study (Zondervan, 2012).

Click here to read his review.

Christ-Centered Commentary Series

1 and 2 Timothy and Titus is the first commentary from the Christ-Centered Commentary Series is now for sale on Amazon. It looks like this volume is written by the series editors David Platt, Danny Akin, and Tony Merida. This commentary series niche is to take large key verses within large chunks of texts and show how they apply to Christ. If you are looking for a commentary that gives you big-picture, Christological landscapes of whole books give this series your attention.

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John Wevers’ Guidelines for using the LXX in Textual Criticism of the Hebrew Bible

I recently read an older article from John Wevers on guidelines for using the LXX in textual criticism of the Hebrew Bible. The more the I interact with the critical apparatus of BHS, the more his words ring true.

  1. Formal Correctness. Make sure the information you are reading in the apparatus is factually correct.
  2. Clarity of Citation. There are things in the apparatus that are unclear. Do your best to understand what is being stated.
  3. Adequacy. Consider all the relevant facts about the Greek tradition in question.
  4. Text tradition and its proper presentation. Consider the textual family of the Greek reading.
  5. Avoidance of the irrelevant. There is a lot of irrelevant information in the apparatus for textual criticism of the Hebrew text. Not all notes are created equal.

John Wevers, Text History and Text Criticism of the Septuagint, VT 29 (1977) 392-402.