Bible, Theology & Philosophy

From DBSJ 21 (2016); posted with permission. Read the series so far. This installment continues the exegetical study of 5:3-16.

Instruction of Younger Widows: Verses 11–15

νεωτέρας δὲ χήρας παραιτοῦ ὅταν γὰρ καταστρηνιάσωσιν τοῦ Χριστοῦ, γαμεῖν θέλουσιν ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. βούλομαι οὖν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ.

But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry and so incur condemnation for having abandoned their former faith. Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. For some have already strayed after Satan.

Today, we conclude this article from the September 1850 issue of DeBow’s Review. ​The anonymous author presents a “Scriptural defense” of slavery from the Bible.¹

Read Part 1.

Part Two: The Argument from Midrash

There are different approaches to the subject of midrash (or its plural, midrashim). Put simply, a midrash is a Jewish style of elaboration, exposition, or “mining” of a text. The idea is to find both obvious teachings and teachings not immediately obvious—but still latent within the text. In my view, when a New Testament author “unlocks” teachings not immediately obvious, he has uncovered a “mystery.” Jesus did this to prove the resurrection from the Torah, much to consternation of Sadducees (Matthew 22:29-32).

The Book of Hebrews is one midrash after another. For example, chapter 6 is a midrash of Numbers 13-14. Chapter 7 is a midrash on Genesis 14:17-20 and Psalm 110:4, and it highlights the “loud silence” in these Old Testament texts.

To our thinking, midrash can sometimes be a bit of a textual stretch. That is why we trust the New Testament writers: they were supernaturally inspired of God. On the other side of the coin, we should demonstrate hesitation toward non-canonical midrash.