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.
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