Jesus said, “Unless you turn and become like children, you will never enter the kingdom of heaven (Matt 18:3-4).” Then when looking more closely at what our LORD said elsewhere, He also brings attention to living a humble life in such a way that the effort is placed squarely on the person seeking access to heaven and a lowly status among others (Matt 23:12).
Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. – Matt 18:3-4
Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. – Matt 23:12
So by listening and reason, we can conclude that the LORD wants his followers to not only humble themselves but do so by becoming childlike. It would appear that these two principles are not mutually exclusive either, but instead, they really overlap each other. To answer the question, what it looks like to humble yourself and what the expected outcomes are. Specifically, to humble yourself as a child to get access to heaven and become exalted there.
This is another very clear demand from the LORD. A demand we end our preferences and pursuits of status, popularity, wealth, power, self-reliance, personal rights, and control.[1] So that those who would follow Him ask even a new question, “How can I do the greatest good for people who need my help, no matter what it costs me?
[1] John Piper, What Jesus Demands of the World (Crossway, Wheaton Illinois), 134
The kingdom of heaven is closely compared to the power to forgive.
“Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.” – Mt 18:21–22
The LORD has made clear that as necessary to keep forgiveness, it is also necessary to in turn forgive others.
To keep and love mercy and forgiveness is directly tied to your willingness to give the same at any scale and by any frequency. To experience the kingdom of heaven is to receive mercy and forgiveness. To experience the kingdom of heaven is to give mercy and forgiveness.
The absence of a person’s willingness to forgive demonstrates missing acceptance of the Lord’s incalculable forgiveness. Where there is anger from an injustice, offense, or abuse and each continues without mercy, that person has not changed and therefore has not accepted an enormous sin debt forgiven of the Lord. A debt that an individual is personally responsible to pay.
In such circumstances, Jesus presses us to understand and accept that forgiveness and mercy are reversed from the person who was given both but has not returned the same to others. Where there was anger from a continued or repeated offense from a debt that was comparatively minuscule and unpaid.
As it is written (Matt 18:32-35), the person who does not forgive and demonstrate mercy is thrown in prison until the enormity of all debt is paid. Jesus the living God clearly articulates as impossible.
So the kingdom of heaven is closely compared to the power to forgive (Matt 18:23). Where if we claim the forgiveness and mercy of Jesus, but there is no forgiveness in our hearts for other people, God’s mercy and forgiveness are not present (Matt 6:14-15, Mark 11:25). Not that God’s mercy and forgiveness depend upon our willingness or transformation, but that both must come from within us the same if we are to receive salvation and experience heaven.
When in further contemplation about what Jesus wants of those who love Him, he requires that we abstain from judging others. From a type of judgmentalism that calls attention to our own personal hypocrisy. Which can become viewed as an outward expression of anger. Just as there is good and bad anger, there is good and bad judgment. From anger, judge not. Where the root of discriminate hypocritical judgment is anger.
From a careful look at Matthew 7:1-6, we read that Jesus requires His listeners to first clear themselves of what condemnation they may bring upon their own heads if they judge others of wrong when they are guilty of a very same matter or offense.
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.
Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?
Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?
You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.
So it is explicit by His own words in context. That after first removing the source of our own wrong or error, we then are eligible and able to engage others with a patient, delicate, and caring attitude toward applying judgment. A judgment that brings about healing or correction and not harms. So then it is with forbearance that advice is offered, while not out of unrighteous anger or unreasonable expectations. Jesus requires that we do not judge hypocritically. Yet he also requires that when we do judge, we do so without the same behavior found within ourselves.
The condition in which you are expected or permitted to judge is by simply keeping yourself free of the same sinful entanglements. Where you’re in a position to offer and share advice, reproof, correction, and training in righteousness (2 Tim 3:16-17).
To effectively contextualize meaning from YHWH through the authors of Scripture, the biblical reader eventually comes to recognize that God inspires all Scripture (2 Tim 3:16). Where along with an indwelling Spirit, a reader gets at intended meaning that takes into account a biblical context. Specifically to appropriate original meaning in a powerful, relevant, and truthful way.
Across time, worldviews, and cultures, a reader takes a position from authorial intent to recognize scriptural specifics and principles. To appropriate and contextualize meaning for his or her circumstances over a lifetime.
An absent or disconnected author from textual communication with multiple potential language conflicts can allow for numerous possibilities in meaning from nonsense to that which goes well-beyond linguistic intent. Furthermore, communicative intentionality can become lost along a spectrum between what is transmissive or expressive. Such as a range of biblical epistles, and poetry to a narrative storyline somewhere in the middle.
While poetry and some forms of narrative communication are relatively safer to accurately interpret and get at relevant meaning without authorial intent and control, an author’s objective and transmissive intent are not. Transmissive meaning that is instructional or objective at its surface is independent of an author, as illustrated on Brown’s communication spectrum of intent.
While there are often presuppositions between an author and reader that affect textual meaning. With those, there are risks of misinterpretation from a reader to suit intended or unintended personal interest. A misreading can, in turn, result in unfavorable or harmful outcomes. Whereas, eventually, readers of text become the authors and assert all-powerful ownership of meaning. “The reader becomes the god of the text whether through assimilation or mastery.”
This post is about how to gather, sort, filter, and orchestrate words from root Scripture languages to get at a New or Old Testament author’s intended word meaning. It’s about how to do Bible word analysis and avoid false interpretation or erroneous meaning from Scripture using basic tools.
For purposes of consistency and as a repeatable exegetical methodology, it is an efficient use of time and effort to do Bible word studies with a proven and well-developed process. This post outlines a process where the analysis guidelines are given by the Grasping God’s Word [1] text as adapted to this Bible word analysis method with Logos software.
This walk-through is a highly useful method for carrying out Bible word studies, and it is now central to personal workflow. The same process is suitable for both the Old and New Testaments and can be done both manually or automatically to a limited extent.
The outline given below makes trial use of the chosen word “confidence” in Hebrews 4:16 (NASB and ESV).
“Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. ” – Hebrews 4:16
Step 1 – Select Word for Study
Words that are crucial to a Scripture passage
Repeated words
Figures of speech
Words that are unclear, puzzling, or difficult
Step 2 – Determine Semantic Range
Gather a listed range of all possible word definitions using a standard English dictionary.
Step 3 – Do Concordance Work
Determine what the word could mean from the original Hebrew or Greek language. This is a further narrowing of the semantic range as it becomes recognized what the words mean in that language. From the original manuscript word, isolate the other word terms to identify their meaning from the reading of the text. In this example, the Greek word for “παρρησία” (parrēsia) could mean “confidence,” “plainly,” “boldness,” “public, publicity,” or “openly, openness.”
Several modern Bible translations can now align with one another as the word chosen for analysis become compared between text translators. All translations taken together in concurrently listed form should translate from the same original word.
Range of Definitions Listed By Concordance
Drill down into the circular word definition segment to separate the term given in Greek. By extracting this term for greater precision, it then becomes possible to see the differences among all variability. By process of elimination, we can from there conclude the word has a “confidence, boldness, plainly” meaning. As compared, for example, to “persuade” or “convince,” which isn’t the rendered word used by the author. We can, therefore, understand from the word choice that a person isn’t to approach the throne of grace of the LORD Most High to “persuade” or “convince”.
This method can sometimes reconcile rendered word differences between various formal or informal Bible translations.
Step 4 – Examine the Context of Word Analysis
This is a crucial step to determine what the word could mean. From the chosen word for study, examine other sources of context located among biblical passages, as indicated in this diagram below. Imagine this diagram as a 3D Venn-type illustration. With the chosen word study at the top and its surrounding concentric circles of context beneath, examine progressive levels of context while extending outward. Each circle supports or reinforces its suitable meaning.
Look up all verses associated with the separated word to identify commonalities in meaning elsewhere. With the same author and then all verses together that make use of the specific word through the same covenant (OT or NT).
Step 5 – Check Against Word-Study Fallacies
To assure faulty logic is not applied to word analysis and arrive at a false conclusion, test, or screen the rationale for a prospective and interpreted meaning. Specifically, this is to check tentative findings against any potential pitfalls. If the word-analysis fails any of these tests, the process must begin again. The process must remain iterative until there is a high degree of certainty about a word’s interpreted meaning.
English-Only Fallacy
This occurs when you base your word study on the English word rather than the underlying Greek or Hebrew word.
Root Fallacy
Falsely concludes that the real meaning of a word always comes from the original root or etymology of the word. For example, a butterfly is not a fly soaked, or coated in butter.
Time-Frame Fallacy
This occurs when the definition or meaning of a term in modern use is read back into Scripture, or applied to biblical times.
Overload Fallacy
An acceptance that a word means every definition within its semantic range.
Word-Count Fallacy
To conclude that a word has the same meaning every time it occurs.
Word-Concept Fallacy
A false assumption that the full meaning of a concept is the same as the meaning of a single word. The meaning of a concept is bigger than a single word.
Selective-Evidence Fallacy
Choosing an interpreted word that matches our preference while we dismiss evidence that contradicts our view.
Step 6 – Conclude the Author’s Intended Definition and Use of the Word
Specifically, for the verse interpreted inside the passage and within context, it is safe to conclude and accept the intended meaning of the word.
Citations
[1] J Scott Duvall and J. Daniel Hays, Grasping God’s Word, 3rd ed. (Grand Rapids, MI: Zondervan, 2012), 163 – 184. [2] Ibid. 177. [3] Ibid. 164-166.
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
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 substantively relevant. 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 method of interpretation we can follow in our approach principles of exegetical meaning. That which is unique about Scripture should adhere to a framework of study by which we get at the meaning of intended understanding from its authors.
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 above 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.
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 vain ideas of theological relevance, the outcome can at best result in confusion and contradiction to Scriptural truths. The truths of Scripture are made clear and often simple according to the author’s biblical genre and the Spirit of the LORD. A practice colloquially known as “twisting scripture.” A perversion of meaning without contemplation, or careful thought. It’s that which accompanies the absence of critical thought for questionable gain.
Honor Intended Meaning
To find Jesus in every single area of the biblical text is to betray the intended meaning given by the authors of Scripture. The word of the Lord is precious and the source of life. It is written to save the souls of those who are His (James 1:21). It must be revered, loved, and honored with such a high view that it never becomes a Frankenstein to shape or give “spiritual” life to a hideous beast of confusion. It is possible to go too far in seeing Jesus 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 Jesus 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.
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.
This is to qualify theological principles eligible for acceptable use. An overall effort to include relevant passages about the person and deity of Jesus, 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.
There are often pronounced and significant differences between the external impressions of success, spiritual maturity, purity, and Godly living as compared to the inward condition of the heart. We see that in what Jesus had to say in condemnation of Pharisees written about in Matthew 23:25-26. The Pharisees were a Jewish religious order of strict piety and adherence to the Mosaic law. Upon the return of the Jews from the Babylonian captivity, they formed to promote, build, and follow Jewish legalism and nationalism. Their opposition to Rome, the Herods, and Jesus was rooted in fierce loyalty to each other, society, and strict views about ceremonial purity, traditions, and their perceived exclusivity to God’s word.1
So in the New Testament, it is natural that Jesus would have harsh words for the Pharisees.
“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.” – Matthew 23:25-26 NASB
Jesus had severe criticisms of the Pharisees during His time with us. He called out their lawlessness, hypocrisy, and self-indulgence because of the harm it was doing to others and themselves. Their practice of the law and expectations from others was merciless. Under false pretenses, they eventually went as far as accusing Jesus of drawing His power from Satan (Matthew 12:24). They also persistently sought to put Jesus to death.
In a separate conversation with His apostles and others, after confrontations with the Pharisees, He spoke these words:
“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” – Matt. 5:20
To reveal what and how God thinks, Jesus informs His disciples, and those down through the ages, what it is to exceed the righteousness of religious leaders (Pharisees). To be more specific, according to Piper, “He gives six examples of how an external reading of the law must become driven inwardly until the demand of God penetrates the heart and lays claim on the heart’s deepest affections.” 2
The Cardinal Antitheses
The righteousness that exceeds that of the Pharisees includes these specifics. The six antitheses Piper outlines are as follows:
From Murder to No Anger (Matt. 5:21-26)
From No Adultery to No Lust (Matt. 5:28)
From Divorce to Faithfulness (Matt. 5:32)
From Oath-Keeping to Simple Honesty (Matt. 5:34-37)
From Retaliation to Loving Contentment (Matt. 5:39-42)
From Limited Love to Loving Our Enemies (Matt. 5:43-45)
1. From Murder to No Anger
“You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ (Ex 20:13; Deut 5:17) and ‘Whoever commits murder shall be liable to the court.’ But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, you will not come out of there until you have paid up the last cent.” 3 – Matt. 5:21-26 NASB
As compared to expected recognition and entitlements among Pharisees, we shall not let anger set in and grow in our hearts even when others give us legitimate reasons otherwise. Even if you’re wronged, insulted, or when injustice comes against you or those you love. As anger can grow within to become something much worse, the root of it explains a sinful desire to harm others. Either in the ultimate form of violence or by words and evil yet subtle acts of opposition or omission.
2. From No Adultery to No Lust
“You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’ (Ex 20:14; Deut 5:18)‘ “I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart.”3 – Matt. 5:28 NASB
While Jesus affirms the Mosaic law by way of the commandment, “you shall not commit adultery,” He also calls attention to the thought life of every person who hears and understands what it means. That which leads to temptation can already be predicated upon sinful desires to act upon them. Jesus informs us that the intent of scripture points to a condition of the heart and thought life that should have our attention. Specifically, to guard our purity from illicit sexual desires and activity. The righteousness that exceeds that of the Pharisees requires us to fight and “overcome the heart’s bondage to our sexual desires.” 4
3. From Divorce to Faithfulness
“It was said, ‘WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE’ (Deut 24:1-3; Jer 3:1; Matt 19:7; Mark 10:4); I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery.” 3 – Matt. 5:32 NASB
Even with the hardships that can come with marriage, as the covenant between a man and a woman, Jesus again gets to the root intent of what God has given in His law. If by leaving your spouse for another reason besides “fornication” (KJV), you’re causing your spouse to commit adultery, and the person who marries that divorced spouse commits adultery.
4. From Oath-Keeping to Simple Honesty
“Again, you have heard that the ancients were told, ‘YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’ (Lev 19:12; Num 30:2; Deut 23:21,23); But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. “Nor shall you make an oath by your head, for you cannot make one hair white or black. “But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.” 3 – Matt. 5:34-37 NASB
The absence of deception in the heart and mind helps with telling fewer intentional or off-the-cuff lies. Setting a commitment and practice of complete honesty makes a rash oath unnecessary.
5. From Retaliation to Loving Contentment
“You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ (Ex 21:24; Lev 24:20; Deut 19:21); But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you.” 3 – Matt. 5:38-42 NASB
Getting back at someone out of spite doesn’t demonstrate an acceptance of what Jesus said about exacting retaliation on someone. If you have been wronged, you have an opportunity and choice to forgive the matter and let it go. To have the heart right about it speaks to where Jesus wants His followers — having settled within Godly contentment to behave at a higher standard by loving your enemies (Pr 25:21).
6. From Limited Love to Loving Our Enemies
“You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ (Lev 19:18; Deut 23:3-6); “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 causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” 3 – Matt. 5:43-45
Just as God’s love extends to His enemies, we are to love those who are in enmity with us as well. His love is apparent in what blessings He provides through providence and nature. This is a common grace modeled for us as it is bestowed on all people. If we are to have or produce righteousness greater than the Pharisees, we must love our enemies.
Citations
1The New International Dictionary of the Bible – Pictorial Edition. 1987. (Zondervan Publishing House), 778 2 John Piper, What Jesus Demands from the World. 2006. First Printing (Desiring God Foundation, Crossway), 201 3 New American Standard Bible: 1995 update. (1995). La Habra, CA: The Lockman Foundation. 4 John Piper, What Jesus Demands from the World. 2006. First Printing (Desiring God Foundation, Crossway), 202
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 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
I.) 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; 33and He will put the sheep on His right, and the goats on the left.
The parable begins with a 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
II.) 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 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 a people who are 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.
III.) 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 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.”
IV.) 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 by 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 is 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.
V.) 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 into 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.
VI.) 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.
VII.) Wicked unbelievers enter punishment. Righteous believers enter eternal life (v. 46).
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.
46 “These will go away into eternal punishment, but the righteous into eternal life.”
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 true meaning about 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 to 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.
Bibliography
1Rose 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
There are three broad areas of thought about where the meaning of Scripture is best originated. In that meaning either comes from the author, text, or the reader of Scripture in a more effective way to understand the communicative intent of what is written in the Living Word. To develop a reliable and effective hermeneutic, Dr. Brown has developed a Scriptural communication model that evaluates the merits of each approach and ties together a coherent way of developing a personal and community-based hermeneutic that honors the intent of the Bible and our LORD.
By spending a lot of time in Dr. Brown’s book, I have developed some opinions about what is largely of interest to the personal and structured study of Scripture and its relevance.
The meaning of Scripture best lies with the author. More specifically, meaning rests with Yahweh through various authors throughout Scripture.1 As Biblical writers communicate in their local contexts, they demonstrate perlocutionary intentions to their audience. Their literary expressions go beyond a full understanding of what becomes communicated.2 Their communicative act to warn, advise, praise, inform, invite, and so forth calls for interpretation and actualization among those who would listen or read what they have to say. Regardless of verbal and literary form, meaning becomes adapted and transposed to new contexts among listeners and readers. Meaning retains its purpose and integrity as to how it becomes applicable rests with individuals and communities.
Dr. Brown’s communication model about meaning comes
with several affirmations.3 Her arguments throughout the book were
summarized as having various contributing factors, one of which specifies
meaning as “author-derived but textually communicated.” Subordinate to the
communicative intention of Biblical authors, readers attend to Scripture by
contextualization. Readers who appropriate Scripture in their local culture by
interpretation and “illumination” from settled and reliable meaning for
relevant use as communicated from authors of the Bible.
These affirmations that Dr. Brown wrote coincide with what we come to understand and accept as the root and origin of meaning. Largely because of a newly developed view about the subjective nature of reader interpretation and the limits to what autonomous texts can provide without arbitration from an author.
1. Brown, Jeannine K. Scripture as Communication: Introducing Biblical Hermeneutics. Grand Rapids, Michigan: Baker Academic, 2007, 92 2. Ibid, 114 3. Ibid, 99
Throughout the pages of “Scripture as Communication,” we read and learn about concepts and methods around biblical communication and interpretation. We explore hermeneutical principles and perspectives from various schools of thought. From both a theoretical and practical frame of reference, readers become informed through illustrations, definitions, outlines, and models that educate students of Scripture on what it is to bring about the full and more productive study of God’s word.
Within this book review, various subjects covered among both practical and theoretical sections in Dr. Brown’s book reflect her walkthrough about what interpretation and meaning are and what they involve. Much of Dr. Brown’s use of technical language and prose to guide readers through these subjects is distilled in this review to gain a clear understanding of what a student of Scripture learns within her book about biblical hermeneutics. The first half of the book’s theoretical topics cover the roles of biblical authors, readers, and texts to arrive at conclusions intended for communicative purposes. A reader could view this first section as a survey of internal interest about textual meaning, its implications, historical development, and interest to both readers and authors of Scripture. The second half of the book pertains to practical or external applicability and relevance to what readers understand from the prior section.
Part 1 – Theoretical Perspectives on Scripture as Communication
Terminology & Context
The book begins with definitions and terminology that sets up a foundation of understanding within its chapters to follow. Specifically, the author builds upon various terms as new topics are introduced or reinforced. To further understand the definitional meaning of hermeneutics, exegesis, genre, literary context, social setting, and contextualization. These terms become further and progressively explored in-depth to one another. To bring understanding about how they are relevant to the interpretation and application of Scripture as intended.
Dr. Brown defines hermeneutics as the study of activity involving interpretation. It is a meta-textual analysis process that enables a reader or study to arrive at accurate and meaningful conclusions about what becomes communicated. This process gets applied across various genres to interpret and grasp meaning successfully. As readers, we reach an understanding of poetry, narratives, epistles, and legal texts of the Bible. While attending to literary and social contexts in which an author intended. Particularly in their original settings at the time, written works occur for transmission and delivery to readers centuries later.
The introductory topic of exegesis carries more practical relevance in later chapters. However, it is of significant interest from a theoretical perspective because it pertains to the historical context of Scripture as written. Dr. Brown refers to this as an “exegetical process” that is culturally significant concerning a gap between a modern reader and the author of Scripture during the time events, or literary occurrences become committed to text. Exegesis is a practice that a reader applies to get at the closest interpreted meaning of Scripture, most notably concerning its genre, literary context, and social setting.
Communication Models of Interpretation
A greater depth of theoretical understanding becomes developed across numerous models with their historical backgrounds. With examples of their usage, Dr. Brown describes each model in summary and detail. Among the first introduced is speech-act theory while accompanied by language theory, relevance theory, and literary theory. The speech-act theory stands out among all others in Dr. Brown’s further written work among later chapters. In due course, it then becomes necessary to refer back again to the definitions and descriptions associated with this theoretical model to get at its relevance and applicability.
The speech-act theory calls attention to the functional nature of language. In that, there are specific purposes of language recognized and put to use during a communicative process. There are four critical points of interest — First, a locution as defined by what is said. Second, an illocution to describe what is accomplished by what is said. Third, a perlocutionary intention is an intended response by hearers or readers. Finally, an unintended perlocution is what is accomplished by what is said, but not intended. In an effort to hold together these technical concepts for later reference, students of Scripture can find these terms of limited interest as they appear meant for academics or scholars. Still, the purpose of their definitions within this theoretical model helps to better understand the context of textual work completed thousands of years back in history.
To further draw into the various additional theoretical models of interpretation, Dr. Brown calls attention to their histories, academic contributors, and rationale about their suitability within the exegetical process.
Authors, Texts, Readers
There is a three-way contrast made between each functional role of communicative participants. Introduced are an original author, an implied or actual reader, and an autonomous text that bears its meaning in a free-standing way. It is here that “authorial intention” is introduced as a way to describe and emphasize meaning as best derived from what an author intends or expects. All essential attributes associated with an author such as language, social, economic, and political realities have a bearing on meaning. This meaning, in turn, contributes to the context that conveys understanding, research, application, and contextualization as further explained later in the book.
Further attention has been given to what form of meaning as developed from a reader’s perspective. Where what prevails is the subjective view and preferences of readers with their own biases, traditions, and influences. Over time, this emphasis on a reader’s interpretation to establish meaning has developed but does not hold weight among modern expositors.
Meaning becomes further categorized as intentionality types along a scale or continuum. Between transmissive and expressive intentionality, there are various Scripture genres to bring about outcomes that align with authorial intent — either expressive as apparent among works of poetry, or transmissive and instructional works found among epistles. The Bible’s authors have communicated meaning in their texts to convey intent. Whether in the narrative form or through instructional and emotive style, the method of communication chosen fits the purpose and substance of that which is conveyed. In a context of textual coherence appropriate to what a reader should come to understand and accept.
Developing Textual Meaning
There is a distinction between implicit and explicit meaning as covered by Dr. Brown to probe patterns of communication. Moreover, her book refers to inference beyond explicit intentions. To come closer to what an author intends by written Scripture, we can interpret patterns of meaning that are otherwise less available if we read and understand the Bible at a surface level. This poses certain risks toward false interpretation, but if a reader adheres to literary and historical context according to the purpose of Scripture, they become mitigated or reduced.
Of particular interest is the notion that authors can and do communicate beyond what they consciously express, where there is a (sub)meaning of context which holds validity to a pattern of meaning an author willed or infers. What is striking is that these authors are unaware of meaning and inference, which still carries validity. As explained, an author cannot explicitly attend to all expressive or transmissive meaning toward communicative intent because he or she is unable to pay attention to all aspects of meaning. Inferences and implications, therefore, emerge to further the body of work authors produce to communicate with their readers. Thus, implied meaning from New Testament sources compared to implied meaning from Old Testament sources provides opportunities for careful exegetical analysis less evident to many readers.
At the core of textual meaning is perlocutionary intention. Where it becomes recognized that words do things and say things. It is an extension of meaning as it helps form a theological hermeneutic. Both locution and illocution constitute meaning with perlocutionary intention giving activity to what becomes communicated. From this constructed view of Scripture, core textual, its extension, and continuing meaning together represent a total body of substance to interpret implications of written Scripture from an author and transmissive or expressive genre. In a context of textual coherence appropriate to what a reader should come to understand and accept.
Invitation to Active Engagement
It is somewhat surprising that each person who studies Scripture has an individual hermeneutic. There is a single hermeneutic, or linear formula as a checklist of sorts to exegete Scripture for consistent outcomes. We all have our own individual “location” of perspective and influence that affects our interpretive efforts. These are blind spots that keep us from gaining a clear understanding of Scripture. We have our traditions and preconceptions that predispose us to eisegesis of Scripture — all to keep original and intended meaning out of view. Worse yet to arrive at conclusions from Scriptural misinterpretation.
There is an additional discussion about the differences between an implied reader and an actual reader where the actual reader is at a separation some distance in meaning from an implied reader. This is where the implied reader is who an author intends to communicate. However, since there is a necessity for communication that involves interpretation with all of its exegetical issues, the actual reader applies the best effort to get a meaningful understanding. The closer an actual reader is to intended and accurate meaning, the more that the reader becomes an implied reader as biblical authors form their written work across various Scriptural genres. With this difference drawn in Dr. Brown’s book, it becomes apparent that a well-developed hermeneutical interpretation process should include an effort to get as close as possible to the original meaning. As an implied reader, rather than an actual reader who takes a superficial view of the engaging genre.
It is a mistake to assume that readers are free to read in isolation without any attention to a community at large. Such as a community or group of people who together read and interpret Scripture with various perspectives. Who can, in turn, more accurately apply hermeneutical practices, which contribute to the contextualization of those who seek the truth of the Bible. Moreover, either individually or in a group setting, a biblical hermeneutic must attend to biblical genres, languages, social settings, and literary contexts.
Part 2 – Practical Guidance for Interpreting Scripture
Genre and Communication
There are three genres in which Dr. Brown chooses to focus. Poetry, epistles, and narrative are the genres, and she goes into thorough detail about their function and role within Scripture. First, Poetic utterance and meaning as a communicative act involve various devices, imagery, and metaphor. Example after example, Dr. Brown highlights Psalms and Proverbs as a way to form concrete meaning from emotive expression in context with the cultural or traditional setting of biblical authors.
While we as readers tend to prefer prose in narrative form, we do accept and make use of poetry along more modern expressions. Such as found within music and other forms of entertainment. Imagery called upon to communicate sense and comparison provide the metaphors that bring about added depth and richness in meaning that gets even closer to what an author has conveyed.
The genre of epistle is one of coherent thought within social and cultural settings to affect how biblical meaning and principles are formed. As epistles are explicit letters to individuals and groups of people, there are found within the stories of interpersonal relationships and deeply theological subject matter. Common among all of them is a stream of thought from writers to communicate direct meaning with less room for ambiguity. Often these letters are instructions to early churches within development to include numerous people new to their faith in Christ. New to fellowship, church practices, worship, and other disciplines characteristic of what Jesus set in motion with Peter, His apostle.
Narrative types of Scripture are about stories and discourse. For example, the synoptic gospels are side-by-side perspectives of a common story about the life and ministry of Christ. As a subset to a narrative story, some discourses serve to communicate levels and shapes of Scriptural meaning. Either as thematical, chronological, or rhetorical devices to render comprehension of story participants and readers. With our understanding and interpretive efforts, learned principles, facts, and events of narrative Scripture must become recognized as having profound theological relevance. Gospel urgency, life lessons, spiritual guidance, kingdom awareness, missionary efforts, and so forth get their communicative depth from religious narrative discourse. All are originating from stories that come from gospel writers. They extend out to more immediate readers in their cultural setting as well as those of us who seek to learn and accept their truth and meaning to act upon.
The Language of the Bible
In her effort to share relevant guidance of communication involving languages of the Bible, Dr. Brown collects and records facts and opinions about linguistic challenges, academic perspectives, and the pragmatic inter-workings of biblical languages. Dr. Brown’s technical views about languages of the Bible are strenuously difficult to follow. As an effort to mindfully bring into structured order corresponding usefulness to the overall aim of understanding introductory hermeneutics.
It is widely understood that the Bible is written in Hebrew, Greek, and Aramaic. The absence of topics such as the Septuagint, Masoretic Text, and translations in this section is a point of wonder. Most especially concerning formative languages for interpretative examples. Since New Testament writers read Greek and earlier forms of the Old Testament, it would be highly enlightening what their interpretive process was to demonstrate examples for generations to consider or apply. Or at least to give added credence to the models earlier presented in her book. While much more attention gets placed upon the nature and function of language itself, its thereafter Biblical applicability is bolted on as having viable and legitimate suitability.
Dr. Brown’s book on Scripture as Communication is written for seasoned academics and linguistic scholars. Or at least this section of “Language of the Bible.” While we are presented with an explanation about how language works, various linguistic terms follow and have a considerable bearing upon an interpretive process from a scholarly and peer-reviewed perspective. The density and concentration of subject matter in this section are extraordinarily broad and comprehensive and should take several days of full absorption to grasp its informative and educational value. A first-pass read-through doesn’t do it justice with an outcome of limited retention in a short duration of time.
Context and Contextualization
Having read at length and depth through this entire section, primary and secondary sources of material to support the exegetical study of Scripture is outlined and explained to become oriented about what is most suitable for a given purpose. There are various suggestions about skills to develop toward the study of Scripture. Of outstanding value are the sections about outlining, summarizing, identifying themes, and identifying functions.
This is probably the most crucial topic throughout Dr. Brown’s book. While spanning across 41-pages of text at the end of the book, there are exceedingly useful tools covered here. Such as macro-contextualization that provides guidelines about how to traverse across scripture elements to interpret and study for meaning. To include principles and methods that have a bearing on the spiritual development and health of a believer in Christ.
