Tuesday, November 24, 2009

What is History? Objections to the Objectivity of History Part 1

In last week’s posting, we looked at the importance of history to the Christian worldview. Christianity is a historical faith that rises or falls on the validity of the historical record presented in scripture. Moreover, it was demonstrated that many modern historians have questioned the knowability of history by arguing that objective history is not possible. While historical relativism is embraced by skeptics, agnostics, and atheists for Bible believing Christians it is simply untenable. The purpose of this posting is to begin summarizing the arguments made by those who assert that history is unknowable. After setting forth the views of the historical relativists, we will demonstrate the false nature of their assertions.

According, to Dr. Norman Geisler, many arguments have been advanced that history cannot be objectively known.(1) One ought not take these challenges lightly, for if they are correct they would render the historical basis for Christianity both unknowable and unverifiable. Historian Charles A. Beard, author of The Noble Dream: the Quest for Objectivity in History, is by far the most prominent historical relativist. Beard’s afore-mentioned essay has served as the foundation for the modern push to view history as unknowable.(2) Geisler clarifies the objections to the knowablity of history into six categories: epistemological, axiological, methodological, metaphysical, psychological, and hermeneutical.(3)

The Epistemological Objections

Epistemology deals with how one knows anything, and relativists believe that objective truth does not exist in any sense. Specifically, historical relativists maintain that the very conditions by which one knows history are so subjective that one cannot have an objective knowledge of history.(4) Consequently, historical relativists offer three main epistemological objections to the notion of objective history.

The Unobservability of History

Proponents of historical relativism argue that the substance of history, unlike that studied by the empirical sciences, is not directly observable. In other words, history does not deal with past events but with statements about past events.(5) As a result, the historian is able to deal with facts in an imaginative way when attempting to reconstruct events he or she did not observe.(6) Consequently, historical facts exist only in the mind of the historian, according to historical relativists. Relatives contend that historical documents do not contain facts, but are, without the historian’s understanding, mere ink lines on paper.(7)

Two explanations are offered to explain why historians have only indirect access to the past. First, relativists assert that, unlike scientists, the historian’s world is comprised of records and nonrepeatable events. Consequently, the historians work is really of product of the present because the historian must interject his own understanding in any attempt to recreate the past.(8) Second, the empirical scientist has the advantage of repeatability through which he can subject his views to falsification, while the historian cannot. In contrast, the unobservable historical event is no longer verifiable. Therefore, what one believes about the departed past is more the product of subjective imagination, making objective history impossible.

The Fragmentary Nature of Historical Accounts

The second epistemological objection to the knowability of history centers around the documents available to the historian. Relativists suggest that a historian can ever have a complete understanding of past events due the fragmentary nature of the historical evidence. Beard and others state, that the available documents cover only a fraction of the events recorded, thereby leaving holes and blinds spots in the understanding available to the historian that prevent the reaching of final conclusions.(9) Moreover, the available documents are skewed because they disseminate what occurred in the past through the perspective of the one who recorded them, thereby rending them tainted and unreliable. This perspective is observable in Edward Hallett Carr’s book What Is History, in which he states the following regarding documents available to historians, “what really happened would still have to be reconstructed in the mind of the historian.”(10) In summary, because the documents are so fragmentary and the events so distant objectivity is not possible. Not only does the historian not have all of the puzzle pieces but the pieces the historian does possess are distorted by the mind of the person that recorded them.(11)

The Historical Conditioning of the Historian

This objection maintains that objectivity can never be attained because the historian plays too prominent a role in the historical process. Relativists claim that historians are a product of their time and are therefore subject to the unconscious programming of their era. According to this line of thought, historical synthesis depends upon the personality of the writer as well as social and religious forces that may influence one’s thinking and cloud their interpretive lenses.(12) One generation writes history only to have it rewritten by the next, thereby rendering neutral history impossible. Some historical relativists go so far as to say that one must study the historian before one can study their history.

The Axiological (Value) Objection

Historical relativists further assert that objective history is unobtainable because historians cannot avoid making value judgments.(13) Value judgments are used in the selection and arrangement of materials as well as in the selection of titles, chapters, and sections that are used in organizing historical compositions. In addition, relativists are quick to point out that historical subject matter often consists of events such as murder, betrayal, oppression and the like that cannot be described in morally natural words. For example, whether one historian chooses to classify a particular ruler as a dictator or a benevolent ruler is a value judgment and therefore subject to personal opinion. In short, for the subjectivist, objectivity is not possible because there is no way for the historian to keep himself out of his history.

The Methodological Objections

Generally speaking, methodological objections deal with the manner in which history is done.

The Selective Nature of Historical Methodology

We have already seen in the section on the epistemological objections to objectivity that historians do “not have direct access to the events of the past, but merely to fragmentary interpretations of those events contained in the historical documents.”(14) Relativists argue that objectivity is further compromised because historians must now choose from a fragmentary number of reports to build their interpretation of past events. Subjectivists are quick to point out that the sources utilized by the historian are influenced by many relative factors such as personal prejudice, availability of materials, knowledge of languages, as well as personal beliefs and societal convictions.(15) Edward Hallett Carr summarizes the popular modern view regarding the facts of history when he writes, “The facts speak only when the historian calls on them; it is he who decides which facts to give the floor, and in what order or context.”(16) In short, the original facts perished long ago, rending an objective discussion of them in the present a moot point.

The Need to Select and Arrange Historical Materials

At the risk of redundancy, historians select from surviving fragmentary documents only those that fit their over-all purpose. Historians then provide an interpretive framework that is tainted by the worldview and generational vantage point of the historian, according to relativists. Simply stated, the dice are loaded against objectivity before the historian ever sets pen to paper. “The final written product will be prejudiced by what is included and what is excluded from the material. It will lack objectivity by how it is arranged and by the emphasis given to it in the over all presentation.”(17) Consequently, all hope for objectivity is eternally dashed, according to the subjectivist.

For further reading on modern views of historical methodology this author recommends reading What is History by Edward Hallett Carr and The Idea of History by R.G. Collingwood. Stay tuned for part two of the objections to the objectivity of history.

Endnotes:
1) Norman Geisler. Systematic Theology Volume One. (Minneapolis, MN: Bethany House, 2002), 181.
2) Josh McDowell. The New Evidence that Demands a Verdict. (Nashville, TN: Thomas Nelson, 1999), 676.
3) Geisler. Systematic Theology Volume One. 181-182.
4) Normal Geisler. Baker Encyclopedia of Christian Apologetics. (Grand Rapids, MI: Baker Books, 1999), 320.
5) Geisler. Systematic Theology Volume One. 182.
6) Ibid., 182.
7) Geisler. Baker Encyclopedia of Christian Apologetics. 321.
8) Geisler. Systematic Theology Volume One. 182.
9) Ibid., 182.
10) Edward Hallett Carr. What is Hisory. (New York, NY, Vantage, 1961), 20.
11) Geisler. Systematic Theology Volume One. 183.
12) Carr., 31.
13) Ibid., 158-159.
14) Ibid., 184.
15) Ibid., 184.
16) Carr., 32.
17) Geisler. Systematic Theology Volume One. 185.

Thursday, November 19, 2009

What is History? The Importance of History to the Christian Worldview

Simply stated, Christianity is based on historical events. Christians believe that the basis for their entire worldview appeared in human history some two thousand year ago. The theological reality that "Christ died for our sins" is also a fact of history. David A. Noebel author of Understanding the Times: The Story of the Biblical Christian, Marxist/Leninist, and Secular Humanist Worldviews, writes "Christianity is rooted in history and without its historical roots there would be no Christian worldview."(1) According to Noebel, the Christian view of history can be summarized by the following landmark historical events:

  • the revelation of God (primarily His intelligence and power) through the creation of heaven and earth—Genesis 1:1
  • the special creation of male and female as body, soul, and spirit (Genesis 1:26-27)
  • the rebellion of mankind against his creator (Genesis 3:1-15)
  • the revelation of God through the patriarchs (Abraham, Isaac, and Jacob) and Israel (Old Testament, Gospels, and Early Acts)
  • the crossing of the Red Sea (Exodus 13)
  • the appearance of God in history in the person of Jesus Christ to redeem mankind from sin (John 1:1-2, 14)
  • the resurrection of Jesus Christ (I Corinthians 15)
  • the revelation of God through His Church, the Body of Christ (Paul's Epistles)
  • the judgment of the world (Revelation 19-20)
  • the establishment of the new heavens, new earth, and new Jerusalem for the redeemed of all ages (Revelation 21).(2)

A careful reader will note that the events listed above occurred only once, thereby adding further credibility to our previous conclusion that linearism is the primary model for understanding Biblical history.

Noted Christian apologist Josh McDowell offers the following insight regarding the close relationship between Christianity and history. McDowell writes:

There is no doubt that much of the evidence for the validity of the Christian faith is rooted in history. Christianity is a historically founded faith. Its validity, or credibility is based on Jesus Christ literally living in history. The resurrection is rooted in time-space history. Everything that Jesus lived, taught, and died for is dependent upon His literal historical resurrection.(3)

Consequently, Christianity stands or falls based upon the veracity of certain historical facts according to Dr. William Lane Craig.(4) While some might view this assertion as scandalous, Dr. Craig points out that this reality makes Christianity unique amongst the world's religions, because if one can prove the truth of the historical record one would also thereby establish the validity of the Christian faith.(5)

Supporters of Christianity are not the only ones to observe the vital relationship between history and Christianity. Skeptics, atheists, and humanists have sought to undermine the faith by arguing that history is unknowable. Historical relativists claim that there is no such thing as objective history. David A. Noebel highlights the challenge posed by historical relativism when he writes, "to shatter Christian doctrine and the Christian worldview, one need only shatter its historical underpinnings."(6) This is precisely what the historical relativists are attempting to do, according to Dr. Norman Geisler:

Unlike some religions, historical Christianity is inseparably tied to historical events, including the lives of Adam, Abraham, Moses, David, and Jesus. These events, especially those of the life, death, and resurrection of Christ, are crucial to the truth of evangelical Christianity (I Corinthians 15:1-9); without them, it would cease to exist. Thus, the existence and knowability of certain historical events are essential to maintaining biblical Christianity.

The knowability of history is important not only theologically but also apologetically, for the overall argument in defense of Christianity is based on the historicity of the New Testament documents. Hence, since the objective knowability of history is strongly challenged by many contemporary historians, it is necessary to counter this claim in order to secure the defense of Christianity.(7)

Now more than ever, as the attacks increase on the reliability of the New Testament documents, believers need to be ready with answers for historical relativism. Consequently, part two of our study on how believers should view history will be focused on a discussion of the objectivity of history. First we will look at the assertions of the historical relativists, that history is unknowable to understand their position. Second, we will refute historical relativism and demonstrate that objective history is possible. Finally, we will examine the historicity of both the Old and New Testament documents, thereby offering conclusive proof for the veracity of the Christian Worldview. Apologist Dan Story offers the following assessment of the uniqueness of the Christian worldview and its relationship with history in his book, Defending Your Faith: How to Answer the Tough Questions. Story writes, "Christianity is not a mystical religion, such as many Eastern religions and their New Age clones. Neither is it a mythical religion with idols and man-made gods. Nor is Christianity a misinformed religion, such as the various cults. Rather, Christianity is an historic religion, and its truth-claims are grounded on objective, historical facts."(8)

Endnotes:

  1. David A. Noebel. Understanding the Times: The Story of the Biblical Christian, Marxist/Leninist, and Secular Humanist Worldviews. (Manitou Springs, CO: Summit Press, 1991), 764.
  2. Adapted from Noebel's list page 764.
  3. Josh McDowell. The New Evidence the Demands a Verdict. (Nashville, TN: Thomas Nelson, 1999), 673.
  4. Ibid., 673.
  5. Ibid., 673.
  6. Noebel. Understanding the Times, 764-765.
  7. Norman Geilser. Systematic Theology: Volume One. (Minneapolis, MN: Bethany House, 2002), 181.
  8. Dan Story. Defending Your Faith: How to Answer the Tough Questions. (Nashville, TN: Thomas Nelson, 1990), 17.

Wednesday, November 11, 2009

Law of Human Collapse Diagram

Due to formatting problems with the blogger program this diagram needed to be posted separate from the article that explains it. For a more detailed description of this diagram please read the next posting, What is History? The Biblical View of History.

What is History? The Biblical View of History

Throughout the current series of postings we have been working towards being articulating a complete Biblical paradigm for conceptualizing history. We have ruled out both the chaotic view of time and pure cyclicality alone as workable models. In addition, a brief historiographical survey, beginning with the Greeks, was presented which served to demonstrated that since the beginning of written history time has been articulated by either cyclical or linear constructs. In contrast to the cyclicality of the Greeks, the Christian theologian and philosopher St. Augustine used the historical realities of Christ’s death, burial, and resurrection to postulate a linear paradigm of history in The City of God. As a result, Augustine viewed history as moving along a line with a clear beginning, middle, and end. Despite the clear preeminence of linearism, especially to mid-Acts Grace Believers, it was further demonstrated that God was is also the author of the cyclical.

In the article Reconciling the Cyclical with the Linear, we traced the origin of seasonality in an attempt to explain the nearly universal embracing of cyclicality by the gentiles. In this study we saw how after humanity fell into sin and that Satan moved to distort the seasonal patterns God established at creation to deceive mankind into worshiping the creature more than the creator. Consequently, we concluded that God was the author of the cyclical as well as the linear.
Now having established that both cyclicality and linearism are in fact Biblical concepts, all that remains is for them to be combined into one workable paradigm. Consider the chart at the top of this posting.

The preceding chart seeks to combine linear and cyclical concepts into one complete Biblical model for understanding history. As we have said many times throughout the current study, linearism must remain the primary model for understanding history since the Pauline perspective on right division of the scripture demands it. When we speak about how God has worked in the past (time past), how God is working in the present (but now), and how God will work in the future (ages to come), we are utilizing a strictly linear view of history. Time originated in Genesis 1 and is advancing forward in linear fashion toward a prophesied end, the establishment of the new heavens and new earth (Revelation 21:1). When the Dispensation of the Fulness of Time (Ephesians 1:10) arrives the purpose for which God created time will have been fulfilled. Accordingly, Mid-Acts dispensationalists ought to be the most linear thinkers around.

Meanwhile, as time progresses towards its prophesied end, the cycles of seasonality are also turning. The above chart attempts to reflect this reality within the confines of a linear construct through the circles that represent seasonal cyclicality. As the chart states, economies expand and contract, civilizations rise and fall, and mankind vacillates between periods of rejection and reception of God’s truth. The Apostle Paul is keenly aware of these seasonal realities when he instructs Timothy to “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”(1) Placing seasonal cyclicality within a linear construct is necessary because without doing so, history would never get anywhere. This is simply not an option for any mid-Acts Grace Believer since we wait with hopeful anticipation for the catching away of the saints that will occur at the end of the Dispensation of Grace. Each day that passes brings us one day closer to the rapture of the church, the 70th week of Daniel, the return of Christ in glory to set up his kingdom, and the centering of all governmental authority in both heaven and earth under the headship of Jesus Christ (the Dispensation of the Fulness of Time).

Now that we have combined cyclical and linear concepts into a single explanatory model of history, only one detail remains for the articulation of a complete paradigm. The chart presented above does not take into account the Law of Human Collapse. For accuracy’s sake, the trajectory of linear progression is best illustrated by a downward sloping line. Drawing the line in this fashion sets the Christian view of history apart from other linear progressive models discussed in previous postings. Unlike the evolutionary or Marxian views of history, humanity is not improving but finding new ways and methods to rebel against God. In Romans Chapter One, Paul summarizes how the reprobate mind works when he reports that human beings are “inventors of evil things.” For the purposes of illustration, please consider the diagram that is depectied in posting above titled Law of Human Collapse Diagram.
As the diagram suggests, Daniel Chapter 2 stands out as the premier example of the Law of Human Collapse in the Bible. In this passage, Nebuchadnezzar sees the image of a man with a head of gold, chest of silver, belly and thighs of brass, legs of iron, and feet and toes of iron and clay mixed. Moreover, the king sees in his dream a “stone cut without hands” that smashes the feet of the image causing it to crumble and break in pieces. Daniel interprets Nebuchadnezzar’s dream and tells him that each part of the statue represents a gentile kingdom beginning with the head of gold, which is his own kingdom of Babylon. In addition, Daniel informs the king that when the “stone cut without hands” topples the image that “the God of heaven will set up a kingdom which shall never be destroyed.” Within Nebuchadnezzar’s dream we see the entire duration of the times of gentiles politically foretold in stunning detail. The only thing not foretold in Daniel Two was that God was going to interrupt the progression of gentile power at the ankles on the image and usher in an unprophesied period of grace and peace, namely the Dispensation of Grace. The mineral degeneration seen in each part of the statue reflects the Law of Human Collapse. Mankind has no hope without God. It is only the revelation of Jesus Christ at his second advent to establish his kingdom that stops humanity’s descent into oblivion.

In short, a complete Biblical view of history must contain the following three characteristics. First, it must reflect the God-ordained method of Bible study by adhering to linearism as its predominant explanatory model. Second, it must recognize that God is also the author of the cyclical and make room for seasonality as God’s linear plan unfolds. Third, the linear progression and imbedded cyclicality must be understood to progress along a line that is downward slopping in its trajectory, thereby taking into account the Law of Human Collapse.
Endnotes
1) II Timothy 4:2

Tuesday, November 10, 2009

What is Hisory? Imperial History of the Middle East

A colleague of mine recently shared this interactive map with me. If fits perfectly with the last posting in the What is History series. Click on the button below to see the rise and fall of civilizations that have dominate the Middle East throughout history. This map clearly illustrates the main point for the previous posting, every nation including God's nation Israel that has risen to prominence has fallen into memory.


Unfortunately this map needed to be condensed to fit spacial limitations of this blog. To view a full size version of this map click on the following link. Imperial History of the Middle East

Thursday, November 5, 2009

What is History? Reconciling the Cyclical with the Linear Part 2


In last week's posting, we studied how God created the universe to follow a cyclical pattern of seasonality. In addition, we saw how the gentiles followed the course of this world charted by Satan which included the usurping and perversion of God's seasonal order. Therefore, it was concluded that while linearism remains the predominant model for conceiving Biblical history, cyclicality needs to find its place within linearism. In short, any paradigm that emphasizes the cyclical over the linear is spurious, just as any linear model that totally excludes the cyclical is incomplete. God is the author of both the linear and the cyclical.

Secular Examples of Cyclicality

Examples of cyclicality abound in the secular world. Historically, one could discuss the rise and fall of great civilizations, or the cyclical nature of the Chinese dynastic cycle. Economists discuss the business cycle in an attempt to describe the alternating periods of economic contraction and expansion. Seasonality and cyclicality can be used to describe many things that occur in the world around us. Christian relationship expert, Dr. Gary Chapman, utilizes the metaphor of seasonal differences to describe the life cycle of marriage in his book The Seasons of Marriage. According to Dr. Chapman all relationships go through different seasons: spring (growth), summer (love, cooperation, and nurturing), fall (drifting apart and disconnection), and winter (cold distance during which thoughts or discussion of divorce may arise). Seasonality and cyclicality persist as explanatory models within our culture because all humans understand seasonal vacillations as they are common to our earthly experience.

Currently, Americans have become reacquainted with cyclicality through the ongoing economic recession of the past eighteen months. Economist Charles Wheelan famously said that economies "proceed in fits and starts."(1) Wheelan is referring to the recurring periods of growth and decline in economic activity that all economies experience.(2) Economists call this recurring pattern the business cycle.


Traditionally, the business cycle consists of four phases. These phases include a period of growth and a period of decline, as well as turning points that mark the shift from one period to the next. A period of economic growth is known as an expansion. During an expansion, real GDP increases along with inflation as unemployment generally declines. Eventually, a period of economic expansion will reach a peak or point of maximum output. At its peak an economy's GDP stops increasing while unemployment stops decreasing, thus indicating a decline in economic activity. Immediately following the peak comes the contraction phase of the business cycle. During a contraction, a period of economic decline, real GDP falls as unemployment is rising just as we have seen in our current economic downturn. Eventually, a contraction will reach its lowest point called the trough. Consequently, the trough represents the lowest point of economic output prior to a new period of expansion as the cycle renews itself. While the term business cycle implies a regular rhythm between peak and trough, business cycles are irregular in terms of both length and magnitude.(3) See the diagram of the Bussiness Cylce at the top the right hand margin.

Students of world history are familiar with Edward Gibbon's seminal work, The History of the Decline and Fall of the Roman Empire or William L Shirer's similarly titled, The Rise and Fall of the Third Reich: A History of Nazi Germany. Works such as these try to explain the reasons for one of world history's most glaring realities, namely that great civilizations and empires rise and fall only to be replaced by new civilizations or empires which in turn follow the same progression. In fact, one could argue that history's great societies have progressed in exactly the same fashion as the business cycle outlined above. A well-rooted and established culture seeks to take advantage of its surrounding less sophisticated neighbors. Perhaps peaceably at first, often followed by military conquest, one society emerges and expands their power base by subjecting their enemies until they reach a summit of sustainable power. While some cultures where able to maintain their zenith longer than others, corruption and entropy ultimately creep in leading to slow decline and decay. Eventually through the combination of both internal problems and external threats, the civilization falls only to be replaced by a new society that follows the same progression.

Ancient China provides a fascinating case study to demonstrate how the cyclical concepts we saw in the business cycle formed the basis for the Chinese conception of history. The ancient Chinese possessed a cyclical understanding of history which is clearly visible by looking at the Dynastic Cycle. It would start with a powerful family claiming what the Chinese called the Mandate of Heaven, or heaven's blessing, thereby giving them the right to rule and establish a dynasty. Each new dynasty demonstrated they possessed the Mandate of Heaven by accomplishing the following things: bringing peace, rebuilding infrastructure, giving land back to the peasants, and protecting the people from forgiven invaders. As time went by the new dynasty became an old dynasty and demonstrates their signs of age by over taxation, decaying infrastructure, unfair treatment of the populace, and an inability to protect and secure national boarders. As a result, the old dynasty lost the Mandate of Heaven which was revealed to the Chinese people through natural disasters, peasant revolts, bandits raiding the countryside, and invasion by foreign enemies. As one might expect, during this time of political and social upheaval, a new family would inevitably emerge claim the Mandate of Heaven and keep the dynastic wheel turning. See the diagram of the Chinese Dynastic Cylce at the top of the right hand margin.

Eventually, the Mongolian hordes lead by Genghis Khan initially and then his successor, Kublai Khan, subjugated most of China under the authority of a Mongolian Khanate thereby disrupting the pure dynastic cycle of ancient China. After establishing the greatest united land empire in world history, the great Mongolian Empire fragmented and collapsed. Babylon, Persia, Greece, Rome, Byzantium, Mongolia, China, Ottomans, Mayan, Aztec, Incan, Spanish, and the British Empires have all followed the same circular pattern. Through a period of expansion they reach a power zenith only to contract, crumble, and pass into memory.

Why should the United States be any different? For the purposes of comparison, most western historians like to gauge the footing of modern America by comparing it with that of the Western Roman Empire at the time of its collapse. Generally speaking, ten leading theories have emerged within the historical community to explain why Rome fell, which include:

  1. Barbarian Invasions
  2. Decline in Morals and Values

  3. Environmental and Public Health Problems
  4. Excessive Military Spending to Defend the Empire
  5. Inferior Technology
  6. Inflation
  7. Political Corruption
  8. Rise in Christianity
  9. Unemployment
  10. Urban Decay

Virtually all historians hang their explanatory hat on some combination of the theories listed above. If indeed Rome is a fair comparison for all her Western progeny than even a cursory reading of this list ought to make every American squirm. There is no reason to think that our civilization can escape the clearly established historical pattern.

Biblical Example of Cyclicality

All mid-Acts dispensationalists know that historically God created only one nation, Israel. At this point an inquisitive Bible student might be wondering, where if at all can one observe the type of cyclical progression describe above in Biblical history? First, the Bible records the history of the rise and fall of gentile nations from the vantage point of the nation of Israel. However, the question remains can cyclicality be observed with God's nation? The answer is yes, as the book of Judges stands out as a clear example of Biblical cyclicality.

According to Nelson's Complete Book of Bible Maps and Charts, the book of Judges is organized thematically rather that chronologically. "The book opens with a description of Israel's deterioration, continues with seven cycles of oppression and deliverance, and concludes with two vivid examples of Israel's depravity."(4) The book's authors (who are unnamed for some reason) offer the following elaboration:

The theme of deterioration is highlighted as Judges begin with short-lived military successes after the death of Joshua but quickly turn to the repeated failure of the people to drive out their enemies. The primary reasons for their failure are a lack of faith and a lack of obedience to God (2:1-3).

Repeated deliverance by God are described in the middle section of the book (3:5-16:31) which presents seven cycles of apostasy, oppression, cry for deliverance, salvation, and rest. Israel vacillates between obedience and apostasy as the people continually fail to learn for their mistakes.(5)

J. Sidlow Baxter author of Explore the Book, presents a similar structure to his readership. Baxter outlines Judges by presenting six apostasies, servitudes, and deliverances that reoccur in the following four-stroke rhythm: sin, suffering, supplication, and salvation.(6)

In order to accurately assess the validity of the two schemata presented above, we need to turn our attention to the text of Judges itself. Judges 2:10-19 outlines the cyclical pattern that rest of the book of Judges follows, the passage states:

10) And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.

11) And the children of Israel did evil in the sight of the LORD, and served Baalim:

12) And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger.

13) And they forsook the LORD, and served Baal and Ashtaroth.

14) And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.

15) Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.

16) Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.

17) And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so.

18) And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.

19) And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.


In verse 13, Israel does evil in the eyes of the Lord by serving Baal and Ashtaroth. As punishment for their idolatry, Israel is enslaved at the hands of their gentile enemies, according to verses 14 and 15. Discomforted by their enslavement, Israel cries out for deliverance from the hands of their oppressors. Verses 16 and 18 report that God heard the cries of his nation and in his grace raised up a series of judges who deliver Israel from gentile enslavement. Israel's peace was only short-lived according to verses 18 and 19, for after each judge was dead they "returned again and corrupted themselves more than their fathers." In short, Judges Chapter 2 establishes a cyclical pattern that is played out multiple times throughout the duration of the book. Please consider the diagram at the beginning of this posting:

So where does all of this leave us? First, we have seen that God is the author of both the linear and cyclical. Second, the nations do follow the cyclical patterns of seasonality because they have been usurped as part of Satan's lie program to bring worship to the creature rather than the creator. Third, as a result, cyclicality is observable virtually everywhere from the highs and lows of the business cycle to the rise and fall of civilizations. Fourth, even the nation of Israel experienced life according to a cyclical pattern laid out in the book of Judges. In fact, if one views the kingships of David and Solomon as the pinnacle of Israel political power, it is not difficult to make the argument that the nation entered into a contractionary decline when the split between the northern kingdom of Israel and the southern kingdom of Judah. Eventually, both Israel and Judah were conquered by gentile powers thereby ushering in the times of the gentiles politically and completing Israel's fall into political irrelevance due to her habitual unbelief. Despite having succumbed to the same cyclical collapse as the gentile nations surrounding Israel, time marched on. The linear was driven forward by the covenants and promises that God made to his nation that have not yet come to pass. Therefore, while the nations are rising and falling in predicable fashion, history is being pulled along a linear plane towards God's prophesied end.

Endnotes

1) Bill Bosshart. Econ Alive: The Power to Chose. (Palo Alto, CA: Teachers Curriculum Insitute, 2010), 266.

2) Ibid., 266.

3) Ibid., 266-267.

4) Nelson's Complete Book of Bible Maps and Charts. (Nashville, TN: Thomas Nelson Publishers, 1996), 76.

5) Ibid., 76.

6) J. Sidlow Baxter. Explore the Book. (Grand Rapids, MI: Zondervan, 1960).