Monthly Archives: April 2020

Book Review: Saving The Bible From Ourselves


I must say this book has now become one of my favourites regarding Biblical interpretation. If you are interesting in maximising your understanding of and experience with the Bible, this book is a must have. Glenn Paauw’s main point is the ignorant and careless way that many “Christians” have handled the Bible. He goes on to say,  “The Word of God was sent into the world to be an agent of God’s transformative power. When we harm the Bible, we hinder that errand”.  And continues,  The only Bible that can function as a corrective for us, as an ongoing guide to our life in Christ, is a Bible that is free and that speaks to us on its own terms”. Therefore, all throughout this book he highlights the importance of understanding the Bible on “its own terms” and dares us to engage “The Bible that is presented as literature, eaten in natural forms, grounded in history, inviting in its narrative, restorative in its theme, engaged in community, and honoured in its aesthetic presentation”. 



A major aspect of “Saving The Bible From Ourselves” is knowing the difference between “little readings” and “big readings”.  He goes on to distinguish the difference:

Liitle readings are “diminished samplings of Scripture in which individuals take in fragmentary bits outside of the Bible’s literal, historical, and dramatic contexts…a corresponding meager soteriology – that narrow, individualistic, and escapist view of salvation so common among Christians”. He goes to note that “the danger here is…they think they are getting to know the Bible when actually they are being led to a small sampling of Bible passages – and often misreading them. Because this approach is so widely practiced and officially endorsed in Christian communities, even well-intentioned readers are inoculated against real Bible encounters, which differ slightly from the plucking procedure”.

Big readings are “more magnified experiences that result when communities engage natural segments of the text, or whole books, taking full account of the Bible’s various contexts”. “Big reading will bring about the rebirth of what has been too-long dormant in our modern expressions of the Christian faith – the big story that is the point of the small parts of the Bible”.



I was greatly encouraged by Glenn’s challenge to develop big readings, as I hope that’s what we have continued to do at The Blue Point Bible Church ( as we have been “thinking through the Scriptures”. However, besides small, isolated readings, “proof-texting” is an issue in the contemporary Christian community. Glenn writes, “Verses read in isolation, selected by topic, arranged in groups, sent out in kitschy – decorated Facebook updates – this is what passes for Bible knowledge in our era”. He then goes on to show the problem with proof-texting by offering popularly shared Bibles with verses that contrast those exact thoughts. Consider the following examples,

Jeremiah 29:11 cf. Deuteronomy 28:29
John 10:18 cf. 2 Corinthians 2:16
Philippians 4:13 cf. Isaiah 49:4
Joshua 1:8 cf. Deuteronomy 28:65



Having an appreciation for the different genres of literature that come together to form the Bible is essential in developing our understanding of the Biblical narrative. Glenn Paauw takes issue with the modern  “precise, punctual, calculable, standard, bureaucratic, rigid, invariant, finely-coordinated, and routine” Bible. He explains that the way we have imposed our definitions about texts, boxed out imagination that should come through the Biblical story’ and have taken the stories and turned them into doctrinal statements.  Glenn offered the following challenge, “If we were to do nothing but take the verse numbers our of our Bibles and refuse to use them as references in our Bible practices, this alone might spark a Bible re-engagement movement”.  Furthermore he says, “The New Testament must be read so that the stories and the story, which it tells can be heard as stories not as rambling ways of declaring unstoried ideas”.



The comfortability that contemporary Christians have with using out-of-context Bible texts is quite dismaying. This has been a contention of mine for years. The “Bible – falling out of the sky syndrome” is what N.T. Wright diagnoses many contemporary Christian readers with.  Our emphasis on “meaning that has little to do with what the 1st- century authors intended and a lot tot do with some particular contemporary group has been accustomed to hear it” has surely led us astray. Glenn writes that “part of our conversion process, , our adoption of a new Bible engagement paradigm, will be coming to terms with the fact the Bible was written for us, not to us”. Well a hearty amen to that! This got me thinking back to my 2014 debate with Pastor Bruce Bennett wherein he tried to discredit this important approach to the Bible. Go ahead and hear him for yourself at the following link, (see the following times 1:10:00 – 1:21:00 – 2:39:10 – 2:41:23). In the book, Glenn goes on to say, “…the whole Bible is for us, even if it wasn’t written to us. But appropriating the message for ourselves, now, means first doing the necessary due diligence on what the message was for others, then”.



All throughout the book, Mr. Paauw shared interesting insights and correlating details regarding the Biblical format and storyline. For example, showing how the Gospel of Matthew has five outlined speeches and correlates that to the five Books of Moses. Also, he mentioned that the three- part covenant beginning of the Bible  (The Law, the Prophets, & Writings)  corresponds to the three – part covenant end in the New Testament (Gospels, Paul’s Epistles, & General Epistles). There were a couple of others but those stood out to me the most.



Saving the Bible From Ourselves was a refreshing read. We need to be careful how we handle the Bible, especially if we expect to be blessed by what we read.  Glenn Paauw tells us that “Deconstruction is always the easy part, but re-envisioning the Bible is what we are after”.  The goal is to encourage contemporary Christians toward healthy Biblical interpretation so that we can “re-imaging our lives as biblical art”. It reminds me of a quote I had heard a while back in that Scripture is intended to by a symphony lived out but a choir. Glenn invites us  “…to become so immersed in the script…that we come to know this story in our bones”.

May this report coupled with the Spirit of God encourage you to continue to grow in the grace and knowledge of God (2 Peter 3:18). May the Bible continue to come alive and present itself to you as a source wherein you can find the “living Word of God”. I end this report with this summary thought from Glenn Paauw regarding an  ‘appropriate characterisation of the Bible’ as “…a temple and dwelling place story, a liberation and exodus story, a forgiveness and reconciliation story, a kingdom rebellion-reclamation story, an account of the creation, distortion and restoration of God’s image in humanity, a narrative of overcoming chaos and bringing in peace and order, and many much such self-descriptions”.


Reviewed by: Michael Miano


*** Also, if you are interested in hearing a podcast with Glenn Paauw and some details regarding this book, which was graciously shared with me, visit the following link,

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4/17 – Beyond Creation Science (Pt. 11) – Chapter 16

Here is the accompanying collaborative YouTube video we put together on Zoom for this study,

Below is the outline and mentioned resources.

Beyond Creation Science
Chapter 16 – Apocalyptic Life-Spans
Covenant Life and Covenant Death


The Mother Of All Living vs. The Serpent


The Book of Covenant Life


Symbolic Patterns and Amazing Coincidences


Long-Life Spans & Isaiah the Prophet


The Millennial Life-Span

Mentioned Resources: – Historical Context of Genesis – From Adam to Noah, Decoding Ancient Numbers,
The Ancestral Story of the Image of God ,

3pi Series: Genesis 5 – 6:8,
YouTube video talking about these ancient ages,

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The Spiritually-Discerned Passover

Just a few nights ago I had the privilege of participating in a Messianic Passover celebration (online of course due to necessary social distancing). As my cousin Vinny led us through the seder I couldn’t help but contrast the significance of the Jewish celebrating of Passover to the Spiritually-discerned (Christian) celebrating of Passover. My goal in this blog is to share some of the details that stood out to me, in the hope that my thoughts might just edify someone else.

Three specific parts of the Seder got me thinking of how we Christians need to not only understand the historical/theological context of the Jewish feast of Passover, but also we must understand the transition that is bringing shown, namely the revealing of that which was hidden, Jesus Christ, and thus moving the people of God “from hoping to having”.  How and why does Jesus Christ identify with the afikomen? Are we still waiting and reserving a spot for “Elijah to come”? What restoration is celebrated with the 4th cup of the Seder?

Let’s start with the first question, how and why does Jesus identify with the afikomen? During the Seder the three matzah’s are introduced as the “bread of affliction”, remembering the burdensome and hasty retreat of the Israelites from Egypt. The middle piece is referred to as the afikomen and is taken and hidden at the beginning of the dinner, only to be sought out and resurrected later on (usually by the children present). During a Messianic seder it is mentioned that this afikomen piece is the bread Jesus identified with and said “This is my body, which is broken for you (Luke 22:19; 1 Corinthians 11:24). Interestingly enough, Rabbi Hillel (who was most active between 30 BC-10AD) drew special attention to the afikomen as he led people through Passover celebrations. And, in the first century, Rabbi Gamaliel said that the bread pointed to the speed at which salvation came to Israel in Egypt. Furthermore, we know that by the first century, some Jewish people viewed the afikomen as a symbol of the Messiah, who remained hidden from view. Jesus transitioned the perspective of Passover from being about historical bondage in Egypt, slaves to the Pharaoh, to being about bondage in sin, slaves to sin and death. Jesus, the author and finisher of our salvation, was hidden and is what the prophets searched for intently, as the Apostle Peter writes in his epistle, “Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care,  trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. (1 Peter 10-12)”. So for a Spiritually-discerned Passover, the afikomen is no longer hidden, but has come and been manifested, Jesus Christ our Lord. I rather enjoy how the New Living Translation puts it, “For Christ has already accomplished the purpose for which the law was given. As a result, all who believe in him are made right with God (Romans 10:4)”.

The Jewish tradition of setting a place for Elijah is connected to their waiting for the revealing of the hidden salvation. The prophet Malachi highlighted that before the great and terrible day of the Lord, Elijah would be sent from God to offer repentance to all people, especially noting fathers and children (cf. Malachi 4:5-6). It is important to understand that Malachi prophesied during the time then the Israelite captives from Babylon had returned to the land and were hoping to see revival in their midst, a return to their covenant faith and reality. As should be clear from reading Matthew chapter 17:10-13 and Mark 9:11-13, that Jesus Christ taught the disciples and they understood that John the Baptist was the “Elijah to come”. John the Baptist came and warned that terminal generation that the “ax was at the root” (Matthew 3:10) and that the “Lamb of God had come to take away the sins of the world” (John 1:29). The “restoration of all things” that the “Elijah to come” would herald is covenant restoration, ultimately what the prophets and apostles highlight as “the hope of Israel”. The “hope of Israel” which would be made clear at the “great and terrible day of the Lord” would not only restore the living to right relationship with God through the New Covenant, but also would vindicate the righteous martyrs of the Old Covenant, discerned as a reality as Jerusalem was made desolate (cf. Matthew 23:34-38). Dr. Don K. Preston, of the Preterist Research Institute has written extensively about the significance of the “Elijah to Come” and how that relates to John the Baptist and the restoration of all things  at destruction of Jerusalem, however I highlight this quote,  “In Matthew 3, John’s message was the message of Elijah in Malachi 4. And John, as The Voice, The Messenger and Elijah, said that Day of the Lord was imminent. That Day, the time of the vindication of the martyrs (cf. Matthew 23, Revelation 6) did fall on Israel in AD 70! Prophecy fulfilled! The Voice, The Messenger, Elijah fulfilled his role!”.

Unfortunately, due to a variety of interpretations and presuppositions that Christians have brought to the Jewish details of the faith, many Christians fail to see the significance of the “Elijah to come” as per Malachi’s prophecy and how that relates to the message proclaimed by John the Baptist. Furthermore, a failure to be familiar with the hope of Israel as made known through the Law and the prophets, which is the Gospel the Apostle Paul said he preached (see, Acts 24:14-25; 26:22-23), many have totally missed and confused what the “restoration of all things” is. What doe the Old Testament prophets lament as lost and in need of restoration? I will provide links to some sermonsI have preached on exactly this at the conclusion of this blog.

Presuppositional thought and just plain ignorance has led many Christians to misidentify the elements of restoration. This surely effects the ability of Spiritual-discernment. Christians should be celebrating an entirely fulfilled Passover – celebrating our living in and identifying with the New Jerusalem, praising God for the glorified Body of Christ (otherwise known as the Church), and resting in the new heavens and earth.   All Spiritually-discerned realities. This is what was being highlighted through the last and final cup of the seder. Christians should be celebrating the reality of moving from hoping for to having, but instead, most are somehow still waiting for the new heavens and earth, displaying a complete failure to see all that was hoped for by Israel as a reality for the Christian now. A few years ago, April 5th, 2012 to be exact, I posted the following points about the new heavens and earth on social media and I hope they  might edify and clarify you understanding, “The new heavens and new earth Peter writes about are an echo from Isaiah sixty-five and sixty-six. In those chapters we read where God will pour out His wrath on Jerusalem (which in fact happened in AD 70) and on His rebellious people before He creates (spiritually, not physically) the new heavens and new earth. In the New Jerusalem of the new heavens and new earth, physical death will remain (Isa.65:20; 66:24) home building and agriculture will continue (Isa.65:21–22) there will be descendants (Isa.65:23; 66:22), there will be a new priestly group (Isa.65:24 which is describing the believer church) – which we believing Christians are! (see 1 Peter 2:9). The new heavens and new earth is referring to the New Covenant. This is the kingdom of God where Christ indwells the believer (Col.1:26–27), a kingdom not made with hands (Dn.2:44–45; Col.2:10–11)”.

I love how Pastor David Curtis, of Berean Bible Church, explains the feasts, in that he remarks, “Each feast is a prophetic picture of the Messiah.” It should be our goal to seek a contextually, Spiritually-discerned, and fulfilled prophetic picture of Jesus Christ. We must become familiar with the Jewishness of the faith, celebrating and discerning the feasts is great, but it must be accompanied by a reading, listening, and familiarity with the literature of the prophets. Pastor Curtis goes on to say, “I believe the seven annual feasts, or holy days, of physical Israel, which take place in the first seven months of their agricultural year, were all fulfilled both prophetically and spiritually in the period from the cross to the fall of Jerusalem, which equates with the return of Jesus Christ, the end of the Jewish age, the resurrection of the dead, and the consummation of the kingdom of God in A.D. 70. These feast must be viewed in their strategic order. Judaism today treats Trumpets as the New Year, and that is wrong. It is not the New Year. By doing that, they can never really understand prophecy. The feasts have to be viewed in their order from Passover through Tabernacles. The feasts actually convey two forty year exodus periods. The first exodus period is one familiar to all of us: Israel, after the flesh, was removed from bondage to Egypt at Passover, and they were put in the wilderness on a physical journey to a physical promise land. Now the more important and the spiritual exodus we are not so familiar with: This exodus runs from the Cross to A.D. 70. In this exodus, Israel, after the Spirit, left its bondage to the law of sin and death (Ro. 8:2) and begins a forty year spiritual journey to a spiritual inheritance: the Kingdom of God, or the New Heavens and New Earth.”

So, in conclusion, the difference between a Jewish celebration of Passover and a Spiritually – discerned (Christian) Passover celebration is understanding the hope for and the provided reality of sanctification, deliverance, redemption, and restoration. Let us praise Him for all that He provided – no more tears, mourning, or crying for the old things (Old Covenant and all it’s baggage) have passed away (see, Revelation 21:4)


The following links have information that connects to this blog.

Don Preston explains the “Elijah to Come”,

David Curtis begins his extensive series on the “Feasts of the Lord”,

And I preached two different sermons highlighting the fulfilment of the prophetically understood “Hope of Israel”,


May this information and our mighty God bless you abundantly.

In Service to Him,
Pastor Michael Miano
The Blue Point Bible Church

HAPPY PASSOVER! Find a Cool Passover Greeting | Passover greetings ...

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4/1 – Beyond Creation Science Study Outline

Tonight, This upcoming Wednesday, 4/1 – we will have our Wednesday Night Praise, Prayer, and Bible Study live online through Zoom. Please read chapter 15, take notes, and join us for the discussion. All you will have to do is click on the following link, and following the instructions,


Beyond Creation Science
Chapter 15 – The Prophetic Creation

“…elements that mark prophetic texts”
– symbolism
– poetic imagery
– exaggeration
– hyperbole
– metaphor

“The fact that we find prophecy at the beginning of the Bible (Gen. 3:15) is the first hint that Genesis may open in the same symbolic apocalyptic style of communication common to prophetic texts”.


More Apocalyptic Literary Features
Apocalyptic/ prophetic literature – a genre of ancient documents revealing another reality

– double pattern – duplicate symbolism (cf. Revelation 1-11/Revelation 12-22; Genesis 1/ Genesis 2; six day creation

– repetition & recapitulation (cf. Genesis 1:1/ Genesis 1:3-2:3)

The Apocalyptic Creation
“Judging from the parallels, the ordering of the six day creation is not sequential or linear: it is apocalyptic”.

“It unveils the nature of God and His divine activity to the reader…The text uses the physical world to teach about God’s covenant works”.

“Genesis 1 speaks prophetically about God’s creative acts which set the pattern of forming and filling. That which God creates, He recreates. That which God forms, He fills. The symbolism points toward what is to come. Old Covenant. New covenant”.


Daniel’s New Day for a New Creation
cf. Daniel 8:26 – “evening and morning” (Old Covenant figurative night; New Covenant figurative new day)

“Daniel makes the connection to Genesis 1 because his “vision of the evening and morning” is a vision of the time of the new creation – a new day for the Israel of God”.
Six Days of the New Creation
John 1:1-28 – Day 1 (in the beginning, light and darkness)
John 1:29 – Day 2 (“next day”; water baptism)
John 1:35 – Day 3 (“next day”; Lamb of God gave an earthy name to Peter the rock)
John 1:43 – Day 4 (“the following day”; Jesus is called King of Israel and spoke of heaven
John 2:1 – skips Day 5 takes us to Day 6 (“on the third day”; wedding feast at Cana)


The Days of Revelation
cf. Revelation 5-6, 8-9, 16


The Prophetic Sun
“Biblical prophets use the sun as a symbolic metaphor for the coming of the Messiah”.
cf. Malachi 4:2; Luke 1:76-79;
– Jesus is called King of Israel on Day 4
Light Without Sun
“The creation account records an ideal picture of light existing before the sun during Day 1 through 3, the first half of the six days of creation”.
Cf. Revelation 21:22-24; Isaiah 60:19

“Notice that the light of the sun and moon is obsolete for those who live in the heavenly city which comes down out of heaven. The Lord Jesus Christ (the sun of righteousness) gives them light – the Lamb is its lamp. Everything in John’s vision relates to covenantal realities and redemption, ultimately Jesus Christ. Preterists often point out that New Testament prophecy is centered wholly upon Jesus Christ, redemptive realities, and covenant relationship with God. Likewise, would it not make sense to consider the same focus for the opening chapters of Genesis?”

“The reason so many miss John’s point is because they do not see that John’s description comes to us in highly symbolic apocalyptic form”…John was talking about Jesus who is the “true light that gives light to every man (John 1:9)”.

Genesis 2 Recapitulates Genesis 1
“The prophetic creation explains why the order presented in Genesis 1 is flipped in Genesis 2”.

The Bride from the Side of Adam
cf. Ephesians 5:24-32; Genesis 2:21-23; John 19:33-35

“…why did Paul reference Genesis 2 when he spoke of the union and communion of Christ and the Church? He went to Genesis 2 because it offers a prophetic, apocalyptic presentation of the gospel of Jesus Christ”.

The Apocalyptic Fall of Man

cf. Genesis 3; Revelation 12

“Both accounts reference real events which happened in history, yet neither provide a historical narrative in scientific detail. They are both apocalyptic presentations”.
Flaming Swords & Heavenly Bows
cf. Genesis 3:24; Deuteronomy 32:20-23; Lamentations 2:4; Habakkuk 3:9-11; Revelation 6:1-2

The Apocalyptic Flood

cf. Genesis 7:11; Isaiah 24:18-19; Revelation 4:1; 19:11

The Covenant View of Creation

“We are confident that much more work needs to be done to flesh out additional implications of this covenant view of creation, but we hope the details we have presented thus far will compel you to consider a covenant view of creation”.

“If Biblical prophecy is centered on Jesus Christ and covenant relationship with God, then so, too, is the creation account”.

“The result of our study thus far is the conviction that in these opening chapters of Jesus we are not to look for historic narrative, nor contributions to natural science, but to recognize a symbolic apocalypse of God’s relation to the world and man”. – Milton Terry

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