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Seeking What Is Right: The Old Testament and the Good Life
The question of the good life―what it looks like for people and societies to be well ordered and flourishing―has universal significance, but its proposed solutions are just as far reaching. At the core of this concern is the nature of the good what is "right"? We must attend to this ethical dilemma before we can begin to envision a life lived to the fullest. With Seeking What Is Right , Iain Provan invites us to consider how Scripture―the Old Testament in particular―can aid us in this quest. In rooting the definition of the good in God’s special revelation, Provan moves beyond the constraints of family, tribe, culture, state, or nature. When we read ourselves into the story of Scripture, we learn a formative ethic that speaks directly to our humanity. Provan delves into Western Christian history to demonstrate the various ways this has been how our forebears identified with the narrative of God’s people, Israel, and how they applied the Old Testament to their particular times and concerns. This serves as a foundation upon which modern Christians can assess their decisions as people who read the whole biblical story "from the beginning" in our time. Provan challenges us to grapple with ethical issues dominating our contemporary culture as a people in exile, a people formed by disciplines steeped in the patterns and teachings of Scripture. To come alongside ancient Israel in its own experiences of exile, to listen with Israel to the utterances of a holy God, is to approach a true picture of the good life that illuminates all facets of human existence. Provan helps us understand how we should and should not read Scripture in arriving at these conclusions, clarifying for the faithful Christian what the limits of the search for "what is right" look like.
500 pages, Hardcover
Published November 1, 2020
4 people are currently reading
49 people want to read
About the author
Iain W. Provan
30 books22 followersMarshall Sheppard Professor of
Biblical Studies (OT) at Regent College (Vancouver) and formerly senior lecturer in Hebrew and Old Testament Studies at the University of Edinburgh.
Biblical Studies (OT) at Regent College (Vancouver) and formerly senior lecturer in Hebrew and Old Testament Studies at the University of Edinburgh.
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Displaying 1 - 4 of 4 reviews
December 15, 2020
Provan's output has been impressive over the last 5 years. This follows his study of OT theology (in "Seriously Dangerous Religion") and hermeneutics (in "the Reformation and the Right Reading of Scripture"), and is something of a third in that trilogy with a focus on OT ethics. His historical approach is unique--taking case studies from Church history about how to (or not to) read the OT for ethical guidance. While I don't land exactly with him in each case, I learned a ton and found his overall "storied" approach very helpful.
June 13, 2021
In this, the third of three large works on good Christian Scripture reading, Prof. Iain Provan provides a remarkable resource for serious Christians intent on thinking Christianly about the most difficult and important matters: the form and substance of the good life.
The book opens with three brief chapters setting out fundamental principles of reading the Bible well toward responding to contemporary challenges—including a ringing exhortation to pay proper attention to the 3/4 of the Bible that precedes the New Testament; a refreshing dash of cold water on the well-intentioned but hermeneutically fatal practice of seeing Old Testament figures as heroes, rather than as candidly portrayed examples; and a reminder to consider all matters in the light of the whole Story of the Bible, from Creation forward.
The most unusual part of the book is its largest, the middle, in which Provan—trained as a historian of European history as well as of the Old Testament—takes us through more than a dozen episodes of both good and bad Bible reading in church history: from ancient pacifists contending with Christian glorifications of empire to modern abolitionists preaching against pastoral defenses of slavery. (One thinks of David Hackett Fischer's classic indictment of "Historians' Fallacies" by illustrating them with actual works of history.)
The final part of this large volume treats a number of contemporary matters in the light of this carefully laid foundation of Bible reading. Provan intrepidly, charitably, and clearly deals with issues ranging from global climate change to nationalism to the modern state of Israel to the most recent challenges in bioethics and gender politics.
Provan is not a theologian or philosopher, and those of us inclined to those discourses will want more extensive reflection on matters epistemological and hermeneutical, and we properly will look elsewhere for such. Not everyone, furthermore, will agree with where Provan comes out on this or that issue. (I myself, friend and former colleague of his that I am, do not see eye-to-eye with him on a handful of issues.)
What the book does brilliantly, however, is at least these things: (1) demonstrate how valuable a properly framed interpretation of the Old Testament is in Christian thought and life, despite perennial Christian insistence that we focus on the NT or even merely on the Gospels; (2) demonstrate the necessity of doing one's homework in history and social science before one dares to opine about controversies past or present (for an OT specialist Provan has done an astonishing amount of reading in this respect); and (3) demonstrate how a well informed Biblical mind considers difficult matters patiently, humbly, methodically, flexibly, courageously, candidly, and, ultimately, obediently.
Indeed, the crucial question Provan poses to his readers is this: "Does our way of reading Scripture allow it to deliver truth that people do not currently wish to hear—and that we ourselves may not initially desire to hear?" (288). I, less gentle than Provan, would amplify his question thus: What, if anything, do you hear the Bible telling you to do that you wouldn't otherwise do, or to abstain from doing what you wouldn't just ordinarily avoid? Or has the Bible turned out to be a convenient confirmation of your own intuitions, values, and preferences, a mere echo rather than Another's voice?
Taking the time to read this good, long book will offer the reader an extensive course in the history of Christian Bible-reading, yes, but so much more than that: the opportunity to spend hours in the company of a first-rank Bible teacher and committed Christian who models what he teaches—serious discipleship to Jesus as he attends to the Scripture Jesus revered and prompted. One cannot help but come away not only much better informed, but instructed and inspired to pursue The Good Life the only way it can be found: in the light of God's Word—both incarnate and written.
The book opens with three brief chapters setting out fundamental principles of reading the Bible well toward responding to contemporary challenges—including a ringing exhortation to pay proper attention to the 3/4 of the Bible that precedes the New Testament; a refreshing dash of cold water on the well-intentioned but hermeneutically fatal practice of seeing Old Testament figures as heroes, rather than as candidly portrayed examples; and a reminder to consider all matters in the light of the whole Story of the Bible, from Creation forward.
The most unusual part of the book is its largest, the middle, in which Provan—trained as a historian of European history as well as of the Old Testament—takes us through more than a dozen episodes of both good and bad Bible reading in church history: from ancient pacifists contending with Christian glorifications of empire to modern abolitionists preaching against pastoral defenses of slavery. (One thinks of David Hackett Fischer's classic indictment of "Historians' Fallacies" by illustrating them with actual works of history.)
The final part of this large volume treats a number of contemporary matters in the light of this carefully laid foundation of Bible reading. Provan intrepidly, charitably, and clearly deals with issues ranging from global climate change to nationalism to the modern state of Israel to the most recent challenges in bioethics and gender politics.
Provan is not a theologian or philosopher, and those of us inclined to those discourses will want more extensive reflection on matters epistemological and hermeneutical, and we properly will look elsewhere for such. Not everyone, furthermore, will agree with where Provan comes out on this or that issue. (I myself, friend and former colleague of his that I am, do not see eye-to-eye with him on a handful of issues.)
What the book does brilliantly, however, is at least these things: (1) demonstrate how valuable a properly framed interpretation of the Old Testament is in Christian thought and life, despite perennial Christian insistence that we focus on the NT or even merely on the Gospels; (2) demonstrate the necessity of doing one's homework in history and social science before one dares to opine about controversies past or present (for an OT specialist Provan has done an astonishing amount of reading in this respect); and (3) demonstrate how a well informed Biblical mind considers difficult matters patiently, humbly, methodically, flexibly, courageously, candidly, and, ultimately, obediently.
Indeed, the crucial question Provan poses to his readers is this: "Does our way of reading Scripture allow it to deliver truth that people do not currently wish to hear—and that we ourselves may not initially desire to hear?" (288). I, less gentle than Provan, would amplify his question thus: What, if anything, do you hear the Bible telling you to do that you wouldn't otherwise do, or to abstain from doing what you wouldn't just ordinarily avoid? Or has the Bible turned out to be a convenient confirmation of your own intuitions, values, and preferences, a mere echo rather than Another's voice?
Taking the time to read this good, long book will offer the reader an extensive course in the history of Christian Bible-reading, yes, but so much more than that: the opportunity to spend hours in the company of a first-rank Bible teacher and committed Christian who models what he teaches—serious discipleship to Jesus as he attends to the Scripture Jesus revered and prompted. One cannot help but come away not only much better informed, but instructed and inspired to pursue The Good Life the only way it can be found: in the light of God's Word—both incarnate and written.
April 14, 2022
In many respects, this is excellent. I really enjoyed the introduction, and I thought lots in the conclusion was superbly helpful. That said, I thought Provan probably tried to attempt too much (Old Testament ethics for the people of God + hermeneutics primer + church historical survey + state of the nation address on sexuality and gender + some other bits and pieces) to do any of it really well. The initial orientation to ethics was excellent, but then it felt like we dived into the 'explorations' (a historical survey of the use of the Old Testament by Christians seeking to live the good life) before we'd fully established the paradigm. At times, Provan's treatment of ethical issues was very sophisticated; at other times (eg on egalitarianism/complementarianism) a bit slap dash. At worst, he used a particular reading of Genesis 1-2 to override anything he didn't like from the rest of the Bible. At worst. At best, it was courageously counter cultural - to use that much over used word in our current climate, 'brave.'
The thing is that I like reading Provan. And for the most part, I quite enjoyed this book.
In the end, though, it was trying to do too much. Despite its substantial length, a book trying to do quite so much didn't have time to make nuanced distinctions. And so there are better books on Old Testament ethics that take more time to develop a more sophisticated paradigm. There are probably better books on the hot button issues. There are better books on hermeneutics. And there are books that are better at deciding which book they want to be.
The thing is that I like reading Provan. And for the most part, I quite enjoyed this book.
In the end, though, it was trying to do too much. Despite its substantial length, a book trying to do quite so much didn't have time to make nuanced distinctions. And so there are better books on Old Testament ethics that take more time to develop a more sophisticated paradigm. There are probably better books on the hot button issues. There are better books on hermeneutics. And there are books that are better at deciding which book they want to be.
July 10, 2022
This is a beautifully produced book. However there seems to be a lack of focus. It wasn't clear who this book was really for, which makes it difficult to review "Seeking What is Right."
CHAPTER TITLES AND HEADINGS
The chapter titles and headings in this book are creative, but not particularly helpful. If the purpose of these headings are just to break up the book into nice bite size sections, then they are extremely effective as there is a new heading on almost every page. If the purpose of the headings is to tell you what the section is about and provide context and quick reference, then I think many of the headings need to be revisited.
ABOUT HERMENEUTICS
Is this a book about hermeneutics? The title might lead you to expect so. So far the book has been set up as showing you examples of bad hermeneutics, then asking questions without giving you any framework to answer said questions, or to challenge your own framework.
Example 1): Andy Stanley says we should unhitch the OT from the NT. Here are three of his reasons. Next.
Example 2): Charlemagne imposed tithing on people by law. It probably wasn't a good idea. How should we make laws? Next.
If this book is about hermeneutics, is it for someone with a rich background, or no background in studying hermeneutics? Most of the assertions made are framed softly enough to be palatable to just about everyone. Those with a rich background can probably skip this book, because it won't poke any challenges at your current framework. Those who don't have any background in hermeneutics should probably start with a book that actually works though ideas and provides more thorough perspectives and relevant challenges instead of such a broad, shallow introduction.
ABOUT GOVERNANCE
The ideas of governance, statehood, and jurisprudence are huge topics with thoroughly discussed frameworks and are commented on in much more provocative ways in many other books. This book is ambitious, and goes beyond talking about how the individual ought to position themselves relative to state leaders, and actually talks about jurisprudence and governmental leadership. Unfortunately, this book fails to engage with any modern framework or school of thought on the topics it only slightly more than mentions.
ABOUT HISTORY
Much of this book is devoted to looking at history. As a history book, who is this for? I love history, and have a vague familiarity with most of the characters and events that are brough up in this book. The historical recounting here seems mechanical. The details aren't deep enough for me to gain any rich new perspective, so I don't think this is for someone with an average historical understanding. If someone had no understanding of church history, you would certainly learn a lot from this book, but would be probably better served with a work that took either a step forward (studied specific people more deeply) or a step back (gave a wider context and more explicitly connecting the history to today).
Is this book a good historical reference book? The author mentions Augustine's "Against the Jews" on page 53, but does he mean Hippolytus of Rome's "Against the Jews"? There wasn't an endnote for this reference, so I can't check.
IAIN PROVAN AND EASY ANSWERS
Iain Provan, I am told, wants us to go beyond easy answers. I can appreciate that, and find that to be a noble goal. But, if that is true, I want Iain to challenge my thinking. Challenging my thinking is going to take more than a historical overview, or pointing out in passing previous misuses of power. This book is trying to do too much to be effective.
I can fully endorse two of Iain's early sentiments in this book. I will copy them here, because I think they are some of the most useful parts of this book:
Page 13, Hume's Guillotine:
"
"In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning...and then he suddenly surprises me by moving from propositions with the usual copula 'is' (or 'is not') to ones that are connected by 'ought' (or 'ought not')." This is a problem: to note that something "is" is not at all to demonstrate what "ought" to be. We cannot move simply from fact to value.
"
Page 26, Ugly Rhetoric (instead of explaining):
"
It is ugly rhetoric, reeking of implicit or overt anti-Semitism. It functions in the service of evasion, for "to call a Christian practice 'judaizing' is to label it, not to explain it," and it is certainly not to explain what is actually wrong with it. The idea is simply to avoid having to engage in sustained and reasoned argument with opponents about right hermeneutics by way of imputing strong guilt through association.
"
CHAPTER TITLES AND HEADINGS
The chapter titles and headings in this book are creative, but not particularly helpful. If the purpose of these headings are just to break up the book into nice bite size sections, then they are extremely effective as there is a new heading on almost every page. If the purpose of the headings is to tell you what the section is about and provide context and quick reference, then I think many of the headings need to be revisited.
ABOUT HERMENEUTICS
Is this a book about hermeneutics? The title might lead you to expect so. So far the book has been set up as showing you examples of bad hermeneutics, then asking questions without giving you any framework to answer said questions, or to challenge your own framework.
Example 1): Andy Stanley says we should unhitch the OT from the NT. Here are three of his reasons. Next.
Example 2): Charlemagne imposed tithing on people by law. It probably wasn't a good idea. How should we make laws? Next.
If this book is about hermeneutics, is it for someone with a rich background, or no background in studying hermeneutics? Most of the assertions made are framed softly enough to be palatable to just about everyone. Those with a rich background can probably skip this book, because it won't poke any challenges at your current framework. Those who don't have any background in hermeneutics should probably start with a book that actually works though ideas and provides more thorough perspectives and relevant challenges instead of such a broad, shallow introduction.
ABOUT GOVERNANCE
The ideas of governance, statehood, and jurisprudence are huge topics with thoroughly discussed frameworks and are commented on in much more provocative ways in many other books. This book is ambitious, and goes beyond talking about how the individual ought to position themselves relative to state leaders, and actually talks about jurisprudence and governmental leadership. Unfortunately, this book fails to engage with any modern framework or school of thought on the topics it only slightly more than mentions.
ABOUT HISTORY
Much of this book is devoted to looking at history. As a history book, who is this for? I love history, and have a vague familiarity with most of the characters and events that are brough up in this book. The historical recounting here seems mechanical. The details aren't deep enough for me to gain any rich new perspective, so I don't think this is for someone with an average historical understanding. If someone had no understanding of church history, you would certainly learn a lot from this book, but would be probably better served with a work that took either a step forward (studied specific people more deeply) or a step back (gave a wider context and more explicitly connecting the history to today).
Is this book a good historical reference book? The author mentions Augustine's "Against the Jews" on page 53, but does he mean Hippolytus of Rome's "Against the Jews"? There wasn't an endnote for this reference, so I can't check.
IAIN PROVAN AND EASY ANSWERS
Iain Provan, I am told, wants us to go beyond easy answers. I can appreciate that, and find that to be a noble goal. But, if that is true, I want Iain to challenge my thinking. Challenging my thinking is going to take more than a historical overview, or pointing out in passing previous misuses of power. This book is trying to do too much to be effective.
I can fully endorse two of Iain's early sentiments in this book. I will copy them here, because I think they are some of the most useful parts of this book:
Page 13, Hume's Guillotine:
"
"In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning...and then he suddenly surprises me by moving from propositions with the usual copula 'is' (or 'is not') to ones that are connected by 'ought' (or 'ought not')." This is a problem: to note that something "is" is not at all to demonstrate what "ought" to be. We cannot move simply from fact to value.
"
Page 26, Ugly Rhetoric (instead of explaining):
"
It is ugly rhetoric, reeking of implicit or overt anti-Semitism. It functions in the service of evasion, for "to call a Christian practice 'judaizing' is to label it, not to explain it," and it is certainly not to explain what is actually wrong with it. The idea is simply to avoid having to engage in sustained and reasoned argument with opponents about right hermeneutics by way of imputing strong guilt through association.
"
Displaying 1 - 4 of 4 reviews