Saturday, November 5, 2011
QWERTYUIOP
What's with the title? Good question. Happened to be in quite an unstable and crazy condition whereby it's really hard to understand what's really playing in my mind. Project paper proposals, packing things, a little clean up the mess and so forth just can't seem to really comprehend my own thoughts. To be exact I'm actually in a whirpool, being dragged into here and there, feeling like being tossed around and so forth... Well maybe this is what I say is the unstable mood when I can't get things done... But one thing that I'll never forget is that God is there for me and when I trust in Him, He'll sure give me the strength and faith to overcome challenges in life...
How to Apply the Bible in Daily Life
I've read this interesting article from the new English Standard Version (ESV) Student Study Bible. Quite a good read!
In the 1920s, J. Gresham Machen, a NT scholar and great defender of the faith, spoke of the ability of the Bible to rise above and break through the noise and chatter and static of his age. Think how many more voices clamor for our attention in the twenty-first century. They seem to bombard us. Yet, above all the noise, the Bible speaks powerfully, poignantly, and clearly. We must listen to it. We must follow its honest and true voice in a world of “sound bites.”
Why We Need to Follow God’s Word
We need to apply the Bible in daily life because it alone is a sure and certain guide. The Bible tells us how to live. It is not merely an ancient book written to people long ago in places far away. The Bible is God’s Word to us today.
And as God’s Word to us, it asks something of us. In fact, the Bible demands something of us. It demands that we change. We must live it out. The apostle James makes it clear that the one who only reads the Bible, but doesn’t do what it says, misses the point (see James 1:22–25).
The Bible in Action
We can live out the Bible in three ways.
First, the Bible speaks to specific situations we face. Consequently, we need to apply the Bible to specific situations, allowing it to affect our attitudes and actions.
Second, the Bible offers guidance for the transformation of our lives as we mature in Christ and conform to his image (see Rom. 12:1–2; 2 Cor. 3:16–18). This refers to a process rather than to particular actions. Consequently, we need to allow the Bible to transform our hearts and minds as we mature in conformity to Christ.
Third, the Bible addresses not merely individual issues, concerns, and situations, but those of the family, the local church, and the body of Christ. Therefore, we need to be sensitive to corporate applications of Scripture beyond mere individual applications.
Let’s flesh out each of these three types of application.
The Bible and My Life: Facing Specific Situations
In applying the Bible, we tend to think of specific situations we face. A particular problem or temptation arises, so we turn to the Bible for help. How can we apply what we read in the Bible to these situations?
Keeping First Things First
When reading and then attempting to apply the Bible, we often jump right to our personal lives. This leap to self, however, short-circuits the right order. Remember, the Bible’s main emphasis is the glory of God. We need to think of God first, before we think of ourselves. Ask what this passage teaches you about the triune God and what he is doing in the world. Then, in light of that, turn the attention to yourself with questions such as these: (1) How does this passage’s teaching about God and his work relate to me? (2) In light of what I learned about God and his work, how should I think and act?
We’ll be far better off if we keep God first in everything, even as we seek to apply the Bible to daily life.
Serving Others
We also need to think of others. Jesus gave the Golden Rule: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets” (Matt. 7:12). Going further, he said, “You shall love your neighbor as yourself” (Matt. 22:39). Paul reiterated this principle of humbly considering the needs of others before our own in Philippians 2:1–5. To apply this teaching practically, ask these questions: (1) What does this passage teach about serving others? (2) How can I be a living example of Jesus before others? (3) Based on this passage, is there anything I’m doing that would hinder others from embracing the gospel?
After thinking of God and others, we can look at what the Bible says about our own lives.
Looking into the Mirror
As we read the Bible, we need to let the Bible read us. We don’t always like what we see in ourselves, but we need to let the light of God’s Word shine on our lives, revealing our blind spots and those pesky problem areas.
Here are some beginning questions to ask that will help us become doers of the Word: (1) What character traits does this passage encourage me to develop? (2) What does this passage reveal about me, my thinking, my values, my beliefs, and my actions? (3) As I look in the mirror of God’s Word, what needs to change in my life?
Martin Luther said the Word of God both assaults us and comforts us. He’s talking about how the Bible both challenges and encourages us. We need to realize that God’s Word is the most insightful—and the most true!—book ever written about the human condition. In light of that, here are a few questions to ask ourselves: (1) How does this passage challenge me? (2) What attitudes or actions do I need to change? (3) How does this passage encourage me? (4) What promises of God are found in the passage that give me joy and hope?
When to Kiss, When to Shake Hands
As we apply Scripture to our lives today, we should recognize that some things in the Bible are more culturally bound than others. A classic example of this is, “Greet all the brothers with a holy kiss” (1 Thess. 5:26). A direct application would require us to kiss one another each time we greet. In much of contemporary Western culture we do not follow the custom of greeting one another with a kiss. We use a warm and hearty handshake. Thus, we can apply this passage in daily life by greeting one another warmly, taking time to say hello to others, and showing genuine interest in fellow believers.
It can be difficult to distinguish what in Scripture is bound by culture and what transcends a specific time or culture. One way to cultivate discernment in this area is simply to ask if the biblical command is linked directly to an ancient Near Eastern (OT) or a Greco-Roman (NT) cultural practice. Or we could ask whether the biblical command is addressed to perennial human nature (true for all peoples of all times).
For example, Paul’s insistence on pure sexual ethics is not restricted to Christians in the city of Corinth, a city renowned for sexual promiscuity. The commands related to sexual ethics reach all the way back to the garden of Eden and the God-ordained institution of marriage and sex within marriage. These commands for sexual purity are found throughout Scripture. A high sexual ethic applies to all peoples at all times.
The Bible and My Life: The Process of Transformation
The second level of application requires us to dig a little deeper than the first level. Here application concerns the big picture of our lives. Our daily actions, behaviors, and attitudes stem from who we are. The Bible says clearly, “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Luke 6:45).
We often prefer to focus on the surface (behavior) instead of what lies beneath (the heart). But what lies beneath makes the ultimate difference. We must apply the Bible to the very core of our lives. We don’t simply aim to apply the Bible to our lives today or this week. We should also aim to apply the Bible to the entire course of our lives.
Did you ever notice how you become like the people you hang out with? You not only mimic their actions, but you also take on their character qualities. You even start to look alike. But the Bible urges us to become more like Jesus. By spending regular time in the Word as active readers, we begin to look like the picture painted for us in the Bible.
Spending time studying the Bible transforms us. Just as Moses came down from the mountain glowing from his time in the presence of the glory of God, we too will be transformed as we behold the glory of God in prayerful meditation on God’s Word (2 Cor. 3:18). Over time, our desire and capacity to apply the Bible will deepen, mature, and grow.
The Bible and My Life: Living Out the Bible as Part of a Community
The third level of application concerns some of our key communities—our family, the local church, and the church worldwide. In Ephesians 4:15–16, Paul presents the idea that our growth as individual Christians is inextricably linked to the growth of the whole body of Christ.
We can get a better handle on this big picture by looking at the local church. Through the ministry of faithful preaching and discipleship, a local church should be applying Scripture and seeing spiritual growth and maturity as a church. The Christian life is not an individual effort but a corporate one. How are you contributing to that growth?
We should also think about the application of Scripture in our families. This is difficult in families with both Christians and non-Christians. But in Christian families an attitude that “we’re all in this together” should prevail. The whole family should be pursuing the goal of living the Word, with everyone pulling in the same direction.
Applying the Bible: The Dynamic that Makes the Difference
The Bible is not merely human opinion. It is the very Word of God. We may think it asks too much of us. Did Paul really tell us to do everything without complaining? Am I really to remain sexually pure even though cultural voices tell me sexual promiscuity is okay? Do I really have to think of others before I think of myself? Does God really expect me to put his kingdom above everything else?
The truth is that ultimately we can’t measure up to these demands. Is this the fine print that gets us all off the hook?
No, our insufficiency does not absolve us of our responsibility to obey God’s Word. Rather, it drives us to depend on the Holy Spirit. Just as the Holy Spirit is indispensable to understanding God’s Word, so the Holy Spirit is indispensable to applying it.
Application is first a matter of prayer, then a matter of action. God has made us new creatures in Christ (2 Cor. 5:17). He continues the transformation process in our lives as we humbly read and seek to follow his Word. God has also given us the Holy Spirit so that the good work begun at our salvation will continue until it reaches its full and glorious completion (Phil. 1:6). That’s why we strive with all our hearts—by God’s grace and for his glory—to apply his Word to our lives.
In the 1920s, J. Gresham Machen, a NT scholar and great defender of the faith, spoke of the ability of the Bible to rise above and break through the noise and chatter and static of his age. Think how many more voices clamor for our attention in the twenty-first century. They seem to bombard us. Yet, above all the noise, the Bible speaks powerfully, poignantly, and clearly. We must listen to it. We must follow its honest and true voice in a world of “sound bites.”
Why We Need to Follow God’s Word
We need to apply the Bible in daily life because it alone is a sure and certain guide. The Bible tells us how to live. It is not merely an ancient book written to people long ago in places far away. The Bible is God’s Word to us today.
And as God’s Word to us, it asks something of us. In fact, the Bible demands something of us. It demands that we change. We must live it out. The apostle James makes it clear that the one who only reads the Bible, but doesn’t do what it says, misses the point (see James 1:22–25).
The Bible in Action
We can live out the Bible in three ways.
First, the Bible speaks to specific situations we face. Consequently, we need to apply the Bible to specific situations, allowing it to affect our attitudes and actions.
Second, the Bible offers guidance for the transformation of our lives as we mature in Christ and conform to his image (see Rom. 12:1–2; 2 Cor. 3:16–18). This refers to a process rather than to particular actions. Consequently, we need to allow the Bible to transform our hearts and minds as we mature in conformity to Christ.
Third, the Bible addresses not merely individual issues, concerns, and situations, but those of the family, the local church, and the body of Christ. Therefore, we need to be sensitive to corporate applications of Scripture beyond mere individual applications.
Let’s flesh out each of these three types of application.
The Bible and My Life: Facing Specific Situations
In applying the Bible, we tend to think of specific situations we face. A particular problem or temptation arises, so we turn to the Bible for help. How can we apply what we read in the Bible to these situations?
Keeping First Things First
When reading and then attempting to apply the Bible, we often jump right to our personal lives. This leap to self, however, short-circuits the right order. Remember, the Bible’s main emphasis is the glory of God. We need to think of God first, before we think of ourselves. Ask what this passage teaches you about the triune God and what he is doing in the world. Then, in light of that, turn the attention to yourself with questions such as these: (1) How does this passage’s teaching about God and his work relate to me? (2) In light of what I learned about God and his work, how should I think and act?
We’ll be far better off if we keep God first in everything, even as we seek to apply the Bible to daily life.
Serving Others
We also need to think of others. Jesus gave the Golden Rule: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets” (Matt. 7:12). Going further, he said, “You shall love your neighbor as yourself” (Matt. 22:39). Paul reiterated this principle of humbly considering the needs of others before our own in Philippians 2:1–5. To apply this teaching practically, ask these questions: (1) What does this passage teach about serving others? (2) How can I be a living example of Jesus before others? (3) Based on this passage, is there anything I’m doing that would hinder others from embracing the gospel?
After thinking of God and others, we can look at what the Bible says about our own lives.
Looking into the Mirror
As we read the Bible, we need to let the Bible read us. We don’t always like what we see in ourselves, but we need to let the light of God’s Word shine on our lives, revealing our blind spots and those pesky problem areas.
Here are some beginning questions to ask that will help us become doers of the Word: (1) What character traits does this passage encourage me to develop? (2) What does this passage reveal about me, my thinking, my values, my beliefs, and my actions? (3) As I look in the mirror of God’s Word, what needs to change in my life?
Martin Luther said the Word of God both assaults us and comforts us. He’s talking about how the Bible both challenges and encourages us. We need to realize that God’s Word is the most insightful—and the most true!—book ever written about the human condition. In light of that, here are a few questions to ask ourselves: (1) How does this passage challenge me? (2) What attitudes or actions do I need to change? (3) How does this passage encourage me? (4) What promises of God are found in the passage that give me joy and hope?
When to Kiss, When to Shake Hands
As we apply Scripture to our lives today, we should recognize that some things in the Bible are more culturally bound than others. A classic example of this is, “Greet all the brothers with a holy kiss” (1 Thess. 5:26). A direct application would require us to kiss one another each time we greet. In much of contemporary Western culture we do not follow the custom of greeting one another with a kiss. We use a warm and hearty handshake. Thus, we can apply this passage in daily life by greeting one another warmly, taking time to say hello to others, and showing genuine interest in fellow believers.
It can be difficult to distinguish what in Scripture is bound by culture and what transcends a specific time or culture. One way to cultivate discernment in this area is simply to ask if the biblical command is linked directly to an ancient Near Eastern (OT) or a Greco-Roman (NT) cultural practice. Or we could ask whether the biblical command is addressed to perennial human nature (true for all peoples of all times).
For example, Paul’s insistence on pure sexual ethics is not restricted to Christians in the city of Corinth, a city renowned for sexual promiscuity. The commands related to sexual ethics reach all the way back to the garden of Eden and the God-ordained institution of marriage and sex within marriage. These commands for sexual purity are found throughout Scripture. A high sexual ethic applies to all peoples at all times.
The Bible and My Life: The Process of Transformation
The second level of application requires us to dig a little deeper than the first level. Here application concerns the big picture of our lives. Our daily actions, behaviors, and attitudes stem from who we are. The Bible says clearly, “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Luke 6:45).
We often prefer to focus on the surface (behavior) instead of what lies beneath (the heart). But what lies beneath makes the ultimate difference. We must apply the Bible to the very core of our lives. We don’t simply aim to apply the Bible to our lives today or this week. We should also aim to apply the Bible to the entire course of our lives.
Did you ever notice how you become like the people you hang out with? You not only mimic their actions, but you also take on their character qualities. You even start to look alike. But the Bible urges us to become more like Jesus. By spending regular time in the Word as active readers, we begin to look like the picture painted for us in the Bible.
Spending time studying the Bible transforms us. Just as Moses came down from the mountain glowing from his time in the presence of the glory of God, we too will be transformed as we behold the glory of God in prayerful meditation on God’s Word (2 Cor. 3:18). Over time, our desire and capacity to apply the Bible will deepen, mature, and grow.
The Bible and My Life: Living Out the Bible as Part of a Community
The third level of application concerns some of our key communities—our family, the local church, and the church worldwide. In Ephesians 4:15–16, Paul presents the idea that our growth as individual Christians is inextricably linked to the growth of the whole body of Christ.
We can get a better handle on this big picture by looking at the local church. Through the ministry of faithful preaching and discipleship, a local church should be applying Scripture and seeing spiritual growth and maturity as a church. The Christian life is not an individual effort but a corporate one. How are you contributing to that growth?
We should also think about the application of Scripture in our families. This is difficult in families with both Christians and non-Christians. But in Christian families an attitude that “we’re all in this together” should prevail. The whole family should be pursuing the goal of living the Word, with everyone pulling in the same direction.
Applying the Bible: The Dynamic that Makes the Difference
The Bible is not merely human opinion. It is the very Word of God. We may think it asks too much of us. Did Paul really tell us to do everything without complaining? Am I really to remain sexually pure even though cultural voices tell me sexual promiscuity is okay? Do I really have to think of others before I think of myself? Does God really expect me to put his kingdom above everything else?
The truth is that ultimately we can’t measure up to these demands. Is this the fine print that gets us all off the hook?
No, our insufficiency does not absolve us of our responsibility to obey God’s Word. Rather, it drives us to depend on the Holy Spirit. Just as the Holy Spirit is indispensable to understanding God’s Word, so the Holy Spirit is indispensable to applying it.
Application is first a matter of prayer, then a matter of action. God has made us new creatures in Christ (2 Cor. 5:17). He continues the transformation process in our lives as we humbly read and seek to follow his Word. God has also given us the Holy Spirit so that the good work begun at our salvation will continue until it reaches its full and glorious completion (Phil. 1:6). That’s why we strive with all our hearts—by God’s grace and for his glory—to apply his Word to our lives.
Wednesday, January 12, 2011
Recovering Authentic Spirituality – Even In My Mess
This is what I've been through during National Conference 2010 in Port Dickson:
-enjoyed fellowship with other Camp Cam friends
-making new friends with other students
-met some of my old friends and my ex-classmates who's now a Christian
-realize the importance of recovering spiritual authenticity, etc
Alright, I think it's better for me to touch on the main topic. In one of the workshops I've joined, I found the first one being of interest. It deals with the need of living a healthy spiritual life and balance our time of doing other things and spending time with God. Here's the content of the workshop- Recovering Spiritual Authenticity by Dr Voon of STM. Enjoy reading!
Phil 4:8, Matt 12:34-35, Mark 7: 21-23
- What mess you’re in?
- What are your expectations?
- What do you want the Lord to do for you?
1) How do I get into such a MESS?
→ Quick pleasure (technology being fast, leading a fast pace lifestyle)
→ Peer pleasure (friends want you to be like them)
→ Pornography (not only affecting the individual but also others as well)
~ No matter how strong you are, you are still vulnerable to break faith in God
We all seek to live life with a purpose.
Without a sense of direction, you’re living a busy, frantic life!
Are you getting burned up or suffering from an illness?
2) Life drivers – What kind of things that drives me?
- Awfulizing
- “The world must…”
-“I must…”
- “Can’t –stand-in-this….”
- Condemnation & deviation
3) What is authentic spirituality?
Authentic – Be what God has created you (simply a human being, not a human doing!)
- To be yourself and nobody else!
~ Discover who we really are
~ The whole of life is about relationship with God, friends, and the group you’re in
~ What you see is what you get
~ Integrity for who and what you are
~ Congruence between inner and outer self
- To be truthful and trustful to whom God has created you to be and become
Spirituality – the whole life in relationship with God
1 Timothy 4:16 – Watch your life and doctrine
The word of God is the Bible but the Bible is not the word of God. It’s Jesus who is the word of God.
Authentic spirituality comes from authentic self
- Living the core of your being where the Spirit of Christ lives (Col 3:1-4)
- Our sense of self is not defined by external beauty. It is defined by our relationship with God, self and others (Gal 5:22)
- Living life with the external end in view (John 4:34)
- Choosing guidelines (what or who is your guideline?)
~ Take exams as challenges
“The glory of God is a man and woman truly alive”. Irenaeus
The parable of the Prodigal Son - the Lost Sons
Younger Son
Lost in his self-absorption, see his neediness and is found
Self-discovery (realizing that he already has his father’s love and providence)
Older Son
Lost in his self-righteousness, blind to his need to be found
Self-deception (fail to realize he already has what a son needs)
“Recovering” what we have lost
~ What have you lost?
~How have you lost it?
~ How would you recover what you have lost?
(Refer Isaiah 30:15, John 5:19, 30; 15:14-15)
There are three sons in the parable – The third Son who is telling the parable
- We get easily tempted and being in a mess when we don’t know who we are
- Temptation is only real when we are in need of something in life
- Jesus choose not to sin, setting a good example of obedience
- To be really Christian is to obey God’s word
4) How to maintain authentic spirituality?
- Rules for life are our intentional, disciplined ways to live with the Holy Spirit, by attending to our rhythms in order to stay true and truthful to who and whose we are in Christ for the glory of God (Phil 2:12-13)
Compassionate Listening to Emotional Rhythm
- Notice the matter
- Name the matter
- Tell God about it
- Ask God what we need
I am a beloved child (created image) of God, redeemed by His blood
~What do you invest your life with?
~ As a Christian do you really let God take control of your life? Your birthright by God?
-enjoyed fellowship with other Camp Cam friends
-making new friends with other students
-met some of my old friends and my ex-classmates who's now a Christian
-realize the importance of recovering spiritual authenticity, etc
Alright, I think it's better for me to touch on the main topic. In one of the workshops I've joined, I found the first one being of interest. It deals with the need of living a healthy spiritual life and balance our time of doing other things and spending time with God. Here's the content of the workshop- Recovering Spiritual Authenticity by Dr Voon of STM. Enjoy reading!
Phil 4:8, Matt 12:34-35, Mark 7: 21-23
- What mess you’re in?
- What are your expectations?
- What do you want the Lord to do for you?
1) How do I get into such a MESS?
→ Quick pleasure (technology being fast, leading a fast pace lifestyle)
→ Peer pleasure (friends want you to be like them)
→ Pornography (not only affecting the individual but also others as well)
~ No matter how strong you are, you are still vulnerable to break faith in God
We all seek to live life with a purpose.
Without a sense of direction, you’re living a busy, frantic life!
Are you getting burned up or suffering from an illness?
2) Life drivers – What kind of things that drives me?
- Awfulizing
- “The world must…”
-“I must…”
- “Can’t –stand-in-this….”
- Condemnation & deviation
3) What is authentic spirituality?
Authentic – Be what God has created you (simply a human being, not a human doing!)
- To be yourself and nobody else!
~ Discover who we really are
~ The whole of life is about relationship with God, friends, and the group you’re in
~ What you see is what you get
~ Integrity for who and what you are
~ Congruence between inner and outer self
- To be truthful and trustful to whom God has created you to be and become
Spirituality – the whole life in relationship with God
1 Timothy 4:16 – Watch your life and doctrine
The word of God is the Bible but the Bible is not the word of God. It’s Jesus who is the word of God.
Authentic spirituality comes from authentic self
- Living the core of your being where the Spirit of Christ lives (Col 3:1-4)
- Our sense of self is not defined by external beauty. It is defined by our relationship with God, self and others (Gal 5:22)
- Living life with the external end in view (John 4:34)
- Choosing guidelines (what or who is your guideline?)
~ Take exams as challenges
“The glory of God is a man and woman truly alive”. Irenaeus
The parable of the Prodigal Son - the Lost Sons
Younger Son
Lost in his self-absorption, see his neediness and is found
Self-discovery (realizing that he already has his father’s love and providence)
Older Son
Lost in his self-righteousness, blind to his need to be found
Self-deception (fail to realize he already has what a son needs)
“Recovering” what we have lost
~ What have you lost?
~How have you lost it?
~ How would you recover what you have lost?
(Refer Isaiah 30:15, John 5:19, 30; 15:14-15)
There are three sons in the parable – The third Son who is telling the parable
- We get easily tempted and being in a mess when we don’t know who we are
- Temptation is only real when we are in need of something in life
- Jesus choose not to sin, setting a good example of obedience
- To be really Christian is to obey God’s word
4) How to maintain authentic spirituality?
- Rules for life are our intentional, disciplined ways to live with the Holy Spirit, by attending to our rhythms in order to stay true and truthful to who and whose we are in Christ for the glory of God (Phil 2:12-13)
Compassionate Listening to Emotional Rhythm
- Notice the matter
- Name the matter
- Tell God about it
- Ask God what we need
I am a beloved child (created image) of God, redeemed by His blood
~What do you invest your life with?
~ As a Christian do you really let God take control of your life? Your birthright by God?
Thursday, September 9, 2010
Reading the Bible
Alright, I believe most of us think that we know the meaning of knowing "how to read the Bible" but the question is, how many of us can really grasp the true meaning of reading the Bible? How many of us have been having difficult times trying to interpret what we've read? Here's something that might help to shed some light over the difficulty in reading and interpreting the Bible:
To read the Bible “theologically” means to read the Bible “with a focus on God”: his being, his character, his words and works, his purpose, presence, power, promises, and precepts. The Bible can be read from different standpoints and with different centers of interest, but this article seeks to explain how to read it theologically.
All 66 books of the Bible constitute the book of the Christian church. And the church, both as a whole and in the life of its members, must always be seen to be the people of the book. This glorifies God, its primary author.
God has chosen to restore his sin-spoiled world through a long and varied historical process, central to which is the creating—by redemptive and sanctifying grace—of what is literally a new human race. This unfinished process has so far extended over four millennia. It began with Abraham; it centers on the first coming of the incarnate Lord, Jesus Christ; and it is not due for completion till he comes again. Viewed as a whole, from the vantage point of God's people within it, the process always was and still is covenantal and educative. Covenantal indicates that God says to his gathered community, “I am your God; you shall be my people,” and with his call for loyalty he promises them greater future good than any they have yet known. Educative indicates that, within the covenant, God works to change each person's flawed and degenerate nature into a new, holy selfhood that expresses in responsive terms God's own moral likeness. The model is Jesus Christ, the only perfect being that the world has ever seen. For God's people to sustain covenantal hopes and personal moral ideals as ages pass and cultures change and decay, they must have constant, accessible, and authoritative instruction from God. And that is what the Bible essentially is.
This is why, as well as equipping everywhere a class of teachers who will give their lives to inculcating Bible truth, the church now seeks to translate the Bible into each person's primary language and to spread universal literacy, so that all may read and understand it.
Reading Scripture theologically starts from the truths reviewed above: (1) that the Bible is a God-given guide to sinners for their salvation, and for the life of grateful godliness to which salvation calls them; (2) that the Bible is equally the church's handbook for worship and service; (3) that it is a divinely inspired unity of narrative and associated admonition, a kind of running commentary on the progress of God's kingdom plan up to the establishing of a world-embracing, witnessing, suffering church in the decades following Christ's ascension and the Pentecost outpouring of the Spirit; and (4) that the incarnate Son of God himself, Jesus the Christ, crucified, risen, glorified, ministering, and coming again, is the Bible's central focus, while the activities of God's covenant people both before and after Christ's appearing make up its ongoing story. Theological reading follows these leads and is pursued theocentrically, looking and listening for God throughout, with the controlling purpose of discerning him with maximum clarity, through his own testimony to his will, works, and ways. Such reading is pursued prayerfully, according to Martin Luther's observation that the first thing one needs to become a theologian through Bible reading is prayer for the illumination and help of the Holy Spirit. And prayerful theological Bible reading will be pursued in light of three further guiding principles, as follows.
First, revelation was progressive. Its progress, in its written form, was not (as has sometimes been thought) from fuzzy and sometimes false (OT) to totally true and clear (NT), but from partial to full and complete. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days [the concluding era of this world's life] he has spoken to us by his Son” (Heb. 1:1–2). In the Gospels, the Epistles, and the books of Acts and Revelation, readers are now faced with God's final word to the world before Christ comes again. Theological Bible reading maintains this perspective, traversing the OT by the light of the NT.
Second, the Bible's God-language is analogical. Today's fashion is to call it “metaphorical,” which is not wrong, but “analogical” is the term that makes clearest the key point: the difference involved when everyday words—nouns, verbs, adjectives—are used of God. Language is God's gift for personal communication between humans and between God and humans. But when God speaks of himself—or when people speak to him or about him—the definitions, connotations, implications, valuations, and range of meaning in each case must be adjusted in light of the differences between him and his creation. God is infinite and flawless; people are both finite and flawed. So when everyday words are used of God, all thought of finiteness and imperfection must be removed, and the overall notion of unlimited, self-sustaining existence in perfect loving holiness must be added in. For instance, when God calls himself “Father,” or his people in response call him their “Father,” the thought will be of authoritative, protecting, guiding, and enriching love, free from any lack of wisdom that appears in earthly fathers. And when one speaks of God's “anger” or “wrath” in retribution for sin that he as the world's royal Judge displays, the thought will be as free from the fitful inconsistency, irrationality, bad temper, and loss of self-control that regularly mars human anger.
These mental adjustments underlie the biblical insistence that all God's doings, even those that involve human distress, are glorious and praiseworthy. This doxological, God-glorifying tone and thrust marks even books such as Job and Lamentations, and the many complaint prayers in the Psalter. The Bible writers practice analogical adjustment so smoothly, unobtrusively, and unselfconsciously that it is easy to overlook what they are doing. But the theological reader of the Bible will not miss this point.
Third, the one God of the Bible is Trinitarian and triune. God is three persons in an eternal fellowship of love and cooperation within the one divine Being. Each person is involved in all that God does. God is a team no less than he is a complex entity. In the NT this concept is apparent, but in the OT, where the constant emphasis is on the truth that Yahweh is the one and only God, the truth of the Trinity hardly breaks the surface. God's triunity is, however, an eternal fact, though it has been clearly revealed only through Christ's coming. Theological Bible readers are right to read this fact back into the OT, following the example of NT writers in their citing of many OT passages.
Interpreting the Bible: An Introduction
The Bible contains 66 books, written in three languages over 1,500 years by dozens of authors writing in numerous genres for diverse audiences. Scripture is clear enough that anyone can grasp the essentials of the faith. At the same time, extensive reading leads to riddles: Why does Moses apparently condone polygamy and slavery? What is a denarius? Who is Apollyon? Why do the apostles care about meat that is offered to idols?
The Requirements for Interpretation
Skill in interpretation is needed to gain the most from the Bible. When Scriptures are read in the church, leaders can answer questions and orient listeners to its great themes. Still, people rightly desire to read and understand the Bible for themselves (Jer. 31:31–34; 1 John 2:27).
Interpretation of the Bible requires technical skill and spiritual receptivity. Though all God's people have a significant ability to read and understand the great teachings of the Bible in their own language (see Deut. 6:6–7; Ps. 1:1–2; 19: 7; 119:130; 1 Cor. 1:2; Eph. 3:4; Col. 4:16), there also remain more detailed and precise questions about meaning that sometimes require technical knowledge of Greek and Hebrew, as well as of Scripture's historical, cultural, and intellectual backgrounds. Here interpretation resembles the reading of dense poetry or constitutional documents. Interpretation is also an art, mastered not by rigid adherence to procedures but by long practice conducted under tutors. Interpretation is also a spiritual task. To read the Bible is not to dissect a lifeless text that only contains marks on a page. As people read Scripture, Scripture reads them, questions them, reveals their thoughts (Heb. 4:12)—and it leads to a Person, not just truths. All Scripture points to Jesus' death and resurrection, to forgiveness, and to personal knowledge of God through him.
To profit from Scripture, one must take the right posture. At one extreme, the skeptic questions and judges whatever he or she reads. At the other, the overconfident believer, convinced that he has mastered biblical or systematic theology, ignores or explains away whatever fails to support his system. Interpreters should come to Scripture humbly, expecting to learn and be corrected, willing to observe Scripture closely and accept whatever they find. All Scripture is breathed out by God (2 Tim. 3:16), so every word counts. If a biblical narrator mentions something as seemingly insignificant as a character's hair, this detail will probably be important—as the hair of Esau, Samson, and Absalom shows!
Interpreters also need skills. The remainder of this article explains the skills necessary to read the Bible in context, to find the main point of a passage, to develop a theme, and to apply Scripture.
Knowing the Context
It is a truism that one must read the Bible in context, but the truism hides a distinction. “Context” can refer to the historical or the literary context. The literary context includes the words, sentences, and paragraphs preceding and following a passage. The literary context locates a passage within the larger purposes of a book. Readers should ask why a particular passage is here and not elsewhere, how it builds upon prior passages, and how it prepares for the next. The disciples once said to Jesus, “Increase our faith” (Luke 17:5). Absent a context, it seems like a godly request (which it may be in some contexts). But here the disciples say it after they hear a difficult command and before Jesus tells them they merely need the faith of a mustard seed. Considering this context, some interpreters have seen “Increase our faith” as an excuse, not a godly request.
One should also locate a passage in the context of its entire book. Paul's statement “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God …” (Rom. 12:1) stands at a hinge in Romans. Paul had just finished recounting God's mercies in Romans 3–11. His “therefore” summons readers to see that God's abundant mercies lead them into heartfelt service.
The historical context includes knowledge of the culture, economy, geography, climate, agriculture, architecture, family life, morals, and social structure of the Bible's actors, authors, and readers. Over the centuries, climate and topography hardly vary, but other factors shift more. For example, Israel was poor and weak under Samuel and Saul, strong and rich under David and Solomon.
Historical contexts help readers make sense of passages like Deuteronomy 22:8, which says a builder “shall make a parapet” around the roof of a new home, lest someone fall from it and “bring the guilt of blood” upon the house. A parapet is a retaining wall around the edge of a flat roof. Since Israelites worked, ate, and slept on their roofs, parapets kept reckless boys and restless sleepers from tumbling off. The law taught Israel how to preserve life and to love neighbors.
Again, in Luke 11:27–28 a woman called out to Jesus, “Blessed is the womb that bore you and the breasts at which you nursed.” The woman's mind-set explains her odd-sounding speech. In antiquity, women gained honor by marrying a great man or bearing great children. The woman praised Jesus by praising his mother—only a great woman could bear such a great son. Jesus nudges her in another direction: “Blessed rather are those who hear the word of God and obey it.” In other words, a woman finds greatness in discipleship more than in matrimony or maternity.
Interpreters must read carefully to recognize both obvious and hidden riddles. Some matters are less clear than they seem. Do contemporary readers know precisely what judges, elders, and talents are? Study resources include a study Bible, and also, in increasing depth, a Bible dictionary, an encyclopedia, and scholarly commentaries. The quality of sources, not the quantity, is paramount.
Background studies permit more accurate study of a text's line of thought. The genre of the passage must be noted, since narrative, law, prophecy, visions, wisdom literature, and epistles all have distinct modes of operation, with subtypes within each genre. To simplify, however, the most basic distinction in terms of genre is between narrative and discourse.
Interpreting Narratives
Narratives can be long or short, complex or simple. They can be distinguished as speech stories, reports, and dramatic narratives. A speech story sets up a significant teaching, usually delivered near the end. Consider Jesus' encounters with a centurion (Matt. 8:5–13) and with Zacchaeus (Luke 19:1–10). Reports briefly describe battles, travels, or minor kings. They lack drama and reveal their secrets through patterns. For example, taken together, the reports of Solomon's reign show gold slowly becoming more prominent, and more highly valued, than wisdom. Solomon spent more on his palace than on the temple, and his adherence to the law steadily declined (1 Kings 4–11). Readers can draw conclusions as they read the reports in canonical perspective.
Many narratives feature complex characters and dramatic tension. To interpret narrative, one must note the story's time and place, its characters, and their interests. Soon conflict develops, leading to a crisis, then resolution. The reader should enter the story as if he or she were there, especially at the dramatic climax—when Abraham's knife is poised, when David strides toward Goliath. The resolution follows—the angel calls out, the stone finds its mark. Narratives convey moral, spiritual, and theological truths (1 Cor. 10:11), but one must first look for God's action. He is the prime character in biblical narratives. Readers should ask therefore how God reveals himself, and how he fulfills his covenant promises, in this or that particular story.
The main point of a narrative typically appears in the climax-resolution nexus. The narrator or a character in the story will often reveal that central truth. Dialogue discloses character and motivation (e.g., Luke 15:28–32). In the Abraham-Isaac account, both Abraham and the narrator say that the Lord will provide, and he does (Gen. 22:8, 14). In the David-Goliath narrative, David says, “The battle is the Lord's, and he will give you into our hand,” and he does (1 Sam. 17:45–49). The main point in these narratives is not “Abraham obeyed a hard command and believers should, too,” or “David was brave and Christians should be, too.” The lessons are that “the Lord provides” and “the battle is the Lord's” (and then, also, that he is certainly worthy of trust!). The stories' characters go on quests, face choices, and respond to God faithfully or unfaithfully—but the Lord is the main agent, and believers, unbelievers, and bystanders are always responding to him. In the process they show how people tend to respond, for good or ill, and Bible readers should imitate their good responses and avoid their mistakes.
Interpreting Discourse
In discourse, which is the other main type of text in the Bible, the search for the main point (not necessarily the point that most interests the reader) remains central as well. This is true whether the text is poetry, prophecy, or an epistle. The point commonly appears first or last in a passage. (Whole books also have themes that are stated first or last; see Matt. 28:18–20 and Rom. 1:16–17.) Many Psalms reveal their theme at once: “Bless the Lord, O my soul” (103:1; cf. 42:1; 107:1). Passages in the Epistles sometimes start with the main point and then elaborate on it. James, for instance, says straight off that not many should aspire to be teachers (3:1a) because they face stricter judgment (3:1b) and because the tongue is beyond control (3:2–8). Other passages build to a climax, as in Jesus' teaching on the law, “You therefore must be perfect as your heavenly father is perfect” (Matt. 5:48). On numerous occasions, writers repeat the main point. The author of Judges says twice that “Everyone did what was right in his own eyes” (17:6; 21:25). Paul tells the Corinthians three times to be content in their assigned calling (1 Cor. 7:17, 20, 24). Careful students of Scripture will reread a passage, both to find the main point and to observe the way the biblical authors think. Illustrations, elaborations, and answers to foes are best understood by seeing how they serve the principal lesson.
This is not to say that the main point should be considered the only point or the only important point. For example, though Romans 1:16–17 is the overall theme of Romans, literally hundreds of other theological and ethical truths are taught throughout the pages of this letter. The individual parts are best understood in light of how they contribute to the whole.
Tracing Specific Themes Throughout the Bible
Interpreters also need to learn how to search through Scripture to collect its comprehensive teaching on various specific themes. Students can start topical studies by reading passages listed in their Bibles' cross-references. Concordances are valuable, but they can mislead if readers simply limit their scope to verses that use a particular word. Students of the Bible must locate concepts, not just words, to develop a theme. For example, a concordance search on “pray/prayer/praying” would turn up only one verse in John's Gospel (John 17:9), but several other verses tell how to “ask” God for various things, and those verses also teach a number of particular lessons about prayer. Ideas also unfold progressively within the OT, into the NT, and sometimes even within a single book. Wise interpreters still locate every verse in its context and ask how the original audience understood it. For great topics such as work, marriage, or the love of God, it helps to note what the Bible says within the frame of each of the four great epochs: creation, fall, redemption, and restoration.
Applying God's Word
Biblical application chiefly requires careful prayer and meditation, but one must realize that application is more than following commands. Applying Scripture means accepting and fulfilling God-given duties, seeking a godly character, pursuing goals that the Lord blesses, and seeing the world his way. This produces four questions readers can ask themselves that often lead to helpful application: What should I do? Who should I be (or who should I realize that I am, in Christ)? Where should I go? How can I see?
People also apply the Bible when they let it lead them to Christ. After the fall, the Lord promised a redeemer. Every good prophet, priest, king, and judge points to one who would perfectly fulfill their roles, and every false leader causes the reader to cry out for one who would be true. From the start of the Gospels, Jesus is portrayed as Son of God and Son of Man. Each phase in the Gospel accounts leads toward the climax in the crucifixion and its resolution in the resurrection. Each epistle interprets that great event until Scripture ends in Revelation's songs of praise to the Lamb and the Lion, the King of kings and Lord of lords, contemplated, trusted, and adored. Thus interpretative skills must lead beyond conceptual knowledge to a Person, and a vital relationship with him.
Well, I bet this is an eye opening to those who are still yet to know about how to do it. I hope that after reading this, everyone can really read and interpret the Bible and being able to listen to God's word everyday. :)
Notes on the Trinity
by Helen Fryman Setterfield
The concept of the Trinity is present from the opening verse of the Bible, actually. The word "God" in Genesis 1:1 is "elohim." This is not a simple plural of the word 'god.' The plural of that word, which means 'two,' is "eloh." "Elohim" means "three or more."
In Deuteronomy 6:4, we have the resounding,
"Hear O Israel, the LORD our God, the LORD is one!"
"God" is, there again, "Elohim." What is also interesting is that the last word of that, the word "one" is the word "echad." "Echad" means unity in plurality. It is the same word used regarding marriage in Genesis. 2:24, when a man is to leave his mother and father and become one with his wife. The word which is NOT used there to mean "one" is "yachid." "Yachid" means a unique singularity.
Now go to Isaiah 9 -- the famous Christmas verse:
"For unto us a child is born
to us a son is given,
and the government will be on his shoulders.
And he will be called
Wonderful Counselor,
Mighty God,
Everlasting Father,
Prince of Peace."
Now go to Isaiah 44:6 --
"This is what the LORD says -- Israel's King and Redeemer, the LORD Almighty:
I am the first and I am the last;
Apart from me there is no God."
Please cross reference this with Jesus' words to John in Revelation 1:17-18 --
"Do not be afraid.
I am the First and the Last.
I am the Living One.
I was dead, and behold I am alive for ever and ever."
Check the Gospel of John, opening sentences, opening chapter:
"In the beginning was the Word. And the Word was with God and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. [Remember Genesis 1:1 -- "In the beginning, God created the heavens and the earth.:] .... The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."
Please note also that the absolutely correct translation of the Greek is "...and God was the Word," - I urge you to look it up.
And remember Jesus words' at the end of Matthew: "...baptizing them in the name of the Father, and of the Son, and of the Holy Spirit...." and, again, Jesus' words defining eternal life in John 17:3 clearly equate Him with the Father.
And so, although we may not understand the Trinity with our human minds very well, the doctrine of the Trinity is present in the Bible from the first. Jesus is God Himself in the flesh, and it was because this was His very claim that the Pharisees were so outraged and attempted several times to stone Him.
THE TRINITY (GENERAL)
God is a trinity of persons: the Father, the Son, and the Holy Spirit. The Father is not the same person as the Son; the Son is not the same person as the Holy Spirit; and the Holy Spirit is not the same person as Father. They are separate persons; yet, they are all the one God. They are in absolute perfect harmony consisting of one substance. They are co-eternal, co-equal, and co-powerful. If any one of the three were removed, there would be no God. A further point of clarification is that God is not one person, the Father, with Jesus as a creation and the Holy Spirit as a force (Jehovah's Witnesses). Neither is He one person who took three consecutive forms, i.e., the Father who became the Son who then became the Holy Spirit (United Pentecostal). Nor is the Trinity an office held by three separate Gods (Mormonism). The chart below should help you to see how the doctrine of the Trinity is derived from Scripture. The list is not exhaustive, only illustrative. "I am the LORD, and there is no other; besides Me there is no God" (Isaiah 45:5).
The concept of the Trinity is present from the opening verse of the Bible, actually. The word "God" in Genesis 1:1 is "elohim." This is not a simple plural of the word 'god.' The plural of that word, which means 'two,' is "eloh." "Elohim" means "three or more."
In Deuteronomy 6:4, we have the resounding,
"Hear O Israel, the LORD our God, the LORD is one!"
"God" is, there again, "Elohim." What is also interesting is that the last word of that, the word "one" is the word "echad." "Echad" means unity in plurality. It is the same word used regarding marriage in Genesis. 2:24, when a man is to leave his mother and father and become one with his wife. The word which is NOT used there to mean "one" is "yachid." "Yachid" means a unique singularity.
Now go to Isaiah 9 -- the famous Christmas verse:
"For unto us a child is born
to us a son is given,
and the government will be on his shoulders.
And he will be called
Wonderful Counselor,
Mighty God,
Everlasting Father,
Prince of Peace."
Now go to Isaiah 44:6 --
"This is what the LORD says -- Israel's King and Redeemer, the LORD Almighty:
I am the first and I am the last;
Apart from me there is no God."
Please cross reference this with Jesus' words to John in Revelation 1:17-18 --
"Do not be afraid.
I am the First and the Last.
I am the Living One.
I was dead, and behold I am alive for ever and ever."
Check the Gospel of John, opening sentences, opening chapter:
"In the beginning was the Word. And the Word was with God and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. [Remember Genesis 1:1 -- "In the beginning, God created the heavens and the earth.:] .... The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."
Please note also that the absolutely correct translation of the Greek is "...and God was the Word," - I urge you to look it up.
And remember Jesus words' at the end of Matthew: "...baptizing them in the name of the Father, and of the Son, and of the Holy Spirit...." and, again, Jesus' words defining eternal life in John 17:3 clearly equate Him with the Father.
And so, although we may not understand the Trinity with our human minds very well, the doctrine of the Trinity is present in the Bible from the first. Jesus is God Himself in the flesh, and it was because this was His very claim that the Pharisees were so outraged and attempted several times to stone Him.
THE TRINITY (GENERAL)
God is a trinity of persons: the Father, the Son, and the Holy Spirit. The Father is not the same person as the Son; the Son is not the same person as the Holy Spirit; and the Holy Spirit is not the same person as Father. They are separate persons; yet, they are all the one God. They are in absolute perfect harmony consisting of one substance. They are co-eternal, co-equal, and co-powerful. If any one of the three were removed, there would be no God. A further point of clarification is that God is not one person, the Father, with Jesus as a creation and the Holy Spirit as a force (Jehovah's Witnesses). Neither is He one person who took three consecutive forms, i.e., the Father who became the Son who then became the Holy Spirit (United Pentecostal). Nor is the Trinity an office held by three separate Gods (Mormonism). The chart below should help you to see how the doctrine of the Trinity is derived from Scripture. The list is not exhaustive, only illustrative. "I am the LORD, and there is no other; besides Me there is no God" (Isaiah 45:5).
The Names of God
Old Testament (The Hebrew Scriptures, or Tanach):
EL: God ("mighty, strong, prominent") used 250 times in the OT See Gen. 7:1, 28:3, 35:11; Nu. 23:22; Josh. 3:10; 2 Sam. 22:31, 32; Neh. 1:5, 9:32; Isa. 9:6; Ezek. 10:5. El is linguistically equivalent to the Moslem "Allah," but the attributes of Allah in Islam are entirely different from those of the God of the Hebrews. ELAH is Aramaic, "god." Elah appears in the Hebrew Bible in Jer. 10:11 (which is in Aramaic, and is plural, "gods"). In Daniel (the Aramaic sections) Elah is used both of pagan gods, and of the true God, also plural. Elah is equivalent to the Hebrew Eloah which some think is dual; Elohim is three or more. The gods of the nations are called "elohim." The origin of Eloah is obscure. Elohim is the more common plural form of El. Eloah is used 41 times in Job between 3:4 and 40:2, but fewer than 15 times elsewhere in the OT.
ELOHIM:God (a plural noun, more than two, used with singular verbs); Elohim occurs 2,570 times in the OT, 32 times in Gen. 1. God as Creator, Preserver, Transcendent, Mighty and Strong. Eccl., Dan. Jonah use Elohim almost exclusively. See Gen. 17:7, 6:18, 9:15, 50:24; I Kings 8:23; Jer. 31:33; Isa. 40:1.
EL SHADDAI:God Almighty or "God All Sufficient." 48 times in the OT, 31 times in Job. First used in Gen. 17:1, 2. (Gen. 31:29, 49:24, 25; Prov. 3:27; Micah 2:1; Isa. 60:15, 16, 66:10-13; Ruth 1:20, 21) In Rev. 16:7, "Lord God the Almighty." The Septuagint uses Greek "ikanos" meaning "all-sufficient" or "self-sufficient." The idols of the heathen are called "sheddim."
ADONAI:Lord in our English Bibles (Capital letter 'L ', lower case, 'ord') (Adonai is plural, the sing. is "adon"). "Master'' or "Lord" 300 times in the OT always plural when referring to God, when sing. the reference is to a human lord. Used 215 times to refer to men. First use of Adonai, Gen. 15:2. (Ex. 4:10; Judges 6:15; 2 Sam. 7:18-20; Ps. 8, 114:7, 135:5, 141:8, 109:21-28). Heavy use in Isaiah (Adonai Jehovah). 200 times by Ezekiel. Ten times in Dan. 9.
JEHOVAH:LORD in our English Bibles (all capitals). Yahweh is the covenant name of God. Occurs 6823 times in the OT First use Gen. 2:4 (Jehovah Elohim). From the verb "to be", havah, similar to chavah (to live), "The Self-Existent One," "I AM WHO I AM" or 'I WILL BE WHO I WILL BE" as revealed to Moses at the burning bush, Ex.3. The name of God, too sacred to be uttered, abbreviated ( . . . . ) or written "YHWH" without vowel points. The tetragrammaton. Josh., Judges, Sam., and Kings use Jehovah almost exclusively. The love of God is conditioned upon His moral and spiritual attributes. (Dan. 9:14; Ps. 11:7; Lev. 19:2; Hab. 1:12). Note Deut. 6:4, 5 known to Jews as the Sh'ma uses both Jehovah and Elohim to indicate one God with a plurality of persons.
JEHOVAH-JIREH:"The Lord will Provide." Gen. 22:14. From "jireh" ("to see" or "to provide," or to "foresee" as a prophet.) God always provides, adequate when the times come.
JEHOVAH-ROPHE:"The Lord Who Heals" Ex. 15:22-26. From "rophe" ("to heal"); implies spiritual, emotional as well as physical healing. (Jer. 30:17, 3:22; Isa. 61:1) God heals body, soul and spirit; all levels of man's being.
JEHOVAH-NISSI:"The Lord Our Banner." Ex. 17:15. God on the battlefield, from word which means "to glisten," "to lift up," See Psalm 4:6.
JEHOVAH-M'KADDESH:"The Lord Who Sanctifies" "To make whole, set apart for holiness." The Lord says: "Consecrate yourselves and be holy, because I am the Lord your God. Keep my decrees and follow them. I am the Lord, who makes you holy." (Leviticus 20:7-8)
JEHOVAH-SHALOM:"The Lord Our Peace" Judges 6:24. "Shalom" translated "peace" 170 times means "whole," "finished," "fulfilled," "perfected." Related to "well," welfare." Deut. 27:6; Dan. 5:26; I Kings 9:25 8:61; Gen. 15:16; Ex. 21:34, 22:5, 6; Lev. 7:11-21. Shalom means that kind of peace that results from being a whole person in right relationship to God and to one's fellow man.
SHEPHERD:Psa. 23, 79:13, 95:7, 80:1, 100:3; Gen. 49:24; Isa. 40:11.
JUDGE:Psa. 7:8, 96:13.
JEHOVAH ELOHIM:"LORD God" Gen. 2:4; Judges 5:3; Isa. 17:6; Zeph. 2:9; Psa. 59:5, etc.
JEHOVAH-TSIDKENU:"The Lord Our Righteousness" Jer. 23:5, 6, 33:16. From "tsidek" (straight, stiff, balanced - as on scales - full weight, justice, right, righteous, declared innocent.) God our Righteousness.
JEHOVAH-ROHI:"The Lord Our Shepherd" Psa. 23, from "ro'eh" (to pasture).
JEHOVAH-SHAMMAH:"The Lord is There" (Ezek. 48:35).
JEHOVAH-SABAOTH:"The Lord of Hosts" The commander of the angelic host and the armies of God. Isa. 1:24; Psa. 46:7, 11; 2 Kings 3:9-12; Jer. 11:20 (NT: Rom. 9:29; James 5:4, Rev. 19: 11-16).
EL ELYON:'Most High" (from "to go up") Deut. 26:19, 32:8; Psa. 18:13; Gen. 14:18; Nu. 24:16; Psa. 78:35, 7:17, 18:13, 97:9, 56:2, 78:56, 18:13; Dan. 7:25, 27; Isa. 14:14.
ABIR:'Mighty One', ("to be strong") Gen. 49:24; Deut. 10:17; Psa. 132:2, 5; Isa. 1:24, 49:26, 60:1.
BRANCH:(tsemach), The Branch: Zech. 3:8, 6:12; Isa. 4:2; Jer. 23:5, 33:15.
KADOSH: "Holy One" Psa. 71:22; Isa. 40:25, 43:3, 48:17. Isaiah uses the expression "the Holy One of Israel" 29 times.
SHAPHAT: "Judge" Gen. 18:25
EL ROI:"God of Seeing" Hagar in Gen. 16:13. The God Who opens our eyes.
KANNA:"Jealous" (zealous). Ex. 20:5, 34:14; Deut. 5:9; Isa. 9:7; Zech. 1:14, 8:2.
PALET:"Deliverer" Psa. 18:2.
YESHUA:(Yeshua) "Savior" ("he will save"). Isa. 43:3. Jesus is the Greek equivalent of the Hebrew "Joshua." The latter is a contraction of Je-Hoshua. ("Christ", the anointed one is equivalent to the Hebrew Maschiah, or Messiah).
GAOL:"Redeemer" (to buy back by paying a price). Job 19:25; For example, the antitype corresponding to Boaz the Kinsman-Redeemer in the Book of Ruth.
MAGEN:"Shield" Psa. 3:3, 18:30.
STONE:(eben) Gen. 49:24
EYALUTH:"Strength" Psa. 22:19.
TSADDIQ:"Righteous One" Psa. 7:9.
EL-OLAM:"Everlasting God" (God of everlasting time) Gen. 21:33; Psa. 90:1-3, 93:2; Isa. 26:4.
EL-BERITH:"God of the Covenant" Used of Baal in Judges 9:46. Probably used originally to refer to the God of israel.
EL-GIBHOR:Mighty God (Isa. 9:6)
TSUR:"God our Rock" Deut. 32:18; Isa. 30:29.
Malachi calls Messiah "The Sun of Righteousness" (Malachi 4:2).
Isaiah calls Messiah "Wonderful, Counselor, Mighty God (El Gibhor), Everlasting Father, Prince of Peace" (Isa. 9:6).
'Attiq Yomin (Aramaic): "Ancient of Days," Dan. 7:9, 13, 22.
MELEKH:"King" Psa. 5:2, 29:10, 44:4, 47:6-8, 48:2, 68:24, 74:12, 95:3, 97:1, 99:4, 146:10; Isa. 5:1, 5, 41:21, 43:15, 44:6; 52:7, 52:10.
"The Angel of the Lord: " Gen. 16:7ff, 21:17, 22:11, 15ff, 18:1-19:1, 24:7, 40, 31:11-13, 32:24-30; Ex. 3:6, 13:21, Ezek. 1:10-13. Seen in the theophanies, or pre-incarnate appearances of the Son of God in the OT (See I Cor. 10:3 NT).
FATHER:2 Sam. 7:14-15; Psa. 68:5; Isa. 63:16, 64:8; Mal. 1:6.
THE FIRST AND LAST: Isa. 44:6, 48:12.
IMMANUEL, or EMMANUEL, or IMANUEL: "God with us." Isaiah 7:14, 8:8. Quoted in Matthew 1:23.
New Testament Scriptures, (Greek):
KURIOS: (kurios) "Lord" Found some 600 times in the NT.
DESPOTES: (despotes) "Lord" 5 times: Lu. 2:29; Acts 4:24; 2 Pet. 2:1; Jude 4; Rev. 6:10.
THEOS: (yeos) "God" (equivalent to the Hebrew Elohim), 1,000 times in the NT. In the NT all the persons of the trinity are called "God" at one time or another.
I AM: Jesus upset his generation especially when He said, "Before Abraham was, I AM," John 8:58. Note also his claim to be Jehovah in such phrases as "I AM the Light of the world," "the bread of life," living water," "the Resurrection and the Life," "the Way, Truth and the Life" in John's Gospel. From the Hebrew OT verb "to be" signifying a Living, Intelligent, Personal Being.
THEOTES: "Godhead" Col. 2:9; Rom. 1:20.
HUPSISTOS: "Highest" Mt. 21:9.
SOTER: (soter) "Savior" Luke 1:4 7.
WORD: (logos) John 1:1ff
ALMIGHTY: (pantokrator) 2 Cor. 6:18, Revelation, 9t, e.g. 19:6.
JESUS: Derived from the Hebrew "Joshua" (Y'shua) or "Je-Hoshua" meaning JEHOVAH IS SALVATION.
CHRIST: is equivalent to the Hebrew 'Messiah' (Meshiach), "The Anointed One."
Other NT Titles for Jesus: Shepherd of the Sheep; Master; King of kings; Lord of lords; Bishop and Guardian of our Souls; Daystar, Deliverer, Advocate, Last (or Second) Adam, Ancient of Days, Branch, Chief Cornerstone, Immanuel, First Born, Head of the Body, Physician, Rock, Root of Jesse, Stone, Potentate; Chief Apostle; Great High Priest; Pioneer and Perfecter of our Faith (or Author and Finisher); Lamb of God; Lamb Slain before the Foundation of the World; Lord God Almighty.
LOGOS: "The Word of God" John l; Rev. 19:13.
SOPHIA: "The Wisdom of God," referring to Christ, refers back to Proverbs (I Cor. 1,2)
Father, Son, Holy Spirit: Christian orthodoxy has always understood God to be One God in Three Persons (Elohim). In The NT each person of the godhead is called "God" and "Lord" at least once.
Names for the Holy Spirit: Counselor; Comforter; Baptizer; Advocate; Strengthener; Sanctifier; Spirit of Christ (not the same as the spirit of Christ); Seven-Fold Spirit (Rev.); Spirit of Truth; Spirit of Grace; Spirit of Mercy; Spirit of God; Spirit of Holiness; Spirit of Life. Symbolized in OT and NT by (l) breath or wind; (2) fire; (3) water; (4) oil; (5) light; (6) a dove.
The Deity of the Lord Jesus Christ: Most Study Bibles have notes which give references to the Deity of our Lord Jesus Christ. Here is what the Scofield Study Bible Notes say:
(1) In the intimations and explicit predictions of the O.T. (a) The theophanies intimate the appearance of God in human form, and His ministry thus to man (Gen. 16:7-13; 18:2-23. especially v. 17; 32. 28 with Hos. 12:3-5; Ex. 3:2-14). (b) The Messiah is expressly declared to be the Son of God (Psa. 2:2-9), and God (Psa. 45:6, 7 with Heb. 1:8,9; Psa. 110. with Mt. 22:44; Acts 2:34 and Heb. 1:13; Psa. 110.4 with Heb. 5:6; 6. 20:7. 17-21; and Zech. 6:13). (c) His virgin birth was foretold as the means through which God could be "Immanuel," God with us (Isa. 7:13, 14 with Mt. 1:22, 23). (d) The Messiah is expressly invested with the divine names (Isa. 9:6, 7). (e) In a prophecy of His death He is called Jehovah's "fellow" (Zech. 13:7 with Mt. 26:31). (f) His eternal being is declared (Mic. 5:2 with Mt. 2:6; John 7:42).
(2) Christ Himself affirmed His deity. (a) He applied to Himself the Jeho-vistic I AM. (The pronoun "he" is not in the Greek; cf. John 8:24; John 8:56-58. The Jews correctly understood this to be our Lord's claim to full deity [v. 59]. See, also, John 10:33; 18:4-6, where, also "he" is not in the original.) (b) He claimed to be the Adonai of the O.T. (Mt. 22:42-45. See Gen. 15:2, note). (c) He asserted His identity with the Father (Mt. 28:19; Mk. 14:62; John 10:30; that the Jews so understood Him is shown by vs. 31, 32; John 14:8, 9; 17. 5). (d) He exercised the chief prerogative of God (Mk. 2:5-7; Lk. 7:48-50). (e) He asserted omnipresence (Mt. 18:20; John 3:13); omniscience (John 11:11-14, when Jesus was fifty miles away; Mk. 11:6-8); omnipotence (Mt. 28:18; Lk. 7:14; John 5:21-23; 6. is); mastery over nature, and creative power (Lk. 9:16. 17; John 2:9, 10:28). (f) He received and approved human worship (Mt. 14:33; 28: 9, John 20: 28, 29).
(3) The N.T. writers ascribe divine titles to Christ (John 1:1; 20. 28; Acts 20:28; Rom. 1:4; 9:5; 2 Thess. 1:12; 1 Tim. 3:16; Tit. 2:23; Heb. 1:8; 1 John 5:20).
(4) The N.T. writers ascribe divine perfections and attributes to Christ (e.g. Mt. 11:28; 18:20, 28:20; John 1:2, 2:23-25; 3:13; 5:17; 21:17; Heb. 1:3, 11, 12 with Heb. 13:8; Rev. 1:8,17,18; 2:23; 11. 17; 22:13).
(5) The N.T. writers ascribe divine works to Christ (John 1:3. 16:17, Col. 1:16, 17; Heb. 1:3).
(6) The N.T. writers teach that supreme worship should be paid to Christ (Acts 7:59, 60; 1 Cor. 1:2; 2 Cor. 13:14, Phil. 2:9, 10; Heb. 1:6; Rev. 1:5, 6; 5. 12, 13).
(7) The holiness and resurrection of Christ prove His deity (John 8:46; Rom. 1:4).
Philippians 2 is the great Chapter on the kenosis or self-emptying of the Lord Jesus Christ when He became a man. His equality with the Father as the Son of God is stated here.
Note also John 5:18 "This was why the Jews sought all the more to kill him, because he not only broke the sabbath but also called God his Father, making himself equal with God."
A well-known NT passage of mine is Romans 9:5 "...to them (the Jewish race) belong the patriarchs, and of their race, according to the flesh, is the Messiah (who is) God who is over all, blessed for ever. Amen."
ALPHA AND OMEGA: The First and the Last, The Beginning and The End (Rev. 1).
Thursday, April 29, 2010
Words can Heal and Words can Harm
Words are very important. Words can heal and words can harm. Words can hurt grievously and for a long time. The tongue can bless and the tongue can curse. It is very important for us to control our words and tame our tongue when we are angry. Many times, when we are angry we say the most atrocious things. We forget ourselves and become indifferent to what we say. We blast the other person without mercy, although we may not mean those words. But words once spoken cannot be taken back and it takes a long time to forgive and forget. We have to exercise self-control. Many couples are particularly prone to such outbursts when they get mad. But it is not an easy thing to control our tongue when we are provoked, boiled over with anger or have outburst of wrath. It is at such time that we have to learn to hold our tongue and to remain silent. If we can’t tame our tongue, we have to take a break or go for a walk to cool off. It is much easier to control the words before the blow-up than during the explosion.
Uncontrollable words spoken in anger can have devastating effect. Angry words, that are used unthinkingly, such as “I don’t care,” ”I can’t be bothered,” “I don’t need you,” or “you can go to hell” cause pain and feelings of rejection. They give rise to insecurity. The unmeant and foolish words contain full of deadly poison and can play havoc in the mind. The unruly words get churned over for hours on end and create their worst mischief in a difficult relationship. It can take a very long time to forgive what was said. Let us learn to turn away from angry words before they leave our mouth and try to say healing words instead. Father Henri Nouwen said, “It is so important to choose our words wisely. When we are boiling with anger and eager to throw bitter words at our opponents, it is better to remain silent. Words spoken in rage will make reconciliation very hard. Choosing life and not death, blessings and not curses, often starts by choosing to remain silent or choosing carefully the words that open the way to healing.” (“Bread for the Journey,” Sept 5)
We must also be very careful that in our anger we do not label our children with ugly names such as fat, stupid, snake, pig, moron, ‘kay-poh’(busy-body), useless, good for nothing. Such negative words can do harm to them for years to come! Henri Nouwen said, “When we say to someone, ‘You are an ugly, useless, despicable person,’ we might have ruined the possibility for a relationship with that person for life. Words can continue to do harm for many years.” (“Bread for the Journey,” Sept 5) Indeed, we do not want to spoil our relationship with our own precious children. We must always use words to build them up not words to knock them down. Be an encourager not a critic. They have enough people criticizing them but far too few approving and affirming them. So to help our children to fulfill their highest potential we should be their greatest ENCOURAGER. Encourage. Encourage. Encourage on every occasion.
The apostle Paul advises us not to speak harmful words but to use helpful words, “Do not use harmful words, but only helpful words, the kind that build up and provide what is needed, so that what you say will do good to those who hear you.” (Ephesians 4:29 TEV) Also, don’t utter vulgar or obscene words, “Nor is it fitting for you to use language which is obscene, profane, or vulgar.” (Ephesians 5:4 TEV) And no more immoral talks, jokes or gossips “Since you are God’s people, it is not right that any matters of sexual immorality or indecency or greed should even be mentioned among you...You may be sure that no one who is immoral, indecent, or greedy (for greed is a form of idolatry) will ever receive a share in the Kingdom of Christ and of God.”(Ephesians 5:3,5 TEV) St Paul warns us not to quarrel so we are to “Remind our people of this, and give them a solemn warning in God’s presence not to fight with words. It does no good, but only ruins the people who listen...Keep away from profane and foolish discussions, which only drive people further away from God. Such teaching is like an open sore that eats away the flesh.”(2 Timothy 2:14,16-17 TEV) He reiterates that we should “keep away from foolish and ignorant arguments; you know that they end up in quarrels. As the Lord’s servant, you must not quarrel. You must be kind toward all, a good and patient teacher, who is gentle as you correct your opponents, for it may be that God will give them the opportunity to repent and come to know the truth. And then they will come to their senses and escape the trap of the Devil, who had caught them and made them obey his will.”(2 Timothy 2:22-26 TEV)
It is vitally important that we exercise our choice to speak helpful words wherever we are, particularly at home. As Henri Nouwen said, “Words can bring consolation, comfort, encouragement, and hope. Words can take away fear, isolation, shame, and guilt. Words can reconcile, unite, forgive, and heal. Words can bring peace and joy, inner freedom and deep gratitude. Words, in short, can carry love on their wings. A word of love can be one of the greatest acts of love.” (“Bread for the Journey,” June 22) When we choose to speak words of care, words of encouragement, words of praise, words of love, words of admiration, positive words---they uplift and give meaning to our lives. Everyday we need to give and receive words of encouragement, hope and joy. We then create an environment that is pleasant to be in and that gives us the confidence and courage to cope with our stressful life here and now. Henri Nouwen said, “When we say to our parents, children, or friends, ‘I love you very much’ or ‘I care for you’ or ‘I think of you often’ or ‘You are my great gift,’ we choose to give life.
"It is not always easy to express our love directly in words. But whenever we do, we discover we have offered a blessing that will be long remembered. When a son can say to his father, ‘Dad, I love you,’ and when a mother can say to her daughter, ‘Child, I love you,’ a whole new blessed place can be opened up, a space where it is good to dwell. Indeed, words have the power to create life.” (“Bread for the Journey,” Sept 6)
Often, we want to hear words such as, “’I’ve been thinking of you today,’ or ‘I missed you,’ or ‘I wish you were here,’ or ‘I really love you.’ It is not always easy to say these words, but such words can deepen our bonds with one another.
"Telling someone ‘I love you’ in whatever way is always delivering good news. Nobody will respond by saying, ‘Well, I know that already, you don’t have to say it again!’ Words of love and affirmation are like bread. We need them each day, over and over. They keep us alive inside.” (“Bread for the Journey,” Feb 12) “When we say, ‘I love you,’ and say it from the heart, we can give another person new life, new hope, new courage. When we say, ‘I hate you,’ we can destroy another person. Let’s watch our words." (“Bread for the Journey,” Feb 11)
At the same time, we must be careful that we are sincere in our words because if we say, ‘I love you,’ without meaning it, then such words do more harm than good. But if these same words are spoken from the heart, they create new life. They give joy. They bring happiness. We have to make sure that our words are rooted from our heart.
To dwell in peace and joy, we have to learn from Jesus. As Henri Nouwen said, ”The words of Jesus can keep us erect and confident in the midst of the turmoil of the end-time. They can support us, encourage us, and give us life even when everything around us speaks of death. Jesus’ words are food for eternal life. They do much more than give us ideas and inspiration. They lead us into the eternal life while we are still being clothed in mortal flesh.
" When we keep close to the word of Jesus, reflecting on it, ‘chewing’ on it, eating it as food for the soul, we will enter even more deeply into the everlasting love of God.” (“Bread for the Journey,” Sept 20) So it is vitally essential for us to read the Bible, as, “Spiritual reading is food for our souls. As we slowly let the words of the Bible or a good spiritual book enter into our minds and descend into our hearts, we become different people. The Word gradually becomes flesh in us and transforms our whole being. Thus spiritual reading is a continuing incarnation of the divine Word within us. In and through Jesus, the Christ, God became flesh long ago. In and through our reading of God’s Word and our reflection on it, God becomes flesh in us now and makes us into living Christs for today.
" Let’s keep reading God’s Word with love and great reverence.” (“Bread for the Journey,” April 16)
Since love is proved by works and not words alone, “What we live is more important than what we say, because the right way of living always leads to the right way of speaking. When we forgive our neighbours from our hearts, our hearts will speak forgiving words. When we are grateful, we will speak grateful words, and when we are hopeful and joyful, we will speak hopeful and joyful words.
"When our words come too soon and we are not yet living what we are saying, we easily give double messages. Giving double messages--one with our words and another with our actions--makes us hypocrites. May our lives give us the right words, and may our words lead us to the right lives.” (“Bread for the Journey,” June 20)
Should we, then, keep quiet and not speak at all if we cannot live by what we say? No, said Henri Nouwen, “Can we only speak when we are fully living what we are saying? If all our words had to cover all our actions, we would be doomed to permanent silence! Sometimes we are called to proclaim God’s love even when we are not yet fully able to live it. Does that mean we are hypocrites? Only when our own words no longer call us to conversion. Nobody completely lives up to his or her own ideals and visions. But by proclaiming our ideals and visions with conviction and great humility, we may gradually grow into the truth we speak. As long as we know that our lives always speak louder that our words, we can trust that our words will remain humble. (“Bread for the Journey,” June 21)
Finally, we need to remind ourselves that all of us have a responsibility to share and pass on our unique experiences in life to our children and others by telling our stories, verbally or if possible, in writing. Henri Nouwen said “One of the arguments we often use for not writing is this: ‘I have nothing original to say. Whatever I might say someone else has already said it, and better than I will ever be able to.’ This, however, is not a good argument for not writing. Each human being is unique and original, and nobody has lived what we have lived. Furthermore, what we have lived, we have lived not just for ourselves but for others as well. Writing can be a creative and invigorating way to make our lives available to ourselves and to others.
"We have to trust that our stories deserve to be told. We may discover that the better we tell our stories the better we will want to live them.” (“Bread for the Journey,” April 29) Writing also helps us to touch base and clarify our thoughts for us to live our life more fully. ”Writing can help us to concentrate, to get in touch with the deepest stirrings of our hearts, to clarify our minds, to process confusing emotions, to reflect on our experiences, to give artistic expression to what we are living, and to store significant events in our memories. Writing can also be good for others who might read what we write.
"Quite often a difficult, painful, or frustrating day can be ‘redeemed’ by writing about it. By writing we can claim what we have lived and thus integrate it more fully into our journeys. Then writing can become lifesaving for us and sometimes for others too.” (“Bread for the Journey,” April 27)
Uncontrollable words spoken in anger can have devastating effect. Angry words, that are used unthinkingly, such as “I don’t care,” ”I can’t be bothered,” “I don’t need you,” or “you can go to hell” cause pain and feelings of rejection. They give rise to insecurity. The unmeant and foolish words contain full of deadly poison and can play havoc in the mind. The unruly words get churned over for hours on end and create their worst mischief in a difficult relationship. It can take a very long time to forgive what was said. Let us learn to turn away from angry words before they leave our mouth and try to say healing words instead. Father Henri Nouwen said, “It is so important to choose our words wisely. When we are boiling with anger and eager to throw bitter words at our opponents, it is better to remain silent. Words spoken in rage will make reconciliation very hard. Choosing life and not death, blessings and not curses, often starts by choosing to remain silent or choosing carefully the words that open the way to healing.” (“Bread for the Journey,” Sept 5)
We must also be very careful that in our anger we do not label our children with ugly names such as fat, stupid, snake, pig, moron, ‘kay-poh’(busy-body), useless, good for nothing. Such negative words can do harm to them for years to come! Henri Nouwen said, “When we say to someone, ‘You are an ugly, useless, despicable person,’ we might have ruined the possibility for a relationship with that person for life. Words can continue to do harm for many years.” (“Bread for the Journey,” Sept 5) Indeed, we do not want to spoil our relationship with our own precious children. We must always use words to build them up not words to knock them down. Be an encourager not a critic. They have enough people criticizing them but far too few approving and affirming them. So to help our children to fulfill their highest potential we should be their greatest ENCOURAGER. Encourage. Encourage. Encourage on every occasion.
The apostle Paul advises us not to speak harmful words but to use helpful words, “Do not use harmful words, but only helpful words, the kind that build up and provide what is needed, so that what you say will do good to those who hear you.” (Ephesians 4:29 TEV) Also, don’t utter vulgar or obscene words, “Nor is it fitting for you to use language which is obscene, profane, or vulgar.” (Ephesians 5:4 TEV) And no more immoral talks, jokes or gossips “Since you are God’s people, it is not right that any matters of sexual immorality or indecency or greed should even be mentioned among you...You may be sure that no one who is immoral, indecent, or greedy (for greed is a form of idolatry) will ever receive a share in the Kingdom of Christ and of God.”(Ephesians 5:3,5 TEV) St Paul warns us not to quarrel so we are to “Remind our people of this, and give them a solemn warning in God’s presence not to fight with words. It does no good, but only ruins the people who listen...Keep away from profane and foolish discussions, which only drive people further away from God. Such teaching is like an open sore that eats away the flesh.”(2 Timothy 2:14,16-17 TEV) He reiterates that we should “keep away from foolish and ignorant arguments; you know that they end up in quarrels. As the Lord’s servant, you must not quarrel. You must be kind toward all, a good and patient teacher, who is gentle as you correct your opponents, for it may be that God will give them the opportunity to repent and come to know the truth. And then they will come to their senses and escape the trap of the Devil, who had caught them and made them obey his will.”(2 Timothy 2:22-26 TEV)
It is vitally important that we exercise our choice to speak helpful words wherever we are, particularly at home. As Henri Nouwen said, “Words can bring consolation, comfort, encouragement, and hope. Words can take away fear, isolation, shame, and guilt. Words can reconcile, unite, forgive, and heal. Words can bring peace and joy, inner freedom and deep gratitude. Words, in short, can carry love on their wings. A word of love can be one of the greatest acts of love.” (“Bread for the Journey,” June 22) When we choose to speak words of care, words of encouragement, words of praise, words of love, words of admiration, positive words---they uplift and give meaning to our lives. Everyday we need to give and receive words of encouragement, hope and joy. We then create an environment that is pleasant to be in and that gives us the confidence and courage to cope with our stressful life here and now. Henri Nouwen said, “When we say to our parents, children, or friends, ‘I love you very much’ or ‘I care for you’ or ‘I think of you often’ or ‘You are my great gift,’ we choose to give life.
"It is not always easy to express our love directly in words. But whenever we do, we discover we have offered a blessing that will be long remembered. When a son can say to his father, ‘Dad, I love you,’ and when a mother can say to her daughter, ‘Child, I love you,’ a whole new blessed place can be opened up, a space where it is good to dwell. Indeed, words have the power to create life.” (“Bread for the Journey,” Sept 6)
Often, we want to hear words such as, “’I’ve been thinking of you today,’ or ‘I missed you,’ or ‘I wish you were here,’ or ‘I really love you.’ It is not always easy to say these words, but such words can deepen our bonds with one another.
"Telling someone ‘I love you’ in whatever way is always delivering good news. Nobody will respond by saying, ‘Well, I know that already, you don’t have to say it again!’ Words of love and affirmation are like bread. We need them each day, over and over. They keep us alive inside.” (“Bread for the Journey,” Feb 12) “When we say, ‘I love you,’ and say it from the heart, we can give another person new life, new hope, new courage. When we say, ‘I hate you,’ we can destroy another person. Let’s watch our words." (“Bread for the Journey,” Feb 11)
At the same time, we must be careful that we are sincere in our words because if we say, ‘I love you,’ without meaning it, then such words do more harm than good. But if these same words are spoken from the heart, they create new life. They give joy. They bring happiness. We have to make sure that our words are rooted from our heart.
To dwell in peace and joy, we have to learn from Jesus. As Henri Nouwen said, ”The words of Jesus can keep us erect and confident in the midst of the turmoil of the end-time. They can support us, encourage us, and give us life even when everything around us speaks of death. Jesus’ words are food for eternal life. They do much more than give us ideas and inspiration. They lead us into the eternal life while we are still being clothed in mortal flesh.
" When we keep close to the word of Jesus, reflecting on it, ‘chewing’ on it, eating it as food for the soul, we will enter even more deeply into the everlasting love of God.” (“Bread for the Journey,” Sept 20) So it is vitally essential for us to read the Bible, as, “Spiritual reading is food for our souls. As we slowly let the words of the Bible or a good spiritual book enter into our minds and descend into our hearts, we become different people. The Word gradually becomes flesh in us and transforms our whole being. Thus spiritual reading is a continuing incarnation of the divine Word within us. In and through Jesus, the Christ, God became flesh long ago. In and through our reading of God’s Word and our reflection on it, God becomes flesh in us now and makes us into living Christs for today.
" Let’s keep reading God’s Word with love and great reverence.” (“Bread for the Journey,” April 16)
Since love is proved by works and not words alone, “What we live is more important than what we say, because the right way of living always leads to the right way of speaking. When we forgive our neighbours from our hearts, our hearts will speak forgiving words. When we are grateful, we will speak grateful words, and when we are hopeful and joyful, we will speak hopeful and joyful words.
"When our words come too soon and we are not yet living what we are saying, we easily give double messages. Giving double messages--one with our words and another with our actions--makes us hypocrites. May our lives give us the right words, and may our words lead us to the right lives.” (“Bread for the Journey,” June 20)
Should we, then, keep quiet and not speak at all if we cannot live by what we say? No, said Henri Nouwen, “Can we only speak when we are fully living what we are saying? If all our words had to cover all our actions, we would be doomed to permanent silence! Sometimes we are called to proclaim God’s love even when we are not yet fully able to live it. Does that mean we are hypocrites? Only when our own words no longer call us to conversion. Nobody completely lives up to his or her own ideals and visions. But by proclaiming our ideals and visions with conviction and great humility, we may gradually grow into the truth we speak. As long as we know that our lives always speak louder that our words, we can trust that our words will remain humble. (“Bread for the Journey,” June 21)
Finally, we need to remind ourselves that all of us have a responsibility to share and pass on our unique experiences in life to our children and others by telling our stories, verbally or if possible, in writing. Henri Nouwen said “One of the arguments we often use for not writing is this: ‘I have nothing original to say. Whatever I might say someone else has already said it, and better than I will ever be able to.’ This, however, is not a good argument for not writing. Each human being is unique and original, and nobody has lived what we have lived. Furthermore, what we have lived, we have lived not just for ourselves but for others as well. Writing can be a creative and invigorating way to make our lives available to ourselves and to others.
"We have to trust that our stories deserve to be told. We may discover that the better we tell our stories the better we will want to live them.” (“Bread for the Journey,” April 29) Writing also helps us to touch base and clarify our thoughts for us to live our life more fully. ”Writing can help us to concentrate, to get in touch with the deepest stirrings of our hearts, to clarify our minds, to process confusing emotions, to reflect on our experiences, to give artistic expression to what we are living, and to store significant events in our memories. Writing can also be good for others who might read what we write.
"Quite often a difficult, painful, or frustrating day can be ‘redeemed’ by writing about it. By writing we can claim what we have lived and thus integrate it more fully into our journeys. Then writing can become lifesaving for us and sometimes for others too.” (“Bread for the Journey,” April 27)
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