Inerrant Art

I would like to shed some more light upon the issues of Scriptural inerrancy, literalism and cultural relativity.

The other weekend, the missus and I went to the Kimbell Art Museum to see the Gauguin and Impressionism exhibit (which is a good exhibit to see and which ends on March 26th)

Throughout my observations of the exhibit I was thinking about several things:

1) I was thinking through the implications (both positive and negative) of what would happen if a theologian adopted many of the methods of the artist.
2) I was considering what the next great leap forward in theological studies would be and how it would be done.
3) I was thinking how one’s cultural biases hinder one’s approach to the truth and how one could unhinder one’s self from such biases.
4) I questioned the benefits of exposure to other culture’s understanding of the Christian faith (this was precipitated by my recent exposure to other Christians in Grenada, St. Lucia, and Barbados).
5) Finally, I questioned whether one could unhinder one’s cultural biases by conceiving of theology in different mediums (i.e., a medium other than literature).

It was this last thought that I wish to use as an explanation for the issues of Scriptural inerrancy, literalism and cultural relativity. For less than five minutes after having considered this last thought, I came upon this Egyptian artifact.



It was this exhibit that allowed me to see something very important when it comes to understanding the Old Testament and its Ancient Near Eastern perspective.

The above artifact is an important tomb sculpture dating to the period of the Fifth Dynasty of the Old Kingdom in Egypt, around 2400 B.C.E. Standing 14 inches high, it shows a seated court official accompanied by his wife and son. Inscriptions name the principal figure as Ka-nefer, "Overseer of the Craftsmen, Priest of Ptah," and the subsidiary figures as "His wife, the Royal Confidant, Tjen-tety" and "His son, the Overseer of Craftsmen, Khuwy-ptah." Carved from limestone, the figures were originally painted and retain much of their color on the hair and eyes, with traces on the skin, garments, and jewelry.

The sculpture shows Ka-nefer seated on a block chair and wearing a pleated kilt and a collar, the latter perhaps signifying honors. He holds a cylinder (a common symbol of office) in one hand, and is flanked by his kneeling wife and standing son, each shown with one arm affectionately embracing Ka-nefer's lower leg. Ka-nefer is represented much larger than the other figures, following the Egyptian artistic convention of indicating rank and importance through scale. His facial features, especially the broad nose, are most closely paralleled in sculptures from the reign of King Sahure (c. 2458–2446 B.C.E.), which thus provides an approximate date for this work.

Now the people who made this sculpture did not actually believe that Ka-nefer was literally significantly larger than his family. And no one who first saw this sculpture actually believed that he was in fact so large or his family members so small. Therefore, we should not take this as literally true. However, while the literalness of the sculpture should not reasonable be accepted, “the Egyptian artistic convention of indicating rank and importance through scale” conveys a “truth” about this figure. However, since this is a “pagan” sculpture it should certainly not be considered “infallible” or “inerrant”.

However, if God had “breathed” into a sculptor in order to convey His Word through that sculpture, one would assume that such a sculpture would then be “infallible” and/or “inerrant”.

But God did command the creation of certain crafted objects with His strict instructions.

The Table for the Showbread (Ex. 37:10-16)

The Gold Lampstand (Ex. 37:17-24)

The Tabernacle (Ex. 36:8-38)

The Altar of Burnt Offering (Ex. 38:1-7)

And, of course,

The Ark of the Covenant (Ex. 25:10-22; 37:1-9)

10 "And they shall make an ark of acacia wood; two and a half cubits shall be its length, a cubit and a half its width, and a cubit and a half its height. 11 And you shall overlay it with pure gold, inside and out you shall overlay it, and shall make on it a molding of gold all around. 12 You shall cast four rings of gold for it, and put them in its four corners; two rings shall be on one side, and two rings on the other side. 13 And you shall make poles of acacia wood, and overlay them with gold. 14 You shall put the poles into the rings on the sides of the ark, that the ark may be carried by them. 15 The poles shall be in the rings of the ark; they shall not be taken from it. 16 And you shall put into the ark the Testimony which I will give you. 17 "You shall make a mercy seat of pure gold; two and a half cubits shall be its length and a cubit and a half its width. 18 And you shall make two cherubim of gold; of hammered work you shall make them at the two ends of the mercy seat. 19 Make one cherub at one end, and the other cherub at the other end; you shall make the cherubim at the two ends of it of one piece with the mercy seat. 20 And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat. 21 You shall put the mercy seat on top of the ark, and in the ark you shall put the Testimony that I will give you. 22 And there I will meet with you, and I will speak with you from above the mercy seat, from between the two cherubim which are on the ark of the Testimony, about everything which I will give you in commandment to the children of Israel.” (Ex. 25:10-22)

Bezaleel

Now the crafter of the Ark of the Covenant was Bezaleel, son of Uri and grandson of Hur; a skilled Judahite artisan in all works of metal, wood, and stone and one of the architects of the tabernacle.

What can be said of Bezaleel?

“Then the LORD spoke to Moses, saying: 2 "See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah. 3 And I have filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship, 4 to design artistic works, to work in gold, in silver, in bronze, 5 in cutting jewels for setting, in carving wood, and to work in all manner of workmanship.” (Exodus 31:1-5)

Notice, that Yahweh called Bezaleel and filled him with His Spirit. This is very important: Bezaleel is the first individual in the Scriptures to be mentioned as “filled with the Spirit”. The later prophets and apostles who speak and write the words of God will be referred to as being “filled with the Spirit”.

It is commonly accepted that “all Scripture is given by inspiration of God” (2 Timothy 3:16). Apparently, the Ark of the Covenant and the other artifacts instructed by God were also given by such inspiration.

So the questions beg themselves: Are the Exodus artifacts, including the Ark of the Covenant “infallible” and “inerrant”? And, if so, in what ways were these artifacts “infallible” and “inerrant”?

I am not going to answer these questions, but they are something to consider. Rather I am going to press on with the point I am attempting to make.

The Egptians, as well as the other cultures of the Ancient Near East, often exaggerated, allegorized and symbolized certain aspects of their concrete world in order to make important points. Often these non-literal techniques were applied to religious and historical reality to make important theological, political and ethnic points.

Such methods of interpreting reality were common in all the cultures of the Ancient Near East. In fact, they appear to be common to every Ancient Culture from the Chinese to the Mayans. To this end, we have Egyptian, Mayan, Chinese, Sumerian, and Assyrian kings with exceptionally long reigns.

Here is the Sumerian king list for example:

Early Dynastic I

Ante-diluvian kings, legendary, or earlier than ca. the 26th century BC. Their rules are measured in sars - periods of 3600 years - the next unit up after 60 in Sumerian counting (3600 = 60x60), and in ners - units of 600.

"After the kingship descended from heaven, the kingship was in Eridug. In Eridug, Alulim became king; he ruled for 28800 years."

• Alulim of Eridug: 8 sars (28800 years)
• Alalgar of Eridug: 10 sars (36000 years)
• En-Men-Lu-Ana of Bad-Tibira: 12 sars (43200 years)
• En-Men-Ana (?)
• En-Men-Gal-Ana of Bad-Tibira: 8 sars (28800 years)
• Dumuzi of Bad-Tibira, the shepherd: 10 sars (36000 years)
• En-Sipad-Zid-Ana of Larag: 8 sars (28800 years)
• En-Men-Dur-Ana of Zimbir: 5 sars and 5 ners (21000 years)
• Ubara-Tutu of Shuruppag: 5 sars and 1 ner (18600 years)
• Zin-Suddu (?)

Early Dynastic II

ca. 26th century BC. Many rulers known from contemporary inscriptions are not found in the King Lists.

"After the flood had swept over, and the kingship had descended from heaven, the kingship was in Kish."

First Dynasty of Kish

• Jushur of Kish: 1200 years
• Kullassina-bel of Kish: 960 years
• Nangishlishma of Kish: 670 years
• En-Tarah-Ana of Kish: 420 years
• Babum of Kish: 300 years
• Puannum of Kish: 840 years
• Kalibum of Kish: 960 years
• Kalumum of Kish: 840 years
• Zuqaqip of Kish: 900 years
• Atab of Kish: 600 years
• Mashda of Kish: 840 years
• Arwium of Kish: 720 years
• Etana of Kish, the shepherd, who ascended to heaven and consolidated all the foreign countries: 1500 years
• Balih of Kish: 400 years
• En-Me-Nuna of Kish: 660 years
• Melem-Kish of Kish: 900 years
• Barsal-Nuna of Kish: 1200 years
• Zamug of Kish: 140 years
• Tizqar of Kish: 305 years
• Ilku of Kish: 900 years
• Iltasadum of Kish: 1200 years
• En-Men-Barage-Si of Kish, who conquered Elam: 900 years
• Aga of Kish: 625 years

First Dynasty of Uruk

• Mesh-ki-ang-gasher of E-ana, son of Utu: 324 years.
• Enmerkar, who built Unug: 420 years
• Lugalbanda of Unug, the shepherd: 1200 years
• Dumuzid of Unug, the fisherman: 100 years. Captured En-Me-Barage-Si of Kish.
• Gilgamesh, whose father was a "phantom", lord of Kulaba: 126 years.
• Ur-Nungal of Unug: 30 years
• Udul-Kalama of Unug: 15 years
• La-Ba'shum of Unug: 9 years
• En-Nun-Tarah-Ana of Unug: 8 years
• Mesh-He of Unug: 36 years
• Melem-Ana of Unug: 6 years
• Lugal-Kitun of Unug: 36 years

Thus, in Genesis 5, we have in ancient Hebrew manuscripts a similar record of the same “historical” era:

“This is the book of the genealogy of Adam. In the day that God created man, He made him in the likeness of God. 2 He created them male and female, and blessed them and called them Mankind in the day they were created. 3 And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth. 4 After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters. 5 So all the days that Adam lived were nine hundred and thirty years; and he died. 6 Seth lived one hundred and five years, and begot Enosh. 7 After he begot Enosh, Seth lived eight hundred and seven years, and had sons and daughters. 8 So all the days of Seth were nine hundred and twelve years; and he died. 9 Enosh lived ninety years, and begot *Cainan. 10 After he begot Cainan, Enosh lived eight hundred and fifteen years, and had sons and daughters. 11 So all the days of Enosh were nine hundred and five years; and he died. 12 Cainan lived seventy years, and begot Mahalalel. 13 After he begot Mahalalel, Cainan lived eight hundred and forty years, and had sons and daughters. 14 So all the days of Cainan were nine hundred and ten years; and he died. 15 Mahalalel lived sixty-five years, and begot Jared. 16 After he begot Jared, Mahalalel lived eight hundred and thirty years, and had sons and daughters. 17 So all the days of Mahalalel were eight hundred and ninety-five years; and he died. 18 Jared lived one hundred and sixty-two years, and begot Enoch. 19 After he begot Enoch, Jared lived eight hundred years, and had sons and daughters. 20 So all the days of Jared were nine hundred and sixty-two years; and he died. 21 Enoch lived sixty-five years, and begot Methuselah. 22 After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him. 25 Methuselah lived one hundred and eighty-seven years, and begot Lamech. 26 After he begot Lamech, Methuselah lived seven hundred and eighty-two years, and had sons and daughters. 27 So all the days of Methuselah were nine hundred and sixty-nine years; and he died. 28 Lamech lived one hundred and eighty-two years, and had a son. 29 And he called his name Noah, saying, "This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed." 30 After he begot Noah, Lamech lived five hundred and ninety-five years, and had sons and daughters. 31 So all the days of Lamech were seven hundred and seventy-seven years; and he died.
32 And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.”

Both the ancient Hebrews and the Sumerians from which they were descended adopted the Ancient Near Eastern customs and methods of their times. God Himself, communicating to His creation thru the customs and methods of their times, used these Ancient Near Eastern methods (exaggerating, allegorizing and symbolizing certain aspects of the cosmos and world) in order to communicate Himself and His truth to the ancient Hebrews and others.

Therefore, in Job 38, Yahweh speaks to Job out of whirlwind, communicating His divine attributes in a manner that is in accord with Him but not necessarily cosmologically accurate.


1Then the LORD answered Job out of the whirlwind, and said:

2 "Who is this who darkens counsel
By words without knowledge?
3 Now prepare yourself like a man;
I will question you, and you shall answer Me.

4 "Where were you when I laid the foundations of the earth?
Tell Me, if you have understanding.
5 Who determined its measurements?
Surely you know!
Or who stretched the line upon it?
6 To what were its foundations fastened?
Or who laid its cornerstone,
7 When the morning stars sang together,
And all the sons of God shouted for joy?

8 "Or who shut in the sea with doors,
When it burst forth and issued from the womb;
9 When I made the clouds its garment,
And thick darkness its swaddling band;
10 When I fixed My limit for it,
And set bars and doors;
11 When I said,
'This far you may come, but no farther,
And here your proud waves must stop!'

[References to the gates of the deep near “Sheol”. See Job 17:16; Jonah 2:6]


12 "Have you commanded the morning since your days began,
And caused the dawn to know its place,
13 That it might take hold of the ends of the earth,And the wicked be shaken out of it?
14 It takes on form like clay under a seal,
And stands out like a garment.
15 From the wicked their light is withheld,
And the upraised arm is broken.

[References to a flat, four-cornered earth]

16 "Have you entered the springs of the sea?
Or have you walked in search of the depths?
17 Have the gates of death been revealed to you?
Or have you seen the doors of the shadow of death?
18 Have you comprehended the breadth of the earth?
Tell Me, if you know all this.

[References to the place of death, “Sheol”. See Jonah 2]

19 "Where is the way to the dwelling of light?
And darkness, where is its place,
20 That you may take it to its territory,
That you may know the paths to its home?
21 Do you know it, because you were born then,
Or because the number of your days is great?

22 "Have you entered the treasury of snow,
Or have you seen the treasury of hail,
23 Which I have reserved for the time of trouble,
For the day of battle and war?
24 By what way is light diffused,
Or the east wind scattered over the earth?

[References to the vaults above the “dome of the sky” where water, snow and hail were kept.]

25 "Who has divided a channel for the overflowing water,
Or a path for the thunderbolt,
26 To cause it to rain on a land where there is no one,
A wilderness in which there is no man;
27 To satisfy the desolate waste,
And cause to spring forth the growth of tender grass?
28 Has the rain a father?
Or who has begotten the drops of dew?
29 From whose womb comes the ice?
And the frost of heaven, who gives it birth?
30 The waters harden like stone,
And the surface of the deep is frozen.

[the watery Abyss, see Genesis 1:2]

31 "Can you bind the cluster of the Pleiades,
Or loose the belt of Orion?
32 Can you bring out Mazzaroth in its season?
Or can you guide the Great Bear with its cubs?
33 Do you know the ordinances of the heavens?
Can you set their dominion over the earth?

[An ANE, pre-Copernian view that the stars are fixed upon the “dome of the sky”]

34 "Can you lift up your voice to the clouds,
That an abundance of water may cover you?
35 Can you send out lightnings, that they may go,
And say to you, 'Here we are!'?
36 Who has put wisdom in the mind?
Or who has given understanding to the heart?
37 Who can number the clouds by wisdom?
Or who can pour out the bottles of heaven,
38 When the dust hardens in clumps,
And the clods cling together?

[A reference to the vaults above the “dome of the sky” where water, snow and hail were kept.]

The point of this passage is not to “scientifically” describe the physical features of God’s creation in a manner befitting modern man. No, the purpose of this passage is to show that Yahweh is all-powerful and all-wise. The amazing aspect of this is that both ANE man and Modern man can read this chapter can come away with the same point: There is no one like Yahweh. However, if ANE man and Modern man look to this passage for cosmological understanding they will leave with two different points of view.

The rest of ANE art and literature is similarly filled with such exaggerations and symbolisms, both those believed to be true by the people who read them (the cosmology of creation) and those everyone knew to be technically “inerrant” but, nevertheless, poetically and symbolically true of the point that the crafter was making (the sizes and years of important political, historical, and racial individuals).

When we (and that includes believers and non-believers) look at the artifacts and records of other ANE cultures we understand this recognized cultural practice to be taken place. However, when many traditional Christians look at the Old Testament Scriptures they do recognize the same ANE practice. One difficulty with this is the fact that the ancient Hebrews and Israelites were predominately literary people and did not produce much “art”. The ancient Israelites did not make many statues or other artifacts. Why?

"You shall not make for yourself a carved image--any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth (Exodus 20:4)

This command against idols was taken to such extremes that very little “art” was made an even less has survived. Because of this we do not have a way of comparing Hebrew art with Hebrew literature the way in which we compare other ANE art with other ANE literature. What’s more we do not have a way to compare general ANE artistic conceptions with ancient Hebrew artistic conceptions. But we can compare Hebrew literature with other ANE literature and guess what? Yes, there is definite similarity in the way in which the Hebrews and other ANE cultures thought about their world (the flat, four-cornered, domed, below the rain vaults of heaven, propped up on a foundation of pillars, emerging from the deep of chaos world).