Two Forms of Speculative Theologies: The Goliath/Jesus Connection and What Was God Doing Before He Created the World?

We should be mindful of the dangers in both models and cautious not to fall prey to foolish speech and frivolous chatter that distract us from the clear language of Scripture.

Speculative theology has been under some suspicion. Some have speculated about our suspicions only to come with unidentified factual objections (UFO). I understand the concern and raise a Queen from Mars.

While reason and deduction function as legitimate tools to ascertain meaning in the text, one should be cautious about the kind of speculation to seek. Not all speculative theology is created equal. Thomas Aquinas observed that speculative theology seeks to understand the mysteries of God through philosophical inquiry. The Roman Catholic scholar Ronald Conte Jr. observes that speculative theology is a study of things not yet taught by the Magisterium. Others contentedly speculate about alien encounters in the Bible and make prophets into mad scientists.

With the eclectic nature of these things, I would like to divide speculative theology into two broad categories: a) Textual speculation and b) Esoteric speculation.

Textual Speculation

Textual speculation argues for a theology where conclusions are built upon theological/redemptive truth claims:

David killed Goliath by decapitation+Goliath functions as a Serpent figure in the text+David buried Goliath's head in Jerusalem+It is clear historically and deductively that he buried Goliath's skull in the exact location where Jesus was crucified (Matt. 27:32-33)=Therefore, Jesus' feet crushed the head of the Serpent on the cross.

This form of speculative theology does not violate orthodoxy or reorient the entire interpretive telos. The interpreter is not harmed, and the rest of Scripture is not forced to fit a pre-determined set of ideas because of it. Instead, the conclusion is based on a logical, biblical deduction developed through historical and factual details from the text. The truth claim follows if the reader is not restricted to explicit assertions alone.

Grammatical-historical methods are valuable and fruitful, but they are not exhaustive. Interpretive systems that are only concerned about the grammar of a text and the history of the text fail to see the redemptive flow of a text or where that text falls into the larger scheme of things. They will likely miss typological elements, type/anti-type paradigms, seed/maturity categories, milk/meat distinctions, priest/prophet/king developments, etc. The standard Grammatical-Historical interpreter will be satisfied with the specific coordinates of the Bible’s map while missing the geo-political struggles that led us to fight over that particular piece of land.

Esoteric Speculation

The second model is built on foreign assumptions. Although they may receive an initial undergirding of biblical rationale or a textual piece that validates their hermeneutical project, they quickly seek outside sources to validate the speculation, whether in the physical/spiritual realm or ancient world literature.

This school of speculation must be examined more carefully to avoid outlandish conclusions about the merger of the heavenly and human, sea creatures and angels, extraterrestrial beings, and other phenomena. These theories don't build upon the inherent biblical categories but seek to answer questions the text does not ask or wish to make pertinent.

Michael Heiser’s The Unseen Realm pursues many of these esoteric speculations. His understanding of Psalm 82:1 directs much of this interpretive impetus:

God presides in the great assembly;
    he renders judgment among the “gods”

Heiser views these gods as supernatural beings in the Divine Council. God appoints these gods to govern over the earth. He writes:

“THERE’S NO DOUBT THAT PSALM 82 CAN ROCK YOUR BIBLICAL WORLDVIEW. Once I saw what it was actually saying, I was convinced that I needed to look at the Bible through ancient eyes, not my traditions.”

If this esoteric model prevails, then the Bible’s occurrences of the supernatural will often become a breeding ground for speculation, setting cues throughout creation in the form of otherworldly mysteries. The world becomes the terrain for the mysterious things. Every piece of evidence confirms an unseen realm.

Augustine and later Calvin reacted to such pursuits. For instance, the question, “What was God doing before creation?” is often met with a humorous yet insightful response from both Augustine and Calvin. Augustine says, “God was preparing hell for those who ask such questions” (Augustine, Confessions, Book 11, Chapter 12). Calvin echoes this sentiment, citing Augustine, stating that God was “making a hell for the inquisitive” (John Calvin, Institutes of the Christian Religion).

The End of the Matter

Ultimately, we should treasure textual speculation while avoiding making an idol out of it. Grammar and history should not be overlooked for the sake of some deeper meaning. The advantage of textual speculation is that it keeps the reader within the confines of Scripture. On the other hand, while there is no direct decree against esoteric speculation, the concern is that it quickly sends readers on a mission that may lead to strange places and foreign terrain. In that world, the Bible will be hardly recognizable. The mysterious things of the Earth take on a greater role than the mysteries of the text.

We should be mindful of the dangers in both models and cautious not to fall prey to foolish speech and frivolous chatter that distract us from the clear language of Scripture. We should also not interpret the text in such a way that the plain meaning draws us away from the Creator’s works in history to the mysteries hidden under the sea or above the skies.

Notations

On Pastoral Theology

Pastoral theology is deeply imititative. Therefore, authority structures ( I Cor. 4:16) are imitative. Churches become like their pastors.

If pastors are indifferent to their congregation, they will create a flock unaccustomed to deep relationships within the church. I have walked into congregations on vacation where, were I not to initiate conversation with the parishioners, I would have left without hearing a single greeting. This flock almost always reflects an impersonal pastor.

When a minister is unproductive or seems disinterested in his own health and spiritual growth, his flock will also be apathetic ( 2 Thess. 3:9) to those things. His pastor's experience will form much of their view of life, just as his pastor's priorities will, in some ways, shape his own.

Pastors have a tremendous responsibility to lead the flock. Paul writes, "Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith."

This duty plays out in his ability to repent before God, to live humbly before his people instead of exalting his virtues around them. A perfectionistic ministry will create a hypocritical people.

The congregation will feel safe knowing that the minister is protective and personal, decisive and deliberate, resolute and repentant.

Pastoral theology is imitative.

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