Tag: Spiritual Growth

Spiritual Growth: The Ezra Principle (Ezra 7:10)

On By Jovan PayesIn Leadership Ethics, Male Spiritual Leadership, Old Testament, Pastoral Leadership, Spiritual Formation

In pursuit of my own spiritual growth (such as it is) as a man of faith, it took me a long time to figure out where my journey was supposed to find not just the goal, but the starting point and the road map for the pilgrimage. Spiritual growth is not the result of knowing where our faith calls us to, but from the arduous journey to get there.

My journey has been massively blessed. I have had mentors, mothers, fathers – at times, even grandparent – figures. They have all given me something for my journey (perhaps, sometime, I’ll write about that), but I was only walking with them on their journey. Still, I would not be where I am, spiritually, without them.

I tried education. I figured “if I could be smarter” then I could discover all of the secrets that others are keeping to themselves behind the walls of academia – the proverbial mountain top. I found the tools and methods instead to help me navigate “the strange and yet immanent” world of Scriptures. They helped me raise questions and look at God’s word from various new angles that have indeed helped me in my journey to God. Despite its benefits of making me feel closer to the text, however, it was not the “end all” solution to my spiritual needs.

My personal life experiences, training, and those mentors in my life, all pointed me back to one thing: my journey to God only makes sense when I invest in a lifestyle of discipleship that has a consequential impact on my life. This required me to take seriously the words of the Psalmists.

I needed my desire for wisdom to mirror the Psalmist’s outcry to the Lord: 

Open my eyes, that I may behold wondrous things out of your law. (Psalm 119:18)[1]

In this great Psalm, David recounts the wonders of the Law of God and exalts its beauty, richness, guidance, and its loftiness as it is grounded in God’s righteousness. It begins with the words,

Blessed are those whose way is blameless, who walk in the law of the Lord! (Psalm 119:1)

One of the empowering aspects of this Psalm is not actually found in what is written, but in the very process by which we see the Psalmist’s love for living out the Word of God, the Law of the Lord. The entire Psalm flows with a powerful example of losing oneself in the world of God’s Law.

I am not at all surprised that Psalm 119 found a communal niche at the Feast of Pentecost, as Nancy deClaissé-Walford recounts:

It is recited at the Feast of Pentecost, the spring festival observed fifty days after Passover, which celebrates the giving of the torah to Moses at Sinai during the wilderness wanderings.[2]

Nancy deClaissé-Walford in The Book of Psalms (2014)

Psalm 119 called my attention to the only true path to spiritual growth: the transformative power of the world of the scriptures. Knowing God through the scriptures, however, must lead toward discipleship, toward obedience.

The Ezra Principle

The “Ezra Principle” sounds catchy and new doesn’t it. I guarantee you it is not. I have not discovered anything hidden in plain sight. In fact, the “principle” is not just one thing, but a commitment to five values of discipleship that Ezra pursued himself.

In the fifth century B.C. (c. 458 B.C.), Ezra is commissioned by the Persian King Artaxerxes I (465–424 B.C.) in his return to Jerusalem (7:1–28). It is a time of fresh opportunity to “get things right” following the seventy years of captivity in the Babylonian due to the corruptive influence of pagan idolatry.[3] In this context, Ezra had begun a process of preparation for the task before him:

Ezra had set his heart to study the Law of the LORD, and to do it and to teach his statutes and rules in Israel. (Ezra 7:10)

The grammarian in me is interested in the verbal phrases of Ezra’s commitment: (1) “set his heart,” (2) “to study the Law,” (3) “to do it,” and (4) “to teach… in Israel.” That’s powerful. You may find other ways to divide this passage, but we will separate “study” and its object, “the Law of the Lord,” into two values themselves.

This is one of those passages that made clear to me the connection between knowing God’s word and being an authentic follower of God: the connection between personal commitment to know and to do God’s word.

Knowledge and Discipleship

This observation shifted my thinking away from just being absorbed in the Word of God. Spiritual growth must embrace knowledge but that is not the entire picture. James warns us that a people of knowledge alone is useless if not insulting because knowledge (i.e., faith) is to demonstrate itself by good works (1:22-27).[4]

James weaves together the two themes of favoritism and faith in order to illustrate just how practical saving faith must be. He illustrates this by examining the relationship between the poor and the rich in the church:

If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good is that? (Jas 2:15–16)

What good is knowing that we are all saved in Christ, so goes the argument, if we do not care for each other in this life? How does God’s communal redemption of all impact our daily interactions? James argues that knowledge (faith) should be lived out in the community of the body of Christ in consequential ways.

For that matter, think about the community where the church meets. What good are we doing if we are strong on truth, but our community has never heard or seen us live out what the gospel is all about? The good we do should move people that thank God:

In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. (Matt 5:16)

In other words, spiritual knowledge and discipleship are inseparable.

To return to our point, knowing is only the beginning, the end is discipleship. The process from point A to point B is our journey of applying the narrative of Scripture (how God redeems humanity through Jesus Christ) to our lives so that we may be transformed by it (Rom 12:1-2). This makes the Word of God the essential guiding force behind all of our actions.

This brings us to the “main event” of this discussion: something I call the “Ezra Principle.”

(1) We Must Set Our Hearts

is one of the clearest descriptions of a targeted mindset in the OT. If the heart is not “into it” the body and life will not follow. Paul, speaking of the Macedonian’s benevolent efforts despite their deep poverty, describes the basis of their commitment: “they gave themselves first to the Lord, and then by the will of God to us” (2 Cor 8:5). Great advancements always stem from great commitments.

In the study and application of God’s Word, the commitment which begins at our spiritual core – the heart – will continue to be the driving force throughout our life of service to God (Deut 6:5, Lev 19:18).

(2) We Must Spend Time in Study.

Near the end of the apostle Paul’s life, he requested that Timothy come to be with him and bring his cloak, his books, and the parchments (2 Tim 4:13).  There are many speculations about the nature of these last two items, but at the very least the books and parchments would include copies of his letters to other churches. Paul would spend the last days of his life with those volumes he penned through inspiration to those in need of strength and faith.

The point we draw from here is that Paul was a studying man. In fact, he would encourage Timothy to be well equipped in the word of God and aptly able to “divide” the Scripture clearly and carefully (2 Tim 2:15). Ezra likewise spent renewed focus on studying the Law as he found himself and Israel back in the Land of their faith. Ezra knew, as we ought to today, that in order to rebuild our lives it must be based upon God’s word.

(3) We Must Select Only God’s Word as the Object of our Study.

There are many philosophical writings and even religious “scriptures” in the world. They often have maxims, sayings, or verses with which we would agree and commend. When building a biblical worldview as for the foundation of our spiritual growth, however, the Bible is the only set of “Sacred Writings” which are able to make a person wise to obtain salvation (2 Tim 3:14-15).

One may argue that this is an arrogant statement; however, despite the fact that such “writings” may provide insight into our lives, they pale in comparison with the never surpassed guidance given in the divine books of the Bible.

When one analyzes the Bible from the vantage point of predictive prophecy, historical accuracy, scientific foreknowledge, and literary harmony of this great anthology of 66 books in contrast to such other works, the Bible stands alone.

(4) We Must Steadfastly Practice God’s Word.

It is only by the conviction that the words inscribed on the paper we read are not mere words of human beings, but are instead the very words that God himself would breathe out (1 Thess 2:13; 2 Tim 3:16–17). Jesus teaches quite clearly that our lives are to reflect this type of respect, for in our prayers we are to express the sentiment, “your will be done, on earth as it is in heaven” (Matt 6:10). The Lord declares: “to obey is better than sacrifice” (1 Sam 15:22)

(5) We Must Share both our Learning and Experiences.

In many ways, teaching is not only the sharing of facts and principles. In various instances, anecdotal interactions with God’s word can be very revealing and helpful in understanding and teaching God’s word. For example, consider all those who continue to leave the denominational world for the practice of pure New Testament Christianity.

The process of filtering out unbiblical accretions while adding to their learning and practicing the biblical faith can be a very helpful experience to teach others going through the same process. The bottom line is that God’s word was never designed to be a mental exercise to the exclusion of action and sharing; indeed, we must make “disciples” (Matt 28:19-20).

Steven Lawson, in his own words, calls attention to the advice of Walter Kaiser:

When a man preaches, he should never remove his finger from the Scriptures, Kaiser affirmed. If he is gesturing with his right hand, he should keep his left hand’s finger on the text. If he reverses hands for gesturing, then he should also reverse hands for holding his spot in the text. He should always be pointing to the Scriptures.[5]

S. J. Lawson, “The Pattern of Biblical Preaching,” Bibliotheca Sacra 158 (2001)

The advice is striking for those that proclaim the Word of God, but it is an excellent reminder to those would-be disciples interested in taking their discipleship to the next level, namely, to be teachers.

Studying is Complicated

This may seem like an aside, but it is not. I promise. We need to be very careful how we use scripture. Sometimes there are narratives regarding God’s people which seem contrary to the high moral calling which is expected of God’s leaders or people. Historical narratives need to be read with caution, as they often make their points indirectly (with no commentary). They are not always telling us something God wants us to imitate, but what God’s people have done.[6] It teaches me to be careful when seeking to “do” and “teach” God’s word.

I have often wrestled with some of the deeds of Ezra as recorded in the sacred record, particularly the covenant he seems to have initiated among the returning exiled Jews to “put away” all their foreign wives and children (cf. Ezra 10). Was this divorce en-masse commissioned by God? If one takes the view that whatever is written is positive teaching, as an authoritative command, then the text seemingly gives justification to divorce and remarriage on the count of practicing a different faith. This seems counter to the teaching of Jesus who affirms that there is only one justifiable cause for divorce and remarriage: adultery (Matt 19:1–9).

Yet, if one takes the view that each action must be taken into consideration on its own merits, then it is possible that Ezra was convicted by the significant teaching against inter-marriage with foreigners due to their influence on their spiritual corruption (Exod 34:12–16; Deut 7:1–6; Josh 23:19–23) that he overstepped its application and persuaded the men of Israel to do something not commanded of those who were already “married with children.” This would align with the fact that there is no explicit commentary nor “word from the Lord” to demand these families to be severed.

Providing an answer to this riddle is beyond the purpose of this essay. My point is in our commitment to setting the heart, studying the word, and living out the word in our individual lives, the weight of teaching is likewise an important discipline that should be taken with the heavy responsibility that comes with it.

The Lord’s brother James wrote:

Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 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 3:1–2)

Humility must always accompany study and teaching (Rom 2:1–11).

Final Thoughts

I am forever grateful for those who took the time to encourage me, prod me, and guide me to appreciate the special place Bible study is in the spiritual life and growth of God’s people. I would like to give a quick hat tip to them at the close of this essay.

Donald W. Hinds (1922–2008) taught me and encouraged me to read daily and widely, to be challenged by what I read, and to meditate carefully on it. His son David Hinds taught me the importance of finding the right book and the right teacher (author), in that some have so prepared themselves that if I should listen to other voices beyond the Bible, I should find such authors. I am thankful to Wayne Jackson (1961–2017), a true preacher’s preacher, who probably shaped my passion for the study of the Scriptures more so than anyone else in my early formative years through his writings in biblical studies (The Christian Courier), biblical apologetics (Apologetics Press, Inc.), and while a member of the church where he richly and profoundly proclaimed the scriptures.

Others have guided me along the way as well. Earl D. Edwards was one of my instructors in college, an elder in the church while I attended college, and a personal mentor during my early academic development. In him, I saw how the power of God’s word can so shape a man’s life with dignity, scholarship, and humility.

I wish I could say more about others, but I’ll save that for another time. These are but a few personal encounters with those who have lived out and assisted me to see that the “Ezra Principle” is not a “cute” title, but essential for the spiritual formation that comes from following God and his word. I pray that you take its challenge.

Endnotes

  1. Unless cited otherwise, all Scripture quotations are from the English Standard Version of The Holy Bible (Wheaton, Ill: Crossway, 2016).
  2. Nancy deClaissé-Walford, “Book Five of the Psalter: Psalms 107–150,” in The Book of Psalms, NICOT, eds. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr. (Grand Rapids, MI: Eerdmans, 2014), 870.
  3. M. J. Boda, “Ezra,” Dictionary of the Old Testament: Historical Books (Downers Grove, IL: InterVarsity Press, 2005), 278.
  4. Craig L. Blomberg and Mariam J. Kamell, James, ZECNT, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2008), 101.
  5. Steven J. Lawson, “The Pattern of Biblical Preaching: An Expository Study of Ezra 7:10 and Nehemiah 8:1–18,” BSac 158 (2001): 451.
  6. I am reminded of an “authorized” campus flyer I came across advertising a community college course on “The Bible as Literature” at the City College of San Francisco. It had a picture of the Bible with a sticker label on it that read:

    —-
    WARNING: This is a work of fiction. Do not interpret literally.

    CONTENT ADVISORY: Contains verses descriptive of or advocating suicide, incest, bestiality, sadomasochism, rape, murder, morbid violence, use of drugs or alcohol, homosexuality, criminal activity, human rights violations, and crimes against humanity.

    EXPOSURE WARNING: Exposure to contents for extended periods or during formative years in children has been known to cause delusions, hallucinations, decreased cognitive and objective reasoning abilities, and in extreme cases, pathological disorders, hatred, bigotry, and violence including, but not limited to torture, murder, and genocide.
    —-

    Are there stories in Scripture that record horrific events? Yes. Are they documented to promote such behavior? No. They are recorded to document the fallen nature of the world we live in.

A Christian’s Perspective on Plagiarism

On By Jovan PayesIn Articles, Christian Ethics, Christian Leadership, Essays, Leadership Ethics, Perspective, Spiritual Formation, Spiritual Growth

Aristocratic Romans began education early in their children with the use of private tutors.[1] Historian Robert Wilken goes on to explain that even a certain “style of speech” was essential to embrace early on so that there was no “style” to unlearned later in life.

To give a sense of the aristocratic educational processes of the mid-first century AD, Wilken writes:

Roman education consisted chiefly of the study of rhetoric, the skill an enterprising young man would need most for a life in the law courts or a position in the civil bureaucracy. Grammar, recitation, analysis of classical literary texts, imitation of the great styles.[2]

Robert Wilken, The Christians as the Romans Saw Them (1984)

Such learning would include tremendous repetition.

That is probably why the Latins are attributed with the old saying: Repetitio mater studiorum est. Translation: “Repetition is the mother of all learning.”[3] After enough repetition, imitation is bound to appear – intended or otherwise.

It would stand to reason that at some point imitation must give rise to personal stylistic variations and the development of a unique voice. Still, one might hear the echo of a common saying: “Imitation is the sincerest [form] of flattery” (QuotationsPage.com).

Nevertheless, not all imitation is flattery is it? Especially the kind of imitation which goes by the name of plagiarism. Dictionary.com denotes the term as:

[A]n act or instance of using or closely imitating the language and thoughts of another author without authorization and the representation of that author’s work as one’s own, as by not crediting the original author.

Dictionary.com

Unfortunately, despite the constant emphasis on academic responsibility, plagiarism appears in our educational institutions and academic organizations.

With the time of the year upon us where educational pursuits are reinvigorated by the rush of “back to school,” we thought it timely to address an issue which affects the school house as well as the church house.

The Issue of Plagiarism

If a dictionary definition does not bring home the problem of plagiarism, perhaps synonyms will provide some focus and sharpness to our understanding. Phrases such as “piracy,” counterfeiting,” and “passing off” (Dictionary.com) should be pointed enough to stress that this act is “literary theft” (Thesaurus.com).

A few years ago, ABC Primetime’s Charles Gibson spoke to many college students regarding cheating and plagiarism. One student interviewed said, “The real world is terrible […] People will take other people’s materials and pass it on as theirs. I’m numb to it already, I’ll cheat to get by.”[4]

It is unfortunate when Christians use equally transparently flawed reasons for intellectual dishonesty. The Christian ought to have an aversion to plagiarism out of sheer principle that we ought not to be thieves or robbers (Exod 20:15; 1 Pet 4:15).

This ethic would extend beyond physical property to include intellectual property as well. “Sticky fingers” is not supposed to be a part of the “worthy” calling of God (Col 1:10; Eph 4:1). And yet, it is no longer a shock to this author when it occurs “even in religious circles.”[5]

It is an amazing thing that some operate under the impression that they can provide a sort of “wave-of-the-hand” acknowledgment to another’s work, while copying line-after-line of material, without the common use of appropriate grammatical devices which indicate the identity of the real author.[6]

Wayne Jackson, “Hank Hanegraaff and the ‘Christian Research Institute’,” ChristianCourier.com

The goal to expand the knowledge of humanity is never deterred by documenting the sources used and borrowed – “whether facts, opinions, or quotations.”[7]

While doing research on dinosaurs, I stumbled upon a so-called hi-profile preacher and publisher who blatantly took the words of their collaborators only to claim those “words” to be the mutual property of their ministry. Meanwhile, they fail to forget that they did not do the heavy lifting of the research nor organize of the wording of the material. Further, they seem to disregard the fact that most publications are archived so that it becomes clear whose words were penned first.

There are, however, times when it may seem impossible to attribute individual concepts one has come to believe or understand due to considerable collaboration with others. We ought to acknowledge the fluid elements of learning and idea shaping. I always appreciate the “Acknowledgements” page at the beginning of the book where the author intends to show an indebtedness to their colleagues and friends for the stimulation and fertile ground where many of the ideas they have written about were seeded and planted.

So Why Plagiarize?

I suppose there are many reasons for the seductive temptation to take the words of another to employ them as though they are yours: need, laziness, lack of creativity, tight schedules, arrogance, etc. “Convenience, quick turn around and other elements are also factors,” says Jonathan Bailey, a victim of plagiarism.[8]

The action is, however, thuggish. It has been observed that “plagiarists chose their victims in much the same way and they often do so with much less skill than the common mugger chooses theirs.”[9] Would anyone, including a child of God, want to be considered a “mugger”?

There are two New Testament terms of significance here.[10] (a) Thieves (kleptes) operate by means of “fraud and in secret”; likewise, (b) robbers (lestes) obtain what is not theirs “by violence and openly.” The plagiarist resembles both of these terms.[11]

Joseph Gibaldi, in the MLA Handbook for Writers of Research Papers, observes:

Using another person’s ideas, information, or expressions without acknowledging that person’s work constitutes intellectual theft. Passing off another person’s ideas, information, or expressions as your own to get a better grade or gain some other advantage constitutes fraud.[12]

Joseph Gilbaldi, MLA Handbook for Writers of Research Papers, 6th ed. (2003)

It has been a painful thing to read the work of fellow classmates, and the work of others, only to discover that the words and research they employ are not their own – but that of others.

Not only has “intellectual theft” and “fraud” occurred, but blatant deception as well. Since liars, the greedy, and thieves will not be welcomed in that eternal abode (1 Cor 6:10, Rev 21:8), why plagiarize? There is no spiritual advantage. Frankly, there is no advantage at all.

What about the Sermon?

I was in the assembly of a congregation when a young preacher was “working” through his lesson. Then, the wording began to sound very familiar. I immediately looked for a pen and something to write on and jotted down what I suspected was his next few points. Sure enough, I had read this sermon before and apparently so had this young preacher. Was he plagiarizing? If I’m going to be a “stickler” about it, then yes.

However, there seems to be a sort of allowance among the preaching community for sharing and using the outlines and even content of another preacher. Yet, we must be careful. Gary Holloway shares a few anecdotal examples of “stolen sermons.” He introduces his segment of the practice among southern preachers with the following words:

Sermons, like most speeches, are not often copyrighted. Preachers felt no moral compunction in “borrowing” sermon ideas, outlines, and sometimes entire sermons verbatim from other preachers.[13]

Gary Holloway, Saints, Demons; and Asses: Southern Preacher Anecdotes (1989)

Holloway recounts two stories of famous Restoration Movement preachers of the early 20th century (H. Leo Boles and N. B. Hardeman) who happened to be visiting a congregation when their sermons were being presented verbatim by the local preacher.

Despite the cordial responses and humorous reactions by the original speakers,[14] Holloway footnotes these anecdotal stories with a concern. A concern which I share:

[T]heir humor is based on a serious issue. Although stealing sermons was a common and accepted practice, there is an underlying sense of the unethical nature of the practice that provides the humor in this situation. These young men got caught doing what most preachers did surreptitiously [i.e., covertly, secretly].[15]

Holloway, Saints, Demons; and Asses

For preachers and evangelists, then, plagiarism can present itself to be a true danger. I sympathize. If I only consider the math of my own preaching ministry, then at the minimum I speak about 52 weeks a year – that’s every week.

I speak, at the minimum, three times a week before an assembly 52 weeks a year. That means I present spiritual content designed to stimulate, provide a reason for meditation, and to ignite action approximately 156 times a year, 13 times a month, 3 times a week.

Most church goers do not realize the work that goes into just one of these messages. They can demand the energies of a small college term paper. Then multiply this three times a week, 13 times a month, 156 times a year. That’s is a lot of temptation to short-cut the content and plagiarize and ignore a moderate level of attribution for words or phrases which may be vital to the delivery of a sermon or message.

Here are a few guidelines that I follow and I share them here as benchmarks of genuine attribution in a field which it can be very hard to cite the source. These are in no order of importance, and they are benchmarks that I have put together over time.

  1. Remember that there is no copyright on truth. There is copyright protection for the presentation of that truth, but not on truth itself. Every preacher is influenced by the thoughts and studies of another. If you quote an author verbatim and at length introduce your quote with an attribution.
  2. When you make a linguistic argument, there is no need to cite every source which was consulted (nor the whole debate). Nor, should one make lexical lists of definitions for matters which are insignificant (I have heard one preacher spend over 10 minutes quoting lexicons over the definition of the word “cup”). If it is significant to the point of the lesson, refer by name the language tool being used and give the audience a sense of why that is important.
  3. When you follow a book, article, or commentary’s flow of thought then at the beginning of the message an acknowledgment to the author would be ideal. However, it would be best if the preacher worked through the text on their own and found their own sense of the flow of thought of the passage before they ever consulted other authors.
  4. Keep track of your research and sources of information by footnoting or parenthetical references in an outline or manuscript of the sermon. Sometimes I share outlines with the assembly so they can follow along or so they can study the passage again later. I’ve been asked, “why do you have all the footnotes in your outlines?” My answer, “so the brethren will know I have thought through my message.”

No doubt some will disagree with some of my suggestions. I’m sure some will say that I have missed a few more benchmarks. Yet, the above will go a long way to preventing plagiarism in the pulpit. We already have the greatest message in the world, there is no need to hide how we frame our thoughts.

Concluding Thoughts

It may be argued that plagiarism is not the worst thing “out there.” One might be tempted to agree, but the practice of hijacking the words of another robs one of learning and personal development. More importantly, it reflects a sinful disposition which must be rejected.

The truth of the matter is that it is an ethically deficient habit which not only hurts others but also ruins the trustworthiness of intellectual thief. It is a tragedy that some either do not know the courtesy of citing where they learned their information, are shallow or too lazy to follow through with it. We strongly encourage our writing brethren and friends to refrain from literary theft.

For our friends who are in the spotlight we submit this brief warning from Wayne Jackson:

Every writer should remember this. Once he has compromised his status as a serious student and a researcher of integrity, he will forever be suspect. Whose material are we reading—his or someone else’s? It behooves the Christian to be honorable in all things.[16]

Wayne Jackson, “Ethical Guidelines for Writers,” ChristianCourier.com

Indeed, Christians would do well to follow the words of the apostle Paul, “give thought to do what is honorable in the sight of all” (Rom 12:17).

Sources

  1. Robert L. Wilken, The Christians as the Romans Saw Them (New Haven, Ct.: Yale University Press, 1984), 2.
  2. Wilken, Christians as the Romans Saw Them, 2.
  3. Amanda Moritz, “Repetition is the Mother of all Learning,” Brainscape.com.
  4. “A Cheating Crisis in America’s Schools,” ABCNews.com.
  5. Wayne Jackson, “Hank Hanegraaff and the ‘Christian Research Institute’,” ChristianCourier.com.
  6. Jackson, “Hank Hanegraaff.”
  7. Joseph Gilbaldi, MLA Handbook for Writers of Research Papers, 6th ed. (N.Y.: Modern Language Association of America, 2003), 142. Cf. Wayne Jackson, 1997-2012, “Advice to Aspiring Writers,” ChristianCourier.com. Jackson writes, “I have observed some writers quote line after line—even consecutive paragraphs—from other authors with no credit given whatever. Or, sometimes significant portions of a writer’s material will be “borrowed”—word-for-word with no quotation marks—but with some sort of generic acknowledgment added at the end. Literary “plastic surgery” is unethical. One never detracts from his own scholarship by giving proper acknowledgment to those from whom he has learned.”
  8. Jonathan Bailey, “Why Plagiarism is not Flattery,” PlagiarismToday.com.
  9. Bailey, “Why Plagiarism.”
  10. See: Jovan Payes, “Such Were Some of You (5),” Livingstoncoc.wordpress.com.
  11. Richard C. Trench, Synonyms of the New Testament, 12th ed. (London: Trubner, 1894), 157.
  12. Gilbaldi, MLA Handbook, 66 (emphasis added).
  13. Gary Holloway, Saints, Demons; and Asses: Southern Preacher Anecdotes (Bloomington, IN: Indiana University Press, 1989), 25.
  14. When a preacher saw H. Leo Boles in the assembly, he apologized from the pulpit. Boles responded, “That’s all right; the fellow I got it from said you can preach it too” (Holloway, Saints, Demons; and Asses, 26).
  15. Holloway, Saints, Demons; and Asses, 26.
  16. Wayne Jackson, “Ethical Guidelines for Writers,” ChristianCourier.com.

Obtainable Spiritual Goals (2): Study of the Scriptures

On 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

  1. 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.
  2. Henry H. Halley, Halley’s Bible Handbook, 24th ed. (Grand Rapids, MI: Zondervan, 1965), 210.
  3. 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.
  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).
  5. 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.
  6. 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).

Obtainable Spiritual Goals – Routine

On By Jovan PayesIn Daily FaithLeave a comment

Routine – The Magic Word

It is said that famed American motivational speaker Earl Nightingale observed that humans are – for lack of a better phrase – “creatures of habit.” Another well-known motivational speaker named Hilary Hinton “Zig” Ziglar is reported to have shared similar views.

Ziglar is quoted as saying the following two statements: “When you choose a habit, you also choose the end of that habit,” and, “We build our character from the bricks of habit we pile up day by day.” These aphorisms speak for themselves.

Every person has a pattern of behavior that for the most part they rarely depart. Joe Smyth wakes up, showers, dresses, eats breakfast, takes the 8:15 AM to work, and then at 4:45 PM Joe finishes his daily paperwork, takes the 5:20 PM home, and eats dinner, watches a little ESPN, checks his email, and then goes to sleep. Then, the next day it starts all over again.

But wait, Joe Smyth is a Christian. Somewhere in his routine prayer, Bible study, the worship of God, his spiritual and moral maturation, and the sharing or defending of his faith must come into view – but where? That’s where the word habit comes into play – these actions must be made part of the routine, and over time, part of the habit.

Little wonder that Paul said to the church in Rome:

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God. (Romans 8:5-8)[1]

Notice the phrase “set the mind” and the other similar phraseology in this section of Romans, and observe that Paul is speaking of two routines – habits. One brings “life and peace” while the other brings “death” and hostility with God. Obviously, the zealous and devout Christian would choose the routine that brings life and peace.

How does a Christian begin to consider obtaining – or realizing – this goal? Paul is quite clear – it is the mind. In 8:5 Paul says a person must “give careful consideration” with the intention of espousing one side of a cause.[2]

The controversy is quite explicit in this passage, and Paul leaves the matter in the Christian’s hands. In fact, there are only two options with no middle ground. Logicians call this the two horns of a dilemma, where the selection of one option is equal to the rejection of the other option.

In essence, he says, “make up your mind decisively and espouse the principles which will guide your life to the end that you desire. If you want life and peace then follow the principles set forth by the Spirit, should you not take this decision then you have rejected the life and peace which are promised those who ‘set their minds on the things of the Spirit.'”

This passage articulates one major theme; namely, that in order to obtain spiritual goals a mind daily focused on the Spirit is essential. What we have here is a quest to obtain a spiritual habit, a spiritual routine, a spiritual lifestyle.[3] And this begins first in the mind, and then into action.

If your life was narrated like the opening few scenes of Stranger Than Fiction, where the number of steps it took to walk from one block to the next, where the time it took to wait for the bus was “clocked” to the minute and seconds, and even how many documents at work you sort through – would there be any time in your routine that included spiritual things on a daily basis?

If not, start the quest now by making room for spiritual things in your mind and routine.

Sources

  1. Unless otherwise noted, all quotations are taken from the English Standard Version (ESV) of the Holy Bible (Wheaton, IL: Crossway, 2001).
  2. (BDAG) Bauer, Walter, Frederick W. Danker, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Christian Literature, 3d ed. (Chicago, IL: University of Chicago Press, 2000), 1066.
  3. In Romans 8:5, the verb phrase “set their minds” comes from a present active indicative Greek verb (phroneo); meaning, that the action here is continuous – even habitual. There is no end to the action in sight, thus the Christ is to always keep in view the direction which thought (of a practical kind) takes” (Harry Angus A. Kennedy, Expositor’s Greek Testament, ed. W. Roberston Nicoll [New York, NY: Doran, 1901], 3:420; cf. James H. Moulton and George Milligan, Vocabulary of the Greek Testament [1930; repr., Peabody, MA: Hendrickson, 1997], 676).

Shall We Dictate to Scripture?

On 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

  1. Unless otherwise stated all Scripture quotations are taken from the English Standard Version (ESV) of the Holy Bible (Wheaton, IL: Crossway, 2001).
  2. Roland E. Murphy, The Gift of the Psalms (2000; repr., Peabody, MA: Hendrickson, 2003), 18.
  3. Barnabas Lindars, The Gospel of John (1981; repr., Grand Rapids, MI: Eerdmans, 1982), 490.
  4. 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.
  5. 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).
  6. D. R. Dungan, Hermeneutics: A Text-Book (repr., Delight, AR: Gospel Light, n.d.), 1.
  7. Matthew S. DeMoss, Pocket Dictionary for the Study of New Testament Greek (Downer’s Grove, IL: InterVarsity, 2001), 54.
  8. 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.
  9. 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.
  10. DeMoss, Pocket Dictionary, 50.
  11. Richard N. Soulen and R. Kendall Soulen, Handbook of Biblical Criticism, 3d ed. (Louisville, KY: WJK, 2001), 52.
  12. Charles J. Scalise, From Scripture to Theology: A Canonical Journey into Hermeneutics (Downers Grove, IL: InterVarsity, 1996), 70 (emphasis added).
  13. 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 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).