The People's Bible Commentary - Ezekiel: A Bible commentary for every day
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The People's Bible Commentary - Ezekiel: A Bible commentary for every day
Author
:
Ernest Lucas
£7.99
Unlike some books in the bible, Ezekiel contains many precise dates and even places linked to the oracles. The prophet's ministry begins by a river in Babylonia in 593BC, about five years after the Babylonians conquered Judah and about seven years before the cataclysmic fall of Jerusalem and the temple. That ministry continued for at least 22 years of his nation's exile from their homeland.
Please note that this book is no longer in print, but is available as a digital download (PDF).
| Title | The People's Bible Commentary - Ezekiel: A Bible commentary for every day |
| Author | Ernest Lucas |
| ISBN | |
| Description | Unlike some books in the bible, Ezekiel contains many precise dates and even places linked to the oracles. The prophet's ministry begins by a river in Babylonia in 593BC, about five years after the Babylonians conquered Judah and about seven years before the cataclysmic fall of Jerusalem and the temple. That ministry continued for at least 22 years of his nation's exile from their homeland. The book opens with a vision of the majesty of God contrasted with the frailty of mortals, and this vision colours the prophet's attack on the sinfulness of Israel. Time and again he attacks the idolatry and apostasy of God's chosen people, while maintaining a hope for the future. This hope is based not so much on the possibility of Israel's repentance as on the belief that God would act to reveal his glory to the world, one day restoring the nation to their own land and thereby defending the honour of his name. Part of The People's Bible Commentary |
| Details |
|
Unlike some books in the bible, Ezekiel contains many precise dates and even places linked to the oracles. The prophet's ministry begins by a river in Babylonia in 593BC, about five years after the Babylonians conquered Judah and about seven years before the cataclysmic fall of Jerusalem and the temple. That ministry continued for at least 22 years of his nation's exile from their homeland.
The book opens with a vision of the majesty of God contrasted with the frailty of mortals, and this vision colours the prophet's attack on the sinfulness of Israel. Time and again he attacks the idolatry and apostasy of God's chosen people, while maintaining a hope for the future. This hope is based not so much on the possibility of Israel's repentance as on the belief that God would act to reveal his glory to the world, one day restoring the nation to their own land and thereby defending the honour of his name.
Part of The People's Bible Commentary
The Revd Dr Ernest Lucas is Vice-Principal and Tutor in Biblical Studies at Bristol Baptist College. He is the author of Decoding Daniel (Grove Books, 2000) and Can We Believe Genesis Today? (IVP, 2001).
Related
{"id":3945403252830,"title":"What’s in the Bible (for me)?: 50 readings and reflections","handle":"what-s-in-the-bible-for-me-50-readings-and-reflections","description":"\u003cp\u003e\u003cspan\u003eWhere do you start with reading the Bible? Here's the perfect gift for Messy Church families and others new to Bible reading – a booklet of 50 bite-sized Bible passages, selected to cover the wide span of the Bible story across Old and New Testaments, with a reflection on each passage by Messy Church founder Lucy Moore. Written in a user-friendly and jargon-free style, \u003c\/span\u003e\u003ci\u003eWhat’s in the Bible (for me)?\u003c\/i\u003e\u003cspan\u003e is designed to encourage individuals and families alike to start reading the Bible and find out what it has to say to them.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003ci\u003eWhat’s in the Bible (for me)?\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eexplores the big journey of the Bible. And maybe, as we see the bigger picture, it will help us understand our own journey.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003ciframe width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/K_DzaZLLagw\" frameborder=\"0\" allow=\"accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen=\"\"\u003e\u003c\/iframe\u003e\u003c\/p\u003e\n\u003ch5\u003eAuthor Information\u003c\/h5\u003e\n\u003cp\u003e\u003cspan\u003eLucy Moore is the founder of Messy Church. She promotes Messy Church nationally and internationally through training and speaking events, and is the author of a number of books for BRF.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003eReviews\u003c\/h5\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eChurch Times 04.12.20. Review by Catherine Pickford\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e(See also: \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/holy-habits-in-messy-church-discipleship-sessions-for-churches?_pos=1\u0026amp;_sid=468caaaa0\u0026amp;_ss=r\"\u003eHoly Habits in Messy Church: Discipleship sessions for churches\u003c\/a\u003e; \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/holy-habits-bible-reflections-serving-40-readings-and-reflections?_pos=1\u0026amp;_sid=82589c7da\u0026amp;_ss=r\"\u003eHoly Habits Bible Reflections: Serving: 40 readings and reflections\u003c\/a\u003e and \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/holy-habits-group-studies-serving-leaders-guide?_pos=1\u0026amp;_sid=db314fabf\u0026amp;_ss=r\"\u003eHoly Habits Group Studies Serving: Leader’s guide\u003c\/a\u003e) \u003c\/p\u003e\n\u003cp\u003eAll four of these books seek, in different ways, to help their readers to weave “holy habits”, such as generosity, servanthood, worship, and discipleship, deeper into their daily lives.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eWhat’s in the Bible (For Me)?\u003c\/em\u003e explores the theme of journey in 50 short sections. Each has a Bible reading, a reflection, a question, and a challenge or thought. The deceptively simple format covers a great deal of ground, from the reader’s personal faith journey with God to the social-justice themes of homelessness, the plight of asylum seekers, and the Church’s mission to the poorest in our society. In this little book, Moore connects Bible passages with issues in our modern world and asks what it means to be on a journey with Jesus and how this changes the way Christians live.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHoly Habits in Messy Church\u003c\/em\u003e is my favourite type of Messy Church book, one with plenty of practical sessions. As part of the introduction, one co-author, Andrew Roberts, offers the analogy of Lego: the maker ‘might follow the booklet once, but then they throw it away and create all sorts of wonderful things.' One of the great strengths of Messy Church is its creators’ commitment to giving it away, and letting churches make it their own. Holy Habits in Messy Church encourages exactly that. There are 11 sessions around holy habit themes, including gladness and generosity, serving, and worship, with a short Bible reading and a story, and then a selection of craft ideas to mix and match.\u003c\/p\u003e\n\u003cp\u003eThe last quarter of the book is dedicated to ‘messy vintage’, which is Messy Church for older people. Each of the 11 sessions contains a Bible reading, a single activity, some questions for discussion, a prayer, and a song suggestion. They resemble a hybrid between a Bible study and a prayer station and could be easily adapted for mixed groups of adults and children, or incorporated into a larger act of worship.\u003c\/p\u003e\n\u003cp\u003eService is prominent in the national consciousness at present, as we celebrate and thank God for key workers, whose acts of service are necessary to our survival. These last two titles reflect on the nature of service as a holy habit, and how a willingness to serve may become embedded in the Christian’s daily life.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHoly Habits Bible Reflections: Serving \u003c\/em\u003eis one of a series of ten books designed to be used daily over an eight-week period by an individual or group. It offers a two-page spread per day, with a Bible reading, reflection, and prayer. The format is simple and effective, and the four authors complement one another with clear voices and different styles.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHoly Habits Group Studies: Serving\u003c\/em\u003e is Bible-study material designed to support churches in offering service through mission, discipleship, and social action. The four authors move deftly from the theoretical to the practical, and encourage the group to wrestle with the question of how faith affects the way we live.\u003c\/p\u003e\n\u003cp\u003eAs a parish priest, I would want to think carefully about how to use this book. The group is likely to come up with action points that are suggestions for the whole church. They will need a way of presenting their ideas to the church, perhaps through a slot in the PCC meeting. Another idea would be to use part of this study material at the PCC meeting itself to generate an action plan for the whole church.\u003c\/p\u003e\n\u003cp\u003eTaken together, these four books challenge their readers, in different ways, to mould their lives to be more like that of Jesus by adopting holy habits so as to be of service to others as individuals and as a church.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by the Ven. Catherine Pickford, Archdeacon of Northolt, London.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eProgressive Voices, June 2020 (PV33). Review by Stuart Hannabuss\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAt a time when we wonder whether the church is relevant and why people don’t read the Bible, Messy Church has found imaginative ways of presenting and interpreting scripture. Today’s consumerist message of ‘what’s in it for me?’, is adapted in her attractive and useful little book. Lucy presents fifty themes based on the Bible (one third Old Testament, two thirds New Testament) such as leaving home, making mistakes, feeling lost and being found.\u003c\/p\u003e\n\u003cp\u003eThis thematic approach, using a short Biblical passage followed by a reflection, makes the book immediate, practical, and useful for everyday encounters, as well as for discussion groups and, in the right context, schools. Little is lost and much is gained by using themes in this way. Nor is it trite to say that there is ‘strength in travelling together’ and in having ‘the stubbornness to keep you moving’, and ‘the compass, map and star to read’ (the final reflection in the book). \u003c\/p\u003e\n\u003cp\u003eSuch thoughts acknowledge the transforming impact of the Holy Spirit in everyday life. And it’s not Machiavellian of the Church to suggest that we all relate to metaphors, so why not recognise an effective communication channel where it exists. ‘The journey of a human being like you or me towards a destination that becomes clearer with each step’: that’s what’s in it for you and me and the rest of us.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Stuart Hannabuss\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReform, May 2020. Review by Catherine Ball\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThis is a delightful little book written by the founder of Messy Church. It is an eminently readable book, giving a sweeping survey of the entire Bible. Following the theme of journeys, Moore takes us from the story of Adam and Eve, the journey of a family leaving home, through the journey of the ancient nation of Israel, the journey of God coming from heaven to earth and back in Jesus the Messiah, the journey of a new way of life, the early Church and the journey of human beings in faith towards God. It includes women of the Bible and questions to invite further consideration. The language is accessible, concise and clear. Its brevity does not mean that it is simplistic or trite: it offers deeply thought out theology in understandable language. It would be ideal to give to those interested in Christianity, newish Christians or those who want to build upon their Bible knowledge as an aid to growth in discipleship. It has warmth and a human element to which anyone could relate. The broad framework gives an excellent foundation for a balanced and full understanding of Christian faith and life. In these days of short video clips, pictures and soundbites, this is a book that many people would easily read – and finish! It also gives great encouragement in times of difficulty and uncertainty, apt for our lives under the current Covid-19 restrictions. The book is positive, life enhancing and an easy read to curl up with while being stuck in the house.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Catherine Ball is Minister of The Free Church, St Ives, and Fenstanton United Reformed Church, Cambridgeshire\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cbr\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch5\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/h5\u003e","published_at":"2019-08-13T11:10:49+01:00","created_at":"2019-08-13T11:12:12+01:00","vendor":"Lucy Moore","type":"Paperback","tags":["Biblical engagement","Feb-20","Messy Church books"],"price":499,"price_min":499,"price_max":499,"available":true,"price_varies":false,"compare_at_price":499,"compare_at_price_min":499,"compare_at_price_max":499,"compare_at_price_varies":false,"variants":[{"id":29434864402526,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"9780857467607","requires_shipping":true,"taxable":false,"featured_image":null,"available":true,"name":"What’s in the Bible (for me)?: 50 readings and reflections","public_title":null,"options":["Default Title"],"price":499,"weight":200,"compare_at_price":499,"inventory_management":"shopify","barcode":"9780857467607","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857467607.jpg?v=1565691135"],"featured_image":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857467607.jpg?v=1565691135","options":["Title"],"media":[{"alt":null,"id":3308723798155,"position":1,"preview_image":{"aspect_ratio":0.718,"height":1392,"width":1000,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857467607.jpg?v=1565691135"},"aspect_ratio":0.718,"height":1392,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857467607.jpg?v=1565691135","width":1000}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003e\u003cspan\u003eWhere do you start with reading the Bible? Here's the perfect gift for Messy Church families and others new to Bible reading – a booklet of 50 bite-sized Bible passages, selected to cover the wide span of the Bible story across Old and New Testaments, with a reflection on each passage by Messy Church founder Lucy Moore. Written in a user-friendly and jargon-free style, \u003c\/span\u003e\u003ci\u003eWhat’s in the Bible (for me)?\u003c\/i\u003e\u003cspan\u003e is designed to encourage individuals and families alike to start reading the Bible and find out what it has to say to them.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e\u003ci\u003eWhat’s in the Bible (for me)?\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eexplores the big journey of the Bible. And maybe, as we see the bigger picture, it will help us understand our own journey.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003ciframe width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/K_DzaZLLagw\" frameborder=\"0\" allow=\"accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen=\"\"\u003e\u003c\/iframe\u003e\u003c\/p\u003e\n\u003ch5\u003eAuthor Information\u003c\/h5\u003e\n\u003cp\u003e\u003cspan\u003eLucy Moore is the founder of Messy Church. She promotes Messy Church nationally and internationally through training and speaking events, and is the author of a number of books for BRF.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003eReviews\u003c\/h5\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eChurch Times 04.12.20. Review by Catherine Pickford\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e(See also: \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/holy-habits-in-messy-church-discipleship-sessions-for-churches?_pos=1\u0026amp;_sid=468caaaa0\u0026amp;_ss=r\"\u003eHoly Habits in Messy Church: Discipleship sessions for churches\u003c\/a\u003e; \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/holy-habits-bible-reflections-serving-40-readings-and-reflections?_pos=1\u0026amp;_sid=82589c7da\u0026amp;_ss=r\"\u003eHoly Habits Bible Reflections: Serving: 40 readings and reflections\u003c\/a\u003e and \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/holy-habits-group-studies-serving-leaders-guide?_pos=1\u0026amp;_sid=db314fabf\u0026amp;_ss=r\"\u003eHoly Habits Group Studies Serving: Leader’s guide\u003c\/a\u003e) \u003c\/p\u003e\n\u003cp\u003eAll four of these books seek, in different ways, to help their readers to weave “holy habits”, such as generosity, servanthood, worship, and discipleship, deeper into their daily lives.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eWhat’s in the Bible (For Me)?\u003c\/em\u003e explores the theme of journey in 50 short sections. Each has a Bible reading, a reflection, a question, and a challenge or thought. The deceptively simple format covers a great deal of ground, from the reader’s personal faith journey with God to the social-justice themes of homelessness, the plight of asylum seekers, and the Church’s mission to the poorest in our society. In this little book, Moore connects Bible passages with issues in our modern world and asks what it means to be on a journey with Jesus and how this changes the way Christians live.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHoly Habits in Messy Church\u003c\/em\u003e is my favourite type of Messy Church book, one with plenty of practical sessions. As part of the introduction, one co-author, Andrew Roberts, offers the analogy of Lego: the maker ‘might follow the booklet once, but then they throw it away and create all sorts of wonderful things.' One of the great strengths of Messy Church is its creators’ commitment to giving it away, and letting churches make it their own. Holy Habits in Messy Church encourages exactly that. There are 11 sessions around holy habit themes, including gladness and generosity, serving, and worship, with a short Bible reading and a story, and then a selection of craft ideas to mix and match.\u003c\/p\u003e\n\u003cp\u003eThe last quarter of the book is dedicated to ‘messy vintage’, which is Messy Church for older people. Each of the 11 sessions contains a Bible reading, a single activity, some questions for discussion, a prayer, and a song suggestion. They resemble a hybrid between a Bible study and a prayer station and could be easily adapted for mixed groups of adults and children, or incorporated into a larger act of worship.\u003c\/p\u003e\n\u003cp\u003eService is prominent in the national consciousness at present, as we celebrate and thank God for key workers, whose acts of service are necessary to our survival. These last two titles reflect on the nature of service as a holy habit, and how a willingness to serve may become embedded in the Christian’s daily life.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHoly Habits Bible Reflections: Serving \u003c\/em\u003eis one of a series of ten books designed to be used daily over an eight-week period by an individual or group. It offers a two-page spread per day, with a Bible reading, reflection, and prayer. The format is simple and effective, and the four authors complement one another with clear voices and different styles.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHoly Habits Group Studies: Serving\u003c\/em\u003e is Bible-study material designed to support churches in offering service through mission, discipleship, and social action. The four authors move deftly from the theoretical to the practical, and encourage the group to wrestle with the question of how faith affects the way we live.\u003c\/p\u003e\n\u003cp\u003eAs a parish priest, I would want to think carefully about how to use this book. The group is likely to come up with action points that are suggestions for the whole church. They will need a way of presenting their ideas to the church, perhaps through a slot in the PCC meeting. Another idea would be to use part of this study material at the PCC meeting itself to generate an action plan for the whole church.\u003c\/p\u003e\n\u003cp\u003eTaken together, these four books challenge their readers, in different ways, to mould their lives to be more like that of Jesus by adopting holy habits so as to be of service to others as individuals and as a church.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by the Ven. Catherine Pickford, Archdeacon of Northolt, London.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eProgressive Voices, June 2020 (PV33). Review by Stuart Hannabuss\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eAt a time when we wonder whether the church is relevant and why people don’t read the Bible, Messy Church has found imaginative ways of presenting and interpreting scripture. Today’s consumerist message of ‘what’s in it for me?’, is adapted in her attractive and useful little book. Lucy presents fifty themes based on the Bible (one third Old Testament, two thirds New Testament) such as leaving home, making mistakes, feeling lost and being found.\u003c\/p\u003e\n\u003cp\u003eThis thematic approach, using a short Biblical passage followed by a reflection, makes the book immediate, practical, and useful for everyday encounters, as well as for discussion groups and, in the right context, schools. Little is lost and much is gained by using themes in this way. Nor is it trite to say that there is ‘strength in travelling together’ and in having ‘the stubbornness to keep you moving’, and ‘the compass, map and star to read’ (the final reflection in the book). \u003c\/p\u003e\n\u003cp\u003eSuch thoughts acknowledge the transforming impact of the Holy Spirit in everyday life. And it’s not Machiavellian of the Church to suggest that we all relate to metaphors, so why not recognise an effective communication channel where it exists. ‘The journey of a human being like you or me towards a destination that becomes clearer with each step’: that’s what’s in it for you and me and the rest of us.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Stuart Hannabuss\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReform, May 2020. Review by Catherine Ball\u003c\/strong\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eThis is a delightful little book written by the founder of Messy Church. It is an eminently readable book, giving a sweeping survey of the entire Bible. Following the theme of journeys, Moore takes us from the story of Adam and Eve, the journey of a family leaving home, through the journey of the ancient nation of Israel, the journey of God coming from heaven to earth and back in Jesus the Messiah, the journey of a new way of life, the early Church and the journey of human beings in faith towards God. It includes women of the Bible and questions to invite further consideration. The language is accessible, concise and clear. Its brevity does not mean that it is simplistic or trite: it offers deeply thought out theology in understandable language. It would be ideal to give to those interested in Christianity, newish Christians or those who want to build upon their Bible knowledge as an aid to growth in discipleship. It has warmth and a human element to which anyone could relate. The broad framework gives an excellent foundation for a balanced and full understanding of Christian faith and life. In these days of short video clips, pictures and soundbites, this is a book that many people would easily read – and finish! It also gives great encouragement in times of difficulty and uncertainty, apt for our lives under the current Covid-19 restrictions. The book is positive, life enhancing and an easy read to curl up with while being stuck in the house.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Catherine Ball is Minister of The Free Church, St Ives, and Fenstanton United Reformed Church, Cambridgeshire\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003e\u003cbr\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch5\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/h5\u003e"}
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What’s in the Bible (for me)?: 50 readings and reflections
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Where do you start with reading the Bible? Here's the perfect gift for Messy Church families and others new to...
{"id":3945368387678,"title":"How to Read the Bible... so that it makes a difference","handle":"how-to-read-the-bible-so-that-it-makes-a-difference","description":"\u003cp\u003eTo read and engage with the Bible, we first need to understand the story, the styles of writing and the approaches we find in the text. Michael Parsons encourages readers to look at the whole biblical storyline before demonstrating ways of approaching individual texts. Topics along the way include understanding different genres, the importance of narrative, imaginative reading, praying the Bible, difficult passages and what to do with them, and how to apply scripture to our own lives.\u003c\/p\u003e\n\u003ch5\u003eAuthor Information\u003c\/h5\u003e\n\u003cp\u003e\u003cspan\u003eMichael Parsons is Minister for Discipleship at Lechlade Baptist Church and has previously been a theology lecturer in the UK and Australia, and commissioning editor for Paternoster and The Bible Reading Fellowship. He is the author of books on the Reformation and an Associate Research Fellow at Spurgeon’s College, London.\u003c\/span\u003e\u003c\/p\u003e\n\u003ch5\u003e\u003cspan\u003eEndorsements\u003c\/span\u003e\u003c\/h5\u003e\n\u003cp\u003e\u003cspan\u003e‘Michael Parsons is passionate about the Bible – and it shows! He is also passionate about helping people engage with the Bible in ways that draw them into personal and transformative encounters with the God revealed in its pages. This book is bursting with resources to help us understand what the Bible is, how to read and study it for ourselves, and how to know God better as we do so; it is a richly rewarded read!’\u003cbr\u003eMags Duggan, author and speaker\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003e\n\u003cspan\u003eReviews\u003c\/span\u003e\u003cstrong\u003e \u003c\/strong\u003e\n\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003eTransforming Ministry, September 2020. Review by Veronica Bright\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e‘We read scripture to hear God speak to us, to relate to us in and through Christ.’ The author emphasises engaging with the text, rather than merely reading it, and he sets out to explain and demonstrate how his readers may do this, in a number of different ways. He offers exercises at chapter ends, so that individuals or groups may further their experience of the topic presented. As a writer I found the chapter on poetic language interesting. We are so used to imagery in the novels we read now, but when the psalmist uses imagery, for example, it would probably have been the first time a phrase or word was used creatively. Parsons is an experienced minister and theology lecturer, and he writes clearly and encouragingly. Sometimes I feel he leads readers towards his own viewpoint, rather than guiding them to form their own. The concluding chapter in the book considers the reasons we want to be biblically literate. By the end I was conscious that behind each book in the Bible there is a writer, and beside each writer there is God.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReview by Veronica Bright\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eTouchstone, the monthly newspaper of the Methodist Church of New Zealand, July 2020. Review by John Meredith\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThe intention of the book is to help readers who want to read the Bible with comprehension and application to life today. In this, it achieves its aim. Readers are invited to be prepared to think things through as they read and to try out the strategies the author suggests.\u003c\/p\u003e\n\u003cp\u003eThe book is presented in four parts: \u003c\/p\u003e\n\u003cp\u003eFirst, the foundation for reading the Bible today. Rather than every word being dictated by God, the Bible has come to us through human authors and editors all of whom were seeking to convey their experience of God as a presence in the midst of life. Through their words we may hear God speaking as one who addresses us in the life of our day. As we listen we discover that the Bible has a voice directed to us. God speaks to those who read the Bible in this way.\u003c\/p\u003e\n\u003cp\u003eSecond, macro strategies: how to read the narratives. It may be argued that the major coordinates shaping the whole Bible are creation, the fall, redemption and the new creation. We are pulled into these narratives as we read and listen. The Bible does not give us definitive answers on issues such as divorce, nuclear war, use of the internet, gay rights or animal testing. As we engage with God’s word, however, we learn to respond in ways that are consistent with God’s character. \u003c\/p\u003e\n\u003cp\u003eThird, micro strategies: how to read the text. This section includes a number of helpful exercises for reading imaginatively and reflectively. While we will find in the Bible expressions of God’s judgement the author stresses how we should always be looking for hints of God’s grace even if this means questioning a text as we read. Each of the ten chapters in part three ends with an exercise where readers are invited to put into practice the steps for reading specific texts.\u003c\/p\u003e\n\u003cp\u003eFour, things to take into account that will inform thoughtful engagement with the text. The chapters in this section also include practical exercises. The author directs attention to the words in the text, the writer’s emotions, the literary devices used by writers, how to regard long and tedious lists of names and details and the way the gospels present Jesus and invite us to respond to him within the context of our own lives.\u003c\/p\u003e\n\u003cp\u003eThe book ends by asking why read the Bible? In summary, reading the Bible is an essential aspect of worship, from the Bible we learn about the grace and mercy of God, especially of God’s love in Jesus Christ, it offers strength and hope for the most trying circumstances and inspires us to act with Spirit-filled justice and compassion.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHow to Read the Bible \u003c\/em\u003epresents a scholarly approach in a non-threatening way. The practical exercises suggested are an invaluable resource for those who wish to improve their biblical literacy. It is especially recommended for group study.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by John Meredith, editor of Word \u0026amp; Worship the quarterly publication of the New Zealand Lay Preachers Association\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReviewed by Richard Frost\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eBeing a Minister for Discipleship at Lechlade Baptist Church, former theology lecturer both here and in Australia and former Commissioning Editor at BRF, Michael Parsons knows what he’s talking about. From rigorous analysis to comparing life as a Christian with shooting ‘the rapids’ at Centre Parcs, in this book he explores a heady mixture of practical, Biblical insights and academic theology in a readable, usable and at times challenging way.\u003c\/p\u003e\n\u003cp\u003eInitially considering what he calls ‘macro’ strategies of how to read and understand the Bible, he offers practical ways of exploring these for ourselves either alone or in groups. The book then moves from the academic to the practical by considering a variety of ‘micro’ strategies such as Ignatian imagination-based meditation and variations of \u003cem\u003electio divina\u003c\/em\u003e (spiritual reading) through to engaging with the narrative by focusing on specific sentences or verses and how that enriches our understanding - and how the Bible itself encourages us to ‘turn being in to doing’. Final sections consider the poetic language of the Bible, its use of rhetoric and repetition, and the more difficult and, to be frank, boring bits that these scriptures contain.\u003c\/p\u003e\n\u003cp\u003e‘The Bible, then, is a post-fall witness to God’s revelation of himself, of his presence, intentions and historical activity,’ Michael Parsons writes. ‘The Bible is a continuing, written witness to how the Lord has revealed himself to the world.\u003c\/p\u003e\n\u003cp\u003e‘If the authors of the biblical books find it terribly difficult – nearly impossible – to describe the God who speaks to them, then on reading scripture we shouldn’t be dismayed that we sometimes can’t picture what they are saying to us. If they struggled with the original revelation, how much more will we with the imperfect representation of it?’\u003c\/p\u003e\n\u003cp\u003eThe plethora of approaches to reading the Bible that are explored in this book is helpful and, lest it becomes overwhelming, each reader will need to determine for themselves which method may or may not work for them. Helpful to that is the way each chapter finishes with some suggestions about how to put the ‘strategy’ as Michael Parsons calls them, in to practice for oneself.\u003c\/p\u003e\n\u003cp\u003eThis is a book to take one’s time over and the learning will be all the richer for that.\u003c\/p\u003e\n\u003cp\u003eRichard Frost is the author of \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/life-with-st-benedict-the-rule-re-imagined-for-everyday-living\"\u003e\u003cem\u003eLife with St Benedict\u003c\/em\u003e\u003c\/a\u003e and writes a blog at \u003ca href=\"http:\/\/workrestpray.com\/\"\u003eworkrestpray.com\u003c\/a\u003e\u003c\/p\u003e","published_at":"2024-12-13T16:21:43+00:00","created_at":"2019-08-13T10:22:41+01:00","vendor":"Michael Parsons","type":"Paperback","tags":["Biblical engagement","Group reading","Jan-20","Kindle"],"price":899,"price_min":899,"price_max":899,"available":false,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":29434810695774,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"9780857468093","requires_shipping":false,"taxable":false,"featured_image":null,"available":false,"name":"How to Read the Bible... so that it makes a difference","public_title":null,"options":["Default Title"],"price":899,"weight":600,"compare_at_price":null,"inventory_management":"shopify","barcode":"9780857468093","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468093.jpg?v=1576241803"],"featured_image":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468093.jpg?v=1576241803","options":["Title"],"media":[{"alt":null,"id":5811756400779,"position":1,"preview_image":{"aspect_ratio":0.656,"height":1524,"width":1000,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468093.jpg?v=1576241803"},"aspect_ratio":0.656,"height":1524,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468093.jpg?v=1576241803","width":1000}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003eTo read and engage with the Bible, we first need to understand the story, the styles of writing and the approaches we find in the text. Michael Parsons encourages readers to look at the whole biblical storyline before demonstrating ways of approaching individual texts. Topics along the way include understanding different genres, the importance of narrative, imaginative reading, praying the Bible, difficult passages and what to do with them, and how to apply scripture to our own lives.\u003c\/p\u003e\n\u003ch5\u003eAuthor Information\u003c\/h5\u003e\n\u003cp\u003e\u003cspan\u003eMichael Parsons is Minister for Discipleship at Lechlade Baptist Church and has previously been a theology lecturer in the UK and Australia, and commissioning editor for Paternoster and The Bible Reading Fellowship. He is the author of books on the Reformation and an Associate Research Fellow at Spurgeon’s College, London.\u003c\/span\u003e\u003c\/p\u003e\n\u003ch5\u003e\u003cspan\u003eEndorsements\u003c\/span\u003e\u003c\/h5\u003e\n\u003cp\u003e\u003cspan\u003e‘Michael Parsons is passionate about the Bible – and it shows! He is also passionate about helping people engage with the Bible in ways that draw them into personal and transformative encounters with the God revealed in its pages. This book is bursting with resources to help us understand what the Bible is, how to read and study it for ourselves, and how to know God better as we do so; it is a richly rewarded read!’\u003cbr\u003eMags Duggan, author and speaker\u003c\/span\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003e\n\u003cspan\u003eReviews\u003c\/span\u003e\u003cstrong\u003e \u003c\/strong\u003e\n\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003eTransforming Ministry, September 2020. Review by Veronica Bright\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e‘We read scripture to hear God speak to us, to relate to us in and through Christ.’ The author emphasises engaging with the text, rather than merely reading it, and he sets out to explain and demonstrate how his readers may do this, in a number of different ways. He offers exercises at chapter ends, so that individuals or groups may further their experience of the topic presented. As a writer I found the chapter on poetic language interesting. We are so used to imagery in the novels we read now, but when the psalmist uses imagery, for example, it would probably have been the first time a phrase or word was used creatively. Parsons is an experienced minister and theology lecturer, and he writes clearly and encouragingly. Sometimes I feel he leads readers towards his own viewpoint, rather than guiding them to form their own. The concluding chapter in the book considers the reasons we want to be biblically literate. By the end I was conscious that behind each book in the Bible there is a writer, and beside each writer there is God.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReview by Veronica Bright\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eTouchstone, the monthly newspaper of the Methodist Church of New Zealand, July 2020. Review by John Meredith\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThe intention of the book is to help readers who want to read the Bible with comprehension and application to life today. In this, it achieves its aim. Readers are invited to be prepared to think things through as they read and to try out the strategies the author suggests.\u003c\/p\u003e\n\u003cp\u003eThe book is presented in four parts: \u003c\/p\u003e\n\u003cp\u003eFirst, the foundation for reading the Bible today. Rather than every word being dictated by God, the Bible has come to us through human authors and editors all of whom were seeking to convey their experience of God as a presence in the midst of life. Through their words we may hear God speaking as one who addresses us in the life of our day. As we listen we discover that the Bible has a voice directed to us. God speaks to those who read the Bible in this way.\u003c\/p\u003e\n\u003cp\u003eSecond, macro strategies: how to read the narratives. It may be argued that the major coordinates shaping the whole Bible are creation, the fall, redemption and the new creation. We are pulled into these narratives as we read and listen. The Bible does not give us definitive answers on issues such as divorce, nuclear war, use of the internet, gay rights or animal testing. As we engage with God’s word, however, we learn to respond in ways that are consistent with God’s character. \u003c\/p\u003e\n\u003cp\u003eThird, micro strategies: how to read the text. This section includes a number of helpful exercises for reading imaginatively and reflectively. While we will find in the Bible expressions of God’s judgement the author stresses how we should always be looking for hints of God’s grace even if this means questioning a text as we read. Each of the ten chapters in part three ends with an exercise where readers are invited to put into practice the steps for reading specific texts.\u003c\/p\u003e\n\u003cp\u003eFour, things to take into account that will inform thoughtful engagement with the text. The chapters in this section also include practical exercises. The author directs attention to the words in the text, the writer’s emotions, the literary devices used by writers, how to regard long and tedious lists of names and details and the way the gospels present Jesus and invite us to respond to him within the context of our own lives.\u003c\/p\u003e\n\u003cp\u003eThe book ends by asking why read the Bible? In summary, reading the Bible is an essential aspect of worship, from the Bible we learn about the grace and mercy of God, especially of God’s love in Jesus Christ, it offers strength and hope for the most trying circumstances and inspires us to act with Spirit-filled justice and compassion.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eHow to Read the Bible \u003c\/em\u003epresents a scholarly approach in a non-threatening way. The practical exercises suggested are an invaluable resource for those who wish to improve their biblical literacy. It is especially recommended for group study.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by John Meredith, editor of Word \u0026amp; Worship the quarterly publication of the New Zealand Lay Preachers Association\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReviewed by Richard Frost\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eBeing a Minister for Discipleship at Lechlade Baptist Church, former theology lecturer both here and in Australia and former Commissioning Editor at BRF, Michael Parsons knows what he’s talking about. From rigorous analysis to comparing life as a Christian with shooting ‘the rapids’ at Centre Parcs, in this book he explores a heady mixture of practical, Biblical insights and academic theology in a readable, usable and at times challenging way.\u003c\/p\u003e\n\u003cp\u003eInitially considering what he calls ‘macro’ strategies of how to read and understand the Bible, he offers practical ways of exploring these for ourselves either alone or in groups. The book then moves from the academic to the practical by considering a variety of ‘micro’ strategies such as Ignatian imagination-based meditation and variations of \u003cem\u003electio divina\u003c\/em\u003e (spiritual reading) through to engaging with the narrative by focusing on specific sentences or verses and how that enriches our understanding - and how the Bible itself encourages us to ‘turn being in to doing’. Final sections consider the poetic language of the Bible, its use of rhetoric and repetition, and the more difficult and, to be frank, boring bits that these scriptures contain.\u003c\/p\u003e\n\u003cp\u003e‘The Bible, then, is a post-fall witness to God’s revelation of himself, of his presence, intentions and historical activity,’ Michael Parsons writes. ‘The Bible is a continuing, written witness to how the Lord has revealed himself to the world.\u003c\/p\u003e\n\u003cp\u003e‘If the authors of the biblical books find it terribly difficult – nearly impossible – to describe the God who speaks to them, then on reading scripture we shouldn’t be dismayed that we sometimes can’t picture what they are saying to us. If they struggled with the original revelation, how much more will we with the imperfect representation of it?’\u003c\/p\u003e\n\u003cp\u003eThe plethora of approaches to reading the Bible that are explored in this book is helpful and, lest it becomes overwhelming, each reader will need to determine for themselves which method may or may not work for them. Helpful to that is the way each chapter finishes with some suggestions about how to put the ‘strategy’ as Michael Parsons calls them, in to practice for oneself.\u003c\/p\u003e\n\u003cp\u003eThis is a book to take one’s time over and the learning will be all the richer for that.\u003c\/p\u003e\n\u003cp\u003eRichard Frost is the author of \u003ca href=\"https:\/\/www.brfonline.org.uk\/products\/life-with-st-benedict-the-rule-re-imagined-for-everyday-living\"\u003e\u003cem\u003eLife with St Benedict\u003c\/em\u003e\u003c\/a\u003e and writes a blog at \u003ca href=\"http:\/\/workrestpray.com\/\"\u003eworkrestpray.com\u003c\/a\u003e\u003c\/p\u003e"}
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{"id":3280088432740,"title":"A Fruitful Life: Abiding in Christ as seen in John 15","handle":"a-fruitful-life-abiding-in-christ-as-seen-in-john-15","description":"\u003cp\u003e'It is my desire through these pages to point you back to the simplicity of a life lived out of relationship with Jesus Christ. A life of intimacy, of abiding in him, is the source and spring of all other activity and endeavour. The branch bears fruit because it abides in the vine.'\u003c\/p\u003e\n\u003cp\u003eIn A Fruitful Life we ponder the teaching of Jesus in John chapter 15, the famous 'vine' passage. He is preparing his disciples for his departure and describing how they can be effective witnesses in a hostile world. Just as his instructions revolutionised their lives, so a proper understanding of what he is saying can revolutionise our lives also. It is the heart of the gospel message: the only way to live the Christian life is to allow Jesus to live his life in us and through us.\u003c\/p\u003e\n\u003cp\u003eThis book includes material for individual reflection and also questions for group discussion.\u003c\/p\u003e\n\u003ch5\u003e\u003c\/h5\u003e\n\u003ch5\u003eAuthor info\u003c\/h5\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cimg height=\"199\" width=\"132\" src=\"https:\/\/cdn.shopify.com\/s\/files\/1\/0148\/6107\/4532\/files\/TonyHorsfall_2014_480x480.png?v=1676494125\" alt=\"\" style=\"margin-right: 15px; float: left;\"\u003e\u003c\/div\u003e\n\u003cp\u003eTony Horsfall is a freelance trainer with a passion to help individuals deepen their relationship with God. He is an elder of his local church in West Yorkshire and a graduate of London School of Theology, and regularly travels abroad leading retreats and quiet days, road-testing the material in this book in Singapore. He has written a number of other books, including Song of the Shepherd and A Fruitful Life for BRF, and also writes for New Daylight Bible reading notes.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003e\u003c\/h5\u003e\n\u003ch5\u003eEndorsements\u003c\/h5\u003e\n\u003cp\u003eThe need of the hour is for Spirit-filled, Christ-centred, Father-glorifying, Bible-based, fruitful individuals and churches. This book can only help towards that goal.\u003cbr\u003e\u003cstrong\u003eSteve Brady, Moorlands College\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch5\u003eMedia reviews\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003eReviewed by Richard Frost, August 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eJesus said, ‘I am the vine.’ John 15.\u003c\/p\u003e\n\u003cp\u003eTony Horsfall’s exploration of this well-known passage begins with a stark yet realistic picture of Christianity and the church in 21st Century, post-Christian Britain. Yet he reminds us that it was into such a ‘hostile world’ that Jesus gave this core teaching to his disciples.\u003c\/p\u003e\n\u003cp\u003eSo, this book’s relevance for us is clear. And the author’s key question is also clear: ‘What does it mean to be a Christian?’ His answer, in part, is that the purpose of our lives is to give glory to God – it is our destiny to bear fruit.\u003c\/p\u003e\n\u003cp\u003eTony Horsfall challenges the reader not to see bringing people to faith as the main fruit. We are to focus on the fruits of the Spirit (Galatians 5:22-23) and how they are to grow (and to be seen to grow) in our lives through our personal attributes and responses to the needs of others. Within that growth we see God working which leads us to worship which then gives glory to God: which is, as already stated, the purpose of our lives.\u003c\/p\u003e\n\u003cp\u003eMuch of what Tony Horsfall writes will be familiar to many but in this book he also offers fresh insights into this key teaching from Jesus. He explores the symbolism of the vine in the Bible as a whole and suggests that Jesus is not just addressing us as individuals but also the nature of the church – a theme to which he returns later. His exploration of looking after a vineyard is particularly helpful – considering all the different words that are used in various translations of the passage. God is the gardener, vine dresser, husbandman, farmer – all have the unique qualities, all are present in the Father.\u003c\/p\u003e\n\u003cp\u003eSimilarly, the way he explains the actual cultivation and growth of grapes from the vine draws very helpful parallels with our life in Christ – albeit including tough and difficult chapters on cleansing and pruning. But they too are potentially necessary in order to address sin and unhelpful practice so that further growth is enabled, not prevented. ‘Letting go of what is precious to us is very much the human side of divine pruning,’ he writes. And quoting Selwyn Hughes, ‘Always remember that no matter how often the secateurs snip, or how painful pruning, your life is in good hands: it is your Father who is the gardener.’\u003c\/p\u003e\n\u003cp\u003eThe core theme of the passage on abiding in Christ in the knowledge we can do nothing without him is explored in depth. Tony Horsfall approaches this from a particular viewpoint which some readers will be familiar with. He offers five ‘disciplines’ to help receive the life-giving sap that enables the vine to bear fruit:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eDependency on God through prayer and allowing God to be in control\u003c\/li\u003e\n\u003cli\u003eReading, studying and meditating on the Bible\u003c\/li\u003e\n\u003cli\u003eKnowing oneself to be loved and to receive that love\u003c\/li\u003e\n\u003cli\u003eObedience to God and surrendering ourselves to him – or to put it another way: listening to God and following his lead\u003c\/li\u003e\n\u003cli\u003eDeveloping intimacy and friendship with God by spending time with him\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eAll this leads to a life of prayer, joy and community.\u003c\/p\u003e\n\u003cp\u003eInterspersed with reflective poetry, questions for individuals and groups, A Fruitful Life offers a helpful perspective on very familiar words – watering solid ground to enable further growth.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eRichard Frost is the author of Life with St Benedict and writes a blog at workrestpray.com\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cstrong\u003eFrom: \u003cem\u003eThe Methodist Recorder\u003c\/em\u003e - 07 June 07\u003c\/strong\u003e The 15th chapter of St John's Gospel - the familiar 'vine' passage - has been inspirational to many down the years. In his book, \u003cem\u003eA Fruitful Life\u003c\/em\u003e, Tony Horsfall takes us through this chapter looking at each verse with the aim of helping us fully appreciate what a life lived abiding in Christ really means. Why do we need to abide? Because 'apart from him we can do nothing'. Each section offers material for individual reflection and also sensible questions for group discussion.","published_at":"2019-04-09T11:59:31+01:00","created_at":"2019-04-09T11:59:31+01:00","vendor":"Tony Horsfall","type":"Paperback","tags":["Biblical engagement","Group reading","Jun-19","Kindle","Torch Trust"],"price":899,"price_min":899,"price_max":899,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":26454500311140,"title":"Paperback","option1":"Paperback","option2":null,"option3":null,"sku":"9780857468840","requires_shipping":true,"taxable":false,"featured_image":null,"available":true,"name":"A Fruitful Life: Abiding in Christ as seen in John 15 - Paperback","public_title":"Paperback","options":["Paperback"],"price":899,"weight":141,"compare_at_price":null,"inventory_management":"shopify","barcode":"9780857468840","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468840-l.jpg?v=1554807596","\/\/www.brfonline.org.uk\/cdn\/shop\/files\/19_f409d628-f02f-4dc1-96b0-9fd0ae34a784.png?v=1734095678"],"featured_image":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468840-l.jpg?v=1554807596","options":["Format"],"media":[{"alt":null,"id":3264958267531,"position":1,"preview_image":{"aspect_ratio":0.657,"height":650,"width":427,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468840-l.jpg?v=1554807596"},"aspect_ratio":0.657,"height":650,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857468840-l.jpg?v=1554807596","width":427},{"alt":null,"id":63560964440444,"position":2,"preview_image":{"aspect_ratio":0.652,"height":2000,"width":1303,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/files\/19_f409d628-f02f-4dc1-96b0-9fd0ae34a784.png?v=1734095678"},"aspect_ratio":0.652,"height":2000,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/files\/19_f409d628-f02f-4dc1-96b0-9fd0ae34a784.png?v=1734095678","width":1303}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003e'It is my desire through these pages to point you back to the simplicity of a life lived out of relationship with Jesus Christ. A life of intimacy, of abiding in him, is the source and spring of all other activity and endeavour. The branch bears fruit because it abides in the vine.'\u003c\/p\u003e\n\u003cp\u003eIn A Fruitful Life we ponder the teaching of Jesus in John chapter 15, the famous 'vine' passage. He is preparing his disciples for his departure and describing how they can be effective witnesses in a hostile world. Just as his instructions revolutionised their lives, so a proper understanding of what he is saying can revolutionise our lives also. It is the heart of the gospel message: the only way to live the Christian life is to allow Jesus to live his life in us and through us.\u003c\/p\u003e\n\u003cp\u003eThis book includes material for individual reflection and also questions for group discussion.\u003c\/p\u003e\n\u003ch5\u003e\u003c\/h5\u003e\n\u003ch5\u003eAuthor info\u003c\/h5\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cimg height=\"199\" width=\"132\" src=\"https:\/\/cdn.shopify.com\/s\/files\/1\/0148\/6107\/4532\/files\/TonyHorsfall_2014_480x480.png?v=1676494125\" alt=\"\" style=\"margin-right: 15px; float: left;\"\u003e\u003c\/div\u003e\n\u003cp\u003eTony Horsfall is a freelance trainer with a passion to help individuals deepen their relationship with God. He is an elder of his local church in West Yorkshire and a graduate of London School of Theology, and regularly travels abroad leading retreats and quiet days, road-testing the material in this book in Singapore. He has written a number of other books, including Song of the Shepherd and A Fruitful Life for BRF, and also writes for New Daylight Bible reading notes.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003e\u003c\/h5\u003e\n\u003ch5\u003eEndorsements\u003c\/h5\u003e\n\u003cp\u003eThe need of the hour is for Spirit-filled, Christ-centred, Father-glorifying, Bible-based, fruitful individuals and churches. This book can only help towards that goal.\u003cbr\u003e\u003cstrong\u003eSteve Brady, Moorlands College\u003c\/strong\u003e\u003c\/p\u003e\n\u003ch5\u003eMedia reviews\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003eReviewed by Richard Frost, August 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eJesus said, ‘I am the vine.’ John 15.\u003c\/p\u003e\n\u003cp\u003eTony Horsfall’s exploration of this well-known passage begins with a stark yet realistic picture of Christianity and the church in 21st Century, post-Christian Britain. Yet he reminds us that it was into such a ‘hostile world’ that Jesus gave this core teaching to his disciples.\u003c\/p\u003e\n\u003cp\u003eSo, this book’s relevance for us is clear. And the author’s key question is also clear: ‘What does it mean to be a Christian?’ His answer, in part, is that the purpose of our lives is to give glory to God – it is our destiny to bear fruit.\u003c\/p\u003e\n\u003cp\u003eTony Horsfall challenges the reader not to see bringing people to faith as the main fruit. We are to focus on the fruits of the Spirit (Galatians 5:22-23) and how they are to grow (and to be seen to grow) in our lives through our personal attributes and responses to the needs of others. Within that growth we see God working which leads us to worship which then gives glory to God: which is, as already stated, the purpose of our lives.\u003c\/p\u003e\n\u003cp\u003eMuch of what Tony Horsfall writes will be familiar to many but in this book he also offers fresh insights into this key teaching from Jesus. He explores the symbolism of the vine in the Bible as a whole and suggests that Jesus is not just addressing us as individuals but also the nature of the church – a theme to which he returns later. His exploration of looking after a vineyard is particularly helpful – considering all the different words that are used in various translations of the passage. God is the gardener, vine dresser, husbandman, farmer – all have the unique qualities, all are present in the Father.\u003c\/p\u003e\n\u003cp\u003eSimilarly, the way he explains the actual cultivation and growth of grapes from the vine draws very helpful parallels with our life in Christ – albeit including tough and difficult chapters on cleansing and pruning. But they too are potentially necessary in order to address sin and unhelpful practice so that further growth is enabled, not prevented. ‘Letting go of what is precious to us is very much the human side of divine pruning,’ he writes. And quoting Selwyn Hughes, ‘Always remember that no matter how often the secateurs snip, or how painful pruning, your life is in good hands: it is your Father who is the gardener.’\u003c\/p\u003e\n\u003cp\u003eThe core theme of the passage on abiding in Christ in the knowledge we can do nothing without him is explored in depth. Tony Horsfall approaches this from a particular viewpoint which some readers will be familiar with. He offers five ‘disciplines’ to help receive the life-giving sap that enables the vine to bear fruit:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eDependency on God through prayer and allowing God to be in control\u003c\/li\u003e\n\u003cli\u003eReading, studying and meditating on the Bible\u003c\/li\u003e\n\u003cli\u003eKnowing oneself to be loved and to receive that love\u003c\/li\u003e\n\u003cli\u003eObedience to God and surrendering ourselves to him – or to put it another way: listening to God and following his lead\u003c\/li\u003e\n\u003cli\u003eDeveloping intimacy and friendship with God by spending time with him\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003eAll this leads to a life of prayer, joy and community.\u003c\/p\u003e\n\u003cp\u003eInterspersed with reflective poetry, questions for individuals and groups, A Fruitful Life offers a helpful perspective on very familiar words – watering solid ground to enable further growth.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eRichard Frost is the author of Life with St Benedict and writes a blog at workrestpray.com\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cstrong\u003eFrom: \u003cem\u003eThe Methodist Recorder\u003c\/em\u003e - 07 June 07\u003c\/strong\u003e The 15th chapter of St John's Gospel - the familiar 'vine' passage - has been inspirational to many down the years. In his book, \u003cem\u003eA Fruitful Life\u003c\/em\u003e, Tony Horsfall takes us through this chapter looking at each verse with the aim of helping us fully appreciate what a life lived abiding in Christ really means. Why do we need to abide? Because 'apart from him we can do nothing'. Each section offers material for individual reflection and also sensible questions for group discussion."}
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A Fruitful Life: Abiding in Christ as seen in John 15
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'It is my desire through these pages to point you back to the simplicity of a life lived out of...
{"id":2920842592356,"title":"God of Violence Yesterday, God of Love Today? Wrestling honestly with the Old Testament","handle":"god-of-violence-yesterday-god-of-love-today-wrestling-honestly-with-the-old-testament","description":"\u003cp\u003eDo you find the violence in the Old Testament a problem?\u003cbr\u003e\u003cbr\u003eDoes it get in the way of reading the Bible – and of faith itself?\u003cbr\u003e\u003cbr\u003eWhile acknowledging that there are no easy answers, in \u003cem\u003eGod of Violence Yesterday, God of Love Today\u003c\/em\u003e?, Helen Paynter faces the tough questions head-on and offers a fresh, accessible approach to a significant issue. For all those seeking to engage with the Bible and gain confidence in the God it portrays, she provides tools for reading and interpreting biblical texts, and points to ways of dealing with the overall trajectories of violence.\u003c\/p\u003e\n\u003ch5\u003eAuthor Info\u003c\/h5\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cimg style=\"margin-right: 10px; float: left;\" alt=\"\" src=\"https:\/\/cdn.shopify.com\/s\/files\/1\/0148\/6107\/4532\/files\/HelenPaynterseriousface_480x480.jpg?v=1676497452\" width=\"284\" height=\"189\"\u003e\u003c\/div\u003e\n\u003cp\u003eFollowing a first career in medicine, Helen Paynter is now a Baptist minister, Director of the Centre for the Study of Bible and Violence at Bristol Baptist College, and Editor of BRF’s Guidelines Bible reading notes. Helen is passionate about helping people to get to grips with the Bible because she has seen its power to transform lives. She loves to study it, preach it, teach it, and encourage others to study and understand it.\u003c\/p\u003e\n\u003ch5\u003eEndorsements\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003ePaul Copan, Professor of Philosophy and Ethics at the Palm Beach Atlantic University, the author of 'Is God a Moral Monster?', and the co-author of 'Did God Really Command Genocide?'\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter’s exploration of Old Testament ethical challenges is insightful, balanced and honest. I appreciate the fact that she does not deny divine severity while putting in perspective God's goodness. She admits that she is still wrestling and learning, as indeed I am. She humbly but boldly approaches an array of key topics and she writes with deep pastoral concern. Her treatment of the imprecatory psalms is particularly effective and illuminating. While I have a few quibbles here and there, I want to emphasize the spirit, the breadth, and the balance of this book. It sheds light on a complex and controversial subject, encouraging further conversation and deeper understanding.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eThe Rev'd Dr. Lissa M. Wray Beal, Professor of Old Testament, Chair, Seminary Bible and Theology Department, Providence University College and Theological Seminary\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eIn \u003cem\u003eGod of Violence Yesterday, God of Love Today? Honestly wrestling with the Old Testament\u003c\/em\u003e, Helen Paynter tackles problematic texts of violence in the Old Testament. The questions Paynter asks are pressing ones today, and she sketches out the complex issues clearly but without undue oversimplification. Outlining valuable principles of interpretation and applying them in worked examples, the author’s candor and pastoral attentiveness invite readers into the conversation. The volume models Christian engagement with the biblical text and shows the value of \u003cem\u003ehonest wrestling\u003c\/em\u003e within the text’s own vision of \u003cem\u003eshalom\u003c\/em\u003e. Providing tools to think not only about specific texts of violence, but the biblical text more broadly, it is a welcome and compact initial resource for Christian laypeople troubled by biblical texts of violence.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eJohn Meredith Editor of Word \u0026amp; Worship, the publication of the NZ Lay Preachers Association\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eIn lucid prose Helen Paynter argues that violence featured in the biblical canon should not be ignored or denied but acknowledged and faced honestly. While history is played out in a broken and often violent world the author shows how the movement of scripture is toward God’s creative intention for healing and wholeness. Without providing final answers Paynter offers ways of interpreting even the most violent passages so that we may hear God’s word for today.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003eReviews\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003eReviewed by Natalie Collins, gender justice specialist: see \u003ca href=\"http:\/\/www.nataliecollins.info\/\"\u003ewww.nataliecollins.info\u003c\/a\u003e \u003c\/strong\u003eTweets as GodLovesWomen and wrote \u003cem\u003eOut of Control: Couples, Conflict and the Capacity for Change\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eThis relatively small book faces some massive theological questions about the nature of violence in the Old Testament. Exploring different types of violence in the Bible, including that against animals, and perhaps the most troubling, when it appears that God commands genocide, Helen Paynter expertly guides us through complex theological terrain and explains this complexity in down to earth and easily accessible ways. This book is ideal for someone with no\u003cbr\u003etheological training to begin exploring challenging elements of the Bible, with those with formal theological training also able to learn from her. Those in church leadership should read this book so they are able to recommend it to their congregations. While challenging, the book seems to be pitched to a conservative 'Bible believing' audience, which may jar with those who have a more liberal approach to Scripture, but overall it’s a great, engaging, manageably short book. As Helen says, she can’t wholly resolve the tensions of the most problematic texts, but she does give much food for thought and some\u003cbr\u003etools for Christians who want to more ably identify where God is in the text and what God is saying to us through it.\u003cstrong\u003e\u003cbr\u003e\u003c\/strong\u003e\u003cem\u003eReviewed by Natalie Collins\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eTheology 2019, Vol 122(6). Review by Robin Gill\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter is a Baptist minister and director of the new Centre for the Study of Bible and Violence at Bristol. This accessible and refreshingly honest paperback, published by The Bible Reading Fellowship is very welcome indeed. It examines carefully some of the most troublesome texts in the Old Testament and it does so in stages, as she explains:\u003c\/p\u003e\n\u003cp\u003e'First, we will consider instances where violence is \u003cem\u003ede\u003c\/em\u003escribed, not \u003cem\u003epre\u003c\/em\u003escribed\u003cem\u003e. \u003c\/em\u003eNext we will look at places – mainly the psalms – where violence is implored: where the psalmist prays for vengeance. Third, we will consider the issue of violence against animals, particularly the flood story and the system of animal sacrifice. Fourth, we will look at the use of violence as divine judgement. And fifth, we will look at the knottiest problem of all: the texts where God appears to command people to be violent to one another. At the end of most of the chapters in this section I offer some more practical suggestions. How should we handle these texts in our churches – in our pulpits, our home groups, our Sunday schools? And then, in the final chapter, we will ‘zoom back out’ and take a look at the big picture of the bible.'\u003c\/p\u003e\n\u003cp\u003eThere is nothing particularly novel about any of this, but that is not the point. Her message needs to be heard in a context of widespread fear of religiously inspired violence. This small book and her new Centre make an excellent contribution to greater understanding.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Robin Gill\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eAnabaptism Today Autumn 2019. Review by Alexandra Ellish\u003c\/strong\u003e \u003c\/p\u003e\n\u003cp\u003eMany people from both within and outside of church communities are confused and uncomfortable with accounts of violence in the Scriptures, and the all too frequent appeal to biblical sources to justify modern-day warfare, military action and the ownership of weapons. In this helpful and accessible book, Helen Paynter seeks to address some of the questions and issues raised by texts containing violence in the Old Testament and considers how we might interpret and understand them today. \u003c\/p\u003e\n\u003cp\u003eThe book is divided into two sections. Part One sets out some essential foundations – reading the Bible as God’s word; defining and understanding violence within the ancient world; and some possible tools for interpretation. The second part of the book considers five types of violence, ranging with increasing complexity from: texts with descriptive versus prescriptive accounts of violence; texts imploring the use of violence; the sacrificial system and a consideration of the flood; violence as used in accounts of divine judgement; and finally texts in which God seems to be commanding violence.\u003c\/p\u003e\n\u003cp\u003eWhen reading violence contained in the psalms, the author notes the importance of paying attention to the psalmist’s use of language – particularly allegory and metaphor – to argue for a deeper reading of the texts. While there are psalms calling for God to punish enemies, this desire is usually held in tension with an acknowledgement of ultimate trust in God’s wisdom and sovereignty. Paynter suggests that psalms which implore God to use violence to exact vengeance on enemies or oppressors have cathartic value in the context of communal worship – that these psalms remind us that we can bring all of our experiences and humanity to God in worship. Paynter advocates using the imprecatory psalms in worship today by depersonalising the ‘enemies’ of God and people to include issues around ecological catastrophe, serious and debilitating illness, domestic violence and all things which result in death. As the church frequently draws on the psalms of joy and thanksgiving for times of celebration and praise, this encouragement takes seriously the possibility of expressing painful, difficult and angry feelings that we have, in the context of a community of faith which trusts that God is in charge and loves his people.\u003c\/p\u003e\n\u003cp\u003eThe fourth chapter considers violence in divine judgement as a reminder of the nature of God as a just judge who is our friend and ‘brother’ but is also ‘unbearable’ in his holiness. Paynter discusses the positive aspects of the law of \u003cem\u003etalion\u003c\/em\u003e which, she argues, Jesus extends rather than repudiates. The penultimate chapter is devoted to texts where violence is explicitly commanded by God. This chapter covers the most difficult passages, where Paynter untangles the complexity of defining the word \u003cem\u003eḥerem\u003c\/em\u003e. This word is often translated as ‘utterly destroy’ or ‘devote to complete destruction’ but its meaning is somewhat veiled. Paynter suggests that \u003cem\u003eḥerem\u003c\/em\u003e ‘does not always involve killing or destroying’ but that ‘\u003cem\u003eḥerem\u003c\/em\u003e sometimes involves killing’ (p. 128). She states that she cannot offer a definitive answer to the questions surrounding conquest and apparent mass killing, but that the word \u003cem\u003eḥerem \u003c\/em\u003eis used for rhetorical and hyperbolic purposes to portray events in a particular way in the ancient world. Paynter’s honesty and humility in the recognition that her offering might be only partially satisfactory and her desire to continue to ‘nibble’ (p. 153) at the issue alongside others is immensely refreshing and rare! \u003c\/p\u003e\n\u003cp\u003eIn the final chapter, Paynter considers the arc of the biblical narrative and argues that the vision of God demonstrated throughout the Scriptures is for \u003cem\u003eshalom\u003c\/em\u003e for all of creation. While I was pleased to see the concept of \u003cem\u003eshalom\u003c\/em\u003e included in the book, I thought that more could have been made of this subject and how we might understand \u003cem\u003eshalom\u003c\/em\u003e in relation to violence in the Old Testament. Similarly, in an early chapter the centrality of the life and person of Jesus as a lens for interpretation is briefly mentioned but not elaborated. Since I come to the topic of violence with Anabaptist convictions, perhaps it is no surprise that I would have enjoyed a fuller consideration of these subjects earlier in the book, instead of waiting until the final chapter for a somewhat limited exploration of the concept of \u003cem\u003eshalom\u003c\/em\u003e.\u003c\/p\u003e\n\u003cp\u003ePaynter assumes that the value of the image of the eating of the forbidden fruit in the garden of Eden and the subsequent ‘fall’ is to explain the entry of death, competition and violence into the world. This understanding all too easily reduces Jesus to nothing more than a rescuer come to reverse the fall. I am not sure how helpful this is. \u003cem\u003eShalom\u003c\/em\u003e is the narrative arc of our Scriptures; Jesus who is the Christ is\/was, in my view, always going to be the incarnation of God on earth as a pattern for humanity. This impacts how we understand the crucifixion of Jesus, and I would have been interested to read more from Paynter on this issue. Particularly for our western Protestant tradition, which has largely abandoned other atonement theories to focus on the (arguably violent) theory of penal substitution, are there more appropriate ways of exploring and articulating the crucifixion and resurrection of Christ which fulfil rather than undermine a \u003cem\u003eshalom \u003c\/em\u003enarrative?\u003c\/p\u003e\n\u003cp\u003ePaynter is categorical in her rejection of the appropriation of violence from the Old Testament texts for today, and also touches very briefly on the inappropriate conflation of the historic nation of Israel and the modern state. More on this issue would have been instructive, particularly as many pro-Israel churches support the government and its policies of occupation in Palestine based on their understanding of texts from the Old Testament.\u003c\/p\u003e\n\u003cp\u003eI found Paynter’s writing style clear and engaging. She uses interesting and relevant examples to illustrate the issues she is dealing with, often drawing on contemporary stories. It is clear that Paynter is passionate about the importance of the Old Testament for personal and corporate faith today, and she argues persuasively for and offers numerous practical suggestions for wrestling with the Scriptures communally and individually. Paynter also suggests a wide range of other books for the reader to delve more deeply into the issues she has raised. I look forward to further publications from Paynter as she continues to wrestle with the Bible, in search of fresh insight and understanding to inform our discipleship.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Alexandra Ellish, London\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eBaptist Ministers Journal. Review by Pieter J Lalleman\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis book is timely, courageous and good. I therefore strongly recommend it to you and your church members. Revd Dr Helen Paynter of Bristol Baptist College has tackled one of the hot issues of the moment, the violence in the Old Testament (OT). It’s unlikely that you have not been asked about this by someone within or outside your congregation; if not, you’ll get the question soon: ‘How can a loving God condone and even order so much violence?’ Paynter helps you to give a Bible-based answer. She does not follow the common escape routes of either denying that this is what the OT really says or ascribing the violence to human authors who had not quite understood God. Instead she listens attentively to what the OT really says.\u003c\/p\u003e\n\u003cp\u003eThe book is in two parts, the first of which is a general introduction to the Bible and how to read it well. Paynter explains that her approach will be biblical and Christocentric, and she defends the position of the OT within the Christian scriptures. As a potted hermeneutic this part of the book has a more general value. For example, readers learn about the various genres in the Bible and about the distinction between description and endorsement. Here we also find a useful chapter on what violence is.\u003c\/p\u003e\n\u003cp\u003eIn the second part Paynter tackles the OT in concentric circles, beginning with the relatively simple texts in which violence is merely described. This is followed by texts in which violence is deplored, psalms which call upon God to use violence, texts about violence against animals and texts in which the use of violence is part of a divine judgement. Throughout her discussions are careful and helpful. Paynter’s response to the usual argument that the Canaanites deserved to be punished for their wickedness was a surprise to me; if you want to know what it is, buy and read the book! The final chapter, intended as a positive counterpart to the preceding misery, deals with God’s plan of \u003cem\u003eshalom\u003c\/em\u003e for his good creation.\u003c\/p\u003e\n\u003cp\u003eThroughout Paynter’s tone is humble. She is honest about her own struggles and about points where she is uncertain. She refers to the book of Joshua as something that ‘feels alien and disturbing’.\u003c\/p\u003e\n\u003cp\u003eFor the most part, the book is easy to read; at times it is almost basic, which means that it is largely right for many church members. At the end of the chapters there are summaries and the notes are tucked away as end-notes. Some may find it uncomfortable that Paynter describes the flood as a myth (94-95), but that should not distract anybody.\u003c\/p\u003e\n\u003cp\u003eSo it is a perfect book? No, because it contains some typos and there is no index of texts. Some elements of the discussion might still be complicated for ‘lay people’. I would also have liked to read a bit more about the character of God. But these minor quibbles are just that: minor quibbles. \u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReview by Pieter J Lalleman\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003ePreach, issue 20, Autumn 2019. Review by Tom Wharin\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis is the third book I’ve read on the subject of violence in the Bible in the last couple of years and it is also the most helpful. \u003cem\u003eGod of Violence yesterday, God of Love Today? \u003c\/em\u003eHas a clear and helpful structure even if the title is a bit of a mouthful. Helen Paynter starts by laying out her unapologetically Christocentric hermeneutic (to which I also subscribe). She then works through the biblical texts containing violence, from the ones she regards as least troubling (violence implored by the writer) to the ones she considers most troubling (violence commanded by God).\u003c\/p\u003e\n\u003cp\u003eThe book does contain plenty of literary and historical-critical arguments which won’t appeal to a wide popular audience but Helen Paynter is very readable. Theological concepts are well explained with reference to everyday events, familiar news and historical stories. In addition to her marshalling her own thoughts well, Helen Paynter draws on and explains some of the best arguments in John H. Walton \u0026amp; J. Harvey Walton’s and Greg Boyd’s books (among others) in a way that makes them more accessible to readers like me than the originals.\u003c\/p\u003e\n\u003cp\u003eAs an apologia for violence in the Bible to twenty-first century western culture, the book as a whole feels like a pretty solid bridge two-thirds of the way across a cultural canyon. The reader is left with more construction to do on either cliff or both, and the author honestly acknowledges this as our work and hers in the introduction and conclusion.\u003c\/p\u003e\n\u003cp\u003eI will definitely be recommending this book to anyone from sixth form up who is serious about engaging with God’s word on this subject. The structure will make it easy to dip back into for sermon references and it will serve very well as an introduction to this area of apologetics.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Tom Wharin\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eMethodist Recorder 16 August, 2019. Summer paperback roundup by Cavan Wood\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eIn \u003cem\u003eGod of Violence Yesterday, God of Love Today?\u003c\/em\u003e the author Helen Paynter has tried to tackle one of the most difficult questions of biblical theology. Why is it that the God of the Old Testament seems to sanction war and what we might today call ethnic cleansing, while the God of the New Testament seems to be all about love? This simple stereotyping of the argument is well dealt with, giving us many ideas to reflect on. She does not come to easy answers, but you will feel considerably better informed. This is a book to read a couple of times and perhaps to share with a reading group to think through the many issues that it raises.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eCavan Wood\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by David Ball, GOLD Project, July 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis short book deals with one of the thorniest subjects for Christians who believe that God is love and at the same time believe that the Christian Scriptures in their totality are God’s word to us. Helen Paynter does not shy away from any of the challenges that passages of violence in the Scriptures, particularly the Old Testament, bring to a theology of God’s love.\u003c\/p\u003e\n\u003cp\u003ePart one introduces us to some key skills for interpreting the Old Testament. God’s goodness and the ultimate revelation of this in Jesus Christ sets the theological foundation by which we are to interpret the Scriptures. From this starting point, we are ably guided through what we do and what we don’t mean when we speak of the Bible as God’s Word to us. Here the indispensable place of the Old Testament for our Christian faith is emphasised. If we need a clear theological foundation to interpret the Bible responsibly, we also need a clear understanding of the issue we are dealing with. For this we are led through a careful discussion of the complexity of violence and how it manifests itself in society. This prepares us to look at the nature of the Old Testament and especially the challenge to understand the worldview of its writers and audience which is so often far removed from our own. Reading each passage of the Old Testament in the context of the big story of Scripture, understanding the type of literature that we are reading and wrestling with the meaning of the text are all key skills to hearing the message better. Another important reminder is to let different and apparently contradictory narratives or themes contribute to the big picture of how Scripture conveys a multi-layered voice on key issues such as human kingship. All of these skills prepare us to address the particular issue of violence and the Bible in more depth.\u003c\/p\u003e\n\u003cp\u003ePart two does precisely this. Here we engage with the texts of violence under five (increasingly problematic) headings: Violence described, Violence implored, Violence against animals, Violence as divine judgement, Violence commanded. In each of these chapters, a clear attempt is made to compare and contrast the biblical context with our own and to draw out the significance of texts for our own day. We are carefully guided through the different types of violence each of which demand a different response. For example, describing violence in both the Old Testament and our own day does not necessarily endorse it. On the contrary, it often gives a voice to victims who would otherwise be denied justice and a hearing. Imploring violence is better than actual violence and is not necessarily endorsed by the text either. As we are led into the more problematic aspects of violence in the Old Testament, we are necessarily introduced to more technical aspects of biblical interpretation. Nevertheless, these are explained clearly. While not everyone will agree with some of the readings of the Old Testament, what becomes clear is that it is possible to grapple with even the most difficult Old Testament texts and not lose our integrity as those who believe in a just and loving God revealed in the totality of our Scriptures.\u003c\/p\u003e\n\u003cp\u003eThe final chapter seeks to bring a resolution and explain that the trajectory of the biblical narrative is towards the biblical idea of shalom. Normally translated ‘peace’ the ‘core meaning relates to completeness or intactness and the range of meanings includes prosperity, welfare, good relationships, deliverance and health’ (p.157) It is a vision of this shalom that drives the narrative of the Bible forward from its beginning in Genesis to its conclusion in the New Testament book of Revelation.\u003c\/p\u003e\n\u003cp\u003eThe skill of interpreting the Bible responsibly in today’s world is one that anyone can learn. It is not easy and involves a struggle, but, above all, this is the significance of this book. For, while it addresses the particularly thorny issue of violence, it does far more than this. It gives us a practical model of how to wrestle with difficult issues in the Bible and society, seeking to listen to each text within the big framework of Scripture and to understand how this relates to our own context. Through this process, we can learn the skills of hearing God’s voice for today even in the difficult parts of the Bible.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by David Ball, GOLD Project\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReform July\/August 2019. Review by Catherine Ball\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis is a particularly apposite book for our current political situation. John Lennon wrote the song ‘Imagine’, longing for a peaceful world, assuming that religion is one of the main causes of conflict. It would be lovely to be able to say that Christian scriptures do not advocate violence, or that only the Old Testament shows God as angry and violent. The temptation is to avoid difficult and violent Bible passages. Yet, the Old Testament is an essential part of the Christian scriptures. Helen Paynter shows that it is too simplistic to separate the Old Testament from the New.\u003c\/p\u003e\n\u003cp\u003ePaynter acknowledges that violence is apparently directed and endorsed by God in Old Testament texts. In an intellectually rigorous and accessible way, Paynter wrestles with each text to show that in many cases, the violence may become more understandable, and in some cases may be fully explained. She shows that each story needs to be carefully read in the context of ancient Hebrew language and culture.\u003c\/p\u003e\n\u003cp\u003eFor example, Paynter compares the battle of David and Goliath (1 Samuel 17 – in which David beheads Goliath – with Adam and Eve’s temptation by the serpent (Genesis 3). In both stories, there is a battle that will determine who has dominion and an evil force mocks God’s favoured. In the latter story, God curses the serpent and says that he will bruise the serpent’s head. God will have victory in the end. Though David – God’s chosen king, descended of Eve – is mocked by the giant who defies God, he is victorious. The pattern points to a greater king to come.\u003c\/p\u003e\n\u003cp\u003ePaynter warns of the need to be careful how these passages are taught to children, and how they are used in preaching. This is an exceedingly helpful book for anyone who wants to honestly teach and preach the scriptures for contemporary society, affirming God’s plan for peace in the world.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Catherine Ball, Minister of the Free Church, St Ives, and Fenstanton URC, Cambridgeshire.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eProgressive Voices Issue 30,September 2019. Review by Ray Vincent\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen is Director of the Centre for the Study of Bible and Violence at Bristol Baptist College and the new Editor of BRF’s \u003cem\u003eGuidelines \u003c\/em\u003eBible reading notes. She is well placed to write this very accessible book. She deals with the problem in a very straightforward, systematic way, beginning with the less difficult and moving on to the most difficult ones.\u003c\/p\u003e\n\u003cp\u003eFirst she considers the places in the Bible where violence is simply described as part of the story. Then she moves on to where suffering people pray for vengeance on their oppressors – a natural human reaction. Next, violence against animals, pointing out the huge cultural difference between the Bible’s world and ours. Then she tackles violence as divine judgement, and finally the most difficult problem, the places where God seems actually to command acts of violence against innocent people.\u003c\/p\u003e\n\u003cp\u003ePaynter approaches the problem humbly, freely acknowledging that she does not have the answers but is still wrestling with the questions. However, it seems to me that her perception of the violence as a ‘problem’ comes from her relatively conservative view of the Bible as the Word of God. While acknowledging the humanity of the Bible and reading it in the light of critical scholarship, she seems nevertheless to be trying to justify everything it says, and hesitates to say that parts of it may be simply mistaken.\u003c\/p\u003e\n\u003cp\u003eI suspect that the way in which most of us perceive the Bible means that we do not see the violence in it as a ‘problem’ in this kind of way. At the same time, this book is clear, honest and admirably arranged. It is well worth using as a basis for discussion in churches. Some Progressive Christian Network groups too might find it useful. It is informative, reminding us of parts of the Bible we sometimes neglect, and it is thought-provoking and sometimes challenging.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Ray Vincent\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by David Mitchell, Pastor, Woodlands Church, Bristol. May 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen has written a book on one of the most difficult questions Christians face. In it she has managed to be both accessible, compassionate and scholarly as she navigates the tension between a high view of scripture and yet its depiction of God’s apparent actions and decrees in ways which offend our most basic instincts of what is good and loving.\u003c\/p\u003e\n\u003cp\u003eShe begins with a really helpful guide to reading the bible well whatever (and wherever) the biblical text is addressing, which I would commend to any serious reader of the bible, especially those coming to it fresh. She goes on to deal specifically with the issues of violence, not just to people; animals are included. She gives really helpful cultural context to hard passages without ducking some of the difficulties and ambiguities that remain even for her.\u003c\/p\u003e\n\u003cp\u003eShe invites us foundationally to see Jesus as God’s last word on the issue of violence and to read the Old Testament not just as a foundation for the revelation of Jesus but as sacred texts which He provides the ultimate guide to understanding.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by Andy Goodliff, May 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter is a Baptist minister and Old Testament scholar based at Bristol Baptist College. This is her second book. Her first, a version of her PhD, was Reduced Laughter, looking at how to read the books of 1 \u0026amp; 2 Kings. This second book, written for a broad audience, engages with the thorn of subjects violence in the Old Testament. It arrives at the same time as the work of the\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.bristol-baptist.ac.uk\/study-centres\/csbv\/\"\u003eCentre for the Study of the Bible and Violence\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003e(CSBV) begins, of which Paynter is the Director. The book comes in two parts. The first establishes some 'foundations' — reading the Bible as God's word, how to read the Bible well and what is meant or encompassed by the word 'violence.' The chapter in reading the Bible well is especially helpful in offering some important lessons. The second half of the book seeks through 5 chapters to engage with the most serious of questions around the Old Testament and violence. \u003c\/p\u003e\n\u003cp\u003eThese 5 chapters make a series of important points. When violence is described, it is not always (often?) being endorsed. An example is given in the story of Samson. Paynter provides a different way of reading the book of Judges that pays attention to how the book is narrated. When violence is implored, as is the case of a good number of Psalms, there is a cry for justice and handing over of that desire for vengeance to God. Violence against animals is not as wanton as might be supposed. Paynter offers some helpful readings of the story of the flood in Genesis 6-9 and the place of sacrifices within Israel's worship. The fourth and fifth chapters explore violence as divine judgement and violence as commanded (e.g. the\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eherem\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003epassages in Joshua). These questions are more difficult to address, and Paynter acknowledges, that this is not her last word on them, but almost a first foray into these questions, in conversation with wider scholarship. She takes us carefully through the importance of justice, the meaning of the law of talion (eye for an eye), a reading of the death of Uzzah (2 Sam 6) and in the latter chapter the meaning of the word\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eherem\u003c\/em\u003e. \u003c\/p\u003e\n\u003cp\u003eA final chapter suggests that God's great plan in the Old Testament is shalom (peace) and we read it with trajectory in mind. \u003c\/p\u003e\n\u003cp\u003eThis is an excellent book, which wears its scholarship lightly. Paynter has a great way of explaining and the book is an easy read, although exploring difficult questions. The book seeks as its subtitle suggests to 'wrestle honestly' with the violence found in the Old Testament. It doesn't have, and doesn't promise, a magic solution, but does show that a surface level reading will miss or overlook at more subtle ways the Bible describes and responds to violence. I look forward to future explorations that I'm sure will be forthcoming from Paynter and the CSBV that will continue to reach a broad audience.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReview by Andy Goodliff. \u003ca href=\"https:\/\/andygoodliff.typepad.com\/my_weblog\/2019\/05\/helen-paynter-god-of-violence-yesterday-god-of-love-today-brf-2019.html\" title=\"Andy Goodliff on God of Violence Yesterday, God of Love Today?\"\u003eClick \u003c\/a\u003ehere for blog.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by Peter King, Diocese of Chichester\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eOver the past few years I have become increasingly troubled by the violence in the Bible. Although this is a subject we don’t often talk about in our churches, I know from a number of informal conversations that many churchgoers (and others) have questions they would like to explore on these issues.\u003c\/p\u003e\n\u003cp\u003ePublished to coincide with June’s inaugural events of Bristol College’s Centre for the Study of Bible \u0026amp; Violence, Helen Paynter’s new book offers a rigorous yet accessible exploration of Old Testament violence ideal for individuals or groups wishing to engage with these troubling texts and the issues they raise.\u003c\/p\u003e\n\u003cp\u003eThe book is divided into two parts. The first part offers valuable groundwork on the nature of the Bible and the nature of violence, and concludes with some very helpful suggestions on 'Reading the Bible well'. It is good to be reminded that the reason that texts of violence disturb us is because of our core belief that God is good. It is important, too, to be made aware that just because the Bible describes violence this does not necessarily mean that it commends it. \u003c\/p\u003e\n\u003cp\u003eThe second part identifies a range of types of violent text, and discusses these in ascending order of importance from what is termed 'Violence described' through 'Violence implored' and 'Violence against animals' (sacrifice) to 'Violence as divine judgement and what is the standout case for most people Violence commanded. I found this a very helpful way of classifying the different examples of violence in the OT. Each chapter concludes with some thoughts on how the type of texts under discussion might be read and used in churches today. Here I was particularly struck by what the author sees as the pastoral implications of ignoring the texts of 'Violence described'. By ignoring these stories of interpersonal and sexual violence we risk silencing those for whom they are a reality in their lives today. Yes, indeed.\u003c\/p\u003e\n\u003cp\u003eThe book concludes with a chapter entitled 'Shalom: God’s great plan', which puts the violent texts in the context of what is arguably an even more significant OT theme.\u003c\/p\u003e\n\u003cp\u003eThe author herself acknowledges at the end of the chapter on 'Violence commanded' that 'there might be more to say' on these most troubling of all the texts of violence. Not everyone will agree with the suggested interpretation, but I hope that all will agree on the important suggestions for reading them 'with ethical integrity' both in our churches and beyond. \u003c\/p\u003e\n\u003cp\u003eI would wholeheartedly recommend this book to anyone interested in the questions it explores. If you are new to the subject, it offers a comprehensive introduction and the reassurance that you are being guided by a capable and safe pair of hands as you begin to engage with challenging and important issues. If, like me, you are familiar with some of the literature on the subject, reading it will surely bring new insights and ideas. \u003c\/p\u003e\n\u003cp\u003e\u003cem\u003ePeter King trained at Bristol Baptist College and now works for the Anglican Diocese of Chichester in adult theological education.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eWord \u0026amp; Worship, journal of the New Zealand Lay Preachers Association, Winter 2019 (June). Review by John Meredith\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter addresses the question of biblical violence honestly and without proposing any final answer. She is clear that what is in the scriptures should be neither hidden nor denied and that the Old Testament God of judgement should not be contrasted with the New Testament God of grace.\u003c\/p\u003e\n\u003cp\u003ePaynter recognises that while violence may be deliberately aggressive it may also find expression through oppressive social structures. Colonisation and cultural devaluation are examples of this. Violence may also be associated with polarising rhetoric. We need think only of the ‘war on terror’ against nations defined as evil. We should not think that violence may be consigned to savage antiquity from which we have moved on. It is still possible to think that with bombs, rather than swords, we are doing God’s will.\u003c\/p\u003e\n\u003cp\u003eAs we consider episodes of violence in the Bible, Paynter invites readers to reflect on the narrators’ purposes. For example, in Judges 19 we find the gang rape and murder of a concubine. This is deeply shocking, but also draws attention to the appalling consequences for a defenceless woman in a society without law or leadership. Although part of the biblical text, such stories are not usually read in public worship, yet the airing of such stories may allow women who have experienced sexual violence to feel heard and present opportunities for pastoral care.\u003c\/p\u003e\n\u003cp\u003eBiblical writers recognise the reality of emotions such as anger and desire for revenge arising within the human heart. But rather than being encouraged to give reign to free expression of such emotions we are invited to leave vengeance to God who is just and merciful. The concept of ‘an eye for an eye’ should, Paynter believes, be understood as defining the limitation of personal vengeance, a limitation which Jesus extends.\u003c\/p\u003e\n\u003cp\u003eModern sensitivities may cause us to shudder at the conquest of Canaan recorded in the book of Joshua where slaughter seems to be commanded by God. Rather than a literal record of history Paynter suggests the story may be understood as a type of biblical literature dealing with God bringing order out of chaos and affirming the identity of Israel as God’s covenant people. This does not mean, however, that it can be used to support modern Israel’s actions towards Palestine.\u003c\/p\u003e\n\u003cp\u003eIn the Hebrew mind God was awesome in holiness with power to create and to destroy. The stories of creation are placed at the beginning of the Old Testament as affirmation of God’s perfect design and intention for universal shalom\/ wholeness. History is played out in a broken and often violent world, but the law and the prophets point to God’s creative intention for healing and wholeness and this is fulfilled in Jesus Christ. \u003c\/p\u003e\n\u003cp\u003eIt is not for us to edit from the Bible what offends us. We must learn to read with understanding. Helen Paynter writes clearly and makes a major contribution to informed reading so that we may hear and interpret God’s word for today.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eJohn Meredith was ordained in the Methodist Church of New Zealand and has completed post-graduate study at Spurgeon’s College, London. John has served in pastoral roles in New Zealand and Western Australia. He is currently editor of Word \u0026amp; Worship, the publication of the NZ Lay Preachers Association and reviews books on theological and biblical themes.\u003c\/em\u003e\u003c\/p\u003e","published_at":"2019-02-27T11:27:42+00:00","created_at":"2019-02-27T11:31:44+00:00","vendor":"Helen Paynter","type":"Paperback","tags":["Biblical engagement","Group reading","Kindle"],"price":999,"price_min":999,"price_max":999,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":24703390875748,"title":"Default Title","option1":"Default Title","option2":null,"option3":null,"sku":"9780857466396","requires_shipping":true,"taxable":false,"featured_image":null,"available":true,"name":"God of Violence Yesterday, God of Love Today? Wrestling honestly with the Old Testament","public_title":null,"options":["Default Title"],"price":999,"weight":186,"compare_at_price":null,"inventory_management":"shopify","barcode":"9780857466396","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857466396-l.jpg?v=1551267108","\/\/www.brfonline.org.uk\/cdn\/shop\/files\/kindle_books_with_logo_1.png?v=1734105719"],"featured_image":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857466396-l.jpg?v=1551267108","options":["Title"],"media":[{"alt":null,"id":3260489498763,"position":1,"preview_image":{"aspect_ratio":0.657,"height":650,"width":427,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857466396-l.jpg?v=1551267108"},"aspect_ratio":0.657,"height":650,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9780857466396-l.jpg?v=1551267108","width":427},{"alt":null,"id":63561871294844,"position":2,"preview_image":{"aspect_ratio":0.652,"height":2000,"width":1303,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/files\/kindle_books_with_logo_1.png?v=1734105719"},"aspect_ratio":0.652,"height":2000,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/files\/kindle_books_with_logo_1.png?v=1734105719","width":1303}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003eDo you find the violence in the Old Testament a problem?\u003cbr\u003e\u003cbr\u003eDoes it get in the way of reading the Bible – and of faith itself?\u003cbr\u003e\u003cbr\u003eWhile acknowledging that there are no easy answers, in \u003cem\u003eGod of Violence Yesterday, God of Love Today\u003c\/em\u003e?, Helen Paynter faces the tough questions head-on and offers a fresh, accessible approach to a significant issue. For all those seeking to engage with the Bible and gain confidence in the God it portrays, she provides tools for reading and interpreting biblical texts, and points to ways of dealing with the overall trajectories of violence.\u003c\/p\u003e\n\u003ch5\u003eAuthor Info\u003c\/h5\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\u003cimg style=\"margin-right: 10px; float: left;\" alt=\"\" src=\"https:\/\/cdn.shopify.com\/s\/files\/1\/0148\/6107\/4532\/files\/HelenPaynterseriousface_480x480.jpg?v=1676497452\" width=\"284\" height=\"189\"\u003e\u003c\/div\u003e\n\u003cp\u003eFollowing a first career in medicine, Helen Paynter is now a Baptist minister, Director of the Centre for the Study of Bible and Violence at Bristol Baptist College, and Editor of BRF’s Guidelines Bible reading notes. Helen is passionate about helping people to get to grips with the Bible because she has seen its power to transform lives. She loves to study it, preach it, teach it, and encourage others to study and understand it.\u003c\/p\u003e\n\u003ch5\u003eEndorsements\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003ePaul Copan, Professor of Philosophy and Ethics at the Palm Beach Atlantic University, the author of 'Is God a Moral Monster?', and the co-author of 'Did God Really Command Genocide?'\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter’s exploration of Old Testament ethical challenges is insightful, balanced and honest. I appreciate the fact that she does not deny divine severity while putting in perspective God's goodness. She admits that she is still wrestling and learning, as indeed I am. She humbly but boldly approaches an array of key topics and she writes with deep pastoral concern. Her treatment of the imprecatory psalms is particularly effective and illuminating. While I have a few quibbles here and there, I want to emphasize the spirit, the breadth, and the balance of this book. It sheds light on a complex and controversial subject, encouraging further conversation and deeper understanding.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eThe Rev'd Dr. Lissa M. Wray Beal, Professor of Old Testament, Chair, Seminary Bible and Theology Department, Providence University College and Theological Seminary\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eIn \u003cem\u003eGod of Violence Yesterday, God of Love Today? Honestly wrestling with the Old Testament\u003c\/em\u003e, Helen Paynter tackles problematic texts of violence in the Old Testament. The questions Paynter asks are pressing ones today, and she sketches out the complex issues clearly but without undue oversimplification. Outlining valuable principles of interpretation and applying them in worked examples, the author’s candor and pastoral attentiveness invite readers into the conversation. The volume models Christian engagement with the biblical text and shows the value of \u003cem\u003ehonest wrestling\u003c\/em\u003e within the text’s own vision of \u003cem\u003eshalom\u003c\/em\u003e. Providing tools to think not only about specific texts of violence, but the biblical text more broadly, it is a welcome and compact initial resource for Christian laypeople troubled by biblical texts of violence.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eJohn Meredith Editor of Word \u0026amp; Worship, the publication of the NZ Lay Preachers Association\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eIn lucid prose Helen Paynter argues that violence featured in the biblical canon should not be ignored or denied but acknowledged and faced honestly. While history is played out in a broken and often violent world the author shows how the movement of scripture is toward God’s creative intention for healing and wholeness. Without providing final answers Paynter offers ways of interpreting even the most violent passages so that we may hear God’s word for today.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ch5\u003eReviews\u003c\/h5\u003e\n\u003cp\u003e\u003cstrong\u003eReviewed by Natalie Collins, gender justice specialist: see \u003ca href=\"http:\/\/www.nataliecollins.info\/\"\u003ewww.nataliecollins.info\u003c\/a\u003e \u003c\/strong\u003eTweets as GodLovesWomen and wrote \u003cem\u003eOut of Control: Couples, Conflict and the Capacity for Change\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003eThis relatively small book faces some massive theological questions about the nature of violence in the Old Testament. Exploring different types of violence in the Bible, including that against animals, and perhaps the most troubling, when it appears that God commands genocide, Helen Paynter expertly guides us through complex theological terrain and explains this complexity in down to earth and easily accessible ways. This book is ideal for someone with no\u003cbr\u003etheological training to begin exploring challenging elements of the Bible, with those with formal theological training also able to learn from her. Those in church leadership should read this book so they are able to recommend it to their congregations. While challenging, the book seems to be pitched to a conservative 'Bible believing' audience, which may jar with those who have a more liberal approach to Scripture, but overall it’s a great, engaging, manageably short book. As Helen says, she can’t wholly resolve the tensions of the most problematic texts, but she does give much food for thought and some\u003cbr\u003etools for Christians who want to more ably identify where God is in the text and what God is saying to us through it.\u003cstrong\u003e\u003cbr\u003e\u003c\/strong\u003e\u003cem\u003eReviewed by Natalie Collins\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eTheology 2019, Vol 122(6). Review by Robin Gill\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter is a Baptist minister and director of the new Centre for the Study of Bible and Violence at Bristol. This accessible and refreshingly honest paperback, published by The Bible Reading Fellowship is very welcome indeed. It examines carefully some of the most troublesome texts in the Old Testament and it does so in stages, as she explains:\u003c\/p\u003e\n\u003cp\u003e'First, we will consider instances where violence is \u003cem\u003ede\u003c\/em\u003escribed, not \u003cem\u003epre\u003c\/em\u003escribed\u003cem\u003e. \u003c\/em\u003eNext we will look at places – mainly the psalms – where violence is implored: where the psalmist prays for vengeance. Third, we will consider the issue of violence against animals, particularly the flood story and the system of animal sacrifice. Fourth, we will look at the use of violence as divine judgement. And fifth, we will look at the knottiest problem of all: the texts where God appears to command people to be violent to one another. At the end of most of the chapters in this section I offer some more practical suggestions. How should we handle these texts in our churches – in our pulpits, our home groups, our Sunday schools? And then, in the final chapter, we will ‘zoom back out’ and take a look at the big picture of the bible.'\u003c\/p\u003e\n\u003cp\u003eThere is nothing particularly novel about any of this, but that is not the point. Her message needs to be heard in a context of widespread fear of religiously inspired violence. This small book and her new Centre make an excellent contribution to greater understanding.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Robin Gill\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eAnabaptism Today Autumn 2019. Review by Alexandra Ellish\u003c\/strong\u003e \u003c\/p\u003e\n\u003cp\u003eMany people from both within and outside of church communities are confused and uncomfortable with accounts of violence in the Scriptures, and the all too frequent appeal to biblical sources to justify modern-day warfare, military action and the ownership of weapons. In this helpful and accessible book, Helen Paynter seeks to address some of the questions and issues raised by texts containing violence in the Old Testament and considers how we might interpret and understand them today. \u003c\/p\u003e\n\u003cp\u003eThe book is divided into two sections. Part One sets out some essential foundations – reading the Bible as God’s word; defining and understanding violence within the ancient world; and some possible tools for interpretation. The second part of the book considers five types of violence, ranging with increasing complexity from: texts with descriptive versus prescriptive accounts of violence; texts imploring the use of violence; the sacrificial system and a consideration of the flood; violence as used in accounts of divine judgement; and finally texts in which God seems to be commanding violence.\u003c\/p\u003e\n\u003cp\u003eWhen reading violence contained in the psalms, the author notes the importance of paying attention to the psalmist’s use of language – particularly allegory and metaphor – to argue for a deeper reading of the texts. While there are psalms calling for God to punish enemies, this desire is usually held in tension with an acknowledgement of ultimate trust in God’s wisdom and sovereignty. Paynter suggests that psalms which implore God to use violence to exact vengeance on enemies or oppressors have cathartic value in the context of communal worship – that these psalms remind us that we can bring all of our experiences and humanity to God in worship. Paynter advocates using the imprecatory psalms in worship today by depersonalising the ‘enemies’ of God and people to include issues around ecological catastrophe, serious and debilitating illness, domestic violence and all things which result in death. As the church frequently draws on the psalms of joy and thanksgiving for times of celebration and praise, this encouragement takes seriously the possibility of expressing painful, difficult and angry feelings that we have, in the context of a community of faith which trusts that God is in charge and loves his people.\u003c\/p\u003e\n\u003cp\u003eThe fourth chapter considers violence in divine judgement as a reminder of the nature of God as a just judge who is our friend and ‘brother’ but is also ‘unbearable’ in his holiness. Paynter discusses the positive aspects of the law of \u003cem\u003etalion\u003c\/em\u003e which, she argues, Jesus extends rather than repudiates. The penultimate chapter is devoted to texts where violence is explicitly commanded by God. This chapter covers the most difficult passages, where Paynter untangles the complexity of defining the word \u003cem\u003eḥerem\u003c\/em\u003e. This word is often translated as ‘utterly destroy’ or ‘devote to complete destruction’ but its meaning is somewhat veiled. Paynter suggests that \u003cem\u003eḥerem\u003c\/em\u003e ‘does not always involve killing or destroying’ but that ‘\u003cem\u003eḥerem\u003c\/em\u003e sometimes involves killing’ (p. 128). She states that she cannot offer a definitive answer to the questions surrounding conquest and apparent mass killing, but that the word \u003cem\u003eḥerem \u003c\/em\u003eis used for rhetorical and hyperbolic purposes to portray events in a particular way in the ancient world. Paynter’s honesty and humility in the recognition that her offering might be only partially satisfactory and her desire to continue to ‘nibble’ (p. 153) at the issue alongside others is immensely refreshing and rare! \u003c\/p\u003e\n\u003cp\u003eIn the final chapter, Paynter considers the arc of the biblical narrative and argues that the vision of God demonstrated throughout the Scriptures is for \u003cem\u003eshalom\u003c\/em\u003e for all of creation. While I was pleased to see the concept of \u003cem\u003eshalom\u003c\/em\u003e included in the book, I thought that more could have been made of this subject and how we might understand \u003cem\u003eshalom\u003c\/em\u003e in relation to violence in the Old Testament. Similarly, in an early chapter the centrality of the life and person of Jesus as a lens for interpretation is briefly mentioned but not elaborated. Since I come to the topic of violence with Anabaptist convictions, perhaps it is no surprise that I would have enjoyed a fuller consideration of these subjects earlier in the book, instead of waiting until the final chapter for a somewhat limited exploration of the concept of \u003cem\u003eshalom\u003c\/em\u003e.\u003c\/p\u003e\n\u003cp\u003ePaynter assumes that the value of the image of the eating of the forbidden fruit in the garden of Eden and the subsequent ‘fall’ is to explain the entry of death, competition and violence into the world. This understanding all too easily reduces Jesus to nothing more than a rescuer come to reverse the fall. I am not sure how helpful this is. \u003cem\u003eShalom\u003c\/em\u003e is the narrative arc of our Scriptures; Jesus who is the Christ is\/was, in my view, always going to be the incarnation of God on earth as a pattern for humanity. This impacts how we understand the crucifixion of Jesus, and I would have been interested to read more from Paynter on this issue. Particularly for our western Protestant tradition, which has largely abandoned other atonement theories to focus on the (arguably violent) theory of penal substitution, are there more appropriate ways of exploring and articulating the crucifixion and resurrection of Christ which fulfil rather than undermine a \u003cem\u003eshalom \u003c\/em\u003enarrative?\u003c\/p\u003e\n\u003cp\u003ePaynter is categorical in her rejection of the appropriation of violence from the Old Testament texts for today, and also touches very briefly on the inappropriate conflation of the historic nation of Israel and the modern state. More on this issue would have been instructive, particularly as many pro-Israel churches support the government and its policies of occupation in Palestine based on their understanding of texts from the Old Testament.\u003c\/p\u003e\n\u003cp\u003eI found Paynter’s writing style clear and engaging. She uses interesting and relevant examples to illustrate the issues she is dealing with, often drawing on contemporary stories. It is clear that Paynter is passionate about the importance of the Old Testament for personal and corporate faith today, and she argues persuasively for and offers numerous practical suggestions for wrestling with the Scriptures communally and individually. Paynter also suggests a wide range of other books for the reader to delve more deeply into the issues she has raised. I look forward to further publications from Paynter as she continues to wrestle with the Bible, in search of fresh insight and understanding to inform our discipleship.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Alexandra Ellish, London\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eBaptist Ministers Journal. Review by Pieter J Lalleman\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis book is timely, courageous and good. I therefore strongly recommend it to you and your church members. Revd Dr Helen Paynter of Bristol Baptist College has tackled one of the hot issues of the moment, the violence in the Old Testament (OT). It’s unlikely that you have not been asked about this by someone within or outside your congregation; if not, you’ll get the question soon: ‘How can a loving God condone and even order so much violence?’ Paynter helps you to give a Bible-based answer. She does not follow the common escape routes of either denying that this is what the OT really says or ascribing the violence to human authors who had not quite understood God. Instead she listens attentively to what the OT really says.\u003c\/p\u003e\n\u003cp\u003eThe book is in two parts, the first of which is a general introduction to the Bible and how to read it well. Paynter explains that her approach will be biblical and Christocentric, and she defends the position of the OT within the Christian scriptures. As a potted hermeneutic this part of the book has a more general value. For example, readers learn about the various genres in the Bible and about the distinction between description and endorsement. Here we also find a useful chapter on what violence is.\u003c\/p\u003e\n\u003cp\u003eIn the second part Paynter tackles the OT in concentric circles, beginning with the relatively simple texts in which violence is merely described. This is followed by texts in which violence is deplored, psalms which call upon God to use violence, texts about violence against animals and texts in which the use of violence is part of a divine judgement. Throughout her discussions are careful and helpful. Paynter’s response to the usual argument that the Canaanites deserved to be punished for their wickedness was a surprise to me; if you want to know what it is, buy and read the book! The final chapter, intended as a positive counterpart to the preceding misery, deals with God’s plan of \u003cem\u003eshalom\u003c\/em\u003e for his good creation.\u003c\/p\u003e\n\u003cp\u003eThroughout Paynter’s tone is humble. She is honest about her own struggles and about points where she is uncertain. She refers to the book of Joshua as something that ‘feels alien and disturbing’.\u003c\/p\u003e\n\u003cp\u003eFor the most part, the book is easy to read; at times it is almost basic, which means that it is largely right for many church members. At the end of the chapters there are summaries and the notes are tucked away as end-notes. Some may find it uncomfortable that Paynter describes the flood as a myth (94-95), but that should not distract anybody.\u003c\/p\u003e\n\u003cp\u003eSo it is a perfect book? No, because it contains some typos and there is no index of texts. Some elements of the discussion might still be complicated for ‘lay people’. I would also have liked to read a bit more about the character of God. But these minor quibbles are just that: minor quibbles. \u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReview by Pieter J Lalleman\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003ePreach, issue 20, Autumn 2019. Review by Tom Wharin\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis is the third book I’ve read on the subject of violence in the Bible in the last couple of years and it is also the most helpful. \u003cem\u003eGod of Violence yesterday, God of Love Today? \u003c\/em\u003eHas a clear and helpful structure even if the title is a bit of a mouthful. Helen Paynter starts by laying out her unapologetically Christocentric hermeneutic (to which I also subscribe). She then works through the biblical texts containing violence, from the ones she regards as least troubling (violence implored by the writer) to the ones she considers most troubling (violence commanded by God).\u003c\/p\u003e\n\u003cp\u003eThe book does contain plenty of literary and historical-critical arguments which won’t appeal to a wide popular audience but Helen Paynter is very readable. Theological concepts are well explained with reference to everyday events, familiar news and historical stories. In addition to her marshalling her own thoughts well, Helen Paynter draws on and explains some of the best arguments in John H. Walton \u0026amp; J. Harvey Walton’s and Greg Boyd’s books (among others) in a way that makes them more accessible to readers like me than the originals.\u003c\/p\u003e\n\u003cp\u003eAs an apologia for violence in the Bible to twenty-first century western culture, the book as a whole feels like a pretty solid bridge two-thirds of the way across a cultural canyon. The reader is left with more construction to do on either cliff or both, and the author honestly acknowledges this as our work and hers in the introduction and conclusion.\u003c\/p\u003e\n\u003cp\u003eI will definitely be recommending this book to anyone from sixth form up who is serious about engaging with God’s word on this subject. The structure will make it easy to dip back into for sermon references and it will serve very well as an introduction to this area of apologetics.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Tom Wharin\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eMethodist Recorder 16 August, 2019. Summer paperback roundup by Cavan Wood\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eIn \u003cem\u003eGod of Violence Yesterday, God of Love Today?\u003c\/em\u003e the author Helen Paynter has tried to tackle one of the most difficult questions of biblical theology. Why is it that the God of the Old Testament seems to sanction war and what we might today call ethnic cleansing, while the God of the New Testament seems to be all about love? This simple stereotyping of the argument is well dealt with, giving us many ideas to reflect on. She does not come to easy answers, but you will feel considerably better informed. This is a book to read a couple of times and perhaps to share with a reading group to think through the many issues that it raises.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eCavan Wood\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by David Ball, GOLD Project, July 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis short book deals with one of the thorniest subjects for Christians who believe that God is love and at the same time believe that the Christian Scriptures in their totality are God’s word to us. Helen Paynter does not shy away from any of the challenges that passages of violence in the Scriptures, particularly the Old Testament, bring to a theology of God’s love.\u003c\/p\u003e\n\u003cp\u003ePart one introduces us to some key skills for interpreting the Old Testament. God’s goodness and the ultimate revelation of this in Jesus Christ sets the theological foundation by which we are to interpret the Scriptures. From this starting point, we are ably guided through what we do and what we don’t mean when we speak of the Bible as God’s Word to us. Here the indispensable place of the Old Testament for our Christian faith is emphasised. If we need a clear theological foundation to interpret the Bible responsibly, we also need a clear understanding of the issue we are dealing with. For this we are led through a careful discussion of the complexity of violence and how it manifests itself in society. This prepares us to look at the nature of the Old Testament and especially the challenge to understand the worldview of its writers and audience which is so often far removed from our own. Reading each passage of the Old Testament in the context of the big story of Scripture, understanding the type of literature that we are reading and wrestling with the meaning of the text are all key skills to hearing the message better. Another important reminder is to let different and apparently contradictory narratives or themes contribute to the big picture of how Scripture conveys a multi-layered voice on key issues such as human kingship. All of these skills prepare us to address the particular issue of violence and the Bible in more depth.\u003c\/p\u003e\n\u003cp\u003ePart two does precisely this. Here we engage with the texts of violence under five (increasingly problematic) headings: Violence described, Violence implored, Violence against animals, Violence as divine judgement, Violence commanded. In each of these chapters, a clear attempt is made to compare and contrast the biblical context with our own and to draw out the significance of texts for our own day. We are carefully guided through the different types of violence each of which demand a different response. For example, describing violence in both the Old Testament and our own day does not necessarily endorse it. On the contrary, it often gives a voice to victims who would otherwise be denied justice and a hearing. Imploring violence is better than actual violence and is not necessarily endorsed by the text either. As we are led into the more problematic aspects of violence in the Old Testament, we are necessarily introduced to more technical aspects of biblical interpretation. Nevertheless, these are explained clearly. While not everyone will agree with some of the readings of the Old Testament, what becomes clear is that it is possible to grapple with even the most difficult Old Testament texts and not lose our integrity as those who believe in a just and loving God revealed in the totality of our Scriptures.\u003c\/p\u003e\n\u003cp\u003eThe final chapter seeks to bring a resolution and explain that the trajectory of the biblical narrative is towards the biblical idea of shalom. Normally translated ‘peace’ the ‘core meaning relates to completeness or intactness and the range of meanings includes prosperity, welfare, good relationships, deliverance and health’ (p.157) It is a vision of this shalom that drives the narrative of the Bible forward from its beginning in Genesis to its conclusion in the New Testament book of Revelation.\u003c\/p\u003e\n\u003cp\u003eThe skill of interpreting the Bible responsibly in today’s world is one that anyone can learn. It is not easy and involves a struggle, but, above all, this is the significance of this book. For, while it addresses the particularly thorny issue of violence, it does far more than this. It gives us a practical model of how to wrestle with difficult issues in the Bible and society, seeking to listen to each text within the big framework of Scripture and to understand how this relates to our own context. Through this process, we can learn the skills of hearing God’s voice for today even in the difficult parts of the Bible.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by David Ball, GOLD Project\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReform July\/August 2019. Review by Catherine Ball\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eThis is a particularly apposite book for our current political situation. John Lennon wrote the song ‘Imagine’, longing for a peaceful world, assuming that religion is one of the main causes of conflict. It would be lovely to be able to say that Christian scriptures do not advocate violence, or that only the Old Testament shows God as angry and violent. The temptation is to avoid difficult and violent Bible passages. Yet, the Old Testament is an essential part of the Christian scriptures. Helen Paynter shows that it is too simplistic to separate the Old Testament from the New.\u003c\/p\u003e\n\u003cp\u003ePaynter acknowledges that violence is apparently directed and endorsed by God in Old Testament texts. In an intellectually rigorous and accessible way, Paynter wrestles with each text to show that in many cases, the violence may become more understandable, and in some cases may be fully explained. She shows that each story needs to be carefully read in the context of ancient Hebrew language and culture.\u003c\/p\u003e\n\u003cp\u003eFor example, Paynter compares the battle of David and Goliath (1 Samuel 17 – in which David beheads Goliath – with Adam and Eve’s temptation by the serpent (Genesis 3). In both stories, there is a battle that will determine who has dominion and an evil force mocks God’s favoured. In the latter story, God curses the serpent and says that he will bruise the serpent’s head. God will have victory in the end. Though David – God’s chosen king, descended of Eve – is mocked by the giant who defies God, he is victorious. The pattern points to a greater king to come.\u003c\/p\u003e\n\u003cp\u003ePaynter warns of the need to be careful how these passages are taught to children, and how they are used in preaching. This is an exceedingly helpful book for anyone who wants to honestly teach and preach the scriptures for contemporary society, affirming God’s plan for peace in the world.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Catherine Ball, Minister of the Free Church, St Ives, and Fenstanton URC, Cambridgeshire.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eProgressive Voices Issue 30,September 2019. Review by Ray Vincent\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen is Director of the Centre for the Study of Bible and Violence at Bristol Baptist College and the new Editor of BRF’s \u003cem\u003eGuidelines \u003c\/em\u003eBible reading notes. She is well placed to write this very accessible book. She deals with the problem in a very straightforward, systematic way, beginning with the less difficult and moving on to the most difficult ones.\u003c\/p\u003e\n\u003cp\u003eFirst she considers the places in the Bible where violence is simply described as part of the story. Then she moves on to where suffering people pray for vengeance on their oppressors – a natural human reaction. Next, violence against animals, pointing out the huge cultural difference between the Bible’s world and ours. Then she tackles violence as divine judgement, and finally the most difficult problem, the places where God seems actually to command acts of violence against innocent people.\u003c\/p\u003e\n\u003cp\u003ePaynter approaches the problem humbly, freely acknowledging that she does not have the answers but is still wrestling with the questions. However, it seems to me that her perception of the violence as a ‘problem’ comes from her relatively conservative view of the Bible as the Word of God. While acknowledging the humanity of the Bible and reading it in the light of critical scholarship, she seems nevertheless to be trying to justify everything it says, and hesitates to say that parts of it may be simply mistaken.\u003c\/p\u003e\n\u003cp\u003eI suspect that the way in which most of us perceive the Bible means that we do not see the violence in it as a ‘problem’ in this kind of way. At the same time, this book is clear, honest and admirably arranged. It is well worth using as a basis for discussion in churches. Some Progressive Christian Network groups too might find it useful. It is informative, reminding us of parts of the Bible we sometimes neglect, and it is thought-provoking and sometimes challenging.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReviewed by Ray Vincent\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003e \u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by David Mitchell, Pastor, Woodlands Church, Bristol. May 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen has written a book on one of the most difficult questions Christians face. In it she has managed to be both accessible, compassionate and scholarly as she navigates the tension between a high view of scripture and yet its depiction of God’s apparent actions and decrees in ways which offend our most basic instincts of what is good and loving.\u003c\/p\u003e\n\u003cp\u003eShe begins with a really helpful guide to reading the bible well whatever (and wherever) the biblical text is addressing, which I would commend to any serious reader of the bible, especially those coming to it fresh. She goes on to deal specifically with the issues of violence, not just to people; animals are included. She gives really helpful cultural context to hard passages without ducking some of the difficulties and ambiguities that remain even for her.\u003c\/p\u003e\n\u003cp\u003eShe invites us foundationally to see Jesus as God’s last word on the issue of violence and to read the Old Testament not just as a foundation for the revelation of Jesus but as sacred texts which He provides the ultimate guide to understanding.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by Andy Goodliff, May 2019\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter is a Baptist minister and Old Testament scholar based at Bristol Baptist College. This is her second book. Her first, a version of her PhD, was Reduced Laughter, looking at how to read the books of 1 \u0026amp; 2 Kings. This second book, written for a broad audience, engages with the thorn of subjects violence in the Old Testament. It arrives at the same time as the work of the\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.bristol-baptist.ac.uk\/study-centres\/csbv\/\"\u003eCentre for the Study of the Bible and Violence\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003e(CSBV) begins, of which Paynter is the Director. The book comes in two parts. The first establishes some 'foundations' — reading the Bible as God's word, how to read the Bible well and what is meant or encompassed by the word 'violence.' The chapter in reading the Bible well is especially helpful in offering some important lessons. The second half of the book seeks through 5 chapters to engage with the most serious of questions around the Old Testament and violence. \u003c\/p\u003e\n\u003cp\u003eThese 5 chapters make a series of important points. When violence is described, it is not always (often?) being endorsed. An example is given in the story of Samson. Paynter provides a different way of reading the book of Judges that pays attention to how the book is narrated. When violence is implored, as is the case of a good number of Psalms, there is a cry for justice and handing over of that desire for vengeance to God. Violence against animals is not as wanton as might be supposed. Paynter offers some helpful readings of the story of the flood in Genesis 6-9 and the place of sacrifices within Israel's worship. The fourth and fifth chapters explore violence as divine judgement and violence as commanded (e.g. the\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eherem\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003epassages in Joshua). These questions are more difficult to address, and Paynter acknowledges, that this is not her last word on them, but almost a first foray into these questions, in conversation with wider scholarship. She takes us carefully through the importance of justice, the meaning of the law of talion (eye for an eye), a reading of the death of Uzzah (2 Sam 6) and in the latter chapter the meaning of the word\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eherem\u003c\/em\u003e. \u003c\/p\u003e\n\u003cp\u003eA final chapter suggests that God's great plan in the Old Testament is shalom (peace) and we read it with trajectory in mind. \u003c\/p\u003e\n\u003cp\u003eThis is an excellent book, which wears its scholarship lightly. Paynter has a great way of explaining and the book is an easy read, although exploring difficult questions. The book seeks as its subtitle suggests to 'wrestle honestly' with the violence found in the Old Testament. It doesn't have, and doesn't promise, a magic solution, but does show that a surface level reading will miss or overlook at more subtle ways the Bible describes and responds to violence. I look forward to future explorations that I'm sure will be forthcoming from Paynter and the CSBV that will continue to reach a broad audience.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eReview by Andy Goodliff. \u003ca href=\"https:\/\/andygoodliff.typepad.com\/my_weblog\/2019\/05\/helen-paynter-god-of-violence-yesterday-god-of-love-today-brf-2019.html\" title=\"Andy Goodliff on God of Violence Yesterday, God of Love Today?\"\u003eClick \u003c\/a\u003ehere for blog.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eReview by Peter King, Diocese of Chichester\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eOver the past few years I have become increasingly troubled by the violence in the Bible. Although this is a subject we don’t often talk about in our churches, I know from a number of informal conversations that many churchgoers (and others) have questions they would like to explore on these issues.\u003c\/p\u003e\n\u003cp\u003ePublished to coincide with June’s inaugural events of Bristol College’s Centre for the Study of Bible \u0026amp; Violence, Helen Paynter’s new book offers a rigorous yet accessible exploration of Old Testament violence ideal for individuals or groups wishing to engage with these troubling texts and the issues they raise.\u003c\/p\u003e\n\u003cp\u003eThe book is divided into two parts. The first part offers valuable groundwork on the nature of the Bible and the nature of violence, and concludes with some very helpful suggestions on 'Reading the Bible well'. It is good to be reminded that the reason that texts of violence disturb us is because of our core belief that God is good. It is important, too, to be made aware that just because the Bible describes violence this does not necessarily mean that it commends it. \u003c\/p\u003e\n\u003cp\u003eThe second part identifies a range of types of violent text, and discusses these in ascending order of importance from what is termed 'Violence described' through 'Violence implored' and 'Violence against animals' (sacrifice) to 'Violence as divine judgement and what is the standout case for most people Violence commanded. I found this a very helpful way of classifying the different examples of violence in the OT. Each chapter concludes with some thoughts on how the type of texts under discussion might be read and used in churches today. Here I was particularly struck by what the author sees as the pastoral implications of ignoring the texts of 'Violence described'. By ignoring these stories of interpersonal and sexual violence we risk silencing those for whom they are a reality in their lives today. Yes, indeed.\u003c\/p\u003e\n\u003cp\u003eThe book concludes with a chapter entitled 'Shalom: God’s great plan', which puts the violent texts in the context of what is arguably an even more significant OT theme.\u003c\/p\u003e\n\u003cp\u003eThe author herself acknowledges at the end of the chapter on 'Violence commanded' that 'there might be more to say' on these most troubling of all the texts of violence. Not everyone will agree with the suggested interpretation, but I hope that all will agree on the important suggestions for reading them 'with ethical integrity' both in our churches and beyond. \u003c\/p\u003e\n\u003cp\u003eI would wholeheartedly recommend this book to anyone interested in the questions it explores. If you are new to the subject, it offers a comprehensive introduction and the reassurance that you are being guided by a capable and safe pair of hands as you begin to engage with challenging and important issues. If, like me, you are familiar with some of the literature on the subject, reading it will surely bring new insights and ideas. \u003c\/p\u003e\n\u003cp\u003e\u003cem\u003ePeter King trained at Bristol Baptist College and now works for the Anglican Diocese of Chichester in adult theological education.\u003c\/em\u003e\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003e\u003cstrong\u003eWord \u0026amp; Worship, journal of the New Zealand Lay Preachers Association, Winter 2019 (June). Review by John Meredith\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eHelen Paynter addresses the question of biblical violence honestly and without proposing any final answer. She is clear that what is in the scriptures should be neither hidden nor denied and that the Old Testament God of judgement should not be contrasted with the New Testament God of grace.\u003c\/p\u003e\n\u003cp\u003ePaynter recognises that while violence may be deliberately aggressive it may also find expression through oppressive social structures. Colonisation and cultural devaluation are examples of this. Violence may also be associated with polarising rhetoric. We need think only of the ‘war on terror’ against nations defined as evil. We should not think that violence may be consigned to savage antiquity from which we have moved on. It is still possible to think that with bombs, rather than swords, we are doing God’s will.\u003c\/p\u003e\n\u003cp\u003eAs we consider episodes of violence in the Bible, Paynter invites readers to reflect on the narrators’ purposes. For example, in Judges 19 we find the gang rape and murder of a concubine. This is deeply shocking, but also draws attention to the appalling consequences for a defenceless woman in a society without law or leadership. Although part of the biblical text, such stories are not usually read in public worship, yet the airing of such stories may allow women who have experienced sexual violence to feel heard and present opportunities for pastoral care.\u003c\/p\u003e\n\u003cp\u003eBiblical writers recognise the reality of emotions such as anger and desire for revenge arising within the human heart. But rather than being encouraged to give reign to free expression of such emotions we are invited to leave vengeance to God who is just and merciful. The concept of ‘an eye for an eye’ should, Paynter believes, be understood as defining the limitation of personal vengeance, a limitation which Jesus extends.\u003c\/p\u003e\n\u003cp\u003eModern sensitivities may cause us to shudder at the conquest of Canaan recorded in the book of Joshua where slaughter seems to be commanded by God. Rather than a literal record of history Paynter suggests the story may be understood as a type of biblical literature dealing with God bringing order out of chaos and affirming the identity of Israel as God’s covenant people. This does not mean, however, that it can be used to support modern Israel’s actions towards Palestine.\u003c\/p\u003e\n\u003cp\u003eIn the Hebrew mind God was awesome in holiness with power to create and to destroy. The stories of creation are placed at the beginning of the Old Testament as affirmation of God’s perfect design and intention for universal shalom\/ wholeness. History is played out in a broken and often violent world, but the law and the prophets point to God’s creative intention for healing and wholeness and this is fulfilled in Jesus Christ. \u003c\/p\u003e\n\u003cp\u003eIt is not for us to edit from the Bible what offends us. We must learn to read with understanding. Helen Paynter writes clearly and makes a major contribution to informed reading so that we may hear and interpret God’s word for today.\u003c\/p\u003e\n\u003cp\u003e\u003cem\u003eJohn Meredith was ordained in the Methodist Church of New Zealand and has completed post-graduate study at Spurgeon’s College, London. John has served in pastoral roles in New Zealand and Western Australia. He is currently editor of Word \u0026amp; Worship, the publication of the NZ Lay Preachers Association and reviews books on theological and biblical themes.\u003c\/em\u003e\u003c\/p\u003e"}
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{"id":2853175001188,"title":"The Story We Live By: A reader's guide to the New Testament","handle":"the-story-we-live-by-a-readers-guide-to-the-new-testament","description":"\u003cp\u003eAt the heart of Christianity is a story - not a code nor a creed, but the story of Jesus. Christians have lived by this story for centuries and return to it again and again to renew faith and deepen understanding. This book is an accessible introduction to how that story is presented in the New Testament, firstly in the four different accounts of Jesus' life, death and resurrection, followed by the early years of the Church and the ensuing series of letters and commentaries on those events.\u003c\/p\u003e\n\u003cp\u003eStarting with an analysis of the four Gospels, \u003cem\u003eThe Story We Live By\u003c\/em\u003e shows how the New Testament writers shaped their material to communicate the truth of Jesus' teaching to their audiences and how their writings arise from and still maintain continuity with the Old Testament. It also covers issues such as authorship, textual dating and the different literary forms used from sermons to apocalypse.\u003c\/p\u003e\n\u003cp\u003eThe book contains a prologue and 15 chapters divided up as follows:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003ePrologue: The Story behind the Story (relationship between Old and New Testaments)\u003c\/li\u003e\n\u003cli\u003ePart 1: The Story of Jesus (the four gospels - 5 chapters)\u003c\/li\u003e\n\u003cli\u003ePart 2: The Church's Story (Acts, Paul, Paul's letters - 8 chapters)\u003c\/li\u003e\n\u003cli\u003ePart 3: Living by the Story (Hebrews, letters of James, Peter, John, Jude; Revelation)\u003c\/li\u003e\n\u003c\/ul\u003e","published_at":"2019-02-20T11:47:35+00:00","created_at":"2019-02-20T11:48:37+00:00","vendor":"R Alastair Campbell","type":"PDF Download","tags":["Biblical engagement","PDF"],"price":1299,"price_min":1299,"price_max":1299,"available":true,"price_varies":false,"compare_at_price":null,"compare_at_price_min":0,"compare_at_price_max":0,"compare_at_price_varies":false,"variants":[{"id":24423731527780,"title":"PDF Download","option1":"PDF Download","option2":null,"option3":null,"sku":"Down3596","requires_shipping":false,"taxable":false,"featured_image":null,"available":true,"name":"The Story We Live By: A reader's guide to the New Testament - PDF Download","public_title":"PDF Download","options":["PDF Download"],"price":1299,"weight":0,"compare_at_price":null,"inventory_management":"shopify","barcode":"Down3596","requires_selling_plan":false,"selling_plan_allocations":[]},{"id":24423795163236,"title":"Paperback","option1":"Paperback","option2":null,"option3":null,"sku":"9781841013596","requires_shipping":true,"taxable":false,"featured_image":null,"available":false,"name":"The Story We Live By: A reader's guide to the New Testament - Paperback","public_title":"Paperback","options":["Paperback"],"price":1299,"weight":200,"compare_at_price":null,"inventory_management":"shopify","barcode":"9781841013596","requires_selling_plan":false,"selling_plan_allocations":[]}],"images":["\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9781841017556Z.jpg?v=1550663420"],"featured_image":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9781841017556Z.jpg?v=1550663420","options":["Format"],"media":[{"alt":null,"id":3259441741963,"position":1,"preview_image":{"aspect_ratio":0.638,"height":235,"width":150,"src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9781841017556Z.jpg?v=1550663420"},"aspect_ratio":0.638,"height":235,"media_type":"image","src":"\/\/www.brfonline.org.uk\/cdn\/shop\/products\/9781841017556Z.jpg?v=1550663420","width":150}],"requires_selling_plan":false,"selling_plan_groups":[],"content":"\u003cp\u003eAt the heart of Christianity is a story - not a code nor a creed, but the story of Jesus. Christians have lived by this story for centuries and return to it again and again to renew faith and deepen understanding. This book is an accessible introduction to how that story is presented in the New Testament, firstly in the four different accounts of Jesus' life, death and resurrection, followed by the early years of the Church and the ensuing series of letters and commentaries on those events.\u003c\/p\u003e\n\u003cp\u003eStarting with an analysis of the four Gospels, \u003cem\u003eThe Story We Live By\u003c\/em\u003e shows how the New Testament writers shaped their material to communicate the truth of Jesus' teaching to their audiences and how their writings arise from and still maintain continuity with the Old Testament. It also covers issues such as authorship, textual dating and the different literary forms used from sermons to apocalypse.\u003c\/p\u003e\n\u003cp\u003eThe book contains a prologue and 15 chapters divided up as follows:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003ePrologue: The Story behind the Story (relationship between Old and New Testaments)\u003c\/li\u003e\n\u003cli\u003ePart 1: The Story of Jesus (the four gospels - 5 chapters)\u003c\/li\u003e\n\u003cli\u003ePart 2: The Church's Story (Acts, Paul, Paul's letters - 8 chapters)\u003c\/li\u003e\n\u003cli\u003ePart 3: Living by the Story (Hebrews, letters of James, Peter, John, Jude; Revelation)\u003c\/li\u003e\n\u003c\/ul\u003e"}
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