Christians Doing the Harlem Shake

The Harlem Shake, a thirty-second dancing video, has become an internet sensation. In the past four weeks, at least 40,000 groups have posted their own version of the video. This internet meme has been covered heavily by the media, has resulted in 15 miners losing their jobs for safety violations, and has even launched an FAA investigation for a video shot on a commercial airliner. I wondered how many churches and christian organizations have done Harlem Shake videos, so I did a quick YouTube search.

As you might expect, you can find hundreds of Christian groups doing the Harlem Shake. By my rough estimation, there are somewhere between 600 and a thousand “Christian” versions of the Harlem Shake on YouTube. Even conservative Christian colleges such as Cedarville and Liberty have student groups posting Harlem Shake videos. The vast majority of “Christian” Harlem Shake videos appear to be coming from church youth groups. Here’s Saddleback’s video:

Before I say some not-so-nice things, I will admit that the line between being in the world and being of the world is not always clear and often leaves some room for debate. Furthermore, churches that isolate themselves from their surrounding cultures risk losing opportunities to evangelize and developing pride problems.

That said. Every Christian who has posted a Harlem Shake video should repent, ask God for forgiveness, and delete their post. Every youth pastor who has led their youth group to produce one of these videos should receive a public reprimand at the very least. Any pastor or church member who finds another church member posting one of these videos should initiate the process of church discipline beginning with a private confrontation.

What is wrong with American Christianity that we can’t bring ourselves to call a vulgar dance sinful? Sure, it’s popular and fun. Since when has sin been boring and unappealing?

 

Bible Statistics

I grew up occasionally hearing Bible statistics like the middle verse, the middle word, and the number of words in the Bible. Unfortunately, these stats rarely agreed because they were usually done by hand and were almost always flawed in their methodology.

The stats were based on the King Jame Version, a translation whose text varies slightly from publisher to publisher (due to there being no copyright). Furthermore, verse divisions are relatively recent concept (AD 1551) and are are not universal. For example, many verses in the Psalms are numbered differently in the Hebrew text because verse one begins with the superscription (“A Psalm of David”, etc).

Here are a few stats on the Greek and Hebrew Bible. Getting an accurate word count is a little complicated. Depending on how and what you count, you will get different results. However, I have annotated my results.

Old Testament (Hebrew)

I used the Leningrad Codex as my text. The Leningrad Codex is the oldest complete manuscript of the Old Testament (AD 1008), represents the masoretic text, and is the text most commonly used by OT scholars as it is reproduced in BHS.

There are 468,748 words in the Hebrew Bible. This figure accounts for prefixed and suffixed words (for example,  וּבַבְּהֵמָה֙ would count as four words [waw, preposition, article, and word], not one). If prefixed and suffixed words are not considered separately, the total word count would be 323,177. Words separated by a maqaf (hyphen) are treated as two words. If neither hyphenated nor prefixed/suffixed words are counted separately, the total would be 281,112. Note that all these totals include the entire Hebrew text of BHS (minus verse references). Thus things such as psalm superscriptions (“A Psalm of David,” etc) are included in the totals. For what its worth, the Hebrew Bible contains 2,243,936 characters (without spaces) or 2,525,047 characters (with spaces).

New Testament (Greek)

I used the NA27 text. This is the most common text among NT scholars. It has been recently replaced by the NA28, but the text is virtually identical as the vast majority of the changes occurred in the footnotes.

There are 138,020 words in the Greek New Testament. This number is much easier to calculate as Greek does not employ prefixed/suffixed words. You should note that this number reflects my minority opinion (at least among scholars) that the longer ending in Mark and John 7:53-8:11 are part of the biblical text. There are 879,270 characters (without spaces) or 1,009,365 characters (with spaces).

Middle Verse/Word/Letter/Etc

The middle verse, word, letter, etc is a product of what you count and how you count them. For example, the middle everything in the Bible falls somewhere in the Old Testament. However, the book order of the Hebrew Bible is different than that found in English translations. Therefore, the midpoint will vary widely depending upon how verses and words are counted as well as the order in which they are counted (the canonical order of books). I didn’t even try to generate stats on the midpoint. Instead, I took the easy way out.

There are 606,768 words and 3,123,206 characters in the Hebrew and Greek Scriptures combined. There is no middle word or letter.

Theological Traditions

biblethumbAmerican evangelicals tend to dislike tradition. Perhaps this is due to the individualism of American culture or a response to the excessive trust Catholicism places in tradition. Whatever the reason, evangelicals tend to be soured towards tradition even though evangelicals hold many traditions themselves.

Every believer inherits conclusions about the meaning and application of Scripture from other believers. These conclusions are expressed in distinctive collections of beliefs and practices know as a traditions (e.g. evangelical, reformed, covenant, dispensational). Theologians cannot entirely separate their personal theological studies from their communities’ doctrinal positions. Moises Silva writes,

“The old advice that biblical students should try as much as possible to approach a text without a prior idea as to what it means (and that therefore commentaries should be read after, not before, the exegesis) does have the advantage of encouraging independent thinking; besides, it reminds us that our primary aim is indeed to discover the historical meaning and that we are always in danger of imposing our meaning on the text. Nevertheless, the advice is fundamentally flawed, because it is untrue to the very process of learning. I would suggest rather that a student who comes to a biblical passage with, say, a dispensationalist background, should attempt to make sense of the text assuming that dispensationalism is correct. I would go so far as to say that, upon encountering a detail that does not seem to fit the dispensationalist scheme, the student should try to “make it fit.” The purpose, of course, is not to mishandle the text, but to become self-conscious about what we all do anyway. The result should be increased sensitivity to those features of the text that disturb our interpretive framework and thus a greater readiness to modify that framework” (“Systematic Theology and the Apostle to the Gentiles,” Trinity Journal, new series 15 [Spring 1994]:26).

Tradition plays a key role in communicating doctrine from one believer to another. Christians are commanded to gather together and exhort one another (Heb 10:25). God uses tradition to perpetuate correct doctrine (2 Thes 3:6). However, since all tradition is human in origin, it will never escape the effects of the fall. We cannot assume that our beliefs and practices are correct just because we love and respect those who hold those positions. Of course, theological study must begin somewhere, and theologians will naturally assume their beliefs are correct anyway. Thus theologians ought to treat their communities’ traditions as provisionally correct and constantly critique their theological assumptions with Scripture.

Don’t Buy Books You Don’t Want

BookshelvesthumbI love books, not just the idea of books. I love reading books. In our materialistic culture, we often equate owning books with reading them. We see a massive library and assume the owner to have the knowledge of the sum. Unfortunately, sometimes purchasing takes place of reading, and book owners become collectors rather than readers. However, regardless of how many books we buy, we cannot say we truly own any book until we have actually read it, and we can possess many books without owning any.

Don’t get me wrong. I’m not against buying books. I have hundreds. However, book collecting is an expensive hobby, and it serves only to nurture one’s own vanity unless those books are put to use and read. We would do well to buy less and read more.

Bible college and seminary students often have the urge to buy as many theology books as possible. This urge typically results in expensive mistakes. Students spend their undergraduate years accumulating outdated and overly general resources. During graduate school, students buy cutting-edge but exceedingly specialized resources. After graduation, most books in students’ libraries are retired to boxes and dusty shelves. Students would do better to save their money and make thoughtful purchases as they near graduation with their terminal degree. If books are needed beforehand, library cards make acquisitions much cheaper than credit cards.

Before buying any book (even a textbook), ask three questions. First, why do you want to buy this book? If your answer begins: “this book presents an interesting position on…/is significant to…/would be great for…”, then stop and don’t buy. In fact, if your answer is anything but “this is a book I want/need to read,” then you should not buy the book.

Second, can you read this book without buying it? If you have never read the book before, then you should always try to read it first for free. Perhaps you can borrow it from a library or a friend. Even if a book costs several dollars to borrow via inter-library loan, a small fee is much cheaper than buying a book in order to read only once.

Third, for those books you have read, would you profit from owning a personal copy? You will find that engaging in good reading habits such as taking reading notes will often eliminate the need for owning a personal copy. You may even find yourself studying borrowed books better than those you have bought because of the necessity to return them. In such cases, you may actually own the content of borrowed books better than those that sit on your shelves.

Theology students are pounded with advertizements and testimonials that urge them to buy books and digital library systems. Time equals money, and money spent on books often cuts silently into the time necessary to read them. Just because a book sits on your self or hard drive doesn’t mean it is doing you any good (even if it is fully searchable). Don’t buy books you don’t want. Read them first, and then buy the books you will actually use.

Swimming with the Elephants

(c)stevebloom.com, used by permission

Leon Morris begins his commentary on John with the statement, “I like the comparison of John’s Gospel to a pool in which a child may wade and an elephant can swim. It is both simple and profound” (NICNT, p. 3).

Similar quotations introduce many commentaries and sermon series on John’s gospel. The illustration draws a wonderful word picture and has been used for over fourteen hundred years.

The quotation dates back to Gregory the Great (AD 540-604) and his commentary on Job. Gregory writes, “Scripture is like a river again, broad and deep, shallow enough here for the lamb to go wading, but deep enough there for the elephant to swim” (Moralia 4). It is sometimes mistakenly attributed to John Owen, who uses the quotation in his commentary on Hebrews (Works 20:165). Augustine is also sometimes cited as the source of this quotation, apparently due to an editorial footnote in Hutchings’ translation of Augustine’s Confessions (1883, p. 136). Some claim the quotation goes back as far as Clement of Alexandria (AD 150-215), but I have never seen this documented. More often than not, the elephants swimming quote is cited as being anonymous, but we can be pretty sure that Gregory the Great is where it first originated.

If you are ever looking for a good illustration to begin a sermon series, I would suggest you consider talking about children wading where elephants swim. The illustration is most often used to introduce John’s gospel for some reason, but it would be applicable to any exegetical book study. It helps to start a difficult study off on a encouraging note.

Here’s a video of elephants swimming.

Everybody’s Wearing Blue Pants

blue jeansClothing styles are among the most noticeable elements of any culture. Whenever one encounters a new culture, it is easy assume that others are less intelligent due to their clothing styles. How bright can these people be if they dress so dumb?

Clothing differences surely helped form the colonial attitudes so unfortunately prevalent in nineteenth-century missions. Missionaries frequently required converts to adopt Western clothing styles in addition to the gospel message.

However, people don’t have to go traipsing about in loincloths in order to arouse our condemnation. All a culture has to do is wear our own clothing styles slightly differently. We see people wearing t-shirts with misspelled or nonsensical English, and we assume that we’re much smarter because we understand a language that they obviously don’t. Meanwhile, they are feeling superior because our t-shirts betray the fact that we have no idea how to read Chinese or Japanese.

Imagine going to a mall or fast food restaurant with a couple who has never had any interaction with Western culture. The first thing they might wonder is “why is everyone wearing blue pants?” Imagine if you went somewhere and everyone was wearing green or red pants. It would seem odd. However, our culture has conditioned us to expect the majority of casually-attired people to be wearing blue pants.

Culture sets our expectations and helps us draw impressions. When we’re outside our own cultures, we need to be constantly mindful of potential cultural differences and conscientiously withhold judgment. Don’t start making assumptions about people who just don’t wear blue pants.

180-Degree Reactions

no u turnChristians tend to over-correct for the sin of their cultures. When confronted with error, Christians often counter with a 180-degree response. Entire entertainment media are labeled sinful. Liberal social agendas are condemned in whole. Fields such as science, psychology, and even sometimes medicine are rejected as having no value for the Christian. Truth becomes defined as the opposite of error.

Unfortunately, sin rarely appears in it purest form. The most dangerous errors are those which contain large amounts of truth. Christians who take stands in reaction to error often embrace error in the process. Ron Horton put it this way,

“Responses to error can go awry because of counterrelational thinking. The earnest Christian, intent on taking a stand against a dangerous belief or practice, stakes out his position directly opposite the error, forgetting that error is not always 180 degrees from the truth. Error may lie 90 degrees off the truth or even be sitting on truth’s borders. If truth, let us say, is north by the compass, error is not always due south. Error may be east or west, even northwest, and even in not so rare instances northnorthwest. Instead of forming his position directly from Scripture, the zealous contender takes his bearings from the error, distorting the position he means to defend” (“A Balanced Response to Error,” Voice of the Alumni 77.5 [2004]:6).

Horton concludes, “To be aligned with truth, our positions…must be formed naturally from Scripture, not counterrelationally to the error we mean to combat” (7). Christians must take positive stands for the Bible’s teaching, not reactionary stands against the world.

Ironic Advertizing

Have you heard the series of commercials Nexium is running? The ads have doctors ineptly trying to operate jackhammers and throw baseballs. Then the ads cut to their message:

You wouldn’t want your doctor doing your job, so why ardoctor-jack-hammere you doing his? Only your doctor can determine if your persistent heartburn is something more serious, like acid reflex disease. Over time, stomach acid can damage the lining of your esophagus. For many, prescription Nexium not only provides 24-hour heartburn relief but also can help heal acid-related erosions in the lining of your esophagus. Talk to your doctor…. Let your doctor do his job and you do yours. Ask if Nexium is right for you.

Doesn’t it seem ironic that Nexium is running ads telling you to “let your doctor do his job” in order to get you to pressure him into letting you choose your own medication?

Only Enough Grace for Today

Sunrise over rocksGod promises, “My grace is sufficient for you, for my power is made perfect in weakness” ( 2 Cor 12:9). God will give you all the grace you need for today. However, Jesus also told his disciples, “Do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own” (Matt 6:34).

God will give you all the grace you need to do what must be done today. The weaker you become, the more God will increase your grace. We can have Paul’s confidence that “when I am weak, then I am strong” (2 Cor 12:10).

When we are weak, however, we still feel weak. Our problems stretch on throughout the foreseeable future with no end in sight. We must remember that God’s mercies are new every morning (Lam 3:22-23), but we only have enough for today. Don’t worry about tomorrow; you have enough to do today. Trust God even when you’re falling apart, and your spirit will be renewed day by day (2 Cor 4:16).

Study Romans with Moo

mooDoug Moo is one of the foremost scholars on the book of Romans. His commentary on Romans in the NICNT is arguably the best ever written. If you have a question on Romans, Moo usually has the right answer and gives a fair representation of the other positions as well.

BiblicalTraining.org is offering free streaming and downloads of a D.Min. seminar Moo taught on Romans this past May at the Carolina School of Divinity.

If you want an in-depth (doctoral level) study of Romans, here you go. Best of all, it’s free.