The word Bible is a transliteration of the Greek bíblos, meaning “book, writing.” In the New Testament, the word has a range of applications that refer to sacred and important literary roles, written documents we would call “books” today (Mark 12:26; Phil 4:3, Acts 19:19, Matt 1:1).[1] It seems embarrassingly simplistic but the Bible means “the Book,” probably in the sense of, “the Book par excellence.” It speaks to us God’s Word, it tells us God’s story of the creation of the world and the pursuit of His fallen creation to bring about reconciliation through Jesus Christ.

At times it is easy to put the Bible aside and replace its intended centrality for our spiritual nourishment with other spiritual disciplines. Worship and praise, although an important discipline and expression, do not nourish the soul with transformative power the way the Bible does. Doing good in the community is detached from its purpose and mediation of the kingdom of God when ignorant of the biblical story and message imprinted on its pages.

For this reason, I’d like to focus briefly on three points. First, God intended for his revelation to be put into a written—durative—form that would extend beyond its original setting down to you and me, and beyond. Second, God intended for his word to provide standardized teaching to transform the believer and the lost seeker. Third, God’s word is what shapes God’s people into a faithful and vibrant community where the gospel is embraced and enacted.

The Durative Written Word

Several years ago, Norman L. Geisler and William E. Nix made the argument that while God could have used angelic revelations, visions, and dreams, moral “oughtness,” or direct divine communication and intervention, God chose a permanent method to dispense his teaching and will – “the time-tested superiority of a written record of truth.”[2]

The value of a written record, particularly a religiously written record, is seen in Geisler and Nix’s concluding argument:

A written record has one additional advantage as well, namely, it can stimulate memory and conjure up within the individual’s imagination a host of personal implications that are latent within the given symbols or words of that record. Words, then, are not wooden as to prevent a “personal blessing” for the individual reader, particularly in light of the fact that biblical words are the objective vehicle through which the Holy Spirit applies truth personally and subjectively to each reader individually (cf. John 16:13; 1 Pet 1:11).[3]

Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Moody, 1986), emph. added.

The Bible, then, is a written record –a durative witness– to the life and teaching of Jesus Christ.

A life that existed in eternity, was revealed in the sinless life of a human servant of God, and fully demonstrated to be divine in the death and resurrection of himself, Jesus of Nazareth (John 1:1–3, 14; Phil 2:5–8; 1 Tim 3:16; Rom 1:1–4). This is a permanent record of the Greatest Story Ever Told.

A Pattern of Teaching

What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. (Romans 6:15–18 ESV)[4]

In a section focused on the conversion process (Rom 6), the apostle Paul frames it in terms of “dead to sin and alive to God.” Under the parody of death to slavery which releases one from “ownership” and then by means of a resurrection to life —legally free from slavery— Paul argues that one legally enters into voluntary slavery (Rom 6:15–19).[5] It is here that Paul rejoices:

thanks be to God. that you who were once slaves of sin have become obedient from the heart to the standard of teaching [typos didachēs] to which you were committed. (Rom 6:17)

It is here that a particular phrase emerges — “the standard of teaching [typos didachēs].”

Some feel that since Paul typically uses typos (standard, example, molding, etc) “is personal in nature” as in the following list:

• Adam in Romans 5:14.
• Paul and company in Philippians 3:17 and 2 Thessalonians 3:9.
• The Thessalonians church in 1 Thessalonians 1:7.
• The conduct of Timothy (1 Tim 4:12) and the good works of Titus (Tit 2:7).

If so, then it is “highly probable” that Romans 6:17 is a personal reference to Jesus.[6]

On the other hand, it has been argued that Paul means typos in its metaphoric use as a molding and hence normative teaching which “shapes the [Christian’s] whole personal conduct” once obedient to it.[7] So which is it? Are we forced to make a hard-line distinction between these two proposals?

I do not think so, for they are too intimately connected at the theological capillaries. First, Jesus despite being an actual person is the incarnate Word. Thus, when one submits to the word of God, one is submitting to Jesus as the complete exposition of God’s revelation.

Second, when one submits to the teaching of the gospel and is formed by it, one is being formed and fashioned by Jesus. It seems that one should not try to split hairs here since to submit and to be fashioned by the One is to submit and to be fashioned by the other. And so, we can agree with Harrison when he says,

Though Paul had not founded the church, he could be confident that whoever did had taken the trouble to give teaching upon which he himself could build as he wrote his letter. This in itself presupposes a rather fixed norm of instruction.[8]

Everett F. Harrison, “Some Patterns of the New Testament Didache,” BSac 119 (1962)

The concept of normative instruction is found throughout the biblical record. This supports our position that God intended to leave behind a reliable and trustworthy record of his message.

The Living and Active Word

Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Heb 4:11–13)

I have always found this passage to be troubling. It is troubling because it is straightforward but surrounded by a perplexing description of the “word of God” (4:12).

But first, consider the context of this passage (Heb 3:1–4:13). Thematically, (a) the author elevates Jesus as one who is faithful to his appointment by God as a son over God’s house, a house which is built by God, which the writers says “we are” (3:1–6). (b) As a consequence (therefore), the writer calls the Holy Spirit’s message from Psalm 95:7b–11 a warning to members of this house to be faithful to God’s voice. Concepts such as rebellion, provocation, hardened hearts, and God’s promise of reward or punishment, rest or disbarment from divine granted rest (3:7–19).

(d) The principles of Psalm 95 are brought to a conclusion in an appeal to fear lest any should seem to have failed to reach rest (4:1–10). The writer presses, then, a connection between Israelite failure and Hebrew Christian failure to enjoy the rest; one by means of unbelief (3:19), the other by means of disobedience (4:7). Yet, in all of this, there is a desire to create an environment of obedience of faith where confidence and hope thrive (4:2; 10; 3:6). (e) Finally, the last section (4:11–13) adds an additional conclusion to the reasoning begun in 3:1. The exhortation is to enter the rest promised by the Divine edict, and the explanatory words of “falling” in the wilderness before rest are implied. The writer then connects this exhortation with the implied method of obedience by accepting our heavenly calling to listen to the Word of God (3:1; 4:12).

It needs to be observed that “the author speaks to all the readers but focuses on a concern that ‘any one’ of them fall short: the concern here is not an individual achievement but rather that ‘the people of God’ reach its goal intact” (emph. mine).[9] The word of God then has an integral role to play in the communal faithfulness of God’s people. Its capacity to meet this goal is outlined in four ways.

Luke Timothy Johnson provides an excellent discussion of these descriptions:[10]

1. The word of God is living (zōn). “Hebrews applies the same quality of life that is normally associated with God’s being to God’s word.”
2. The word of God is active (engergēs). “The translation ‘active’ (see RSV) is certainly possible, but while it captures well the sense of ‘energy,’ it fails to capture the nuance of ‘power.’”
3. The word of God is sharper than two-edged swords. “The sharpness of the blade is revealed by its ability to cut to “the division between soul and spirit, joints and marrow.”
4. The word of God discriminates between thoughts and conceptions of the heart. “As with ‘soul and spirit, joints and marrow,’ the discernment between thought and conception is the more impressive because the difference between them is so slight and unavailable to human perception.”

If the church is to move in the direction of its mission and its calling, it must embrace the “deep tissue” work of the word of God to actively expose the areas that are strong and those areas that require Divine accountability and transformation.

Concluding Thoughts

Let us never ignore the great breadth and extent of the Word of God. God speaks in broad and generic terms through creation (Psa 19:1–2; Rom 1:20–21). God spoke through the oral preaching of prophets and apostles in the past. God spoke to selected individuals through dreams and visions. And most clearly, and finally, God has spoken through the very image of the Divine, Jesus Christ (Heb 1:1–3). Nevertheless, it is the sacred writings that Paul says we know of salvation and spiritual formation (2 Tim 3:10–17). Why? Because it is the very breath of God in a durative written record that provides us the pattern of the gospel message that makes us Christians and Christians only.

Endnotes

1. James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1930), 111.
2. Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Chicago, IL: Moody, 1986), 323.
3. Geisler and Nix, A General Introduction, 324.
4. All Scripture quotations are taken from the English Standard Version of The Holy Bible (Wheaton, IL: Crossway, 2016) unless otherwise stated.
5. Francis Lyall, “Legal Metaphors in the Epistles,” TynB 32 (1981): 87.
6. Everett F. Harrison, “Some Patterns of the New Testament Didache,” Bsac 119 (1962): 120.
7. Leonhard Goppelt, “túpos, antítupos, tupikós, hupotúpōsis,” TDNT 8:250.
8. Harrison, “Some Patterns,” 120.
9. Luke Timothy Johnson, Hebrews: A Commentary (Louisville, KY: Westminster John Knox Press, 2012), 131.
10. Johnson, Hebrews, 133–35.

Bibliography

Geisler, Norman L., and William E. Nix. A General Introduction to the Bible. Revised and expand. Chicago, IL: Moody, 1986.

Goppelt, Leonhard, “túpos, antítupos, tupikós, hupotúpōsis,” TDNT 8: 246-59.

Harrison, Everett F. “Some Patterns of the New Testament Didache.” Bsac 119 (1962): 120-28.

Johnson, Luke Timothy. Hebrews: A Commentary. Edited by C. Clifton Black, et al. Louisville, KY: Westminster John Knox Press, 2012.

Lyall, Francis. “Legal Metaphors in the Epistles.” TynB 32 (1981): 81-95.

Moulton, James Hope and George Milligan. The Vocabulary of the Greek Testament. London: Hodder and Stoughton, 1930.

---