When the Bible Meets Life

As I was reading Proverbs 28 this morning, two verses stood out.

When the righteous triumph, there is great glory,
    but when the wicked rise, people hide themselves.

Proverbs 28:12 ESV

Like a roaring lion or a charging bear
    is a wicked ruler over a poor people.

Proverbs 28:15 ESV

When I read these verses my mind could not avoid the connection to this weekend’s news of the death of ISIS leader Abu Bakr al-Baghdadi. “… when the wicked rise, people hide themselves,” is a perfect description of the conditions within the areas overtaken by ISIS. In an effort to survive under the rule of ISIS, thousands of people submitted and did their best to simply keep out of sight. Through the years of ISIS domination of the area reports would leak, describing the underground market for cigarettes, which were forbidden by ISIS. There were also reports of an underground communication network that was used to warn of the location of ISIS monitors moving about looking for those who might not be living according to ISIS standards. The people truly hid themselves to survive.

A roaring lion and charging bear are images of power and force. In verse 15, these images describe what it is like when a wicked person rules over a poor people. The rule of Abu Bakr Al-Badhdadi and ISIS could not be described more clearly than power and force. Whether that be demonstrated by the piles of severed heads of their victims put on display. As if to say, “this could happen to you.” Or, the infamous execution videos of their victims dressed in orange jumpsuits published by ISIS propaganda forces. Or, the brutal treatment of women, including kidnapping, rape, and murder, by ISIS soldiers from the lowest rank all the way to the top.

The Bible should not be regarded as an old book for a past generation. It’s a living book as relevant as today’s news. More relevant, actually.

A Golden Outcome

Like a gold ring or an ornament of gold
    is a wise reprover to a listening ear.

Proverbs 25:12 ESV

The writer mentions two parties in this verse, the speaker and the listener, and both have an important part in the relationship.

The speaker is described as wise, and his words are corrective. And, though it is not stated specifically the speaker has a willingness to engage another who, given the context, is not doing something correctly. Thus, we could summarize the speaker’s qualities as wisdom and willingness.

In a similar way, the listener demonstrates a willingness to be engaged and corrected by another person, which demonstrates his own wisdom. We can say this with confidence, though it is not explicitly mentioned in this verse, because elsewhere in Proverbs, such a person is described as wise. For example, 10:1 says, “A wise son hears his father’s instruction ….”

The word picture used to illustrate these two people is a gold ring or a gold ornament. These items are used to add value or enhance someone or something else. Thus, the wise reprover adds value to the wise listener. In other words, “Iron sharpens iron, and one man sharpens another” (Proverbs 27:17).

Questions:

1. In what way are you preparing yourself to be a wise reprover? How do you build your credibility to offer reproof to another person.

2. Do you have a listening ear, one that accepts correction? When was the last time you received correction/instruction from another person? Did you receive that correction happily or begrudgingly? In what way can you improve in this area?

Judge # 2: Ehud

After surveying the story of Ehud, my Bible college professor said, “Perhaps you could call this story ‘When Lefty Let Fatty Have It.” Twenty six years later, I still remember his strong West Virginia accent, his perfect delivery, and the smile he had on his face because the students got the punch line.

Sin:

Servitude:

Supplication:

Salvation:

Silence:

Judge #1: Othniel

The first judge that we have record of is Othniel, the younger brother of Caleb (1:13). Here are the highlights of his story:

Sin: Israel “forgot the LORD the God and served the Baals and the Asherahs” (3:7).
Servitude: The LORD‘s anger burned against them, and he sold them into the hands of the Aramean (Syria) king, Cushan-Rishatahaim (3:8)
Supplication: Cushan’s control of the Israelites lasted 8 years until the Israelites cried out to the LORD (3:9).
Salvation: The LORD raised up Othniel to deliver the Israelites from the control of Cushan (3:9-10).
Silence: The Israelites had peace for 40 years until the death of Othniel (3:11).

The Muslim Feast of Sacrifice

Originally Published on January 2, 2007

Eid al-Adha, sometimes called the Festival of Sacrifice is an important festival for Muslims around the world. It occurs in connection with the yearly pilgrimage to Mecca, serving as the conclusion to the (at least once in a lifetime) required journey for all Muslims.

The point of the festival is to remember and commemorate the trials and triumphs of the Prophet Abraham. Some suggest that Eid al-Adha is the most important festival in Islam because God’s command to Abraham to sacrifice his son, who was ultimately replaced by a ram, was Abraham’s greatest trial and triumph. Abraham obediently took his son, placing him on the altar (Qur’an: on his forehead) and as he raised the knife, the angel directed him to replace his son with a ram that was nearby.

Whether the Festival of Sacrifice is the most important or not, the symbolism demonstrated in the festival activities is quite powerful. For me, the most memorable activity of the festival is the sacrificing of animals: camels, goats or sheep. And this might be the most memorable for many. In fact, for some 1400 people in Turkey in 2006, the sacrifice will be the most memorable part because they all ended up in the hospital emergency room as a result of wounding themselves in the process.

Sometime last year (2006) while preparing for a lecture on Islam that I was to give, I was reading the Qur’an and stumbled upon a very interesting (to me) discovery. I was reading Surah 37, as-Saffat, when I came upon the detailed story of Abraham sacrificing his son, which was mixed in with stories of several prophets. Eight to be exact.

The names of those prophets named in Surah as-Saffat are: Noah, Abraham, Isaac, Moses, Aaron, Elias, Lot, and Jonah. You will see that Ishmael’s name is missing. Why is this important? Because Muslims, during the Festival of Sacrifice, are commemorating the near sacrifice of Abraham’s son Ishmael, not Isaac as the Bible teaches. When I discovered the absence of Ishmael’s name, it was one of those explosive moments when one thinks, “I can’t be reading this right.” That being the case, I re-read the passage and Ishmael’s name was still absent. Then, I got a pencil and re-read the chapter, writing down the list of people named in as-Saffat. And, my first reading was still correct: Ishmael isn’t named. In fact, he isn’t named as (almost) being sacrificed anywhere in the Qur’an.

This has surprised every Muslim I have asked about it. Usually, the encounter goes something like this:

Me: Does the Qur’an say that Abraham attempted to sacrifice Ishmael?
Them: Yes.
Me: Do you know where it is written that Ishmael is the object of sacrifice?
Them: It must be in Surah Ibrahim. Let me find it. Hmmm, it’s not here.
Me: Perhaps you can look at Surah as-Saffat.
Them: Yes, here’s the story. Here it tells about Ibrahim who went to sacrifice his son.
Me: Does it say Ishmael there?
Them: Well…his name isn’t here, but it’s him. It must be written somewhere else. Let me look for it.
Me: I’m sure you will not find it because it isn’t there. Does it bother you that Ishmael’s name isn’t actually mentioned in a story so important to Islam?
Them: Well, I’m sure it’s somewhere else in the Qur’an.
Me: But it’s not.
Them: It must be…

It isn’t and I find that very interesting. Especially since one of the main places Muslims say the Bible has been corrupted is here, where Abraham agrees to sacrifice his son. The Bible says that son was Isaac, Islam disputes that. But the Qur’an doesn’t specifically name Ishmael within the story itself. I wonder why?

One gentleman that I spoke with asked his imam to call me and answer my question. When I posed the question to the imam, he said that I was correct: Ishmael’s name isn’t found in the Qur’anic version of this story. The understanding that Ishmael was the intended sacrifice is Islamic tradition, which is binding upon Muslims to believe. Therefore, all Muslims believe that even though not specifically named, Ishmael was the son whom Ibrahim prepared for sacrifice.

My question: What happens when tradition seems to go against the text? “Which is more authoritative,” I asked the imam. His answer: “Neither. It doesn’t work like that in Islam. The Qur’an is the Qur’an and the Tradition is the Tradition. They go together.”

For those wondering: NO, I wouldn’t embrace the Qur’anic version of this story if Ishmael’s name were specifically mentioned. I fully believe the Bible’s version and simply use this “irony” as a conversation starter with Muslims.

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