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The Sheep & The Goats

By on in Theology

Introduction

Jesus speaks a message of hope and warning about the coming judgment of believers and unbelievers, both righteous and unrighteous among the nations. This is a meticulous verse by verse walk-through of Matthew 25:31-46.

For many centuries Jesus’s words have echoed among readers of Scripture. As they contemplate parables and biblical passages to make distinctions between two types of people that Jesus our Messiah spoke about. They are both Jews and Gentiles, those who believe and accept Christ and those who do not. They are those who have embraced Him in faith and repentance and choose to live a life of service and mercy toward others who are suffering or in need. As Jesus spoke of the Sheep and Goats in our exegetical passage, it is a lasting source of motivation and warning about judgment to come. This verbal illustration is an urgent message to readers of Scripture who listen in on what Jesus told His disciples about what is to happen at the “end of the age.”  It is urgent because it is a preview of what impending judgment looks like. It is what will happen as also written about during the life of Jesus. In the gospel of John, Jesus spoke these words to the religious leaders during the second temple period who were critical of Him:

“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment (John 5:25-29 ESV).”

As a matter of theological principle and inescapable reality, this is the glory or the pressure to comprehend and act upon. It is especially concerning the Lord’s judgment upon people, depending upon your perspective. These are the circumstances Jesus informs us about concerning coming judgment. His message in Scripture pertains to everyone as each of us will one day pass into eternity.

Historical and Scriptural Context

This section of Scripture is referred to as the Eschatological Discourse, or more popularly as the Olivet Discourse. It is the second half of a full discourse beginning in chapter 24 just before this section. It references Jesus’s end times messages about the destruction of the temple, His second coming, and exhortations to remain ready (Mt. 24:1-31) for His return. To set up the scene, we must go back to the time and location to get a fuller sense of meaning in this passage. Just before the Lord’s death between 27-30 AD,1 He met with His apostles on the Mount of Olives outside Jerusalem while just across from the Kidron valley. From their vantage point, they could see across the valley and into Jerusalem. In full view of the temple, they were together listening to Jesus speak about the end times and His parables.

Matthew was present during the time of Jesus’s teaching with His followers. Matthew was an eyewitness and direct listener of what Jesus said. As recorded in the book of Matthew from that time period, we have a first-person account of what was spoken by Jesus. Once He and His disciples came up to the Mount of Olives, they saw the temple and the surrounding buildings within Jerusalem. Without inquiry, Jesus proclaims that the temple will undergo destruction as “not one stone shall be left here upon another (Mt. 24:1-2).” Jesus was apparently in distress from Matthew 23 during His interaction with the religious leaders of Jerusalem. More specifically, Matthew 23:1-33 gives precise detail about why Jesus was rightfully upset. His people, the Lord’s people, had rejected Him as prophesied (Ps. 118:22, Is. 53:3) when He had longed to gather them to Himself. He, in turn, proclaimed, “your house is left to you desolate,” and worse yet, “you shall see Me no more.” The glory of the Lord has left the temple, and the people of Israel shall see it (Him) no more.  

The conflict with the Jewish people leading up to their confrontations with Jesus involved His claims that He is equal with God (Jn 5:18). These claims were contradictory to their expectations and view of who and what the Messiah should be. He was expected to be a normal man of great stature and power, but not divine in origin to redeem people from their sins and usher the Kingdom of God to the world. The religious, political, and social tensions between the Jews, the Romans, and Christ were recorded in contrast to Jesus’s continuing mission and their prophetic assertions made over thousands of years prior.

The parables immediately spoken after Jesus’s final encounter in the temple with religious leaders were about the end times. As asked by His apostles, they wanted Jesus to inform them about when destruction would come, what signs to watch, and when He will return (Mt. 24:3). With very little time before Jesus is taken to trial and crucifixion, He sets forward instructions and warnings that will remain permanently forged into the minds of millions of people. People who have not rejected Him but have accepted His words with gratitude, love, and due humility as He is worthy of all worship, honor, and glory.

This is the backdrop by which Jesus delivers a series of parables after He left the temple and ascended the Mount of Olives. He laments over Jerusalem (Mt. 23:37-39), He predicts the destruction of the temple (Mt. 24:1-2), He informs His disciples about the end of the age (Mt. 24:3-14), He warns of the Great Tribulation and false messiahs (Mt. 24:15-28), He reveals the details about His second coming (Mt. 24:29-31), and He exhorts His followers to be fruitful and wait for His return with their good work for the Kingdom (Mt. 24:32-25:30). While He was likely hurt and felt rejected by His people, His extraordinary love, mercy, and grace came through the clear detail of how His people should prepare for the times ahead.

Exegetical Content

Jesus arrives in His glory to separate all nations before Him (v. 31-33).

31 “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32 “All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right, and the goats on the left.

The parable begins with the conjunction “But when” in the NASB to indicate that what Jesus said just prior is of relevance to the forthcoming message. Nearly all other translations exclude the conjunction word “But” as a transitional expression. Namely, the primary particle term “δέ” does not translate to English except for a rendering in Strong’s dictionary as a connective, continuative, or adversative term.2 So while the ESV, NIV, KJV, NKJV, NET, RSV, NRSV, and NCV translations do not indicate a transition from the prior parables Jesus spoke, the NASB, NLT, and ASV translations do. Therefore, the definitive authority by which the Greek term is conjunctive as “δέ” for “But when” is uncertain without substantial analysis among manuscripts. This means that the transition from prior parables on the Mount of Olives is tentative if we are to accept the weight of meaning in the NASB, ASV, or NLT over the other translations.

The prior context favors the conjunctive transition of this parable in Matthew 25:31-46 as a way to get a fuller meaning of what Jesus said. Then more critically, the outcomes or consequences of what He meant as Matthew gave his firsthand eyewitness account. The Parable of the Talents in Matthew 25:14-30 just before also spoke of a comparative scenario between those who were entrusted by the Lord’s literary proxy and what happens when there is favor or disfavor. In a natural setting between a man and his servants (Mt. 25:14-30) as compared to the Lord and His servants (Mt. 25:31-46). Therefore, in the pure meaning of Jesus’s words, taken in context as a whole, we are given confidence about what He was speaking during His continued eschatological discourse on the Mount of Olives. We are then free to understand and live out the connected truth of the remaining verses found in this passage.

As recorded in the gospel of Matthew, the Apostles asked Jesus about signs about the end times. What will occur, what they were to watch for, and what shall happen at the time they were concerned about (Mt. 24:3). In response, Jesus elaborates with His remarkable and concrete revelation about His return. He has said, when He returns to the earth at His second coming, He will reign as King. He will return in His glory accompanied by angels with Him. Jesus, the Son of Man, to assume His seat of power and judge individuals separately among all the nations that appear before Him. All nations of people gathered in voluntary or involuntary acknowledgment and submission before Him (Phil. 2:10). All together, they are gathered and become separated into two groups as a Shepherd separates His sheep and His goats.  

Notice the translated words reference a separation of sheep from goats. After all the people are assembled, the sheep among them become extracted or removed and set apart as a specific group before Jesus. The wicked people were unbelievers represented as goats and the Lord’s people as sheep that were “the sheep from the goats.” The sheep as submissive, gentle, and easily persuaded as compared to the stubborn, egotistical, and wild nature of goats. Positionally, the goats will go to the left while the sheep will go to the right of the Judge and King of nations. The right side to which represents favor and honor.3

Righteous and blessed people of the Father are accepted into the Kingdom (v. 34-36).

34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35 ‘For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’

Once the separation is made between the people of nations, Jesus as King begins to communicate in the judgment of both believers who accept Him and unbelievers who reject Him. As by evidence in what they did and didn’t do. Evidence that indicates the nature of their relationship with Jesus and the Father. Just as this discourse follows the rejection of Jesus by religious leaders (Mt. 23:1-36), they are condemned among the wicked as those who were people seemingly in a right relationship with God but were not. The goats in total were a people who are outright unbelievers and those who are not authentic believers at His second coming. By comparison, genuine believers are depicted as sheep in Scripture called to inherit the blessing of the King’s kingdom (Mt 9:36, 10:6, 15:24, 18:12, 26:31).4

The righteous and wicked people were made to stand in the presence of Jesus upon His second coming as foretold (Dan. 7:13-14). Jesus will speak judgment while the Holy angels are with Him, while the goats and creation shall witness the decree of Jesus as King of all that is His. All shall recognize and understand the blessings of the sheep. That genuine believers as sheep were those “blessed of My Father,” the subjects of the Lord’s doing. They are people who have bestowed a spiritual blessing in Christ as written about by the Apostle Paul (Eph. 1:3). These people are those who were brought into the Kingdom as their access was pre-planned before the beginning of the world. The passage doesn’t provide specific identities of people, but rather a people as a whole who would believe and accept Jesus (i.e., sheep) by grace through faith (Eph 2:8-9).  

The phrase in this passage, “prepared for you from the foundation of the world,” has far-reaching theological significance. A keyword here is “foundation,” which transliterates as the root Greek word “katabolē.” It is a word reference with the root meaning to “conceive of” with a “foundation.” To lay an initial plan, especially concerning a creative effort. The term “refers to the basis God has established, upon which all people can know Him. This was laid down before the first ray of sunshine or drop of water touched the earth.”5 What is incredibly astonishing is that this foundation plan was designed and set before the world was formed.

Moreover, the inheritance was then prepared for His people, the sheep in this passage, at the setting of this foundation Jesus spoke about to His disciples. That there is this path of access to the kingdom of God. It is through belief, as evidenced by what His people do to care for others.

Righteous believers are surprised by their good works for the Lord (v. 37-39).

37 “Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38 ‘And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 ‘When did we see You sick, or in prison, and come to You?’

The closest in context meaning of the term “righteous” in this passage articulates the idea of a person characterized with righteous actions and morals. Yet, in this sense, the righteous are represented as a group of people and not only a single person. Even though each person is judged individually, they together answer the King with questions about when He was helped and cared about. The repeated word in this verse is the term “when.” Comparatively, not as “how” or “where,” but “when” to indicate a desire for a specific time reference. The time interest suggests that if they knew each specific instance in their past, the details about who, where, what and how should follow.

Of substantial theological relevance, Dr. John MacArthur wrote by a commentary of this section in Matthew as follows, “The deeds are not the basis for their entrance into the kingdom, but merely manifestations of God’s grace in their lives. They are the objective criteria for judgment because they are evidence of saving faith (Js 2:14-26).”6 The fact that the righteous did not have specifics about when their good works were performed, they were not relied upon for their justification and salvation. What they did without conscious effort did not justify themselves. Instead, they became rewarded for their efforts as an outcome of the faith that saved them. By so much that their identity in Scripture was “the righteous.”

What righteous believers did for the Lord’s people is what they did for Jesus (v.40).

40 “The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’

Jesus, as Judge and King, answers the questions of His people. With a response about who it was, they as the righteous had helped. It was not a response about “when” they helped people with their charity and good works. So, in responding this way, Jesus answered the question of the righteous sheep more directly and in no uncertain terms. By the King’s volition, He explains, in a surprising way. Those who were there among them, the sheep set apart, were His brothers. They loved and cared for one another — even those who were of the least in social stature, notoriety, or economic status. When there was a need for help among them, they were in unity; they were loved and looked after. The word given in the Greek for “brothers” is ἀδελφός or ho adelphon or adelphoi which is to mean, a believing brother or siblings (brothers and sisters) (Mt. 28:10, Jn. 20:17, Rom 8:29, Heb 2:11). Remarkably, Jesus reveals that their righteousness applied to others was to Him as well.

Wicked unbelievers before the Lord are condemned to eternal fire (v. 41-43).

41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’

In full view of what Jesus said will transpire, the wicked and unbelieving people shall hear what is to befall them in judgment. Jesus speaks to the people, or goats as they are called, and He tells them to depart from His presence. This is the same phrase that appears in Matthew 7:23 when Jesus earlier tells the workers of lawlessness to depart from him. While the phrase “Depart from Me” appears in this passage (v.41), it also appears in Matthew 7:23 as having a further reference to Psalm 6:8. Jesus quotes Scripture in the Matthew 7:23 instance to reference the Psalm, but not here in verse 41. As it is written in the Psalm of David, “Depart from me, all you who do iniquity.”

So, it is explicit that by knowing Jesus in Matthew 7:23, He was loved by helping, comforting, serving, and relieving others of pain and suffering. Specifically, those affected who were His adelphoi (believer siblings) as spoken earlier in this passage.

It is necessary to reiterate that the nations spoken about in this passage are those who are in the Tribulation. They are present as Jesus again returns to earth in His glory. While the context here is concerning specific individuals among all the nations, the theological principle of accountability holds for believers and unbelievers throughout history. As there will be a separate Great White Throne judgment that takes place according to Scripture (Rev. 20:11-15), this prior judgment of the nations is an indication of what is to come among all people both dead and alive. Not just those who are present in judgment at the Lord’s second coming (the sheep & the goats). This judgment at the Lord’s second coming is a glimpse of the final judgment in the distant future. Everyone, according to Scripture, shall be judged by what he or she has done. That is, specifically, those who believe in Jesus, love Him, and by faith act upon what He has commanded. As compared to those who get judged by their actions and do not believe in Christ to simply live for themselves.

The reference of condemnation here pertains to accursed individuals. Notice as compared to verse 34, the “of My Father” phrase is absent from the condemnation to suggest their eternal demise is self-inflicted. Their destination is everlasting punishment. In contrast to what the prophet Daniel wrote about the end times, “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt (Dan. 12:2).” So, both in the Old Testament and the New, there is a difference between the destination of people groups as reiterated with specificity from Jesus in His discourse on the Mount of Olives.

In 2 Peter 2:4, the Apostle Peter makes a remarkable and punctuated point about how God did not spare the devil and his angels, but instead, He cast them into hell. They became bound by the chains of darkness as a place committed to them due to their sin. It is this place that Jesus refers to in His illustration about the sheep and the goats (v.41). A form of due punishment expressed as a place of fire, this is a place of an eternal burning, or an everlasting consuming fire as again spoken about in many places throughout Scripture (Mk. 9:48, Lk. 16:24, Jude 7). Those who became separated to the left of Jesus for judgment get condemned in the presence of everyone there. It is speculative, but inferential that the angels who arrived with Jesus (v.31) have a role in gathering the people together, setting up the separation, with finally the removal and placement of people at their destination of either heaven (the kingdom) or hell (eternal fire).   

As the wicked are driven into darkness and eternal torment, Jesus declares the reasons for their destruction. There were sins of omission and rejection of Christ together committed during a lifetime period of grace. His specifics made plain the absence of what the righteous did by explicit communication. Jesus intended to mean what He said in verses 35-36. Jesus exacted the right and effective judgment against the wicked because they did not demonstrate a love for people. To care for the sick, feed His sheep (Jn 21:17), and visit the persecuted, or captive in prison. These were the specifics that communicate the necessity of loving and caring for those who are in need. To the eternal condemnation of those who do not, they are permanently and eternally separated as they leave the Lord or depart the King’s presence.  

Wicked unbelievers are surprised by their lack of good works for the Lord (v. 44-45).

44 “Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’45 “Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’

It is incredible that verses 44-45 are a mirror image of 35-36 yet were spoken together precisely about what explains the judgment and eternal demise of the wicked. These pronouncements of Jesus were a testimony of what the people would not do to care, help, and serve others. More specifically, these are the people who would not extend mercy to the remnant population of Jewish believers during the Tribulation.7 They are not the “brothers of Mine” that Jesus spoke about in verse 40. Their condemnation was unambiguous as Jesus made His comparison before everyone present in the coming judgment. The sheep population helped others as those who are righteous, while it is the very same thing that the goats would not or did not do. Since it was the nations gathered before Jesus, they were not just professing believers who became separated from genuine believers. It is everyone who appears in judgment at the second coming of Jesus, the Messiah.

Wicked unbelievers enter punishment. Righteous believers enter eternal life (v. 46).

46 “These will go away into eternal punishment, but the righteous into eternal life.”

After the rejection of Jesus by Jewish authorities and by the people in the town of His upbringing (Luke 4:14-30), He spoke of ultimate end-time acceptance and condemnation of everyone who are witnesses of Him, His work, and His glory throughout their lives. Everyone is to face judgment, either from His second coming (Matt 25:31-46) or at an end in the final gathering (Rev 20:11-15) before Him.

As prophesied by the prophet Isaiah (Is 53:1), we see through the course of history, a divine decree about what is to become of those who accept Him, repent and bear the fruit of their faith. Conversely, those who profess that they belong to Christ without receiving Him in faith will perish. In either case, where their works reveal redemption or a lack thereof. Both groups shall “go away” to a destination and state of being due to their temporal condition and circumstances. Either to an eternity of punishment, or reward.

The reward for the righteous is more specific as it is a life of far better quality with Jesus in His kingdom. In contrast, the punishment of wicked unbelievers who reject Jesus becomes driven to where the Devil and his angels are. Two outcomes, two domains, with God in everlasting happiness, satisfaction, contentment, joy, and glory (Mt. 19:29; Jn.3:15f, 36; 5:24; 6:27, 40, 47, 54; 17:2f; Acts 13:46, 48; Rom 2:7; 5:21; 6:23; Gal. 6:8, 1 Jn. 5:11). While the other, according to Jesus, the prophets, and apostles, is unspeakable misery, pain, and torment (Dan. 12:2, John 5:29, Acts 24:15).

Application

Where the gospel is shared, believers and unbelievers today have an unmistakable and clear opportunity to accept Christ and serve Him well by caring for others who are in need. Most notably, by caring for those who are of the faith, those He considers His siblings (Heb 2:11). This is an imperative given to us in Jesus’s answer to His apostles on the Mount of Olives. His words must resonate with us today to act upon them. As Scripture speaks to us about the sheep and the goats, we understand the true meaning of judgment to come. What is to come when we all appear before the Lord to account for our actions or omissions. This specific theological principle explicitly informs us that we are each accountable. For our relationship to and acceptance of Jesus and what it is we do to help, comfort, and serve others.

As a practical matter, to reflect God’s love upon us, we are to love one another by what we do in terms of charity, giving, selflessness, volunteer work, missions, ministry, how we conduct ourselves during employment, in family life, and so forth. Take an interest in sharing your faith with strangers. Encourage your family members with words of Scripture. Give money to causes that support the Lord’s kingdom. Give money to those in poverty, in prison, or who are homeless because you may not know who belongs to the Lord and who does not. Pray about what you can do with conviction which testifies of your love and faith in Christ. Make it your practice to love others well. Not only because of the reward Jesus speaks to us about, but because as He loved us, we are to love others. By doing so, we demonstrate in full assurance that it is He who recognizes our love for Him.

If you are looking for an opportunity to care for others, in one of many innumerable ways, please consider Compassion International. This is an organization that teaches a Christ-centered life while alleviating poverty in numerous locations. You can sponsor a child, or give as desired as your heart leads.

Citations

1 Rose Book of Bible & Christian History Timelines. (Peabody, Mass.: Hendrickson Publishers)
2 A Concise Dictionary of the Words in The Greek New Testament and The Hebrew Bible with their Renderings in the Authorized English Version. (2009) (Logos Research Systems, Inc.), term #1161
3 John Peter Lange and Philip Schaff, A Commentary on the Holy Scriptures: Matthew. (Logos Research Systems, Inc.), Part 5, Section 5, Exegetical and Critical
4 English Standard Version, Classic Reference Bible: 2016. (Crossway Bibles, Good News Publishers). Footnotes: Matthew 25:31-46
5 HelpsTM Word Studies, 2011. Helps Ministries, Inc. (https://biblehub.com/greek/2602.htm)
6 John MacArthur, MacArthur Study Bible 2nd Edition NKJV, 2019. (Thomas Nelson Publishers), 1310
7 John F. Walvoord and Roy B Zuck, The Bible Knowledge Commentary, Sixth Printing, 1986. (Victor Books, SP Publications), 81

The Apostolic Triangulation

By on in Theology

Book Review

The book entitled “The Hermeneutics of Biblical Writers” details the notion that Prophets and Apostles from both the New and Old Testaments saturated themselves in Scripture. Specifically, that they had a hermeneutical method of interpretation that produced both meaning and significance. The book’s author Abner Chou sets out on a quest to account for both authorial intent and authorial logic using principles of intertextuality. 

Throughout the pages of the book, there are various examples of the use of Scripture involving biblical characters to highlight the specifics about their methods of interpretation. Often where it is necessary to go beyond the surface of Scriptural references elsewhere. Such as with allusions in language, or with word-by-word comparisons from one account of a biblical matter to another. The author uses numerous specifics with precision to demonstrate the interconnectedness and authorial logic to reveal to us how to draw upon Scripture to understand what the word of God says. As a Bible student, this is crucial to understand the word as the biblical authors intended as we seek its significance and ramifications to follow it.

Introduction

Early in my reading of this book, I was fascinated by the idea of “authorial logic” as compared to “authorial intent.” Nearly dismissive of the idea because I had come to recognize that God is not logical or illogical, but alogical. Since logic or critical thinking is a human framework of thought, and God is the Creator of such a framework, God is an alogical being. It is currently my view that the explanation of the LORD’s ways and thoughts rest within His aseity. After all, as we see in Scripture, “For My thoughts are not your thoughts, either is your ways my ways (Isaiah 55:8).” So, I have concluded that the LORD must be alogical, in the sense that the LORD is beyond or outside the bounds of logic itself. Not illogical, or contrary to logic, but separate or distinct. Where, more pointedly, logic and reason are subordinate to the LORD.

Upon further reading and understanding Chou’s perspective, I became reminded about authorial intent and that the primary Author is divine who chooses to communicate through His created people. We are created in His image to include some of His attributes. If He wants to structure our way of thinking within a cause-and-effect framework for His glory and purposes, I want to make it my priority to embrace and honor that in the field of hermeneutics. So, reading on into the book, I was more tentatively open to see what Chou had to say. Specifically, I spent many hours with his work as he set about the quest of authorial logic, which is integral to both prophetic and apostolic hermeneutics. Toward the end of his book, Chou’s conclusion was to claim the prophetic and apostolic hermeneutic as the Christian hermeneutic and, ultimately, our hermeneutic.  

The Prophetic Hermeneutic

It is with numerous references that Chou makes the case that prophets were not only scholars of Scripture, but also exegetes and theologians. They were steeped in the word of God as their writings and conduct reflected an immersion of understanding among biblical authors from before their time. Prophets were not unintelligent or biblically illiterate people. As Old Testament authors, they referenced numerous earlier Old Testament writings. A practice today understood as intertextuality to affirm and build upon new revelation.

By various examples, theological development becomes written among Old Testament books to highlight the nature of the prophetic hermeneutic. Whereas precise exegesis of texts naturally flows into theological progression down through the centuries.

As demonstrated that the prophetic hermeneutic is widespread, prophets pay close attention to general ideas in addition to precise verses, phrases, and words. Indeed, this occurs throughout the entire canon. In just one example, Chou refers to the eagle metaphor in the language of Exodus. Israel’s corresponding delivery from exile was much later referenced by David and Isaiah. Such prophetic hermeneutical recognition applies to wisdom literature and law, along with major and minor prophets. In Chou’s words, “The evidence for exegetical accuracy is in the text not only in general tenor but also in its details.”

While I do not fully understand or agree with the counterpoint objections presented in the book, Chou makes Scripturally sound arguments to mitigate them — centered on the progressive revelation that stem from ramifications of the text. The prophets knew “the what” of historical Scripture to further convey meaning in their writings. Prophets of old were also concerned with the “now what” or “what do we do with this” implications of what they understood. Redemptive history unfolded through the use of their hermeneutical outcomes.

Chou considerably enhances my view of the prophets and their role in the development of Systematic Theology in contrast to Biblical Theology. Due to the prophets’ overall composite view of Israel’s eschatological history. That is, they knew the theological implications from both a systematic and biblical perspective. They knew the development and advancement of God’s redemptive plan through the replacement of one covenant to another.

The Spirit of God’s influence toward directionality and revelation appears sparsely placed. Particularly from Chou’s prophetic hermeneutic rationale and arguments against objections. Did the prophets and apostles write more than they knew? My view is both yes and no, rather than only “no.” Yes, in the sense that God inspires all Scripture (2 Tim 3:16). No, in the sense that they were well studied in Scripture to support Chou’s view of authorial logic. My view is ambidextrous in thinking this way since two conditions can overlap or hold at once from an alogical perspective.

To walk through the examples below, further theological development among prophets shows how they are theologians with accurate hermeneutical capabilities. They are said to set a trajectory about how God’s plan develops to achieve His promises and aims.

The Abrahamic and Mosaic covenants become intertwined into the Davidic covenant. While the Davidic covenant brings into it some attributes of the Noahic covenant, meaning, Noah can plant a vineyard as God restrains the effects of the Fall to move creation back toward its original sabbath rest. No longer does the earth yield thorns, thistles, and weeds. At least to the written extent and pronouncement at the curse of the Fall.

The Davidic covenant obtains rest from the Mosaic conquest of Canaan through Joshua. As incorporated by the promises of Abrahamic, Mosaic, and Noahic covenants, “God has made the weight of redemptive history fall upon the Davidic dynasty.” All covenants converge into one Davidic covenant that, in turn, extends to an eschatological prophecy and reality in fulfillment of God’s promise to restore His people and creation. 

Chou’s rationale is understood, accepted, and appreciated, but it concerns me that the Spirit of God does not get explicit theological treatment of this to understand the prophetic hermeneutic.  That, in my mind, limits a full understanding and credibility of the prophetic hermeneutic as described and advocated. Let us know and interpret what the Lord is doing and is going to do as a continuing revelation as the canon becomes formed. The prophets were uniquely placed participants as vessels of the Lord. Interpreted revelation does not just sit with the people of God to figure things out within Scripture by their developed capabilities. When it comes to God’s purposes, they were not well developed among themselves. Without question, there is certain enlightenment that has occurred by divine involvement (1 Cor 1:27).

Theological development goes further as prophetic hermeneutic recognition extends into the apostolic hermeneutic. Through the prophets Amos, Hosea, and Micah. Amos clarifies that God will keep His promises while the house of David has collapsed. Hosea affirms a new, or a second David by God’s promises to fulfill His Davidic covenant. In time, Micah prophesies that the Messiah shall be born in Bethlehem as a second King since David was born there. The Messiah will enter the wilderness to be tempted to fulfill David’s role and restore his royal house. Again, theological principles are derived from the wisdom literature, and law, to include major and minor prophetic contributions.

Accordingly, Chou wrote that the prophetic hermeneutic came through the great intellectual insight of people who excelled at exegesis with profound capabilities. The hermeneutic of biblical prophets were from their depth of understanding to rightfully interpret meaning and significance. Cast, as they were, profound biblical thinkers and writers. Exceptional exegetes and theologians were due in part to their accuracy in handling Scripture. Intertextual precision characterizes their hermeneutic exceptionalism as necessary for careful application and theological formation.

In contrast, I would observe, this was their specific intertextual methodology of interpretation. While Chou articulates his view by compelling examples, it becomes demonstrated that the “what-of” their hermeneutical process has relevance. Yet not the “how-to” at this point per se as he continues in further depth during his treatment of the apostolic hermeneutic.  

While the LORD informs Moses that He would speak through him before Pharaoh (Exodus 4:10-12), that situation occurred out of concern that Moses was “slow of speech and tongue.” Moreover, it intuitively feels somewhat out of character that prophets would confidently make pronouncements from exegetical advancements because of verbiage such as “thus saith the Lord.” So, I am a bit nervous about the confidence Chou has in the prophetic hermeneutic he claims. Certainly, no quarrel about prophetic hermeneutic recognition and its support of an apostolic hermeneutic. It only appears that specific methodology that involves the Spirit of God according to His plan and trajectory seems missing or too distant.

It is my conviction that hermeneutics is a practice and process of exegetical interpretation. It is a “how-to” effort to understand the meaning and significance of biblical authors fully. It is a labor to understand Scriptural ramifications with suitable applicability to our life context. It is not solely a result or outcome of intuitive and meticulous effect or performance, but the practice of it with specific custodial methods (or gifts) with Spiritual guidance along an individual’s process. Yes, prophetic hermeneutic, but how? Not what, by naming it as intertextuality with examples along with intervals of new revelation. How did their relationship with the Lord affect their interpretation? With others? What were the theological bridges they had to cross, and how did they pass them? I suggest that in the absence of theological criteria formed for eligibility and use, the LORD was an active participant to shape the thinking of His prophets. Without too much freestanding credit on their own, prophets and patriarchal fathers had an extraordinary and unique role in serving the LORD’s purposes. They are exceptional for more reasons than their ability to exegete and produce theological continuity. As well-read and articulate as they were, they were chosen and loved by YHWH with His influence upon them to set theological depth, revelation, and directionality. It is that which significantly contributed to the results we see. So, the question is about how it is they performed their hermeneutic and not what their hermeneutical outcome was through intertextual analysis. Not what we discover in the original languages for them, but instead by what it was that they were doing in terms of methodology. If prophets were proof-texting cross-references throughout the Old Testament to build theological relevance to demonstrate meaning and significance, is that then a valid and acceptable hermeneutic or methodology of interpretation?

Intent to write is not an explanation about how to abide by the law, recognize the propagation of covenant promises, or follow revelation and communicate accordingly. Neither is the perception about intended meaning from prior Scriptural authors. The methodology is about the process, not an identification of facts or the presence and acknowledgment of exceptional performance.

It is my limited view that apostles and prophets were not ignorant but understood Scripture and wrote beyond natural understanding to deliver the meaning that they intended under the inspiration of YHWH. They were not on their own to derive Scriptural and theological truth. Not by an individual effort by their exceptionalism as exegetes or theologians. They were not empty vessels or as everyday people, but unique individuals of their being. Anthropomorphically speaking, set apart in the hands of the Lord while steeped in God’s word.  

The Apostolic Hermeneutic

Continuing through this section, I reset my perspective with a fresh outlook. It became necessary to begin combing through Chou’s book in a nonlinear way and to skip back and forth between section conclusions and examples he provided. Primarily to come to grips with the legitimacy of authorial logic and most notably by the intertextual practices as led by the Spirit. I found this was necessary because much less emphasis was placed upon the role of the Spirit toward prophetic interpretation. It was through my apprehension about the accolades placed upon the stature prophets and apostles that I was entirely cautious and picky about what I accepted.

Especially while in the Old Testament since it serves as grounds for the apostles’ reasoning. As Chou wrote, due to introductory formulas like “it is written,” or “because of,” it is natural to make comparisons among segments of Scripture. Then afterward, to conclude a basis of formed rationale without error as the identified formulae claimed the foundation of legitimacy toward the apostle’s understanding. All leading to the recognized intent and developed logic of their Old Testament predecessors. Ultimately, the same authorial logic as continued in the New Testament as they were readers of Scripture and those who revealed Scripture by new revelation.  

Chou advocates prophetic intertextuality within the Old Testament. As a setup and projection of an apostolic hermeneutic. Eventually, he takes a reader through the apostolic hermeneutic as a foundation of new revelation and exegetical discovery from the Old Testament. Where it so appears from Chou, authorial intent between human and divine contribution is made distinct and separate from his following affirmation of the Lord’s work and involvement.

As such, a human author was not always fully aware of what the divine author intended backward and forward in time. From the prophetic hermeneutic to the apostolic hermeneutic, new and continuous revelation unfolded over the course of history. Even with adopted authorial logic through prophetic intertextuality, the apostolic author did not on their own have the insight or clarity of view about the Lord’s near or long-term redemptive intentions. So, New Testament authors who read and wrote did so generally by instruction and inspiration as the new revelation came to them by the work of Christ while the hermeneutical examples of Old Testament prophets or New Testament apostles further revealed the truth of God’s word.    

According to Chou, apostolic interpretation of the Old Testament came from study and exegesis by the prophetic hermeneutic made their own. Moreover, what theological principles developed by Old Testament prophets discovered through their hermeneutic is what the apostles did as well to inform their authorial logic. Yet it is my view that it is not studying or analytical methods alone that brought about a trajectory for overall directionality and later interpretation or theological development. God was at work in the lives of those who were interpreting and writing Scripture to communicate His intentions and redemptive plan.

From observations among the many examples given in Chou’s book, I sought to identify contributing factors of authorial logic. Here is an outline I noted during reading time to see if there is a more concrete outline of practical advice to think through and use.

Contributors to Authorial Logic

  • Consistent and Ongoing Immersion
  • Comprehensive Cross-Referencing Activity
  • Meticulous Attention to Languages
  • Use of Inductive Non-Linear Thinking
  • In Context Proof Texting
  • Chronologically Independent Correlations
  • Use of Root Translations (LXX, MT)
  • Recognition of Prophetic Speech-Acts
  • Detection of Divine Inference
  • Apostolic Consistency of Application

The Christian Hermeneutic

Chou makes the point that we are more than cross-referencers. That the intertextuality modeled for us is more than that. We should look to imitate the hermeneutic of the apostles. Look to the reading quality of their rationale and direct our efforts to standard hermeneutic textbooks. Chou asserts that what we learn in standard hermeneutical textbooks is similar to what biblical writers read in their Bible. As Chou wrote, “the prophetic hermeneutic and the apostolic hermeneutic becomes the Christian hermeneutic.” Much of which comes through the adoption of modern, conventional, and proven hermeneutical methods.

Moving from meaning to significance, we consistently set a course toward application as we understand biblical implications and theology from Scripture. Just as biblical writers cared about the cultural, historical, and literary backgrounds of prior Scriptural authors, they serve as an example to us to derive meaning. Through interconnectedness or connecting dots to understand application as they did. Not only to clearly understand what they wrote and meant to follow them but also to recognize what they thought and what their motivations were. To get into their minds, so to speak.  

To help us arrive at specifics about the intended significance for application purposes, Chou concludes his work by giving us four areas to frame our approach in applying Scripture.  (1.) Worship God for His Works, (2.) Learn Theology, (3.) Morally Respond, and (4.) Adopt a Worldview in Light of Redemptive History. All taken together, these areas represent a body of effort that Christians use to get a practical application from the meaning and significance derived from biblical authors. By connecting the dots throughout Scripture to form an interconnectedness of authorial logic, we obtain an inspired way of getting to the significance and meaning of God’s word. This is the prophetic hermeneutic that the apostolic hermeneutic reaches into while we make them both our own.

Sea of Confusion

By on in Theology

When a biblical author writes about a specific matter or topic and conveys meaning in a real or strict sense as given by terminology, background, grammar, and context, it is that literal hermeneutic or meaning which a reader comes to accept and understand. It becomes recognized as an appropriate and necessary contribution to context and the direct course of work provided in Scripture.

As a reader sets sail toward spiritualizing Scripture, true and accurate interpretation of God’s word can become adrift in a sea of confusion. While human intellect and imagination can never prevail over what the Spirit of God has revealed in His word, an arbitrary retrojection must become rejected as it is dangerous and harmful.

The authors of Grasping God’s Word prefer the term literary meaning as a comparison to the literal meaning.[1] I especially appreciate this rationale because the term incorporates a real and valid spiritual meaning as well. It is a refreshing perspective rather than a purely clinical, sterile, or academic view of God’s word. When the Spirit of God’s authority, influence, and inspiration upon biblical authors is neglected or dismissed, that imposes a hostile vacuum of significance, which can become alarming.

As recently presented within the Truth Matters conference about the Sufficiency of Scripture, personal revelation in the absence of Scriptural truth was rightfully assailed. The hyper-spiritualization of personal and emotional experience must never override the truth of our LORD as the way of Balaam shall never prevail. The canon is closed. Our God is a consuming fire and He must be worshiped in spirit and truth.

Concerning typology, the New Testament serves as a general and necessary guide about what is permitted or acceptable for proper and correct Old Testament interpretation. While we desperately want to find Jesus anywhere and everywhere we can find Him, typologies of Christ are available to us through God’s word in the New Testament. Let the New Testament point to the foreshadowing of Christ in the Old Testament.

[1] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word, 3rd ed. (Grand Rapids, Mich.: Zondervan, 2012), 207.


Words Cherished & Spoken

By on in Theology

What would it look like if every command that Jesus spoke was isolated and identified in Scripture among their separate and individual verses? To get at Jesus’s words cherished and spoken in this way for a narrower and more specific view of what He requires. That is, mostly to understand with clarity what He has said and to desire Him in a better way. Yet also to set a center point in which biblical context is read and understood. That is what this table of verses below does.

“If you love me, you will keep my commandments. ” – Jesus

Here are the words as spoken during His time here with us. With correlated verse references for ease and convenience of lookup and comparison. The table gives you the ability to sort and filter for search and retrieval.

When we are able to recognize what He has said, we begin to see a pattern. A pattern of love and obedience that brings us closer to Him. Wherefrom the beginning of our eternity in the Kingdom of God, it will become proclaimed for His glory. He was and is worthy of all honor and blessings.

Once we read and understand what He has said in these New Testament passages, we can further recognize meaningful implications and how they relate to what it is we are doing to fill them. As an effort to demonstrate that we are interested in serving Christ while honoring His word. To satisfy what He wants of us. With specificity, we are then, in turn, able to identify and track what it is we have done to demonstrate our love for Him. Again, with joy, to honor what He wants of us.

NumberCommand of ChristVerse (ESV)Reference
1Repent"From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand."Matthew 4:17
2Let not your heart be troubled“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?"John 14:27,
John 16:33, Matthew 6:25-26, Philippians 4:6-7
3Follow Me"And he said to them, Follow me, and I will make you fishers of men.” Matthew 4:19
4Rejoice“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. ‎Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. "Matthew 5:11–12
5Let Your Light Shine"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. "Matthew 5:16
6Honor God’s Law“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. "Matthew 5:17
7Be Reconciled"So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. "Matthew 5:23–25
8Do Not Lust"But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. ‎And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell. "Matthew 5:28–30
9Keep Your Word"Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil."Matthew 5:37
10Go the Second Mile "You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. ‎And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you. "Matthew 5:38–42
11Love Your Enemies"But I say to you, Love your enemies and pray for those who persecute you, ‎so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. ‎For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? "Matthew 5:44–46
12Be Perfect"For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? ‎And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? ‎You therefore must be perfect, as your heavenly Father is perfect."Matthew 5:46–48
13Practice Secret Disciplines “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven."Matthew 6:1
14Lay up treasures in heaven“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ‎but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ‎For where your treasure is, there your heart will be also. "Matthew 6:19–20
15Seek first the kingdom of God"But seek first the kingdom of God and his righteousness, and all these things will be added to you."Matthew 6:33
16Judge not“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. "Matthew 7:1-2
17Do not throw your pearls to pigs“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. "Matthew 7:6
18Ask, seek, and knock“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. "Matthew 7:7-8
19Do unto others“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets."Matthew 7:12
20Choose the narrow way“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few. "Matthew 7:13-14
21Beware of false prophets"Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. "Matthew 7:15
22Pray for those who spread the word"Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Matthew 9:37-38
23Be as shrewd as serpents“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. "Matthew 10:16, Romans 16:19
24Fear God. Do not fear man"And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell."Matthew 10:28, Luke 12:4-5
25Listen to God’s voice"He who has ears to hear, let him hear."Matthew 11:15, 13:9,
13:43, Mark 4:23, Luke 14:35, 1 Kings 19:11-13
26Take my yoke"Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. ‎For my yoke is easy, and my burden is light.” Matthew 11:29-30
27Honor your parents"For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ "Matthew 15:4
28Beware of false teaching"How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.” ‎Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. "Matthew 16:6, Matthew 16:11-12
29Deny yourself"And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. "Luke 9:23, Matthew 10:38, Mark 8:34
30Do not despise little ones“See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. "Matthew 18:10
31Go to Christians who offend you“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. "Matthew 18:15, Galatians 6:1
32Forgive offenders"Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” ‎Jesus said to him, “I do not say to you seven times, but seventy-seven times."Matthew 18:21-22, Proverbs 19:11
33Beware of covetousness"And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.” Luke 12:15
34Honor marriage"So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” Matthew 19:6, Matthew 19:9
35Lead by being a servant"It shall not be so among you. But whoever would be great among you must be your servant, ‎and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” Matthew 20:26-28
36Make the church a house of prayer for all nations"And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” Mark 11:17
37Pray in faith"And Jesus answered them, “Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,’ it will happen. ‎And whatever you ask in prayer, you will receive, if you have faith.”Matthew 21:21-22, John 15:7
38Bring in the poor"He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.” Luke 14:12-14
39Render unto Caesar"Show me the coin for the tax.” And they brought him a denarius. ‎And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” Matthew 22:19-21
40Love the Lord"And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment"Matthew 22:37-38
41Love your neighbor"And a second is like it: You shall love your neighbor as yourself. "Matthew 22:39
42Be born again"Do not marvel that I said to you, ‘You must be born again.’"John 3:7
43Await my return"Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. "Matthew 24:42-44
44Celebrate the Lord’s supper"Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” ‎And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, "Matthew 26:26-27
45Watch and pray"Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” Matthew 26:41
46Keep my commandments"If you love me, you will keep my commandments. "John 14:15
47Feed my sheep"When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” John 21:15-16
48Make and baptize disciples"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, "Matthew 28:19
49Teach disciples to obey"teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Matthew 28:20
50Receive God’s power"And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” Luke 24:49

Becoming Born Again

By on in Theology

If you would like to begin fresh with renewal, purpose, and eternal security, you can invite God into your life. When God takes up residence within you, that is what it is to become born again.

Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” – John 3:3

The Gospel

Evangelio | الإنجيل | 福音 | इंजील | Evangelium | Ευαγγέλιο | انجیل | евангелие | İncil | Ewangelia | 福音 | Injil |

“Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain. For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures” – 1 Cor 15:1-4

Invitation

To begin your faith journey, getting alone with God in prayer is a great way to start. Consider these verses and reach out to God in faith by prayer and confession.

“And the testimony is this, that God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life. These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.”
— 1 John 5:11-13

“Lord, I know I can’t save myself, and I see that eternal life is granted to me if I believe in you. I freely invite you to come into my life. Lord Jesus, I confess that you are the Son of God and I want to follow you from this day forward. I am a sinner and I need your presence in my life. I ask your forgiveness and I trust you to forgive me and make me new as I now believe in you. In repentance, I accept you as Lord of my life. I ask for your Spirit to dwell within me as I place my faith in you. “

Your Faith Walk

You must understand that it isn’t this prayer itself that saves you. It is God that does through Christ when you place your faith in him. It is by grace you are saved through faith. There is so much more to experience as you grow in your relationship with Jesus. When you invite the Lord into your life, the Holy Spirit takes up residence within you. This is what it is to become born again. It is from the Spirit of God who comes to live in anyone who puts their trust in Christ.

In John 6:37, Jesus says, “All that the Father gives me will come to me, and whoever comes to me I will never cast out.” Once you become born again and are saved, and the Holy Spirit dwells within you, it is permanent.

Get a Bible, or install one onto your phone. Such as an ESV, NKJV, or NASB translation. Or one suitable to your native language. Begin reading through the book of John and spend personal time in the words and stories of Christ. In your walk, you will grow in grace and become more rooted in your faith. Trust God, find fellowship among believers, and spend time in the Bible and in prayer. As our Lord Jesus himself says:

“Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. For My yoke is easy and My burden is light.” – Matthew 11:28-30

Theological Criteria for Meaning

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Seeker sensitive individuals can, at times, accept what is imagined among people in the reading of the biblical text. If imaginations both creative and wild reach too far to form false ideas of theological relevance, the outcome can at best result in confusion or contradiction to Scriptural truths. The truths of Scripture that are made clear are often simple according to the author’s biblical genre and the Spirit of the LORD. A practice that is colloquially known as “twisting scripture” is a distortion of meaning without contemplation, careful thought, or proper biblical exegesis. It can become that which accompanies the absence of critical thought for questionable gain.

Honor Intended Meaning

To find Christ in every single area of the biblical text is to betray the intended meaning given by the authors of Scripture. The word of YHWH is precious and the source of life. It is written to save the souls of those who are His (James 1:21). It should be revered, loved, and honored with such a high view that interpretation never becomes a source of confusion to shapes misguided conclusions. It is possible to go too far in seeing Christ in the Bible.

Consider the context of Proverbs 6:6-8, where it is written, “Go to the ant, O sluggard, Observe her ways and be wise, which having no chief, officer or ruler, prepares her food in the summer and gathers her provision in the harvest.” Where is Christ in that segment of text?

We do have helpful guidelines to walk through and keep our conclusions coherent and on point. Specifically, with the intended meaning of Scripture. [1]

  • The principle should be reflected in the biblical text.
  • The principle should be timeless and not tied to a specific situation.
  • The principle should not be culturally bound.
  • The principle should be consistent with the teaching of the rest of Scripture.
  • The principle should be relevant to both the biblical and the contemporary audience.

Theological Criteria for Meaning

This outline serves as a criterion to identify a valid theological principle. If we seek to find correlations of Christ and foreshadows of Him in Scripture, we can apply this outline to assure we are on the mark to form reliable conclusions about what the LORD wants us to understand and accept.

It is especially useful to reference the Biblical Map of written text across genres. A principle we come upon using this guideline must fit or correlate with the rest of the Bible as indicated in our outline above. This criterion helps to qualify theological principles eligible for acceptable use. An overall effort to include relevant passages about the person and deity of Christ, His mission, and permanent status as our LORD and King.

[1] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word, 3rd ed. (Grand Rapids, Mich.: Zondervan, 2012), 45, 262.

The Gift of Repentance

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Introduction

This post is about the gift of repentance. What it involves and how it applies to people according to Scripture. From Apostle Paul, in his letter to Timothy his close companion, he writes about godly living and what that specifically looks like in practice. In context, Paul exhorts Timothy on conduct befitting him as the Lord’s servant. That by doing so, God may grant his adversaries or opponents repentance. This short post is a fresh look at John Piper’s lab about the topic and how repentance comes about in a person’s life.

And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. – 2 Timothy 2:24–26

Section One

There is a war happening for your soul. On one side, Satan is scheming to enslave you to sin and blind you to the beauty of God. But God, by His power, is able to lead you to faith, repentance, and freedom. How is the war won? John Piper looks at several key verses in this lab.

Repentance as Transformation (01:29–04:54)

  1. Unrepentant people lack the knowledge of the truth, are captured by the devil, and have lost their senses.
  2. God alone grants repentance. When it comes, it comes from him.
  3. Repentance is a deep inner change in a person—change of mind, of heart, and of soul—that leads to a knowledge of the truth.
  4. Knowledge alone is not enough. Unbelieving and unrepentant people even demons—can know a lot of true things about God.
  5. True knowledge of God sees Jesus as beautiful, compelling, and infinitely valuable.
  6. The kind of knowledge that leads to freedom and a right, vibrant relationship with God is grounded in repentance.

Salvation as Sight (04:54–08:32)

  1. Coming to their senses (2 Timothy 2:26) corresponds with repentance (2 Timothy 2:25).
  2. Repentance is a change of heart, in which we reacquire our ability to think and feel rightly.
  3. Escaping from the snare of the devil (2 Timothy 2:26) corresponds with coming to a knowledge of the truth (2 Timothy 2:25).
  4. The devil does not snare us by binding our hands against our will. When we’re under his power, we hate the right and love the wrong. No, the devil ensnares us through deception. He holds us in captivity by blinding us.

The Gift of God (08:32–10:51)

  1. Our Condition: We were snared by Satan, and were blinded by him.
  2. Our Repentance: God gives repentance, and restores our senses.
  3. Our Knowledge: Repentance leads to knowledge that treasures Christ.
  4. Our Freedom: We are now free from the captivity to do the devil’s will, and free now to do the will of God.

Study Questions

  1. Based on 2 Timothy 2:25–26, how would you describe yourself before God granted you repentance? What language does Paul give to describe our condition?
  2. Is there true knowledge of God that does not spring from repentance? Can you think of examples in the Bible?
  3. How does the devil ensnare people? And how does God defeat their bondage to the devil?

Related Resources

• God Desires All to Be Saved, and Grants Repentance to Some (1976 article)
• Is Election Divine Favoritism? (interview)
• My Prayer to God Is That They Might Be Saved (sermon)

Piper, J. (2014–2015). Look at the Book Labs (2 Ti 2:24–26). Minneapolis, MN: Desiring God.

As referenced in Apostle Paul’s written letter to Timothy, we have what he specifically intended as to what repentance means and how his conduct is an agent toward the repentance of others.

And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. – 2 Timothy 2:24–26

Section Two

God makes the objects of the miracle of repentance agents of the miracle of repentance. In this section, John Piper established that it is God who decisively brings repentance for any sinner. Now, he asks what role, if any, we have in bringing about that repentance for others.

Introduction, Prayer & Review (00:00–03:10)

  1. Only God gives repentance—a deep heart/mind/soul change.
  2. This repentance leads to a true knowledge of the truth, beyond the knowledge of Satan and of unbelievers.
  3. By this repentance (and the true knowledge it brings), we escape the snare of the devil, which is his deception.

Traits of the Agents of Repentance (03:10–07:50)

  1. When God grants repentance, it leads to a knowledge of the truth. But where did that truth come from? The Lord’s servant. Repentance is always a response to truth. Therefore, we must speak the truth.
  2. We must speak with clarity and competence.
  3. We must speak with love. The Lord’s servant is not quarrelsome—not easily angered. The Lord’s servant patiently expects and endures evil. The Lord’s servant is gentle, even when correcting someone.

Sent to Open the Eyes of the Blind (07:50–10:49)

  1. Yes, God is sovereign in the granting of repentance.
  2. But, we should never conclude that we do not have to do anything to bring others to faith and repentance. The Bible clearly says that the Lord’s servant—you and me—are essential for God’s saving work.
  3. God makes the objects of the miracle of repentance agents of the miracle of repentance. (Acts 26:18)

Study Questions

  1. Who is “the Lord’s servant” in 2 Timothy 2:24? List all the qualities Paul gives for the Lord’s servant in that verse.
  2. If the repentance that God brings leads to a knowledge of the truth, what is that truth, and where does it come from?
  3. Look again at 2 Timothy 2:24–26. If God sovereignly, decisively grants repentance, why do we have to do anything?

Related Resources

• Give the Blessing of Rebuke (article)
• Robust Theology Fuels Ambitious Evangelism (interview)
• How Shall People Be Saved? Part 1 and Part 2 (sermons)

Piper, J. (2014–2015). Look at the Book Labs (2 Ti 2:24–26). Minneapolis, MN: Desiring God.

Treasure Beyond Words

By on in Theology
Grasping God’s Word

So what does it look like to search the Scriptures? And why would we do that? How does it work to get at valid meaning to accept its truths and let it reach our hearts, our minds, and our souls? As we get closer to Him by our understanding, we enjoy His presence, and our worship takes on new significance. Read on for the specifics about how to search the Scriptures and see what precious, and infinitely valuable words are available to us.

Finding Theological Meaning In Scripture

It is crucial to understand the relationship between general, universal theological truths, and context-specific theological truths. Because to know and love God at a deeper and more meaningful level, it is necessary to understand Him, His nature, and the way reality is in terms of how it is created, formed, or shaped.

The following thoughts are from quite a bit of time spent within the Grasping God’s Word text (pgs 195-201).

To elaborate, context-specific theological truths are subordinate to general, universal theological truths. Both general and universal truths about God, His character, and His actions become borne out of an overall theological principle and truth. Such as, God is holy. Or God is love. Or God is omnipotent, omnipresent, and omniscient. These are examples of general, universal theological truths, among many others.

See the illustration here for the circled numbers, which correspond to the numbered outline here.

Step 1: Grasp the text in their town. What did the text mean to the original audience?
Step 2: Measure the width of the river to cross. What are the differences between the biblical audience and us?
Step 3: Cross the principlizing bridge. What is the theological principle in this text?
Step 4: Consult the biblical map. How does this theological principle fit with the rest of the Bible?
Step 5: Grasp the text in our town. How should individual Christians today live out the theological principles?

Migrating Meaning from One Era to Another

As we read and interpret the Bible, we seek to understand it as God’s word and apply it. To allow it to conform our hearts to Him. To allow it to steer our hearts toward Him in a new or more rooted love. As we understand what authors intended as written, we can understand the meaning of Scripture both generally and specifically. Scripture conveyed through text delivers meaning, but God derives or originates the meaning through the authors who wrote the Bible. As God chose to communicate to people across time, He did so through human authors.

Context-specific expressions of theological truths are often different among people as they relate to God and a general, universal theological truth about Him through Scripture. Depending upon the situation, people will experience a general theological truth about God in a context-specific way. As people gather context-specific truths from the Bible, they come to know more about the essential character of God as He is revealed when learning more about Him.

Making Sense of Theological Truth & Meaning

When reaching for context-specific theological truths in Scripture, we look for differences as described in Step 2 of the Interpretive Journey. The differences between the biblical, historical, cultural, and time-bound settings between the people and events to our circumstances, and settings. Then as we reach for general theological truths, we look for similarities in Step 2 of the Interpretive Journey. It is within these similarities of context-specific theological truths that we begin to find general and universal truths about God, what He requires, what He is like, what He has done and what He is doing. Theological truths as revealed about God in Scripture.

When in full consideration of the differences and similarities in Step 2 (the biblical context and our living context), we are prepared to recognize valid theological principles available to us as intended by God, the divine author of Scripture. Therefore, it holds that we move away from context-specific theological truths to general, universal truths that correspond to the rest of the Scripture without contradiction.

Purpose & Implication

To help with moving from context-specific theological meaning in Step 1 of the Interpretive Journey to general theological meaning, we must identify the purpose of the truth in Step 1. To ask what was the purpose of what the text meant to the original audience in Scripture. For example, what was the purpose of animal sacrifices in the Old Testament? What fitting theological principle could we draw from that? — What the LORD required was a blood atonement to cover for the sins of His people as necessary to become reconciled to Him. So reconciliation was the purpose of animal sacrifices among various types. Sacrificial offerings were among gift offerings and others, but the purpose holds true for atonement and reconciliation.

Once the purpose is understood, were then able to move from the context-specific meaning to the general meaning. In this case, the LORD requires a sacrificial sin atonement to become reconciled to Him. To cover our sin and return us to right standing before Him so that we could enjoy His presence and return to fellowship with Him. Understanding the purpose of context-specific theological meaning leads us to more general meaning.

So as this meaning often leads to characteristics of God (God is holy; God is love; God is all-powerful; etc.), some implications follow. It is in these implications that we act by faith to apply the theological principles as given in Scripture. We are free to take valid Old and New Testament theological principles and apply them to us as New Testament believers. To live out the LORD’s will for our lives to serve Him, honor Him, and love Him.

Lens of Distinction

By on in Theology

When we are reading or studying the Old Testament, this should lead us to find relevant theological principles through the lens of the New Testament. That biblical interpretation differences between the old and new covenants have a bearing on how we approach and apply Scripture. Especially for Mosaic law and narrative stories, but more generally by interpretive walkthrough as it concerns all genres.

Old Testament Genres

Reading and Interpretation of the Old Testament through the lens of the New Testament.

The genres of Narrative, Law, Poetry, Prophets, and Wisdom books within the Old Testament can invite us to draw out meaning according to their typology. Each can also, in turn, somewhat overlap depending upon the author, historical conditions, cultural setting, and time frame of characters we read about. It is within these circumstances that the LORD uses the various biblical genres to record and convey meaning. So it isn’t a stretch to see that an interpretive effort itself serves as a grid or framework by which we can come to grasp God’s word.

Harvesting A Spiritual Substance

For example, think about the spiritual substance drawn from theological principles we find. While seeking and recognizing principles from the Old or New Testaments, we get to a place where we see, learn, and understand what Scripture presents as relevant to us. Not to get to the cultural or historical specifics within the OT or NT to apply them per se, but to understand basic or more involved characteristics of a total or guiding sense of a message. By whatever genre or form, it is what touches our whole person as we seek to know and understand the LORD and grow in our love for Him.

So the effort in all its forms with guidelines, questions, observations, and methods of interpretation by genre we can follow in our approach. That which is unique about Scripture types should adhere to a framework of study by which we get their meaning to understand them.

Three Times Declared

By on in Theology

Recall when Jesus was watching Peter, His chosen apostle, deny Him three times. Three times declared, in front of all the people who were with him. Just a short distance away, Jesus was arrested and in the custody of the authorities. The crowds were there among them, and Peter was the man who Jesus said, “Upon this rock, I will build my Church.” The man who just denied him on three separate occasions while in the view of the Lord and God He loved.

Afterward, Jesus eventually permitted His Roman executioners to put Him to death. And yet, while found innocent during the Lord’s “trial,” the Roman ruler Pilate made it understood to everyone Jesus was without fault. The Roman authorities crucified Him anyway by choice of the religious leaders in Jerusalem.

After the Lord’s crucifixion, His body was placed in a tomb where, after 3-days, He rose again as promised. Then as recorded in Scripture, He shortly after that returned to His apostles. To those He loved, He restored. He brought them renewed hope.

Tend My Sheep

He revealed His presence and identity to His Apostles. The third time He did so, He fed them while on the beach at the Sea of Tiberias (Jn 21:1). At the break of dawn, they together had fish for breakfast on the coastline that day. Then what is yet even more astonishing is what happened next. Follow along.

So when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes Lord; You know that I love You.” He said to him, “Tend My lambs.”

He said to him again a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes Lord; You know that I love you.” He said to him, “Shepherd My sheep.”

He said to him the third time, “Simon, son of John, do you love Me? “Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Tend My sheep.”

– John 21:15-17

Love Renewed & Love Restored

Do you see what happened here? Simon Peter and others were out at sea fishing. Back to his livelihood, but wasn’t catching anything. He wasn’t attending the Kingdom of God that was just established on Earth among the nations. The Lord’s followers appointed to Peter were unattended as His mission was set before his disciples. “Do you love me more than these,” were Jesus’s words. More than these fish. More than Peter’s occupation, and more than Peter’s livelihood.

It was here that Jesus restored Peter, His chosen shepherd for the people of Israel. This is the Rock on which is built the Lord’s church.

Yet even while Peter denied Jesus three times, Jesus restored Peter’s place through grace and forgiveness. In the act of incredible and infinite mercy, Jesus restores Peter by having him declare his love for the Lord three times. Even while Jesus knew Peter’s heart, his devotion, and his never-ending love, He got Peter back on his feet, spiritually speaking.

Appeal to Reason

By on in Theology

Francis Chan walks through a few key Scripture sections to bring to light the reality of Hell as described in all translations of the Bible. More specifically, what the Bible says about God’s historical execution of His justice. It’s real talk about Hell but from a biblical perspective. Right from the Bible, Francis offers a compelling appeal to reason about how God’s thoughts and His ways are utterly unlike our thoughts or our ways.

Afterlife In Hell

The appeal to reason is readings to consider what the Scripture says about the topic of Hell. Simply using stories and narrative descriptions as real-talk discussion about what Hell is, who goes there, and why it exists in terms of God’s justice foreign to us.

So, by way of contrast, here are some personal verse references I’m thinking about regarding the Book of Life (Php 4:3, Re 3:5, Re 13:8, Re 17:8, Re 20:11-15, Re 21:27). As a separate and comparative book from other books opened during judgment as written in Scripture. The Book of Life is opened and contains the names and deeds of those kept from the second death, spiritual death in the lake of fire.

“And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.” – Rev 20:12

Warning from Scripture

“But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.” – Rev 21:8

Spending time in this audiobook, I am dwelling on what this spiritual location is within the afterlife. How one gets placed there according to the Bible. Why punishment there lasts forever and how to keep from going there. Finally, and most importantly, ask what we can do now to permanently keep ourselves away. 

Here is an article I found from my archives as a repeat from Discipleship Journal long ago. It’s more real talk about the doctrine of Hell, what it is about and why it is such a severe warning. Article: The Horrible Doctrine

Visceral Perplexity of Facts

By on in Theology

The Student, the Fish, and Agassiz

by the Student

It was more than fifteen years ago that I entered the laboratory of Professor Agassiz, and told him I had enrolled my name in the scientific school as a student of natural history. He asked me a few questions about my object in coming, my antecedents generally, the mode in which I afterward proposed to use the knowledge I might acquire, and finally, whether I wished to study any special branch. To the latter, I replied that while I wished to be well-grounded in all departments of zoology, I purposed to devote myself specially to insects.

The Student, the Fish and Agassiz
The Student, the Fish, and Agassiz

“When do you wish to begin?” he asked.

“Now,” I replied.

This seemed to please him, and with an energetic “Very well,” he reached from a shelf a huge jar of specimens in yellow alcohol.

“Take this fish,” he said, “and look at it; we call it a Haemulon; by and by I will ask what you have seen.”

With that, he left me, but in a moment returned with explicit instructions as to the care of the object entrusted to me.

“No man is fit to be a naturalist,” said he, “who does not know how to take care of specimens.”

I was to keep the fish before me in a tin tray, and occasionally moisten the surface with alcohol from the jar, always taking care to replace the stopper tightly. Those were not the days of ground glass stoppers and elegantly shaped exhibition jars; all the old students will recall the huge, neckless glass bottles with their leaky, wax-besmeared corks, half-eaten by insects and begrimed with cellar dust. Entomology was a cleaner science than ichthyology, but the example of the professor who had unhesitatingly plunged to the bottom of the jar to produce the fish was infectious; and though this alcohol had “a very ancient and fish-like smell,” I really dared not show any aversion within these sacred precincts, and treated the alcohol as though it were pure water. Still, I was conscious of a passing feeling of disappointment, for gazing at a fish did not commend itself to an ardent entomologist. My friends at home, too, were annoyed, when they discovered that no amount of eau de cologne would drown the perfume which haunted me like a shadow.

In ten minutes I had seen all that could be seen in that fish, and started in search of the professor, who had, however, left the museum; and when I returned, after lingering over some of the odd animals stored in the upper apartment, my specimen was dry all over. I dashed the fluid over the fish as if to resuscitate it from a fainting-fit, and looked with anxiety for a return of a normal, sloppy appearance. This little excitement over, nothing was to be done but return to a steadfast gaze at my mute companion. Half an hour passed, an hour, another hour; the fish began to look loathsome. I turned it over and around; looked it in the face — ghastly; from behind, beneath, above, sideways, at a three-quarters view — just as ghastly. I was in despair; at an early hour, I concluded that lunch was necessary; so with infinite relief, the fish was carefully replaced in the jar, and for an hour I was free.

On my return, I learned that Professor Agassiz had been at the museum, but had gone and would not return for several hours. My fellow students were too busy to be disturbed by continued conversation. Slowly I drew forth that hideous fish, and with a feeling of desperation again looked at it. I might not use a magnifying glass; instruments of all kinds were interdicted. My two hands, my two eyes, and the fish; it seemed the most limited field. I pushed my fingers down its throat to see how sharp its teeth were. I began to count the scales in the different rows until I was convinced that that was nonsense. At last, a happy thought struck me — I would draw the fish; and now with surprise, I began to discover new features in the creature. Just then the professor returned.

“That is right,” said he, “a pencil is one of the best eyes. I am glad to notice, too, that you keep your specimen wet and your bottle corked.”

With these encouraging words he added —

“Well, what is it like?”

He listened attentively to my brief rehearsal of the structure of parts whose names were still unknown to me; the fringed gill-arches and movable operculum; the pores of the head, fleshly lips, and lidless eyes; the lateral line, the spinous fin, and forked tail; the compressed and arched body. When I had finished, he waited as if expecting more, and then, with an air of disappointment:

“You have not looked very carefully; why,” he continued, more earnestly, “you haven’t seen one of the most conspicuous features of the animal, which is as plainly before your eyes as the fish itself. Look again; look again!” And he left me to my misery.

I was piqued; I was mortified. Still more of that wretched fish? But now I set myself to the task with a will and discovered one new thing after another until I saw how just the professor’s criticism had been. The afternoon passed quickly, and when, towards its close, the professor inquired,

“Do you see it yet?”

“No,” I replied. “I am certain I do not, but I see how little I saw before.”

“That is next best,” said he earnestly, “but I won’t hear you now; put away your fish and go home; perhaps you will be ready with a better answer in the morning. I will examine you before you look at the fish.”

This was disconcerting; not only must I think of my fish all night, studying, without the object before me, what this unknown but most visible feature might be, but also, without reviewing my new discoveries, I must give an exact account of them the next day. I had a bad memory; so I walked home by Charles River in a distracted state, with my two perplexities.

The cordial greeting from the professor the next morning was reassuring; here was a man who seemed to be quite as anxious as me that I should see for myself what he saw.

“Do you perhaps mean,” I asked, “that the fish has symmetrical sides with paired organs?”

His thoroughly pleased, “Of course, of course!” repaid the wakeful hours of the previous night. After he had discoursed most happily and enthusiastically — as he always did — upon the importance of this point, I ventured to ask what I should do next.

“Oh, look at your fish!” he said and left me again to my own devices. In a little more than an hour he returned and heard my new catalog.

“That is good, that is good!” he repeated, “but that is not all; go on.” And so for three long days, he placed that fish before my eyes, forbidding me to look at anything else or to use any artificial aid. “Look, look, look,” was his repeated injunction.

This was the best entomological lesson I ever had — a lesson whose influence was extended to the details of every subsequent study; a legacy the professor has left to me, as he left it to many others, of inestimable value, which we could not buy, with which we cannot part.

A year afterward, some of us were amusing ourselves with chalking outlandish beasts upon the blackboard. We drew prancing star-fishes; frogs in mortal combat; hydro-headed worms; stately craw-fishes, standing on their tails, bearing aloft umbrellas; and grotesque fishes, with gaping mouths and staring eyes. The professor came in shortly after and was as much amused as any at our experiments. He looked at the fishes.

“Haemulons, every one of them,” he said; “Mr. ____________ drew them.”

True; and to this day, if I attempt a fish, I can draw nothing but Haemulon.

The fourth day a second fish of the same group was placed beside the first, and I was bidden to point out the resemblances and differences between the two; another and another followed until the entire family lay before me, and a whole legion of jars covered the table and surrounding shelves; the odor had become a pleasant perfume; and even now, the sight of an old six-inch worm-eaten cork brings fragrant memories!

The whole group of Haemulons was thus brought into review; and whether engaged upon the dissection of the internal organs, preparation and examination of the bony framework, or the description of the various parts, Agassiz’s training in the method of observing facts in their orderly arrangement, was ever accompanied by the urgent exhortation not to be content with them.

“Facts are stupid things,” he would say, “until brought into connection with some general law.”

At the end of eight months, it was almost with reluctance that I left these friends and turned to insects; but what I gained by this outside experience has been of greater value than years of later investigation in my favorite groups.

Jean Louis Rodolphe Agassiz (1807-1873) was a famous scientist and Harvard professor.
American Poems 3rd Edition; Boston: Houghton, Osgood & Co., 1879, 450-54