Athens to Jerusalem: Four Shifts for Learning the Bible

Whether a new journey or you've been at it for decades, wading into the waters of Torah is not as simple as it seems. Where sheer time and dedication suffice in other domains of learning, a deeper understanding of the Bible requires becoming aware of - and eventually closing - some significant knowledge gaps.

What makes this challenging is that many people don't know these gaps exist.

Learning requires a new way of thinking, different interpretive methods, and exploration of assumptions we unknowingly read into the text.

Excess Baggage

Often, it is these hidden assumptions that derail us.

And unless they are identified and challenged, readers are likely to misinterpret much of what Scripture is saying. I believe this has been the case for centuries regarding the Apostolic writings.

In many respects, those approaching the texts with a clean slate may be better positioned than those with an extensive background in Christian theology.

Nevertheless, though there are many, four shifts in particular will help students along the proverbial journey from Athens to Jerusalem.

1. Hellenistic vs Semitic Thinking

The first shift is cognitive, and it is often the hardest to identify because it is so much a part of who we are. Most people reading this have been deeply influenced by Hellenistic thought. This is why the starting point is referred to as Athens.

Greek Thought

Greek thinking tends to favor precise definitions and universal categories, distilling timeless principles from the abstract.

Many of these basic tenets contrast with the Semitic worldview from which the Bible was written.

Some aspects of Greek thought lean dualistic. For example, in Platonic thought, the spirit is ranked above the physical, tending towards separation. This single dichotomy has led to significant theological drift when reading the Bible through the lens of Greek philosophy rather than the ancient Jewish world from which it emerged¹.

Semitic Thought

Semitic thought tends towards the relational and dynamic. The language is not as precise as Greek, and Hebrew words multitask in fascinating ways.

For example, the Hebrew word davar (דבר) means "word," "speech," and "thing."

The verb yada (ידע) means 'to know,' and is also the word for the intimacy between a husband and wife. Within the Jewish interpretive range, this word also hints at a soul's union with its Creator. Many of these dimensions are hidden from an academic understanding of Hebrew.

Becoming aware of the differences between Greek and Semitic thought is imperative. The learner must look beyond the single sense of a word or an idea and begin to ask: what is the relationship between them? How was this word used at a particular point in history?

This will be amplified when we understand the difference in interpretive methodologies between these worldviews.

2. Doctrine vs Questions

The second shift concerns how we engage the tension in the texts. And this is important.

A Foundational Bond

Judaism begins from a conviction that an Eternal G_D cannot be captured by human thought. In this view, no question can threaten to unravel that truth; therefore, questions are encouraged. In fact, the tougher the question, the wiser the student!

In Jewish thought, questions tend to reveal hidden dimensions of the Creator.

The safety net here is that the Jewish people are a nation and a covenant people. This bond is shared across generations, and it is unbreakable. Even if one chooses not to follow the Torah's wisdom, they remain a Jew.

The Church took a very different approach.

Built Upon Doctrine

Drawn from many nations, the Church had no familial bond. Instead, the bond was built upon beliefs.

As the movement drifted from its Jewish roots, the early Church Fathers sought to wrangle the growing division through doctrine. Right belief became the boundary of belonging.

In time, dissent often led to excommunication or exile, and by the medieval period, death. And when the Church became entangled with the Empire, doctrine was enforced by law.

As the modern world separated the Church from the state, the punishments shifted toward more social repercussions. But the consequences are profound and lingering.

The downstream effect is that wrong thinking is deemed dangerous or heretical, and separation often becomes the remedy to keep ideas from cross-contaminating. This is largely why modern Churches invest much time into the development of Statements of Faith.

But what happens if someone has a question not spoken in Sunday school? What if your personal study brings you to a different conclusion than your local tradition? What if these questions are valid and carry implications?

Questions vs Unity

When doctrine is the bond, questions can threaten unity.

Too many questions, or one that directly challenges a settled doctrine, becomes a problem. If enough people ask the same question, a new denomination is born. That tens of thousands of denominations exist today suggests doctrine may have been a flawed approach.

Can Doctrine Limit Questions?

Another interesting dynamic: doctrine can deter curiosity. The teaching on eternal punishment², for instance, may have served to limit questions, fearing a loss of salvation. This underlying fear persists today.

In this reality, fear overrides curiosity. Rather than deal with the fallout of asking one too many questions, many opt for an easier, more nominal path to avoid rocking the boat. Or, frustrated, they leave faith behind altogether.

For those who want to go deeper, it is necessary to unlearn the reflex of fear and become comfortable with questions.

3. Interpretation Methodology

The third shift is about interpretive methodology.

Much of Western Christian reading inherited a Greek hermeneutical and/or later academic interpretive methodology. These generally lean toward the view that a passage has one settled, proper meaning. This reinforces the problems above, reading passages to fit an established doctrine.

Pardes

Jewish interpretation is built on a fourfold approach, known by the acronym PaRDeS³ (פרד״ס). They are:

• Peshat (פשט) | the plain, literal sense.
• Remez (רמז) | the hint or allusion to deeper meaning.
• Derash (דרש) | the homiletic meaning, to teach a moral lesson.
• Sod (סוד) | the secret or the mystical.

Through PaRDeS, every Hebrew word in the text can be read at varied levels, shifting the meaning of the sentence. This is one reason a kosher Torah scroll contains no vowels; the words remain open to being read in more than one way.

Much of this interpretive work happens in the Jewish oral tradition, a dimension the Western Church has dismissed.

This approach flattens Scripture into a one-dimensional read, and it is not how the original writers composed the texts.

4. Humility

The fourth shift is humility.

A friend once said, "The most dangerous phrase in Biblical study is, 'I have a Master's in [Divinity, or Theological Studies, etc...].'" His point is that credentials can fool us into thinking we have mastered these timeless texts.

Many invest time and money attending seminary for spiritual reasons, a degree , and even the accomplishment. This is not inherently a bad thing.

However, one can become an expert in their particular seminary tradition and still have little to no knowledge of the Bible's Jewish, religio-socio context, and still misunderstand the texts.

Also, one can become a master in framework theologies and later find these were never part of the original Biblical worldview. On the other hand, one can become an expert at historical contexts and literary genres, yet never put the actual teachings into practice.

The fix: seek solid sources to learn from. Seek inner growth over credentials and G_D will open the doors.

Bonus: Have Fun

Lastly, recognize that you are beginning an exciting journey. Yes, it may be overwhelming at times. What you discover may challenge what you learned or believe.

It will be humbling, and this is the intended outcome.

Just know that none of these shifts happen quickly, but starting with the above advice may help you start on the right foot.

Want to Learn More

Check out our Recommended Reads for a selection of books and resources that will help in your learning journey.

Notes:

¹ The Accidental Apostle: The Story of Pseudo-Dionysius

² Eternal Punishment: Understanding “Hell” Through Rabbinic Thought

³ Pardes Jewish Hermeneutics