Since writing this article, Wright has clarified that he did not create the title:

“(The headline, by the way, was written by the TIME sub-editor and, as many people have pointed out to me, it isn’t really a fair representation of what I was saying – though it gets part of it.)”

In the original article, Wright continues by tying the lamenting of the Psalms to the New Testament idea of the Holy Spirit:

“…As the Spirit laments within us, so we become, even in our self-isolation, small shrines where the presence and healing love of God can dwell. And out of that there can emerge new possibilities, new acts of kindness, new scientific understanding, new hope. New wisdom for our leaders? Now there’s a thought.”

NOTE: In this sense, Wright is correctly seeing the Old Testament in light of the New Testament, and as Christians we should read the Bible in light of the New Testament. This also depends one’s view of biblical theology in general.

We agree with Wright on this point: Christian lamenting can produce healing because of indwelling of the Holy Spirit bringing us the peace Jesus promised in John 14:

“But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.”

But what about the “why?” of suffering? Yes, we may not be able to explain the exact why of coronavirus, and all the sorts of evil that exists in the world, but generally we do know that sin is ultimately the reason and it is for the glory of God. Job 42:2-3 and John 9:2-3 give us some insight:

“I know that you can do all things, and that no purpose of yours can be thwarted. ‘Who is this that hides counsel without knowledge?’ Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know.”

Job of the Old Testament, after all of his sufferings, admits God’s sovereign plan and his own ignorance.

“And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him.”

John 9:2-3 depicts a scenario of direct sinning as a causation of suffering, to which Jesus says it is for God’s glory:

Perhaps the distinction of the general and the specific cause of suffering is helpful: We know that suffering, death, and pain all exists because of the fall in Genesis 3. We do not necessarily know the specific cause of each individual kinds of suffering (although there are biblical examples), except to rejoice in God in the trials we are going through and to see him gloried in our sufferings. 1 Peter 4:12 says:

“Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed.”

But, we can trust God and His perfect sovereign plan even if we do not understand the exact “why” of the suffering is occurring. We can even claim ignorance like Job. This points us towards faith in Christ. He is our hope.

References

https://www.biblegateway.com/passage/?search=John+14%3A26-27&version=ESV

https://biblehub.com/esv/1_peter/4.htm

https://www.esv.org/Job+42/

https://time.com/5808495/coronavirus-christianity/

N.T. Wright, a renowned Anglican New Testament scholar, published a piece titled “Christianity Offers No Answers About the Coronavirus” in Time Magazine. He states a number of claims, or rather, a refutation of what Christianity answers in light of the pandemic…in that it doesn’t.

According to Wright, the Christian response is to lament and offer no explanations.

“Rationalists (including Christian rationalists) want explanations; Romantics (including Christian romantics) want to be given a sigh of relief. But perhaps what we need more than either is to recover the biblical tradition of lament…”

Wright continues and states his main point:

“It is no part of the Christian vocation, then, to be able to explain what’s happening and why. In fact, it is part of the Christian vocation not to be able to explain—and to lament instead…”

Since I was a child, I remember always wondering why death existed. This question came front-and-center with the early passing of my grandmother. “Why did she have to die Lord?” I remember praying. It was in search of this answer that I ended up seeking answers in the Bible. And I came to one in Genesis 2: “but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

The Christian explanation for the why of coronavirus is clear: it is because of sin.

While Wright is probably drawing attention to the foreign ancient idea of lament, his bedside manner is wanting. Titling any piece in general: “Christianity Offers No Answers About the coronavirus. It’s Not Supposed To” is probably best served by another title. It is inflammatory when it didn’t need to be.

Perhaps this is Wright’s purpose: to cause Evangelical Christians to reconsider their response to coronavirus. Wright has historically been a critic of modern Evangelicalism and this may be more in the vein of seeing Christians across the world dealing with the coronavirus in a variety of ways. Some good. Some bad. I don’t disagree that there are many poor responses to this crisis.

But there is more than lament. There is a reason for suffering as a result of sin. There is a hope that Christianity does offer.

That hope, is the redeemer of the world. Through the work and the person of Jesus Christ.

“But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

Let it be said that this modern illness also, this coronavirus, is ultimately for the glory of God.

References

https://time.com/5808495/coronavirus-christianity/

https://www.biblegateway.com/passage/?search=Genesis+2%3A17&version=ESV

https://www.biblegateway.com/passage/?search=John+11%3A4&version=ESV

As followers of Christ identifying as “biblical” the question must be asked what does it mean to be “biblical.” How is “bibliocity” (if there is such a word) defined and determined? Is there such a metric for measuring sermons, blogs, and podcasts on their biblical truths? Is there a fine line between Christians who claim to be followers of Jesus and do not hold the Bible as a true source of their faith?

All of these are valid questions and the answers to these questions require careful investigation.

First, a definition of what it means to be biblical: take seriously what the bible claims about itself and teaches. Also, the measure of the degree in which the truths of the Bible are applied to one’s belief in God.

Timothy Keller said, “It is not the strength of your faith but the object of your faith that actually saves you.” It could be added that it is the reality of the object of your faith that actually saves you. Applicably, the degree of which we hold to biblical truths and are biblical in our faith, the closer we are to the teachings of Jesus and Yahweh, the God of the Abraham, Isaac, and Jacob.

For example, if I place my faith and trust into a toaster oven that regularly fails to make even the most basic of crispy goodness, does that change the reality that the toaster is deficient and in dire need of being thrown away? It does not. The toaster oven will continue in the reality that it is a bad toaster oven. However, my view of the toaster oven can change. The same is true of our belief in God, instead of a faulty toaster oven, the reality of God is his perfect, righteous, and supreme character.

The Bible is the roadmap for knowing and believing in God and it teaches as a result of sin in human nature, there is no natural goodness within ourselves to be found. How then, can we find God within ourselves without the careful study of the Bible? We cannot. The figments of our imagination and worldview will ultimately produce a god that is centered around ourselves.

There are many names for God in the Bible, but there is a interesting nuance regarding the translation of the word “elohim.” The Bible dictionary reference is shown below:

“ELOHIM (אֱלֹהִים, elohim). A masculine plural form of El (אֵל, el). Lexically, this word has several meanings; in Scripture, it typically means “God” or “gods” and also refers to Yahweh (יהוה, yhwh), the God of Israel” 1.

Example Passages:

In Genesis 1, the Hebrew authors identify the creator of the world as “elohim”, which is a reference to Yahweh. In other places in Scripture “elohim” is used differently.

Other places in Scripture use elohim to refer to foreign gods. For example, in Exodus, elohim refers to the gods of Egypt at least twice (Exod 12:12; 18:11)

Examining 1 Samuel 28, “elohim” is translated as a spiritual being (instead of referring to Yahweh) describing the apparition of Nathan the prophet.

Another occurs in Psalm 82 translated in the English Standard Version as “gods.”

References

1: Bratka, B. D. (2016). Elohim. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

The new year is upon us, and it is nigh time that we assembled a reading list that will both improve our minds and help us grow in understanding both in theology and in the Bible. Historical works will also be included.

1. Reformation Theology (Done)
2. Early Christian Doctrines (Done)
3. Reading Scripture with the Church Fathers
4. Lectures to My Students
5. 21 Servants of Sovereign Joy
6. How to Read a Book
7. Their Finest Hour
8. Baptists in America
9. Convictional Civility
10. Walking with God through Pain and Suffering