Bible

Centuries ago, the German theologian and philosopher Gottfried Wilhelm Leibniz used the term “theodicy”1 for the first time—“God’s justification”. By theodicy, Leibniz meant the ultimate reality of justification, once and for all, of God and all of His ways before the whole universe.

“And Who Is My Neighbour?” asked a Jewish teacher of the Law when Jesus Christ told him that eternal life entails observing two commandments: to love God and to love one’s neighbour.

The question in the title is a protest which expresses a fair amount of suspicion towards God. It is a barely concealed condemnation of God and His actions, the strange rebellion of a world that sees itself as morally superior to God. People forget Scripture's words in the book of Job: Beware lest wrath entice you into scoffing (Job 36:18, RSV).

“We need a Bible like this,” said Reverend Richard Cizik, Vice President of the National Association of Evangelicals in America, at the launch of the first Green Bible in 2010. Current environmental issues demand an ecological Bible, where passages about the quality of divine creation and care for nature entrusted to us by God are highlighted in green, Cizik says.

There are predictions made in the Bible. Have all the predictions of the past been fulfilled? If not, what does the failure of some of them to be fulfilled say about the credibility of the Bible?

A black basalt stone found in the desert of Jordan has an inscription with the earliest known use of the name of Yahweh (one of the many names for the Old Testament God). It is one of many ancient items which confirm biblical history.

How can one explain that laws attributed to revelation are found in the legislation of other ancient peoples? How can the similarities between biblical thought and ancient culture be explained? How is the biblical God compared to the gods of other peoples?

“God's viewpoint is sometimes different from ours—so different that we could not even guess at it unless He had given us a Book which tells us such things.”[1](Corrie ten Boom)

Are there subjects that even Holy Scripture does not fully explain? If so, why does God allow this?

Biblical interpretation is undoubtedly one of the greatest challenges for the Bible reader. What are the essential hermeneutical principles we need?

During the COVID-19 lockdown last year, I lived with some messy people. I’d moved into a house that I shared with a wonderful couple of brothers. They were almost everything you could ask for in a set of housemates. Friendly, funny, respectful of your privacy . . . genuinely great people in almost every respect.

The Bible is not the product of an event or a circumstance, but of time, study and especially of the journey that humanity took on its way to its development. But could it be that all the time that has passed has also eroded its relevance? How much confidence can we still have in the Bible, in the 21st century?

The (metaphysical) Truth does not allow us to judge Him. According to the Bible, He expects to be believed and accepted so that He can be understood and evaluated. In contrast, the Truth is the One who judges us.

In grief, acceptance and rebellion intertwine, and meaning emerges from tears, faith, and the hope that death does not have the last word.

How do we discover the intention of the biblical author—and how important is it in interpreting the Bible correctly?