Category: Publications

The Public Reading of Scripture: Six Practical Suggestions

On By Jovan PayesIn Articles, Church Practices, Gospel Advocate, New Testament, Paul's Letters, Practical, Publications, Published, worship

Reprinted with permission from the March 2017 issue of Gospel Advocate Magazine.

A vital element to the worship assembly of the body of Christ in the first century was the reading aloud of the Scriptures (1 Timothy 4:13; Acts 13:15). Today, it is probably hard to imagine a time when God’s word was accessible only when assembled with God’s people; it was a communal experience. The proliferation of Bibles today has truly made reading Scripture an individualized practice; yet, this has not always been so. In fact, the meaning of “church” (ekklesia; “an assembly”) presumes a people gathered to hear, to commit to, and to act upon the Word of God (Matthew 16:18; Deuteronomy 4:10-11; 31:9-13). Thus, hearing God’s Word is part of who we are as “the church” (Acts 11:26; 14:27).

The church needs to elevate the importance of the Scripture reading assignment in our assembly (Act 13:15; 2 Corinthians 3:14). There is a tendency to be too casual about this assignment. Perhaps it is because we take literacy for granted, though the capacity to read words is not the same as understanding the words being read. In this connection, we may then take for granted that anyone can read the Scripture aloud to the church. In some societies, reading is still regarded as a technical skill, much as it was in Bible times.

If reading the Scriptures will make a child of God “complete, equipped for every good work” (2 Timothy 3:17 ESV) when read for private devotion, then the same God-breathed writings read aloud will provide the same effect for the congregation. In the Scripture reading, God is speaking to His people. For this reason, the public reading of Scripture is a crucial element of the worship assembly and should not be taken casually or lightly.

A Note on the Context

In fact, Paul anchored to this very core principle when he wrote to Timothy to provide a strategy for the faithful to protect themselves from a departure from the faith, which will consist of Christians “devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1). The antidote against “irreverent, silly myths” (4:6-7) and any possible competitors to divine revelation is the healthy teaching from God (4:13). Public reading of Scripture inoculates against false teaching and invites faithful discipleship and commitment to God (Exodus 23:22; 24:7). It syncs us up with God.

Paul makes similar requests in other letters to the churches of the first century. When detailing the unveiling of the mystery of Christ, Paul anticipates and expects the church to share his understanding (Ephesians 3:4-6). After he writes on the supreme role of Christ in redemptive history, he expected the Colossian congregation to letter swap with Laodicea (Colossians 4:16). And, to the Thessalonians, he was quite strong when he placed “an oath before the Lord to have this letter read to all the brothers” (1 Thessalonians 5:27), for through the reading aloud of his letters they would be taught (2 Thessalonians 2:14-15). And in the final revelation of Jesus, the apocalyptic portrayal of divine victory through the gospel is framed as one that must be read aloud and safeguarded against addition and omission (Revelation 1:3; 22:16-19).

Reading Scripture aloud can bring the church into sync with God’s word. The more exposure, the better our biblical literacy; then, ideally, the healthier our churches will become. Let us switch gears, now, to provide practical suggestions for this powerful act of reading Scriptures aloud in our worship assembly.

Six Suggestions for Reading Scripture Aloud

There must be a spiritual gravitas connected to reading Scripture before the assembly. I had a mentor, Don W. Hinds, that would stop me when I misread a passage aloud. He would use the adage, “take heed how you read,” to instill in me the importance of properly reading the biblical text aloud. I would like to use this as a refrain as we consider some practical guideposts for reading the Scriptures aloud when the church is assembled for worship — although these suggestions can be applied in various settings of church life.

Furthermore, in many congregations, those who manage or arrange the various elements of the worship assembly (deacons, elders, etc) should seriously consider the points below as they select public readers of Scripture. We are worshipping God and engaging in spiritual and divine matters, we are not merely filling a roster. God’s word must be the centerpiece of our worship.

First, the reading should be met with a respect for proper pronunciation and performance. This is the “oral” spiritual heritage of God’s people, to hear and understand God’s word (Nehemiah 8:1-8). Not only should one practice to read clearly and distinctly, but some types of Scripture (genre) require an element of performance (cf. Psalms). For example, we should not read a psalm of lament (Psalms 51) as if it were a genealogy. Take heed how you read.

Second, we should consider the verbal skill set of those who will read before the assembly. The goal is to instill an understanding of God and to invite the church to obedience. There is no verse that prohibits individuals with speech problems from publicly reading Scripture. We should both be sensitive and inclusive. Fortunately, audio technology facilitates what requires loud speaking in other settings. Still, as long as the public reading reaches its goal then it has accomplished its purpose. Take heed who will read.

Third, the reading selection should be long enough to understand the message. This is especially true when the selection is independent from the sermon. Some congregations may design their readings to go through a book (Psalms) or a large section of Scripture (Major Prophets). Other times, they are connected to the sermon. The readings must be of sufficient length to provide context and understanding and should have a natural and intended connection to the worship service. All things being equal, we may ask, “why read from the Song of Solomon when the sermon is on the ‘second death’ of Revelation?” Take heed what you read.

Fourth, the readings must be the Scriptures free from alteration. From time to time some like to add a few impromptu thoughts in connection with the reading of the Scripture. The points may be very excellent, but they run the risk to be of another variety. It is important to keep to the task at hand, which is to read the assigned portion of Scripture. There are many reasons for this. The most significant reason is to elevate the word of God over the words of men. As Revelation 22:18-19 warns, the text must be read without omission and addition. Take heed that you read.

Fifth, the reading of Scripture must be purposeful. There should be communication before hand to prepare those who will read aloud in worship. Sometimes we can displace others when we lean upon “good readers” in a pinch. With a purposeful schedule, we can give enough notice so that our readers can prepare, become familiar with the text, and develop a comfort level. Preparation and practice are the best helps to reduce “stage fright.” Take heed before you read.

Sixth, the reader should not cause a distraction by what they wear. It is true that God seeks and looks at the heart (1 Samuel 16:7; Matthew 15:8), but one should dress for the spiritual occasion (Matthew 22:11-14). While attire may sometimes be a distraction, it is more important that the reader’s lifestyle should not be a distraction. If those who pray in assembly should have “holy hands” (1 Timothy 2:8), what of those who read Scripture. Paul told Timothy that he should be an example; this would make an additional influence when he would read aloud the Scriptures to the church (1 Timothy 4:12). Take heed by whom you read.

Concluding Thoughts

The public reading of Scripture was an essential component of the first-century worship assembly. If in today’s time, the church seeks to be in conformity with the early worship practices of the New Testament church, then it will seek to incorporate this practice and develop those who will read. Moreover, the church will grow when she integrates the three-fold instruction given to Timothy: the public reading of Scripture, the exhortation, and the teaching (1 Timothy 4:13). In a day and time when so many church groups are seeking new and innovative methods to “enhance” worship, the age-tested and inspired method to read aloud God’s word must be in the forefront of our worship assemblies. Blessings to the reader, and blessings to the hearer.

Jovan Payes preaches for the Highland Church of Christ in Bakersfield, Calif.

To subscribe to Gospel Advocate, click here.

The Widows church of Christ

On By Jovan PayesIn 1 Timothy, Articles, Christian Leadership, Church Leadership, Ecclesiology, Gospel Advocate, Kingdom Ethics, Leadership Ethics, New Testament, Paul's Letters, Publications, Women Studies

Reprinted from the December 2015 issue of Gospel Advocate Magazine.

20180131_133232

When I was a younger preacher looking for opportunities to preach and teach, I helped a congregation which was, to my surprise, exclusively comprised of widows. The “Widows church of Christ” (as I shall call them) taught me a great deal about fidelity to God’s Word in the face of a temptation to do otherwise.

It had never crossed my mind that I would stumble upon an all woman congregation. My assumption that there would always be mix-gender congregations was completely shattered. I’m glad.

My first reaction, I must admit, was arrogant. “Poor brethren, you have no leaders.” I had forgotten that still they had the Lord, the Apostolic Word. They had different talents and skills to be used on behalf of the Lord (1 Cor 12; Rom 12). They still gathered in His name, communed at the table of the Lord, gave of their financial means, offered the fruit of their lips. They were still the blood-bought body of Christ (Eph 1:22-23; Col 1:18; Acts 20:28). They still had the responsibility to bring the gospel to the world (Mark 16:15-16; Matt 28:18-20).

I Asked a Question

I asked a sister why they invited male preachers to teach and preach when they could minister the word to themselves. After all, Scripture shows that Christian women prophesied and prayed in New Testament times (1 Cor 11:5; Acts 22:8-9), taught the Word of God accurately (Acts 18:26), and brought people to salvation (2 Tim 1:5; 3:14-15). Christian women also served one another in many diverse ways (1 Tim 5:2; Tit 2:3-5; Acts 9:36-43).

Too, Christian women were patrons, fellow workers for the truth, and “house church” hostesses (Rom 16:1-16), demonstrating that there is not a ministry our sisters cannot participate in (Acts 8). There are many sisters in the Lord mentioned throughout the New Testament as servants of God, evangelistic collaborators, and financiers. To say it in another way, Christian women can minister the gospel to the world without hindrance.

She responded, “Because the men are to lead prayers and preach God’s Word in the assembly.” She further explained, “We do have our own Bible study together as sisters during the week, but on Sundays we plan for visitors. We respect God’s plan for the worship assembly.”

This was a reference to 1 Tim 2:8-15, and the Apostle Paul’s instructions for prayers and teaching in the public assembly. In fact, the phrase, “in every place” (en panti topō 2:8) is a New Testament shorthand for “in every place of assembly.” In the assembly, Paul emphasizes “the preservation of male and female distinctions” by providing a “distinctive sphere” for Christian men and women to operate within.

In this setting, Christian “males” (Grk. andras) are to lead prayers on behalf of the body of Christ (2:8), provided they have a lifestyle consistent with godliness. Christian women are to “likewise” demonstrate godliness when assembled for prayer (2:9-10). Paul, then, adds the command that in the assembly Christian women “must learn in silence in full submission” (2:11). This does not suggest that she should check her brain in at the pew, nor is this a term that requires absolute silence. It simply explains her participation in the assembly as peaceful (2:2).

Paul goes on to explain, however, that a sister’s participation in the assembly is limited (2:12). He affirms, “I do not permit a woman” (1) “to teach” nor (2) “to have authority over a man.” Instead, she is “to be in silence” as an active learner (2:11). This instruction is explained (2:13 “for”) to be connected to the order of creation and the order of the fall along with its consequences (Gen 2-3), and a reminder of her demanding ministry towards her own godliness, her family and household (12-15).

Expanding the Role of Women

Although there is considerable literature centered on expanding the role of Christians sisters in the assembly beyond the above biblical dimensions, it was refreshing to see a group of sisters in Christ concerned with God’s guidelines for the worship assembly – even though they could have worshipped God among themselves.

It was a few years earlier that I had received a letter from a congregation where their elders unanimously offered “a position statement on the expanded role of women” in the congregation where they had oversight. They acknowledged that the “congregation’s thinking on this subject has been evolving for the past several years.” The letter outlines several roles where their sisters had evolved including teaching and co-teaching co-ed adult Bible classes, and Scripture reading in Sunday morning worship.

They further expressed their “intention to, in the near future, begin using women to serve the communion emblems, preside at the communion table and lead public prayers during the regular worship services.” They had not, at that moment, any intention to have “women as elders” and “women as pulpit ministers.”

One of the arguments used to sidestep the words of the Apostle Paul is that the text reads, “I do not permit”; hence, this verse does not represent “God’s law.” Far from it. The argument goes, that since he is “addressing a specific time and place with his statement” then Paul has no concern for providing “a law for all time.”

The question then becomes if the injunction by the Apostle is only valid when addressing the situation Paul is speaking to, and has no permanent place as God’s law for the church, then what about the other logical appendages to his argument? Is quietness a situational matter? Are the issues of holiness, modesty, self-control, learning in quietness merely situational and hence not of any permanent value because Paul writes, “I desire” (2:8) and “I do not permit” (2:12)? Or is it only the prohibitions which are situational (“I do not permit”)? If so, the positive statements in this text demand our sister’s presence in the assembly to be embraced with godliness, modesty and learning in quietness and submission. Or are these situational as well and therefore not God’s law?

The fact of the matter is that Paul ties this entire argument for the when the church assembles “in every place” to the events of creation, the order in which the first humans were made, and the admission of Eve being deceived. The weakness is not in Paul’s argumentation, nor in his use of “I.” The weakness lies with a hermeneutic which circumvents the natural reading of the passage.

Concluding Thoughts

My brief stint with the good sister at The Widows church of Christ was a powerful reminder that we can be faithful to God’s inspired texts regarding our gender roles in the assembly. My good sister showed me that faithfulness in the face of a difficult and complicated ministry was possible. Furthermore, they did not sell their building and go elsewhere; instead, they remained in the town, “because,” as she concluded, “the Lord’s body needs to be here.” God bless our sisters who are convicted to maintain their godly roles in the assembly and participate in so many amazing and unsung ministries.

Jovan Payes preaches for the Highland Church of Christ in Bakersfield, Calif.

To subscribe to Gospel Advocate, click here.

Modesty in Speech: Reflecting God’s Image in What We Say

On By Jovan PayesIn Articles, Christian Ethics, Discipleship, Glendale Gleaner, Kingdom Ethics, PublicationsLeave a comment

Introduction

Do words matter? Framed in another way, is there a fundamental connection between speaking and God? Again, is there a spiritual component to communication? Consider the following. The Bible asserts that the universe came into existence at the command of God, “God said” (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 29). The Hebrew writer asserts,

By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.

Hebrews 11:3 (All Scripture references are from the American Standard Version unless otherwise noted)

In fact, both the origin and the dissolution of the universe is subject to the declaration –“word”– of God (2 Pet 3:5-7). Communicating is, then, a core activity of God; in other words, God speaks His Mind.

There are people in this world who seek for a chance to hear God speak to them. God has spoken, in his wisdom, through two monumental venues. The first is creation; the second, are the Scriptures. In Romans 1:20, Paul affirms,

For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.

Romans 1:20

The world essentially speaks of a powerful supernatural eternal being Who is the origin of all that is seen; in a nutshell, the “heavens declare the glory of God; and the firmament showeth his handiwork” (Psa 19:1).

Second, God has spoken his mind and has preserved it in the Scriptures. It is written,

For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God. But we received, not the spirit of the world, but the spirit which is from God; that we might know the things that were freely given to us of God.

1 Corinthians 2:11-12

In fact, the unveiling of God’s mind is the cause which brought about the Scriptures. It is written, “Every scripture inspired of God” (2 Tim 3:16). God has spoken his unique message through his prophets, who have committed those oracles to print (Eph 3:1-6; 2 Pet 1:19). King David once said of himself, “The Spirit of Jehovah spake by me, And his word was upon my tongue” (2 Sam 23:2).

What this discussion points to is a fundamental truth about God. Inasmuch as God is the source of love, it is equally true that God is the source of disclosure. In other words, communicating and disclosing the eternal mind is fundamental to the nature of God. This is important for a proper understanding of human communication because humanity is made in the image of God (Gen 1:26-27). God’s people are expected to reflect their Creator’s nature. In fact, Peter writes,

but like as he who called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy.

1 Peter 1:15-16

Little wonder that Peter would further admonish, “if any man speaketh, speaking as it were oracles of God” (1 Pet 4:11). Every aspect of godly living is to be set apart for God’s purposes (Rom 6:17-18), and this includes how a person speaks.

Speaking is a process which discloses the thoughts and movements within a person’s heart; it reveals what is in the heart (Matt 6:22-23; Mark 7:20-23). All things being equal, regardless of the truths or lies a person speaks, it derives from the inner workings of the heart. Since communication is a spiritual matter and reflects one’s heart, it is not surprising that Jesus would state the following: “And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matt 12:36-37; cf. Rev 21:8; Rom 14:12, 10-12; 2 Cor 5:10; Eccl 12:14; Acts 17:30-31).

What a person “says” matters because it reflects a spiritual truth about a person’s heart. The heart is the touchstone upon which Jesus makes his case for a higher level of spirituality as addressed in the “Sermon on the Mount” (Matt 5:21-22, 27-28, 33-37, 43-48). When someone tells the truth, or lies, or uses a swear word, there is a corresponding spiritual truth which points to how one reflects the image of God. If one wishes to be a faithful child of God, one must “adorn” God’s teaching on modest speech (Tit 2:10). Our speech must reflect that we are made in the image of God, and it must exemplify the gracious and righteous nature of the gospel message.

Our Speech is to Reflect the Image of God

In writing to the Christians in Colossae, Paul walks through the conversion process (Col 2:10-3.4). They went through “the circumcision of Christ; having been buried with him in baptism” (2:11-12). In this “working of God” they were “raised with him” (2:12), and made “alive together with him” for forgiveness (2:13). To reinforce their commitment, Paul urges them to “put to death” their past vices:

now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth: lie not on to another; seeing that ye have put off the old man with his doings and have put on the new man, that is being renewed unto knowledge after the image of him that created him.

Colossians 3:8-10

A child of God should so speak from the heart that it reflects God’s image rebranded upon them. There is a deep truth here to unpack. The Lord Jesus warns and instructs how Christians are to treat others. One should not insult his brother (“Raca” Matt 5:22); instead, Christians are to be “the salt of the earth” and “the light of the world” (Matt 5:13).

Unfortunately, some are so good at the craft of sarcasm and caustic acidity that though they have not transgressed moral boundaries with their vocabulary, they are quite adept at verbally abusing their brethren. Instead, Christians should “receive one another, even as Christ also received you, to the glory of God” (Rom 15:7).

Our Speech is to be Exemplary

In writing to his protégé, Paul extends to Timothy an encouraging word for his ministry in Ephesus. He admonishes, “Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity” (1 Tim 4:12). The nature of Timothy’s “youth” (neotatos) is a matter of speculation, but based on inscriptional evidence he may have been in his twenties if not early thirties.

He needed this instruction to dissuade those that would be critical of Timothy’s ministry due to his age; namely, Timothy’s moral and spiritual reputation would be established by the moral pattern of his “word” (i.e. “speech”). Timothy’s speech is to be exemplary, a template. In these words to Timothy, when it comes to their speech Christians are enjoined upon to be a “model citizen.”

Does this mean that one is required to always speak as if they were a graduate from a charm or etiquette school? Hardly, but it does mean that God’s people should be proactive in speaking appropriately. There is room to be culturally flexible provided it is moral. Paul writes,

Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one.

Colossians 4:6

Ultimately, a Christian’s speech and vocabulary ought to create an attractive environment to their neighbors so that all may feel welcomed in their presence. The obvious illusion is to create an atmosphere where evangelism may occur (1 Thess 2:13; 2 Thess 2:14). Since it is God’s goodness that leads people to repentance (Rom 2:4), then it is also true that a Christian’s goodness can point others to their good God (Matt 5:16).

Concluding Thoughts

The biblical evidence shows that speaking and communicating the thoughts of one’s heart is an important spiritual component to being created in the image of God. Communication comes with a great challenge,

If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also.

James 3:2

The entire course of one’s future can be directed by the outpouring of the thoughts and intentions of the heart when spoken (Jas 3:3-12). The most important aspect of what a person can do is to use one’s words to praise God and his son Jesus the Christ. As it is written,

Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:9-11

This is a slightly reformatted version of the article which originally published in The Glendale Gleaner (Newbern, TN: Glendale church of Christ).

1 Peter 3:15: Do You have an Answer?

On By Jovan PayesIn 1 Peter, Bible Study, Christian Apologetics, Essays, New Testament, Publications, Spiritual Formation, Spiritual Growth, Theology, Words of TruthLeave a comment

It has long been observed that Christians must always be “prepared to make a defense” as to why we have “a reason for the hope” of Christ (1 Pet 3:15).[1] The high calling of God is a unique phenomenon (Eph 4:1; 1 Pet 4:4), so much so that those who are both antagonistic, and genuinely curious, about the Lord’s way will ask us questions. We must give them, in return, rational answers.

Before focusing attention on the Christian’s responsibility of knowing why there is hope, we must not overlook an implicit truth of this passage: confidence in the Lord and commitment to his doctrine are never to be divorced (Luke 6:46).

Christian Apologetics

Peter instructs Christians to give a “reason” for their faith and hope. What does this mean? The corresponding word for “reason” is apologia and it has a legal background, meaning the argumentation employed as a “verbal defense” in a court hearing.[2] From time to time, it will be demanded of Christians to defend their faith and explain why they live “differently” in contrast to the world. The apostles and early-inspired men of the first century likewise defended the Christian faith in two ways: (1) verbally (Acts 22:1; Phil 1:7, 16; 2 Tim 4:16) and (2) by means of literature (1 Cor 9:3).

The New Testament documents themselves often have a defensive purpose. One of the aspects of Luke’s two-volume work (Luke-Acts) is its defensive nature. By taking into account Paul’s judicial context in Rome, scholars have observed that Luke-Acts – as Paul’s defense brief – provides excellent testimony to the Greco-Roman world that the Lord’s way is a benefit to society and not a subversive politico-religious system as many claimed Christianity to be.[3]

The apostle John’s Gospel and his first epistle are both defensive documents, responding to different challenges that the early church faced. The Gospel establishes the rationale for our hope on the Christ as Deity (John 20:30-31); meanwhile, 1 John refutes misconceptions of how to live godly in the face of the docetic-gnostic teachers who infiltrated the church (1 John 2:1).

The apostle’s use of apologia demonstrates that the field of Christian defense is centuries old. This word is, in fact, the basis for our modern word apologetics. Its incorporation by Christians from the legal setting, where it was a “legal speech for the defense” to be delivered before the judicial authorities and subsequently published,[4] was therefore not a large leap (Acts 22:1; Phil 1:17). In fact, it partially explains the publishing of Luke-Acts, and fits well with trumped-up political hearings where Christians had to defend themselves verbally (cf. 6:10-15, 18:12-17, 22:1, etc.; Matt 10:19).

Besides biblical examples, from about 185-250 A.D. there was a series of apologies designed to “explain the origin, doctrine, and worship” (i.e. the historical basis) of the church to their contemporaries –antagonistic or supportive.[5] The works of Justin (his Apologies, Dialogue with Trypho), Athenagoras (Apology, On the Resurrection), and Tertullian (Against Marcion, Prescription of Heretics) are usually thought of in this light.

Christian Apologetics was not, however, limited to the study of science, philosophy, evolution, and creationism. These are topics that consume Christian Apologetics today; however, in the early church apologetics was more a defense of why Christians live the way they live. This is not a criticism of contemporary apologetics, but a call to provide a rational defense of Christian ethics – religious and moral. Before moving on, observe that historically emotions have never been the sole basis for a proper defense of one’s beliefs.

As the need arose in the first century, our responsibility to give reasons for our hope to our modern neighbors has not diminished. Antagonists and genuine inquisitors are constant factors in the Christian’s life; consequently, Christians must provide solid well-studied responses. Likewise, every generation carries the responsibility of preaching the gospel to a dying world (Matt 28:18-20).

To fulfill this work Christians must study the Bible, believe and follow through with its instruction, and teach it rigorously so that the next generation can continue in this Divinely given cycle (2 Tim 2:1-2).

The Need for Personal Bible Study

To be sure, there are many Christians who are diligent and capable Bible students; some, however, engage in superficial study and have rendered themselves incapable of giving a defense of their faith – or even passing it on. For this reason, it is important to recognize the value of congregational Bible study; but we must understand that congregational Bible study is only a foundation to be built upon. It should not be the only time Christians are exposed to God or His instruction.

Again, congregational Bible study is not a substitute for personal spiritual maturing (2 Tim 2:15, 3:16-17); neither does it replace the daily light needed for living before God (Psa 119:11, 105). To be truly blessed, Bible study must be a part of one’s meditation and life – “both day and night” (Psa 1:1-2). God’s guidance must come from personal contact with His revelation.

Principles for Proficient Bible Study

It is sufficient to say, then, that in order to be proficient in one’s faith true Bible study cannot be superficial. Spiritually nurturing Bible study includes, at the very least: ample time for study, rigorous mental industry, a respect for the text, and a patient and prayerful consideration of all the facts. We will introduce and briefly consider these points below.

Our consideration here is limited of course; however, the points below are so vital to effective study that books are devoted to the pursuit of implementing each of them.

1. There must be ample time for study

Time is a valuable commodity. In the business world the phrase “time is money” illustrates how valuable time is. With regards to Bible study, we might coin the phrase “time is life.” There is no substitute for having plenty of valuable time with the word of God.

Renewing one’s mind requires proper time with the word (Col 3:9-10). However, the media-based culture we find ourselves in makes it difficult for some to spend time with the pages of inspiration. Nevertheless, we must make the time available (Rom 13:14).

We must remember that it takes time to read the biblical passage, it takes time to understand how a specific passage fits into the rest of Scripture, and it takes time to examine both the context and words employed. Just as it takes time to mature through life, it requires time to mature spiritually (Psa 1:1-3).

2. There must be mental industry

This is not a matter of intellectual genius. This is a matter of determination, exposure, and focus. Here is an example: in 1 Corinthians 15:1-11 Paul reminds the church of the Gospel that they received and believed. Now notice verses 3 and 4:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures. (1 Corinthians 15:3–4)

This brief section of scripture yields an enormous amount of information. It is, as one scholar observes, a “busy” section of Scripture.[6] It is the basis of the Christian faith, the source of Christian evangelism, and the foundation to develop Christian spirituality.

As one determines to study the Scriptures, the level of exposure to biblical concepts increases. We must remain focused on the task of understanding the passage, noting unique phrases and points. For example, the phrase “in accordance with the Scriptures” above refers to a precise instance where Scripture has fulfilled prophetic passages regarding the death, burial, and resurrection of Jesus (Acts 2:24-36).

The next step, then, is to find what scriptures predicted these events (Isa 53:5-12; Psa 16:8-11). When these passages are found and studied in collaboration with the Gospel message, untold spiritual fortification will occur. But remember, this is a matter of mental industry, not of mental genius.

3. There must be respect for the nature of the text

In other words, we must recognize numerous aspects of a passage. There are, of course, numerous facets or angles that a passage may be studied, but some of the most significant ones are the context of the passage, the original purpose of the passage, the method used to prove the author’s point, and the covenantal context of the passage (e.g. Patriarchal, Mosaic, or Christian).

See our article “The Divisions of the Bible: A Starting Place”

For example, animal sacrifice was offered both during the Patriarchal and Mosaic systems; however, the ramifications of the New Testament covenant demonstrate that this method of atonement is no longer a viable way to forgive man’s sins (Heb 9:1-10:18). One cannot overestimate solid principles of interpretations.[7]

One more issue that must be considered separately is the acknowledgment that the Bible was not written in English. One must also respect the fact that the Bible English readers have is a translation of the Hebrew, Aramaic, and Greek languages. This fact must never be ignored, ridiculed, or underestimated in the study of God’s word.

Jack P. Lewis expresses this caution in the following way:

In the ultimate analysis every significant Biblical question is to be solved on the basis of what a writer meant by a Hebrew, Greek, or Aramaic expression.[8]

“Inspiration and Authority of the Bible,” Alternative 5.2 (1979)

Observing this one principle can sometimes help distinguish biblical truth from both liberal and legalistic conclusions.

4. There must be patience and prayerful consideration of all the facts

There is no value in jumping to conclusions. This is a fundamental principle to rational thinking. To understand the Bible’s teaching on a subject, we must take a slow and prayerful approach in coming to a conclusion. This way, one is as thorough as humanly possible.

James D. Thomas reminds us of the importance of thorough Bible study:

All facts must be considered. One white horse can ruin an hypothesis [sic] that all horses are brown, and one contrary fact can ruin any inductive-reasoning hypothesis, meaning that research must start again. This means that for perfect, absolute exegesis, every stone must be turned – every fact possible must be determined and taken into account, in order to complete scholarly research.[9]

Harmonizing Hermeneutics (Gospel Advocate, 1991)

No one of genuine concern wants to be wrong on what the Bible teaches. Therefore, we must be cautious and ready to see all the biblical evidence as slowly or quickly as it is analyzed.

In principle, it is what we find in Paul’s instruction to the Thessalonians:

"Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil.” (1 Thessalonians 5:19-22)

We must be patient and let the scriptural facts reveal themselves on their own terms.

Conclusion

Christians will always be called upon to share their hope with the world; no matter what generation it is. Providing answers so that people may understand the nature of the Christian faith is the true purpose of Christian Apologetics. In order to comply with the apostle Peter’s instruction, Christians must be diligent Bible students; however, this is not always the case.

While congregations are to be supporters of the truth (1 Tim 3:15), individual members must abide by the words of the Gospel (John 8:31-32). By engaging in proficient Bible study, Christians will have knowledge of their faith and hope, and therefore be able to share their faith.

Sources

  1. Unless otherwise noted all Scripture references are taken from the English Standard Version of the Holy Bible (Wheaton, IL: Crossway, 2001).
  2. Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Biblegesellschaft, 1993), 22.
  3. Donald A. Carson, James D. Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 1992), 196–97.
  4. G. L. Carey, “Apologists,” New International Dictionary of the Christian Church, ed. J. D. Douglas (Grand Rapids, MI: Zondervan, 1974), 57.
  5. F. W. Mattox and John McRay, The Eternal Kingdom, revised ed. (Delight, AR: Gospel Light Publications, 1961), 67–87; Ronald S. Wallace, “Apologetics,” New International Dictionary of the Christian Church, 56–57.
  6. Wayne Jackson, “The Gospel in Miniature,” Christian Courier 43.1 (May 2007): 3.
  7. Wayne Jackson, A Study Guide to Greater Bible Knowledge (Stockton, CA: Courier Publications, 1986), 20–29.
  8. Jack P. Lewis, “Inspiration and Authority of the Bible,” Alternative 5.2 (1979): 6.
  9. James D. Thomas, Harmonizing Hermeneutics (Nashville: Gospel Advocate, 1991), 87.

This is a reformatted version of the article originally published in The Words of Truth (Montgomery, AL: 6th Ave Church of Christ).