James on Controlling the Tongue

On April 3, 2009February 4, 2023 By Jovan PayesIn Articles, Christian Ethics, Spiritual Formation2 Comments

I’ll be honest. I have not always used my tongue in the most positive, and constructive of ways. I could append my guilty plea with the excuse, saying, “it wasn’t me, the devil made me do it,” but such trifle excuses remove personal responsibility from the case. So what am I to do? Repent, seek the counsel of the Scriptures, and then implement that wisdom on a consistent basis.

As in all spiritual quests, the journey is quite personal. Spiritual progress is a tailor-made phenomenon, for no two people are exactly the same and all have individualized challenges. It is the struggle of overcoming, and harnessing the impulses of our body, and conforming them to the teaching of God as revealed in the Bible that unites all men searching for spiritual solutions to their plight with sin.

Perhaps, the most pervasive struggle is the use and misuse of our tongue. This little piece is focused on providing an encouragement and to provide ammunition in the battle over the tongue.

A Warning by James

When the brother of the Lord addressed the church spread across the Roman Empire, James provided one of the most lengthy sections committed to illustrating the danger and misuse of the tongue in the New Testament (3:1-18).

The passage connects two main themes articulated to resolve a number of problems facing the Jewish-Gentile church. On the one hand, a section affirming that faith and action must go hand in hand in order to be genuine faith (2:14-26); and on the other hand, James makes the connection that a wise and understanding person is not only demonstrated by a “good conduct,”[1] but that because of a behavior saturated in heavenly wisdom, such a person can contribute to the diffusion of quarrelings (3:13-4:12).

James argues, therefore, that all members should act in a spirit of humility grounded in the recognition of God (4:4-10; cf. Jas 1:27); otherwise, they will continue to be guilty of sins exasperating the church climate of James’ audience (4:17). So James addresses the use of the tongue and the need to minimize the “heat” amplifying the problems, and to maximize “light” in order to diffuse the internal strife.

James halts the multiplication of teachers by affirming that a teacher should be a mature Christian and that a mature Christian teacher is to be able to control the tongue (3:1-2). The reason? Because, despite its apparent insignificant size, it actually wields a large span of control over a person’s influence and ability (3:3-5a).

Furthermore, its destructive power (unrighteous use) can destroy lives presently and eternally (3:5b-6), but its most consistent problem is found in its duplicity (3:7-12): “with it we bless our Lord and Father, and with it we curse people who are made in the likeness of God.”

Therefore, James warns against “wanna-be teachers” who are too immature to enter the fray of “church problems.” Such matters are to be left to those who have demonstrated a pattern of life guided by wisdom and understanding (3:13). Such individuals will ideally refrain from acting “earthly, unspiritual, [and] demonic,” and instead will act on “the wisdom that comes from above” (3:14-17).

The results?

A harvest of righteousness is sown in peace by those who make peace. (James 3:18 ESV)

Despite the great dangers of the tongue, James says that it can form the foundation needed to resolve conflict – physically, socially, and spiritually. Imagine just how much better people and churches we would be if we constantly sowed the seeds of peace within the congregation and among our congregational neighbors.

In James’ approach to church conflict, he highlights an important trait of the Christian involved: it must be a mature Christian who can win the battle of control over the tongue. It may not always be a perfect use of the tongue, but the tongue will not be allowed to run wild. This is a decision all Christians can make; and so, what we are saying is this: the control of the tongue is an absolutely obtainable spiritual goal.

“Excuses, Excuses”

Usually, we find ourselves under the delusion of our own excuses: “I was raised to cuss like a sailor,” “I was angry and I lost it,” “I need to work on that, but I always forget.” We could plumb the depths of the excuse abyss ad infinitum and find a defense for every one of our misconducts. But we do ourselves a true dis-service by accepting defeat, instead of trusting in Him who raised Jesus from the dead (Rom 6:6-14, 8:32).

The apostle Paul says that we are more than conquerors through God’s power (Rom 8:37), and to raise the white flag is to accept defeat unnecessarily. Such determinism is Calvinistic to the core, and utterly rejects the free-volitional-will that God endowed upon His Imago Dei (Gen 1:26). A person can choose to serve God or not – it is within the hands of the person (Josh 24:15, cf. Eccl 9:10). Furthermore, it dismisses the seriousness of the sins of the mouth, which God has already spoken of as behaviors under His wrath (Prov 6:16-19; Rev 21:8).

Returning to the situation confronting the church James addresses, it is essential to notice that one of his main objectives is to denounce and expose the erroneous excuse that God has placed us in a difficult situation only to fail and that we have no recourse but to sin (cf. Jas 1:12-18). To overthrow this deception, James sets forth the themes of his letter:[2]

Knowing this, my beloved brothers: let every person be quick to hear [1:21-2:26], slow to speak [3:1-18], slow to anger [4:1-5:6]; for the anger of man does not produce the righteousness that God requires. (James 1:19-20)

Such a letter demands personal responsibility in the employment of true religion. Furthermore, true religious expressed through the Christian lifestyle is dependent upon the ability to control the tongue (Jas 1:27-28). This is clearly stated in James 3:2:

For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. (James 3:2)

Chalinagogeo, the word used for “bridle” in James 3:2 is the same word used in James 1.26. It means to literally “lead with a bridle”; and among all the New Testament documents it appears in James alone. Moreover, it carries the metaphorical force of restraint and the ability to keep things in check (cf. NIV).[3]

Amazingly, James reaffirms his statement about the tongue in 1:26-28 , and applies it to the need to control the whole body (i.e. behavior and character) in 3:2. In light of this data, could anything be more clearer than the spiritual need to overcome his or her tongue?

In what way could the excuses above carry weight against the inspired words of James? An uncontrolled use of the tongue can not be explained away with frivolous excuses, nor will they stand when they are brought before the Divine Tribunal in the judgment (Eccl 12:14; Matt 12:36).

With such clear biblical data, excuses must be tossed to the side, responsibility must be taken for the misuse of the tongue, and a course of action must be taken to consistently (daily) manage the tongue knowing full well that it is “a restless evil, full of deadly poison” (Jas 3:8).

Some Suggestions

A study like this would be incomplete without attention being brought to possible strategies to minimize the misuse of the tongue and to maximize the potential of reaching true religion with the proper use of the tongue. Some of the points come from Scripture, and others come from common sense. There is no doubt that these are but a sample of all that could be said.

(1) Check the Heart

Jesus once made the statement that the heart was the source of all of our actions. Notice how Matthew records this affirmation:

[W]hat comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. These are what defile a person. (Matthew 15:18-20; cf. Mark 7:14-23)

Indeed, we see the wisdom of Proverbs 4:23, saying, “Keep your heart with all vigilance, for from it flow the springs of life.” Many feel that the best way to succeed in life is to expose oneself to everything that can be known, and then let the chips fall where they may; thinking that exposure is the same thing as protection. Actually, the opposite is true.

The apostle Paul penned the following inspired words: “I want you to be wise as to what is good and innocent as to what is evil” (Rom 16:19). Two things are said here: we must be thoroughly informed about what is good, and we must be unadulterated with evil.

Layering these passages together, it is clear that the heart must be guarded against evil influences by filling it with “what is good.” This will enable a person to control what proceeds “from the heart.” Certainly, then, with a tongue controlled at its source, the course of our lives will be better.

(2) Upgrade the Filter

Have you ever heard of BTM? BTM stands for “brain to mouth” and is commonly used to describe a popular “syndrome” of sharing whatever comes to mind – i.e., you think it, you say it. Surely this cannot be a prudent method of communication.

It is enlightening to observe some passages from Proverbs and how they describe BTM-ish uses of the mouth. Note a couple of passages:

The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things. (15:28)
If one gives an answer before he hears, it is his folly and shame. (18:13)

There is evidence to conclude then that Christians should upgrade their tongue with a filter that makes them ponder of what they are going to say. Moreover, a person can say what is on their heart without forsaking forethought when talking with other people.

Word choice – and it is a choice – is an important part of the communication process. It will enable us to speak morally, honestly, correctly, empathically, and positively. So the next time you are on the verge of a brain-to-mouth moment, pause, “hear” and “ponder” over the matter at hand before you speak. This filtration system just might be the best thing you do to change the direction of your life for the better (Jas 3:2-6)!

(3) Embrace Silence

In chapter 3 of Ecclesiastes, the “Preacher” (Eccl 1:1),[4] presents his famous “there is a time” monologue (3:1-8). In verse 7 of this passage, he pens, that there is “a time to keep silence, and a time to speak.” What was Solomon addressing?

The overruling theme of this section of the book focuses upon two main things: (a) in this transient life humanity has many ways (i.e. the “a time to” statements, 3:2-8) to stay busy (3:1, 10); and (b) despite the ability for the mundanity of life to bring despair (3:9), everything is beautiful “in its time” in light of the eternal consequences of living the life designed by God (3:11-14).[5]

Now that we have established the context, the actual verse needs some clarification. The whole verse reads (3:7):

(A) a time to tear, 
and (B) a time to sew; 
(A') a time to keep silence, 
and (B') a time to speak

As seen above, from the first verse to the eighth each verse is broken down into four parts of what can be best expressed as “opposite extremes.”

For example, in 3:2 birth and death are “opposite extremes” of each other, and then in a similar vein, the vegetative imagery is used of planting a productive plant seed and then plucking the plant to end its productivity. The two lines are very similar in their emphasis, there is a time to begin life and a time that life and all its productivity will come to an end.

Ecclesiastes 3:7 follows a similar pattern, only that here the passage seems to refer to the customs of mourning and grief shown during the event of a death. Customarily, in the cultural milieu of biblical times a garment was “torn” to show grief,[6] but when it was time to overcome grief reconnecting the torn pieces (i.e. “a time to sew”) would symbolize “picking up the pieces” (for lack of a better phrase).

Likewise, carrying this pattern of posing “opposite extremes” against each other, the Preacher says that there are appropriate times that justify silence -like death- and that there are times when we must resume our daily conversations.

Solomon stresses that life often confronts us with these opposite extremities of life. One moment, we are careful without a concern in the world; and then, in the next moment, it would seem as if the whole world were on our shoulders and every detail must be right. However, in the grand scheme of things, knowing that eternity looms in the future, and we have a purpose in the world, we face each challenge with spiritual and moral strategies in place. We fear God and keep his commandments (Eccl 12:13).

Amazingly, one of those spiritual and moral strategies is to be silent or conversant depending upon how the situation demands us to act. Often, spiritually concerned individuals feel that they must consistently insert their lips into every problem or situation, thinking perhaps that it is the conscientious thing to do. Solomon reminds us – there is a time for it, and then there is a time when it is highly inappropriate to speak.

Conclusion

What can we say, our tongue is the battleground. So much depends upon our ability to control this little muscle organ. As we have observed, the use of our tongues stems from our own maturity and spiritual depth. We must be vigilant than to guard our hearts, be more patient and think before we speak; and finally, we must recognize that just because we feel we have something to say, the occasion may not call for it.

May this study be enriching and encouraging to you in your quest to live a life of biblical faith.

Sources

All quotations are taken from the English Standard Version of the Holy Bible unless otherwise noted (Wheaton: Crossway, 2001).
Although many have suggested outlines for the book of James, we agree with John Niemela’s assessment of the organization of the letter based upon the thematic structure of the letter (“Faith Without Works: A Definition,” Chafer Theological Seminary Journal 6.2 (2000): 3-6). In brief: (1) Prologue (1:1-18), (2) Theme (1:19-20), (3) Themes Subdivided (1:21-5:6), (4) Epilogue (5:7-20).
Ralph Earle, Word Meanings in the New Testament (Peabody, MA: Hendrickson, 1998), 434.
The word used for Ecclesiates’ author, the “Preacher,” translates as a difficult word according to R. K. Harrison (Introduction to the Old Testament [1969; repr., Peabody, MA: Hendrickson, 2004], 1072-73). Perhaps a helpful way of thinking about the term itself is in the following way, “Ecclesiastes is a Greek translation of Heb. qohelet ‘one who convenes a congregation,’ presumably to preach to it. ‘Preacher,’ then, is not an inaccurate translation of either Greek or Hebrew. However, Qoheleth (sometimes spelled Koheleth) would hardly parallel the Christian meaning since his texts were taken more from his own observations of life than from the Law or the Prophets” (William S. LaSor, David A. Hubbard, and Frederic W. Bush, Old Testament Survey, 2d ed. [Grand Rapids, MI: Eerdmans, 1996], 497-98). For a brief but good response to the question of Solomon’s authorship in light of linguistic criticisms certain scholars use to reject Solomonic authorship see Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids:, MI Zondervan, 1982), 255-58.
Derek Kidner, The Wisdom of Proverbs, Job, and Ecclesiastes (Downers Grove, IL: InterVarsity, 1985), 97-99.
Several passages in the Old Testament alone demonstrate this cultural practice: Gen 37:29, 34, 44:13; Num 14:6; Josh 7:6; Judg 11:35; 2 Sam 1:11-12; 2 Sam 13:19, 31; Ezra 9:3; Esth 4:1; Job 1:20, 2:12; Isa 37:1, etc. These is not all the passages that could be listed, but these are sufficient to demonstrate the pattern of behavior.

Obtainable Spiritual Goals (2): Study of the Scriptures

On January 16, 2009February 2, 2023 By Jovan PayesIn Bible Study, Daily Faith, Devotional, Discipleship, Perspective, Spiritual Formation, Spiritual Growth2 Comments

There is no debate over the need to be people of the Scriptures. There is ample biblical data to demonstrate this clear teaching. We are providing practical suggestions for the inclusion of devotional time with the Word of God. This is then an attempt at providing some missing links in the chain between fact and practice. Let us incorporate time with Scripture into our daily routine.

The Bible

Centuries ago, a prophet by the name of Hosea[1] lamented over the Hebrew people and their ignorance of God’s word. He said that their calamity was a direct result of their lack of God-revealed-knowledge (Hos 4:1-7:16). To refrain from a study of the Bible is tantamount to a rejection of God, and also may incur rejection of providential protection (cf. Hos. 4:6).

Hosea speaks on behalf of the Creator in the following way:

My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children. (Hos 4:6)

As Jesus would later quote, the Lord desired Israel’s steadfast love, reflected in their possession and application of the knowledge of God (Hos 6:6; cf. Matt 9:13, 12:7). Instead, the Lord received religious deviance (i.e. idolatry, covenantal infractions, etc.) grounded in ignorance and the rejection of God’s word.

As a result, God’s warnings of wrath went unheeded, and the Northern Kingdom (Israel and Ephraim) was conquered in 722 B.C. by Assyria, and the Southern Kingdom (Judah) was overcome and their citizenry harvested three times.[2]

606 B.C.: Nebuchadnezzar conquered Jehoiakim and took the upper class of Judah and the spoils of war (2 Chron 36:6-7).
597 B.C.: Nebuchadnezzar came again and completed the plunder begun a decade prior to this invasion (2 Kings 24:14-16).
586 B.C.: Babylonians burned Jerusalem and leveled the walls, and finalized any deportation desires it had.

Both Israel and Judah suffered at their own hands because they did not commit themselves to the teaching of God. Hosea spoke of this calamity in his prophetic utterances found in Hosea 5:5-7:

The pride of Israel testifies to his face; Israel and Ephraim shall stumble in his guilt; Judah also shall stumble with them. With their flocks and herds they shall go to seek the Lord, but they will not find him; he has withdrawn from them. They have dealt faithlessly with the Lord; for they have borne alien children. Now the new moon shall devour them with their fields.

The lesson here is obvious: there is no substitute for actually opening a biblical book in order to read and to study it, in order to apply the message God embedded within its pages.

Let us, therefore, make time to add Bible reading to our daily schedule. And here are some practical places to introduce Bible reading:

Wake up a little earlier (Or, go to bed a little later) to make time for a 5-10 minute reading or study. You would be amazed how much can be accomplished by a consistent dose – however small.
If you are a commuter (bus, train, taxi, carpool, etc.) and can read while in motion, try squeezing a paragraph in. Make a photocopy of a page or two out of the Bible, and slip it in your paperwork. Then when you are done reading it, you can give it away or discard it somehow (trash, recycle at office, etc.).
Flash cards can be great tools at learning wonderful statements in the Bible. A list could be generated of significant passages, then every night before bed one or two verses can be copied down onto a card or two. The next day, the cards are available to commit to your memory. The book of Proverbs lends itself quite well to this type of learning project.
Above all else, make Bible reading time a family project of Divine learning. God required this of physical Israel:

Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates. (Deut 6:4-9)

To be sure, there are other ways to incorporate Bible reading into a person’s schedule and routine, but these are provided to get your “thinking caps” charged up.

Audio

When the apostle Paul wrote to Timothy regarding this young evangelist’s ministry, Paul was specific that Timothy should do several things. He told Timothy, “devote yourself to the public reading of Scripture, to exhortation, to teaching […] Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers” (1 Tim 4:13, 16).

In as much as we are accustomed to reading the Bible to ourselves, there is much emphasis in Scripture about public settings where the Bible is read aloud. Moses read the Law to all of Israel (Exod 24:3). Ezra read the Law to all of Israel (Neh 8:1-8). Josiah’s reformation was predicated upon the public reading of the Law (2 Kings 22-23). And the Jerusalem church acknowledged that “Moses” (= the Law) was proclaimed since time immemorial (Acts 15:21).

Sometimes a difference is made between “listening” and “hearing,” and one might even suggest that a person can “listen” but never quite listen to the message of a conversation. Likewise, a person can “hear” someone speaking to them and be found in the same predicament – they did not really hear the content of the message.

Jesus faced a similar problem. In the Gospel accounts, Jesus would often say, “He who has ears to hear, let him hear” (Matt 11:14; cf. Mark 4:9 and Luke 8:8, Mark 4:23, Luke 14:35).[3] Such admonitions stem from an old plea from God through the prophet Moses in Deuteronomy 29:4:

And Moses summoned all Israel and said to them: “You have seen all that the LORD did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land, the great trials that your eyes saw, the signs, and those great wonders. But to this day the LORD has not given you a heart to understand or eyes to see or ears to hear. (Deut 29:2-4)

Moses’ words echo throughout the entire biblical tradition, for both testaments embrace the notion of using our ears and eyes to hear and see with spiritual clarity.[4] We must give attention to the “living and abiding voice” of the Scriptures.[5]

How can we incorporate the listening of Scripture into our routine? Fortunately, technology is our ally; really, it is more – it is our servant ready to perform for our Spiritual needs. There are Bibles on tape, cd, mp3, DVD, online, podcasts, and whatever else the future provides as the new “techy” way to provide audio content.

Some audio Bibles are available free online, some are relatively inexpensive to acquire, and others are accentuated with marketing strategies using popular actors, singers, or other types of celebrity voices in dramatized versions of the audio Bible.

There are so many types of Bible in multiple versions that finding the one that we like the most should be our biggest problem, not listening of the Bible. The problem is not access, it is a habit – it is the failure to make it a routine to listen to the Bible.

So here are some practical suggestions.

Purchase an audio Bible. That is pretty basic. Go to an online store or a local bookstore – Christian or otherwise – and bring home an audio Bible that you can use in the car, on your iPod or mp3 player, one that you can play on your desktop or laptop. The point is: to take the first step into a larger world.
Find a time slot you are going to set aside to listen to the Bible. Select maybe a half an hour every other night dedicated to listening to a book or several books of the Bible (especially those small ones!). We find time to watch our favorite TV show so we can know how the story unfolds (“how will Monk get out of this one?”), we ought to find the same fervor to hear the Bible (“what can we learn from God’s care of Esther and Mordecai?”).
The iPod should be God’s pod.[6]Surely, we can make room for God in our iPod or mp3 player – be it an “8 gigger” or “120 gigger.” GB should not only stand for gigabite, but also for God’s bite. It may sound korny, but we know this is an important perspective to embrace. Any portable media player can be a source of spiritual enrichment. For example, at the doctor’s office while you are “waiting for those results”, at the Department of Motor Vehicles when you need the patience of Job, or just when you are experiencing a time of deep emotional turmoil. Why turn to The Killers, or Kanye West, when we can turn to the “I Am”.
Make your car an “Ethiopian Eunuch mobile.” In Acts 8:26-40, we find the story of Phillip and the Ethiopian Eunuch. It is a story of providence and salvation, but what appeals to our study from this narrative is that the eunuch was leaving Jerusalem to commute over 1,000 miles to Gaza in his chariot. The text reads that he “was returning, seated in his chariot, and he was reading the prophet Isaiah” (Acts 8:28). We can turn off our typical (habitual?) morning wake-up show for some Scripture time.

Again, these suggestions are just to get your creative juices flowing. Find the time, however brief, to include God and His word in your everyday lifestyle – it will literally change your world.

Sources

Hosea’s ministry is probably fixed between 760-710 B.C., as can be derived from Hosea 1.1 and the list of Hebrew Kings serving as historical benchmarks (Kings of Judah: Uzziah (Azariah), Jotham, Ahaz, and Hezekiah; and Jeroboam II in Israel); Andrew E. Hill, Baker’s Handbook of Bible Lists (Grand Rapids, MI: Baker, 1981), 78-80; Norman L. Geisler, A Popular Survey of the Old Testament (Grand Rapids, MI: Zondervan, 1977), 240.
Henry H. Halley, Halley’s Bible Handbook, 24th ed. (Grand Rapids, MI: Zondervan, 1965), 210.
The last sure place in the New Testament where such an appeal is made to ears that hear is in Romans 11:8 in a quotation of Isaiah 29:10 and coupled with the oldest biblical reference in Deuteronomy 29:4.
It is worth noting that such references are mostly found in the prophetic admonitions where spiritual sensitivity is valued at a high premium; such as Isaiah (30:21), Jeremiah (25:4), Ezekiel (3:10, 12:2, 40:4, 44:5), and Zechariah (7:11).
This reference comes from available fragments of the writings of an early non-inspired Christian named Papias (middle second century AD, cf. Fragments of Papias 3:4; online as ch. 1). He longed to hear from eyewitness auditors of the apostolic circle, those whose memory still rang with apostolic sermons and teaching. He preferred these encounters over the study of books. The longing Papias demonstrates should resonate with our spiritual fervor to hear the Scriptures aloud.
Bible.org offers a free Bible podcast of their New English Translation of the Holy Bible on iTunes. I have enjoyed the translation in hard copy form and am really enjoying it in audio format on iTunes. If possible, download iTunes and check it out (click).

Shall We Dictate to Scripture?

On June 16, 2008May 15, 2022 By Jovan PayesIn Articles, Hermeneutics, Interpretation, Spiritual Formation4 Comments

All who strive for a life of faith must recognize a fundamental principle of Divine religion: a life of faith is grounded and developed through the incorporation of the word of God into their lives. It is only until we harmonize our lifestyle with the influence of the inspired word, that we can find ourselves progressing towards spiritual maturity (2 Tim 3:16-17). If we do the former, the latter will follow.

It is the proclamation of the events leading up to the redemptive work of Jesus and the continued ministry of his apostles set forth in the written gospel message of the New Testament that is “bring about the obedience of faith for the sake of his name among all the nations” (Rom 1:5, cf. Rom 16:26). Paul puts the matter into focus in Romans 10:17 when he sets for the principle of faith: “So faith comes from hearing, and hearing through the word of Christ.”

The question considered in this piece is focused on our attitude to Scripture’s application to our lives. We are asking, shall we dictate to Scripture regarding how we ought to live, or will we humbly submit to its teaching?

God and His Word

In Scripture, faithfulness to the instruction of God is paramount from both Divine and human vantage points (Hos 4:6; Psa 119). From the Divine side, God has often warned his people from adding to or removing from what He has entrusted humanity with (Deut 4:2; Rev 22:18-19). Little wonder, then, that Peter once said that if anyone should speak, they should “as one who speaks oracles of God” (1 Pet 4:11).

When Joshua, the son of Nun, succeeded Moses as the prophetic leader over Israel and representation of the Lord’s will, God gave him this encouragement:

Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:7-8 English Standard Version)[1]

As the representative of the Lord’s leadership among the Israelites, Joshua’s success depended upon his courage to live his life upon the line of faithfulness. Commentary on Joshua’s influence due to his faithfulness is found in the words of Joshua 24:31. This could only be accomplished after extensive meditation and determined application of the Mosaic law.

The opening Psalm of the Psalter echoes these sentiments quite vividly. Psalm 1 is described as “a blessing or beatitude that lays down the two ways of living, exemplified by the character of the just and the wicked.”[2]

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away. (Psalm 1:1-4)

The restatement of “meditation” of the “law” and the subsequent “prosperity” in the life of Joshua 1:8 is not coincidental. It is the foundation of a faithful life of obedience. To “fear God and keep his commandments” is the very fulfillment of the purpose of life (Eccl 12:13).

A millennium later, Jesus speaks to his disciples regarding the importance of abiding in his word. In the Gospel of John, Jesus affirms this principle quite clearly in John 8:31-32, where it is through abiding in his word (“the truth”) that individuals become free from sin. Later, at the close of his earthly ministry, Jesus appeals to the image of a vine and its branches with the emphasis upon the branches abiding in the life-giving vine in order to produce fruit (John 15:1-11).

The illustration stripped away from all metaphor, comes to a focal point in verses 9-11 where Jesus says:

As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. "This is my commandment, that you love one another as I have loved you." (John 15:9-11)

As Barnabas Lindars summarizes, “the loving relationship of mutual indwelling is pre-eminently a moral union. Hence, love is shown by the voluntary keeping of the Master’s commandments.”[3] We see, then, that love of God is expressed in faithful obedience to the divine commands reflected in a moral and spiritual lifestyle.

God’s Word in Human Hands

From the human vantage point, the application of God’s word derives from “rightly handling the word of truth” (2 Tim 2:15). The significance of the word translated “rightly handling” (Grk. orthotomeo) is expressed by William E. Vine:[4]

The stress is on orthos; the Word of God is to be “handled” strictly along the lines of its teaching. If the metaphor is taken from plowing, cutting a straight furrow, the word would express a careful cultivation, the Word of God viewed as ground designed to give the best results from its ministry and in the life. (Link)
W. E. Vine, M. F. Unger, and W. White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (1984)

In order to properly apply Scripture to life, we must seek the true meaning of the biblical text. This is the human side of living by faith. In essence, God has given his word and expects humans to obey it in love; meanwhile, we must employ our minds to understand and apply his word (cf. 1 Cor 2:11-14; Eph 3:4).

There are several approaches many take to find out the nature of God’s will – that is, His desire or plan for a person’s life. Some randomly open the Bible and apply the first verse under the tip of their finger, and find some mystical application to their situation. Though insight is no doubt obtainable, this is not the most effective approach to incorporating God’s word into everyday life. Scripture was never designed to be approached in this fashion.

Others may have read through the whole Bible several times but still have not figured out what to do with the Bible. The pieces of the biblical puzzle are still scattered throughout their mind because they have never really studied the Bible – they have merely read the Bible as one would read a fictional title. Biblical literature was designed to be meditated upon, memorized, and rigorously studied. It is not literature to enjoy as a pastime or hobby.

We are therefore submitting for consideration the need to study the word of God in such a way that produces spiritual formation; as Paul has said elsewhere, “until Christ is formed in you” (Gal 4:19b). To do this, we must “attempt to hear the Word as the original recipients were to have heard it, to find out what was the original intent of the words of the Bible.”[5] This is the process of exegesis.

The word exegesis is actually derived from two Greek words, ek (“out”) and egeisthas (“to guide or lead”).[6] This is the process of drawing out “the meaning of the biblical text and explaining it.”[7] Biblical faith, and the obedience which is inherent in it, occurs when the meaning of Scripture is drawn out, that meaning is then articulated in meaningful ways, and then applied to contemporary circumstances. This is the noble handling of God’s word.

It is always easier to spout off some superficial interpretation of Scripture that is grounded in inadequate research than it is to produce a well-reasoned, well-understood explanation of a biblical passage or message. Bible study is for all, but it must be candidly acknowledged that there is a difference between the academic exegesis of the Bible and the exegesis usually explored by those untrained in biblical academics. This is an important distinction to address.[8]

Briefly, the non-academic must constantly rely heavily upon the “expert” scholar with the added difficulty of not being able to personally cross-examine “expert” research. However, more resources available today are written at the popular level for the non-expert so that, provided sufficient study, they may become more knowledgeable than ever before (biblical languages, cultural context, tools to study the forms of biblical literature, etc.).[9] This is a matter of mental industry and dedication (Ezra 7:6).

The opposite of exegesis is eisegesis, a word that likewise is derived from two Greek words, eis (“into”) and egeisthas (“to guide or lead”). Eisegesis is “the mistake of reading meaning into a text rather than deriving meaning from it.”[10] It may also be stated as reading into the text “meaning that one wants to get out of it.”[11] The point is: eisegesis is the exact opposite of exegesis. It is a hostile take over of the biblical teaching – intentionally or unintentionally.

In his work, From Scripture to Theology: A Canonical Journey into Hermeneutics, Charles J. Scalise uses the analogy of backpacking and camping to show the need for appropriate hermeneutics. Biblical “campers” must prepare for their trip, employing an important guidance tool for directing their theological travels – a map. The map is the biblical teaching, and it is, therefore, important to stay on the map for the right guidance.

Read carefully the following point Scalise makes contrasting exegesis from eisegesis. It should put the two Bible approaches into perspective:

Instead of Scripture functioning as the rule of doctrine, exaggeration of particular doctrines have sought to become the rule of Scripture. Proponents of a specific view have sought to read their particular opinions into Scripture (eisegesis) rather than letting the Scripture rule their view. Prooftexts have been claimed for an amazing variety of additions to and aberrations of the Christian tradition […] Christians who seek to claim authority for beliefs and actions supported by such scriptural pretexts are making maps where there is no biblical territory.[12]
C. J. Scalise, From Scripture to Theology (1996)

If exegesis is what we do to “stay on the map we are given,” then the opposite is to make, as Scalise observes, a map “where there is no biblical territory.” Shame on us should we fall into this hermeneutical snare. We should always be ready to be taught more accurately and adjust our understandings (our bearings) based upon the Map of Life (Acts 18:24-28).

God’s Word in Human Hearts

After considering the importance God places upon the observance of His word and observing the responsibility laid upon us to properly interpret the Bible, it would be a misfortune not to discuss the need to apply God’s word in the practical everyday life setting. Some seem to simply mentally enjoy the study and proclamation of God’s word, but fail to have the same zeal in the application of its spiritual instruction.

The biblical books were always composed in such a way that they are complete within themselves to teach and to be understood. For example, when Paul composed his letter to the Ephesians regarding “the mystery of Christ” concerning the inclusion of all nations – Jew and Gentile – into the redemption offered by God, he was confident that they would read the letter and perceive its instruction (Eph 3:1-7).

In order to apply God’s teaching to their lives in the most effective way, Christians must be personal students of the Bible. They must be people who hear the word, perceive it, give it space to grow and flourish. Their teacher must be God, and they must never settle for any scholar’s “explanation.” It is Jesus’ words that give life, not the words of the scholar, preacher, or teacher (John 6:68).

As Merrill C. Tenney once said:

[T]here is a danger of substituting the explanation for the text itself. Men read what Dr. X and Professor Y have to say about the text rather than let the text talk to them.[13]
M. C. Tenney, John: The Gospel of Belief (1948)

The Bible is fully capable of inducing belief and providing instruction for faithful living. Knowledge of “the book” prevents destruction, and it is for this reason that Hosea lamented for Israel. They failed to allow Scripture to instruct them and guide them (Hos 4:6).

We must allow Scripture to dictate our behavior in public and in private, at work or at play, “at church” or out “in the world” – wherever we are, we must stay conscious of our responsibilities to “do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8 cf. Rom 12:1). To this point, the Lord spoke very clearly to his auditors (Matt 12:33-37). The genuineness of our faithfulness will become evident to those around us.

Jesus once spoke a parable regarding various souls in a field. It is recorded in three Gospel accounts (Mark 4:1-25; Matt 13:3-23; Luke 8:4-18). It was based on an agricultural backdrop, where a person scatters seeds in a field so that he could grow a crop. In this process the seed is tossed out liberally all around the field: “some here,” “some there,” “some over there,” and “some right here.”

Actually, Jesus set forth four places in the field – the pathway, the rocky soil, the thorny patches, and then the good soil. Each seed produced different results depending upon the soil it was embedded within. The seed that fell on the pathway was quickly devoured by the birds, the rocky soil produced superficial growth of the seed, and the thorn patches choked out the developing seedlings. Finally, the good soil developed seed exponentially, according to the ability of the seed to produce.

But when Jesus spoke this parable, the seed was to represent the word of God, and the different soils represent the different receptive hearts. One group (i.e. pathway) is so dense that the word of God will not penetrate their heart, others (i.e. rocky soil) have no real spiritual depth to them and the spiritual effects of the word only last temporarily, another group (i.e. thorn patches) were so occupied with the cares of life that there was no dedication to the word.

These three groups all have failed relationships with the word. But there are some (i.e. good soil) who have receptive hearts, they are tender and pliable before the God who created them and loved them. These are submissive to the word and develop spiritually, according to the person’s ability to develop spiritual vitality. These individuals allow the word to dictate the terms and conditions of their faith.

Finally, in connection with these thoughts, reflect upon the words of Paul as he speaks of the power of the Word of God:

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2 Timothy 3:16-17)

God’s word should have full reign in molding the human heart. Heaven help those who desire to live in eternity with their God to be so minded.

Conclusion

Returning to the question which led to this study, shall we dictate to Scripture regarding how we ought to live, or will we humbly submit to its teaching? God has clearly shown that we must submit to his word in order to have a lifestyle representative of biblical faith. We must view the Scriptures are authored by God and, therefore, are capable to accomplish the task of spiritual formation.

God has always expected his word to be faithfully kept and never altered. We must exert great care in deriving our understanding from God’s word. And finally, the application is the only way to truly be the people that seek after God. Mere knowledge will lead to destruction, both knowledge and action are the keys to unlocking spiritual vitality in God’s way.

References

Unless otherwise stated all Scripture quotations are taken from the English Standard Version (ESV) of the Holy Bible (Wheaton, IL: Crossway, 2001).
Roland E. Murphy, The Gift of the Psalms (2000; repr., Peabody, MA: Hendrickson, 2003), 18.
Barnabas Lindars, The Gospel of John (1981; repr., Grand Rapids, MI: Eerdmans, 1982), 490.
W. E. Vine, M. F. Unger, and W. White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (1984; repr., Nashville, TN: Nelson, 1996), 2:289.
Gordon D. Fee and Douglas Stuart, How to Read the Bible for All its Worth, 3d ed. (Grand Rapids, MI: Zondervan, 2003), 23 (emphasis original).
D. R. Dungan, Hermeneutics: A Text-Book (repr., Delight, AR: Gospel Light, n.d.), 1.
Matthew S. DeMoss, Pocket Dictionary for the Study of New Testament Greek (Downer’s Grove, IL: InterVarsity, 2001), 54.
Jack P. Lewis, “The Importance of Biblical Languages,” Man of God: Essays on the Life and Work of the Preacher, ed. Shawn D. Mathis (Nashville, TN: Gospel Advocate, 1996). Lewis specifically addresses the difference in ability between the minister who is a student of the word in its original language, versus the minister who simply preaches and studies from an English text. The former allows ministers to be more certain of their conclusions while the latter finds ministers encumbered with exegetical limitations. Basically, Lewis affirms, “If one is to be an expositor of Scripture, then he matures in that through a life-long study of the languages of Scripture” (162). The difference spoken of here equally resonates with the members of the congregations: it’s a matter of depth of personal certainty upon which a conclusion is drawn. Otherwise, heavy reliance upon “expert” opinion can be and often is costly.
I have seen flaws on both sides of the debate. On the one hand, I have seen students that know more of their English Bible demonstrated in their deep faith and devoted life than some academics caught up in their theoretical debates on hermeneutics. On the other hand, I have seen students make many egregious errors because they press a biblical passage from an English Bible beyond its intended meaning – an error that could have been relieved by appealing to a more in-depth study of the passage.
DeMoss, Pocket Dictionary, 50.
Richard N. Soulen and R. Kendall Soulen, Handbook of Biblical Criticism, 3d ed. (Louisville, KY: WJK, 2001), 52.
Charles J. Scalise, From Scripture to Theology: A Canonical Journey into Hermeneutics (Downers Grove, IL: InterVarsity, 1996), 70 (emphasis added).
Merrill C. Tenney, John: The Gospel of Belief – An Analytical Study of the Text (1948; repr., Grand Rapids, MI: Eerdmans, 1997), 21.

1 Peter 3:15: Do You have an Answer?

On May 17, 2008June 29, 2023 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

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