The Gospel is not defined by our personal narratives. Instead, the Gospel breaks into our personal narratives so that we may be transformed by Jesus Christ.
My previous post was written in reflection of the recent Church of God General Council discussions. Specifically, the discussion regarding the credentialing of ministers with more than one previous marriage. Most of those who spoke in favor of the motion did not bring Scripture to the table, but their personal stories. Many of those stories were heartbreaking and I have great sympathy for them. Some who brought Scripture to the table did so practicing a selective hermeneutic in which their personal narrative informed the text. This is called eisegesis – the process of interpreting a text so that one’s own presuppositions, agendas, or biases shape the biblical text.
Please allow me a couple of examples. A dear brother and friend spoke in favor of the motion referring to the narratives of David and the Samaritan woman at the well. He reminded us that David was guilty of adultery and murder, but that because of God’s grace and mercy David’s kingdom was saved and a son of Bathsheba succeeded him. But, there is much more to the story. Yes, when confronted by the Prophet Nathan, David repented profusely. Yes, his kingdom was saved for successive generations. However, David’s family suffered greatly because of the consequences of his disobedience. The first child of David and Bathsheba died. David’s family was afflicted by incestuous rape, siblicide, and civil war. David lived the rest of his life without shalom.
My brother also suggested that the Samaritan woman was forgiven of her five divorces and appointed by Christ as a minister to the Samaritans. I take no issue with her transformative encounter with Christ. However, my brother failed to mention that she was presently living with a man outside of marriage. Does her story suggest that we should have no marriage qualifications, or moral qualifications, for ordained ministry? I think not.
If we are to properly read the text we must practice exegesis – the explanation of the biblical text through careful, objective analysis. When we practice exegesis the Scripture changes our mind and forms our heart. In other words, when we read the text the text reads us. That’s exactly what happened with David and the Samaritan woman. David was read by the Prophet Nathan. The Samaritan woman was read by the Word who became flesh. Their sinfulness was confronted so that they might repent and encounter the grace of God. When we allow the text to read us, it sanctifies us. This can be an agonizing process.
Too often we approach the biblical text seeking self-justification instead of sanctification. Many homosexuals feel trapped by their DNA. So the biblical prohibition regarding homosexuality is dismissed. The person involved in an adulterous “love-affair” knows the seventh commandment – “You shall not commit adultery” (Exodus 20:14). But the emotional satisfaction poisons the heart and clouds the mind. The adulterous relationship feels right. So the seventh commandment is conveniently dismissed as irrelevant. Even so, the living Word of God will speak into our lives. The Word will not be ignored. The biblical text will read us and judge us in our self-righteousness.
When the issue of divorce is being discussed it is agonizing. Those who have suffered the trauma of divorce feel betrayed and victimized. Often, the church does not help because we fail to speak with compassion. I certainly do not wish to rub salt into old wounds. But neither do I wish to approach the biblical teaching about divorce (or homosexuality, adultery, etc.) too casually. We must have this agonizing discussion lest we uncritically embrace the culture of divorce. I desperately desire to negotiate the tension between compassion for divorcees and fidelity to the Scriptures. We must read the text exegetically and let the text exegete us. This is the agony of hermeneutics.
*For the record, I am not opposed to divorce due to biblical reasons. I am not opposed to the ministerial credentialing of divorced persons. My concern is that we approach this carefully, holding to biblical teaching about marriage, divorce, and remarriage; and the qualifications of ministerial candidates. If we approach this agonizing issue too casually, we may inadvertently embrace the prevalent divorce culture.
