Church: A Preliminary Survey

On March 25, 2010October 6, 2022 By Jovan PayesIn Book of Acts, Ecclesiology, Essays, General Letters, Gospel, New Testament, Paul's Letters, Peter's Letters, Revelation, Theology, Word Studies2 Comments

With so many “churches” in the religious world, people interested in visiting one are often sidelined by the inevitable question, “which church should I go to?” After all, there are as many “churches” as there are potential opinions on what a church should be like. But where should a person begin as they search for a church, should they simply jump out on a whim? Hardly.

Searching for a church should be a reverent endeavor, especially since in the New Testament the “church” is said to have been “purchased” by the very blood of Jesus Christ (Acts 20.28). Consequently, if the church was that important to Jesus and the Father, those seeking to “go to church” should realize this spiritual venture should not be taken lightly.

Where then might a person find the necessary perspective from which to begin this search? The relevant information is found in the New Testament documents, the documents which record the formative forces which began the church in the first place; moreover, the New Testament provides ample information about how people became members of the blood-bought church of Jesus, along with important church organizational references.

This piece is a primer, in a sense, on the nature of the church. There are many ways that this topic can be addressed. But, nevertheless, below are some relevant points to glean from the New Testament on the topic of the church of Christ (Rom. 16.16).

The New Testament Documents

In the New Testament, from the beginning to end, the thought and actual fact that the saved existed as a collective known as the “church” or body of Christ is clearly self-evident (Matt 16:18 and Eph 1:22, 23, 4:4; Acts 2:47). Consider a sample of the New Testament documents.

There are four accounts of the ministry of Jesus, they are called Gospels. The term “church” is found only in the Gospel of Matthew, particularly in chapters 16 and 18. In chapter 16, Jesus speaks of building His church – “my church” (16:18). He explains that death (Grk. hades – not hell, contra KJV) will be incapable of deterring his plans to bring His church into reality.[1] In chapter 18, verses 15-17 describe the disciplinarian process regarding a Christian brother living in sin, and hence, needing private correction. The final stage is to bring the sin to the public forum by telling it to the church, with the intention that it can act as a loving measure of leverage to pressure the brother to quit the sinful practice. Thus, in Matthew Jesus speaks of his church in two ways: (1) that it will be built (Matt 16:18), and (2) as the ultimate forum for maintaining moral purity among God’s people (Matt 18:15-17).

The Acts of the Apostles is the inspired historical account of the church – albeit a history with a theological focus. It is most definitely a primary source for the church, and therefore a logical document to examine in order to find the biblical church. To save space, consider what we find in only the first half of Acts (Acts 1-12). We find it was “the church”[2] that had become fearful after the Divine retribution against Ananias and Sapphira was administered by the Lord (Acts 5:11); the object of Saul of Tarsus’ brutal obsession was “the church” anywhere it assembled (Acts 8:1, 3; cf. Gal 1:13); it was “the church” at large in Samaria and Judea that enjoyed peace when the persecuting Saul became the believing Paul (Acts 9.31).

We find Barnabas and Paul (Saul) laboring in “the church,” particularly in Antioch of Syria,[3] and labeling the disciples (i.e. the individual members of the church) Christians (Acts 11:22, 26); several members of “the church” suffered persecution under the hand of King Herod (Acts 12:1, 5); “the church” in Antioch of Pisidia had prophets and inspired teachers, and sent Paul and Barnabas out to accomplish their first missionary call (Acts 13:1ff.); Paul and Barnabas had appointed elders in every “church” they established on their missionary labors (Acts 14:23), and upon their return to Antioch they recounted they travel to “the church” (Acts 14:27).

The largest sub-category of the New Testament documents is The Letter (also commonly styled, “epistle”) – 21 letters to be exact.[4] They are further divided by the prophets which God employed to pen them: Paul (13 letters), John (3), Peter (2), James (1), Jude (1), and the unknown author of the Letter to the Hebrews. This is a vast amount of literature to scan, but we can reflect on the following citations of “the church” among the letters and observe that “the church” is the redeemed body of Jesus believers. It goes without saying – at least it should be by students – that the New Testament Letters assume their audience is the redeemed body of Jesus disciples.

Ancient letter writing etiquette had the author’s name first and then the recipient’s name; thus, we read, “from me… to you.” When Paul wrote his letters, he often addressed the recipients with the nomenclature “saints” (cf. Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). The term “saint” is the general description of all members of “the church” in the respect that they have been sanctified in baptism, and this sanctification continues in obedience shown by a holy life (Matt 26:28; Acts 2:38; 1 Cor 6:11-13; 1 John 1:6-7). The “saints” are members of the church viewed from the perspective of consecration. In fact, many times the letters begin like this: to the church with the saints.

Some appear to use Jewish terminology, like James and Peter, to describe the people of God. The letter of James is written to “the twelve tribes in the Dispersion” (1:1); meanwhile, the audience for the Letters of Peter (if to the same audience) is depicted in the following way: “To those who are elect exiles of the dispersion” (1 Pet 1:1). However, in Peter’s second letter, he speaks of his audience as “those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (2 Pet 1:1). It seems like the language applies the covenant aspect that biblical Israel had with God, and here it is applied in a new way to demonstrate that Peter’s audience is the new covenant people of God (Jer 31:31; Heb 8:13). These are members of the biblical church.

The Letter of Jude addresses his recipients with the nomenclature “called” and “beloved” (vs. 1). Their calling seems from the simple fact that they received their invitation (a clearer meaning of the term, kleitos translated “called”) to share the “common salvation”. Moreover, they received access to the love of God actuated in the redemption of their soul accomplished through Jesus Christ, thus, they are the beloved of God. What Jude emphasized that their identity was related to their Divine relationship through obedience to the Gospel. For our purposes, we are to understand that these “saints” and “beloved” ones are members of the New Testament church.

The First Letter of John, much like Hebrews, does not begin in the traditional letter format. Some describe them as tractates or some larger form of literary work sent as a letter. Nevertheless, John assumes a relationship – a fellowship between the apostolic circle, God, and themselves – that is based on obedient living and faithful confession of sin as they strive to live a disciplined life (1 John 1:1-10). They already are in this relationship, they are saved. Again, in Hebrews 2:1-4, the evidence is provided regarding the recipients. They are encouraged to remain vigilant, not neglecting their salvation which was shown to have a supernatural origin. Likewise, these recipients are members of the biblical church.

The last document in the New Testament is the Apocalypse, the Book of Revelation. The document opens up with these words: “John to the seven churches that are in Asia” (Rev 1:4). In the doxology, it is Jesus “who loves us and has freed us from our sins by his blood, and made us a kingdom, priests to his God and Father” (Rev 1:5-6). The audience, the churches, share salvation and the love of God, are part of a kingdom, and share involvement in the priesthood of God. The message of Revelation is the victory over the enemies of God as it is revealed in the inability of these satanic forces to prevent the faithful saints from entering the New Jerusalem, wherein lies the tree of life (Rev. 22.14). The brief but spiritually dense letters sent to the churches of Asia in Revelation 2 and 3 show among other things, the audience intended for the prophecies embedded into the fabric of this symbolic book. They assume that the recipients are already Christians, members of the church.

The picture should be clear that the New Testament is a collection of 27 books which speak to or about the church of Jesus Christ. Consequently, anyone looking for a church should reverently approach the prospect with the New Testament as the guiding source for determining what the church that God established should look like and be like.

The Church: A Brief Word Analysis

We may survey some of the information from the New Testament regarding the “church” and the redeemed which make up the “church”, but what does “church” mean? The term “church” is the most common, though unclear, translation for the New Testament Greek term ekklesia. Often times, “church” is thought of as solely “the building” in which a person congregates with others to worship God; however, ekklesia does not refer to a building – hence, “church” is an unclear translation if not misleading altogether. But the term is so commonplace that it need not be shelved; after all, even modern dictionaries have various nuances for the word “church.”

The English word “church” has a peculiar history that demands some attention. Hugo McCord (1911-2004) – professor, translator, and preacher – briefly summarizes the history of the word:

Historically, the English word “church” comes from the Middle English “cherche” or “chirche,” which is from the Anglo-Saxon “circe” or “cyrce,” which is from the German “Kirche,” which is from the Greek kuriakos, meaning “belonging to the Lord.” Webster says that the Greek word doma, “house,” has to be added to kuriakos to make the word “church,” that is, a “church” is “the Lord’s house.”[5]

McCord further observes that only twice does kuriakos – “the Lord’s” – appear in the New Testament (“the Lord’s supper” 1 Cor. 11.20; “the Lord’s day” Rev. 1.10), but in neither case is the phrase “the Lord’s house” ever employed.[6]

Basically, the etymology of the word translated “church” (ekklesia) derives itself from the adjoining of two words, ek and kaleo (ek-kaleo “call out”), into one verb originally “used for the summons to an army to assemble.” As a noun, ekklesia, denoted “the popular assembly of the full citizens of the polis, or Greek city state” (cf. Acts 19:32, 41).[7] This is, in a nutshell, the Greek background of the word beneath our religious word “church.”

Its existence in the Old Testament is due to the Greek translation of the Hebrew Scriptures. In the Septuagint (abbreviated LXX), ekklesia appears about one hundred times and is frequently employed to translate the Hebrew term qahal.[8] It is not so much the frequency to translate qahal which is intriguing; instead, it is the regularity of the context when ekklesia is employed which should attract contemplation. O’Brien writes:

Of particular significance are those instances of ekklesia (rendering qahal) which denote the congregation of Israel when it assembled to hear the Word of God on Mt. Sinai, or later on Mt. Zion where all Israel was required to assemble three times a year.[9]

Interestingly, the Hebrew writer similarly speaks of the redeemed in Hebrews 12:22-24. Thus, a raw translation of ekklesia may suggest the meaning to be, “the called out ones.”[10] In the biblical tradition, however, it seems better to emphasize that it carries the spiritual depiction of an assembly of God’s people prepared to hear and be led by His word in the covenantal sense.

Stephen, the first Christian martyr, recounts how Israel was an ekklesia during the forty years of wandering in the wilderness due to their rebellion and lack of faith (Acts 7:38). And it was during this time that they were taught how to depend upon the Lord. The beautiful and yet tragic relationship between the faithful God and his unbelieving nation is set forth clearly in Psalm 78 (cf. Hos 11:1-9). The Lord’s goal was to “shepherd” and “guide” them with his powerful word and through the demonstration of his presence.

With regards to the Lord’s church which Jesus promised to “build,” it is important that we consider these thoughts in our understanding of the kind of church Jesus was thinking of; as a consequence, it should guide our assessment of how “church” should behave. Individuals gathered together to hear and abide in his teaching, so that in it, they may be shepherded and guided (1 Tim 4:13). Meanwhile, leadership in the church (i.e. elders/shepherds) is to be “able to teach” and “manage” his household, and use these skills as he executes his God’s appointed office (Acts 20:28, 1 Tim 3:1-5). When the church considers this relationship and responsibility and embraces its challenge, we will be taking strong steps to finding a congregation of the Lord – a church of Christ.

Conclusion

We find in the New Testament a consciousness the early Christians held regarding the church. Jesus was to build his church, and after his death, the church began in Jerusalem and spread throughout the Roman world through Judea, Samaria, and to the furthermost extents of known Roman world (Acts 1.8ff). As the church expanded, the apostles and other inspired authors wrote to Christians regarding the ministry of Jesus and concerning Christian living.

Through these documents, important information is related to the nature of the church. Anyone searching for a “church” to attend should not settle for any church but should study the New Testament reverently identifying the nature of the church revealed in its pages.

When examining the English word “church” we find that we are not talking about a building, but instead, the emphasis should be placed upon an assembly of people. These individuals are assembled to hear the word of God, and make those Divine words translate into everyday action – everyday living. Only until we hear and practice the Word will we become the church (ekklesia) of Christ.

Endnotes

The King James Version (a.k.a. the A.V.) is quite misleading here, for the Greek text reads pulai hadou – literally, “the gates of hades.” The Analytical-Literal Translation of the New Testament (ALT) has the following descriptive rendering of the passage,”[the] gates of the realm of the dead [Gr., hades] will not prevail against it” (ATL Matt. 16.18).
Again we disagree with the A.V./KJV-Byzantine tradition in Acts 2.47, where the word “church” (ekklesia) is part of a variant reading of the text. Instead, we agree with others who find that the ending better reads epi to auto, a phrase often used to refer to the “Christian body” in a collective sense (Acts 1.15; 2.1, 47; 1 Cor 11.20; 14.23; Bruce Metzger, A Textual Commentary on the Greek New Testament, 2d ed. [Germany: Deutsche Bibelgesellschaft, 2001], 264-65).
Antioch of Syria is not to be confused with the Antioch of Pisidia in Asia Minor. BiblePlaces.com has good images of both Antioch of Syria (link) and of Pisidia (Link).
Technically, there are a few more letters in the New Testament record, but each is embedded in other books. For example, the book of Acts has two letters (a) 15.22-29, and (b) 23.23-30; and, the book of Revelation has seven letters to the church of Asia (Rev. 1-3).
Hugo McCord, The Everlasting Gospel: Plus Genesis, Psalms, and Proverbs, 4th ed. (Henderson, TN: Freed-Hardeman University, 2000), 696. This edition is known also as FHV4.
McCord, The Everlasting Gospel, 696.
Peter T. O’Brien, “Church,” DPHL, 123.
O’Brien, “Church,” 124; TDNT 3:527; BDAG, 303.
O’Brien, “Church,” 124.
Etymologically, ekklesia does suggest that individuals were “called out” from their lifestyles by the Gospel (2 Thess 2:14). There is obviously a separation that occurs (2 Cor 6:17, 1 John 2:15-17). These etymological considerations corroborate with New Testament teaching on the church. However, the word has a richer heritage as is seen in its Old Testament use of the Greek language. These aspects must be appreciated in balance with each other.

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.