Shalom Aleichem...
Reflections is a weekly Christian Teaching Ministry. Each week we will talk about the Bible and lessons we can put to use in our daily life. We will try to, on a weekly basis, provide to you stories, thoughts, and just easy ways to live your life on a straight path.
THIS WEEK'S TEACHING....September 6, 2021
Wishing you all a blessed and safe Labor Day:).....
I have always wanted to do a series of teachings on How to Study the Bible. It is so necessary, as Christians, to not only know what the Bible is but to also realize that we do not know how to study the Word of Our Lord....
Here is a straight-forward, hopefully understandable, and realistic way to learn the Scriptures.....
As you begin to study the Bible, determine your goals, methods, and resources.
If you simply want to be a more careful reader of the Bible, perhaps begin by reading a small portion of the text daily with a Bible reading plan. If you want to put serious effort into learning the Bible, you will need to make a greater commitment. Such an approach may involve several hours a week of focused study and the use of resources such as commentaries. If pursuing this level of Bible study, you will benefit from acquiring at least one Bible dictionary and two kinds of commentaries—one-volume Bible commentaries and commentary volumes corresponding to individual books of the Bible are both valuable. Using these as you study the Bible passage by passage will provide you with some of the same help you would get if you were to study the Bible in an academic institution. There are also some basics that apply.
Take seriously the importance and quality of the book you’re studying.
Although we may wish the Bible were entirely clear, students of literature would never expect that from other important books. When it comes to the Bible, it should be obvious that we have to study the Bible to understand it.
Some writing—a newspaper story, for example—might be understood by almost any mature reader. Other writing—such as a Shakespearean play—might require readers to consult dictionaries, study guides, and other aids because of the nature of the language and the subject matter. Yet other writing—a calculus textbook, for example—might require years of prior study as well as patient, focused effort to understand even a single page. The Bible contains literature at all these levels: some parts any reader can follow, some parts that require help, and some that are difficult enough that even seasoned scholars struggle to comprehend them.
This is to be expected. A book claiming to be authored by the one whose thinking and communication can range from the simplest level to far above human understanding should require serious effort from seekers of its truth. It is naïve to think that the Bible differs from other literature in being automatically comprehensible, or that our good intentions and love of God will overcome our need to study in order to appreciate the quality of the ideas He has put into writing for us.
Respect the Bible’s genres.
No serious Bible student can ignore the various genres in the Bible. Ten predominate: narrative, law, wisdom, psalms, and prophecy in the Old Testament; and gospel, parable, Acts, letter, and apocalypse in the New Testament. To understand and appreciate the Bible’s content, each of these genres must be read differently.
Consider two examples: Parables are stories told to willing students, not those who refuse to bother with what seems irrelevant to them (Matt 13:10–17). Thus, they resemble puzzles, containing punch lines that help willing readers see a truth they might have otherwise missed. Western culture is not used to parables, but with reasonable study, the parables of the New Testament reveal a great deal about the nature of God’s kingdom.
Similarly, proverbs, part of Old Testament Wisdom Literature, frequently present life’s choices in a semi-riddle fashion, which require that readers take time to understand them. Those who work out the meaning of a proverb often read it repeatedly and thus learn its content while trying to understand its point.
Respect the format.
The format of the Bible requires appreciating it as an anthology of many books, each of which has its own integrity: Readers of the Bible must start by recognizing the genre of a given book and then reading it as both a unique piece of literature and one that contributes to the overall message of the anthology. The Bible is an integrated and univocal text that benefits the reader at both the individual book level and as a whole.
Respect the historical sweep and context. For those of who have been in my classes, you will know why I underlined this section:)
In one sense, the Bible is like a world epic: It covers the sweep of history from the very beginning of creation to the end of history when our universe is radically transformed. Biblical books always deal with something that is part of this very big picture—the story of God’s creation, its fall, His ongoing redemption of it, and/or the ultimate consummation of all the hopes of God’s people for a permanent establishment characterized by God’s goodness. Few other books, even other religious scriptures, resemble the scope of the Bible.
Respect the multidisciplinary nature of careful study.
There are several different ways to look at any piece of literature. In the case of the Bible, it pays to look from every angle that might yield a payoff. It is convenient to think of 11 such angles, or steps, in the study process:
1. Text—Seeking the original wording to avoid treating a scribal error that accidentally crept into the text as original. (Translations and study notes already depend on this scholastic research.)
2. Translation—Studying how to best convey in a modern language the concepts conveyed by the original Hebrew, Aramaic, or Greek. (Consulting multiple translations and study notes aids in this process.)
3. Grammar—Analyzing the language of the passage under consideration to be sure it is not misunderstood. (Even one-volume commentaries will often explain these issues.)
4. Lexical content—Seeking the correct meaning of individual words and phrases found in a passage. (Study notes, commentaries, and Bible software aid in this process.)
5. Form—Studying the literary category and the characteristics that make any passage special. (Study Bible articles on genre serve this process.)
6. Structure—Analyzing the way that the elements of a passage are ordered and how that affects its meaning. (A careful reading of the biblical text, especially with the aid of commentaries, makes this possible.)
7. Historical context—Studying the milieu in which the Bible was revealed, which helps yield the point of its contents. (One-volume commentaries and study notes, like those of Faithlife Study Bible, are designed to reveal this.)
8. Literary context—Studying how a passage fits within the book of which it is a part and how that affects its meaning. (Examining how a passage relates to those before and after it, and to the book as a whole, helps with this interpretive step.)
9. Biblical context—Analyzing what a passage contributes to the Bible as a whole and what the rest of the Bible contributes to understanding the passage. (Reading through the Bible as a whole, and reading passages that are cross-referenced, help with this.)
10. Application—Seeking to conform beliefs and actions to the guidance the Bible imparts. (Act on what the Bible says.)
11. Secondary literature—Examining the wisdom and diligent study of others as they have put it into books and articles. (This step should be used throughout study, but is usually best to do after attempting to draw your own conclusions, and is best done in conversation with other believers in Jesus.)
Don’t try to reinvent the wheel, and don’t go it alone.
As you read through the Bible, look up anything you don’t fully know or understand. Make use of the many good resources available to help you be a better student of the Bible than you would be on your own.
Bible dictionaries give an overview and a brief analysis of virtually any topic mentioned in the Bible, and they also connect that information to the various books and major doctrines of Scripture. Likewise, Bible commentaries explain Bible passages from an expert angle. Reading with a good study Bible provides additional help. Such resources introduce Bible books and special topics, and provide aids that explain the particular verse or passage under investigation.
Take notes, like a good reader should.
If you rely entirely on your own memory, you’ll eventually lose many valuable insights. But if you develop an external memory—your notes of observations or what you’ve learned—you will preserve them. Writing down what you have learned also forces you to express your thoughts more cogently and carefully than if you merely relied on memory. Memory fades with time, but written notes provide you with an element of stability and continuity for what you’ve learned in Bible study.
Respect the difference between words and concepts.
Most people are not aware of the difference between words and concepts, yet respecting these differences is essential to accurately interpreting the Bible. For example, in Luke 10 when Jesus illustrates what it means to “love your neighbor as yourself,” He tells the story of the Good Samaritan. This account does not include the words “love,” “neighbor,” or “self,” but the story richly includes the concept of loving neighbor as self and shows how that concept works in an exemplary illustration.
A significant aspect of Bible study is understanding the words used in the text. But even more important is understanding the concepts used—the point, significance, or meaning of a passage, verse, statement, or word.
Pray for help and study with other Christians.
Ask God for help and guidance in your Bible study. God will empower you with the desire, patience, and discernment to recognize the simple truths of the Bible and understand the complicated concepts. In addition, read the Bible in Christian community, as that is a critical component of growing as a Christian.
DID YOU EVER WONDER???
As Christians, one of the most important words in our belief is: Repentance. So What is repentance and is it necessary for salvation?
Many understand the term repentance to mean “a turning from sin.” Regretting sin and turning from it is related to repentance, but it is not the precise meaning of the word. In the Bible, the word repentmeans “to change one’s mind.” The Bible also tells us that true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19). In summarizing his ministry, Paul declares, “I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20). The full biblical definition of repentance is a change of mind that results in a change of action.
What, then, is the connection between repentance and salvation? The book of Acts especially focuses on repentance in regard to salvation (Acts 2:38; 3:19; 11:18; 17:30; 20:21; 26:20). To repent, in relation to salvation, is to change your mind regarding sin and Jesus Christ. In Peter’s sermon on the day of Pentecost (Acts chapter 2), he concludes with a call for the people to repent (Acts 2:38). Repent from what? Peter is calling the people who rejected Jesus (Acts 2:36) to change their minds about that sin and to change their minds about Christ Himself, recognizing that He is indeed “Lord and Christ” (Acts 2:36). Peter is calling the people to change their minds, to abhor their past rejection of Christ, and to embrace faith in Him as both Messiah and Savior.
Repentance involves recognizing that you have thought wrongly in the past and determining to think rightly in the future. The repentant person has “second thoughts” about the mindset he formerly embraced. There is a change of disposition and a new way of thinking about God, about sin, about holiness, and about doing God’s will. True repentance is prompted by “godly sorrow,” and it “leads to salvation” (2 Corinthians 7:10).
Repentance and faith can be understood as two sides of the same coin. It is impossible to place your faith in Jesus Christ as the Savior without first changing your mind about your sin and about who Jesus is and what He has done. Whether it is repentance from willful rejection or repentance from ignorance or disinterest, it is a change of mind. Biblical repentance, in relation to salvation, is changing your mind from rejection of Christ to faith in Christ.
Repentance is not a work we do to earn salvation. No one can repent and come to God unless God pulls that person to Himself (John 6:44). Repentance is something God gives—it is only possible because of His grace (Acts 5:31; 11:18). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9), as does His kindness (Romans 2:4).
While repentance is not a work that earns salvation, repentance unto salvation does result in works. It is impossible to truly change your mind without that causing a change in action. In the Bible, repentance results in a change in behavior. That is why John the Baptist called people to “produce fruit in keeping with repentance” (Matthew 3:8). A person who has truly repented of his sin and exercised faith in Christ will give evidence of a changed life (2 Corinthians 5:17; Galatians 5:19–23; James 2:14–26).
To see what repentance looks like in real life, all we need to do is turn to the story of Zacchaeus. Here was a man who cheated and stole and lived lavishly on his ill-gotten gains—until he met Jesus. At that point he had a radical change of mind: “Look, Lord!” said Zacchaeus. “Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:8). Jesus happily proclaimed that salvation had come to Zacchaeus’s house, and that even the tax collector was now “a son of Abraham” (verse 9)—a reference to Zacchaeus’s faith. The cheat became a philanthropist; the thief made restitution. That’s repentance, coupled with faith in Christ.
Repentance, properly defined, is necessary for salvation. Biblical repentance is changing your mind about your sin—no longer is sin something to toy with; it is something to be forsaken as we “flee from the coming wrath” (Matthew 3:7). It is also changing your mind about Jesus Christ—no longer is He to be mocked, discounted, or ignored; He is the Savior to be clung to; He is the Lord to be worshiped and adored.
BOOKS OF THE BIBLE...A TEACHING
Lets continue to look at the history of the Bible.....When and How Was the Bible Translated Into English?
Christians very quickly embarked on the task of translating the Bible into other languages. After all, even though God’s Word was for all people, not all people spoke Hebrew and Greek. Jesus had commanded his followers to “go and make disciples of all nations” (Matthew 28:19), communicating the gospel to unbelievers and educating new believers in Jesus Christ; therefore, Christians understood the importance of immediately translating the Bible into the languages of the people around them. That work continues even today as many ethnic groups do not yet have the Bible, or even parts of it, in their own languages.
Probably the earliest translation of the entire Bible was the Old Latin produced in the early second century, if not the late first century. Latin was the native language of the Romans and was the marketplace language in the Western Roman Empire. The Old Syriac translation, also known as the Peshitta (meaning “simple”), was produced from the middle second century to early third century. Syriac was a common marketplace language in the Eastern Roman Empire. Other important translations were created in the following centuries in Coptic (Egyptian), Gothic (early German), Ethiopic, and Arabic.
Another important reason to translate Scripture is that, since all languages evolve, there is always the need for updated, modernized versions. Even though God has blessed English speakers with many good English translations of the Bible, new translations are also legitimate because the English language has changed, sometimes dramatically. This is obvious if you try to read literature in Old English. It is almost like reading another language! So even though the King James Version of the Bible remains one of the most important and influential, the English language has seen considerable changes since 1611.
For example, in the King James Version, Philippians 1:27 reads, “Only let your conversation be as it becometh the gospel of Christ.” What do you think of when you hear the word conversation? No doubt, what comes to mind is how we communicate, or speak, to other people. But the Greek word used here in Philippians has to do with conduct, behavior, or lifestyle, which certainly includes how we speak to others, but is much broader. The New International Version translates this verse as follows: “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ.” The word conversation in the 1600s had the broader meaning of conduct or behavior, but now is restricted to verbal communication. So an inherent danger in using older translations is misunderstanding.
Even though there were earlier attempts at translating parts of the Bible into the English language, the first complete translation was overseen by John Wycliffe. He was a first-rate scholar and pastor who was critical of the state of the Church and the clergy in England and longed for revival among Christians there. For this to happen, they needed the Bible in their own language. The Wycliffe translation was not based on the original Hebrew and Greek texts, since they were simply not available at the time. Rather, it was based on the Latin Vulgate (meaning “vulgar” or “common”). This was an immensely important translation produced by Saint Jerome in the late fourth and early fifth centuries. It was the commonly used Bible for nearly one thousand years, and is still, as it was in Wycliffe’s day, the official version used by the Roman Catholic Church.
The Wycliffe Bible, then, is a translation based on a translation, which is less than ideal. It was published in the 1380s and immediately banned by the church authorities, not because it was in English, but because Wycliffe was considered to be a heretic due to his criticism of the Church and clergy.
The first English translation of the Bible to be based on the original Hebrew and Greek text was the work of William Tyndale. Like Wycliffe, he was an accomplished scholar, critical of the Church and clergy, and much opposed for his views. As a result, he had to go to Germany to finish his translation of the New Testament, which he completed in 1525. He was able to have it printed in Germany and then smuggled back into England. He continued translating the Old Testament, but before he could complete it, he was arrested, found guilty of heresy, and executed in 1536. The influence of Tyndale’s work is clear in that around 90 percent of his translation continued into the King James Version and on into revisions of that version.
The work of finishing the translation of the Old Testament was carried on by a disciple of Tyndale, John Rogers, who wrote under the name Thomas Matthew. In 1537, one year after Tyndale’s death, Henry VIII authorized an English translation of the Bible to be printed in England. That version was the work of Tyndale and Matthew, and was the first Bible in Modern English.
Other English translations came along in the tradition of Tyndale’s work (e.g., the Great Bible, the Geneva Bible, the Bishop’s Bible), but the most influential was the Authorized Version of 1611, better known as the King James Version, named for James I who authorized it. It was the first English translation to be produced by a team of noteworthy scholars. They also had the advantage of significant advances in scholarship, making it the most reliable English translation to date. It quickly became the Standard English version for the next three centuries and had a profound influence on the English language itself.
The twentieth century produced an explosion of new English translations. Some of the more well-known were intentional revisions of the King James Bible. For example, the Revised Version (1885) was created in England, and the American Standard Version (1901) and the New King James Version (1982) were created in the United States. Later translations were revisions of these revisions, such as the Revised Standard Version (1952) and the New Revised Standard Version (1989), as well as the New American Standard Version (1971) and its updated edition (1995). One of the newer translations, the English Standard Version (2001), seems to be a more evangelical alternative to the New Revised Standard Version.
Some modern versions are intentional “fresh starts,” as opposed to revisions of previous translations, such as the New English Bible (1970, more non-evangelical), the New International Version (1978, more evangelical, and subsequent updates in 1984 and 2011), God’s Word Translation (1995, evangelical), and the New English Translation (the NET Bible, 2001, evangelical). The twentieth century also introduced a new category of translations: the paraphrase. These sound very fresh and new. Examples include the New Testament in Modern English (also known as the J. B. Phillips Version, 1958, revised 1972), the Berkeley Version (1959), The Living Bible (1971), and The Message: The Bible in Contemporary Language (2002).
In the early sixteenth century, Bishop Tunstall hated William Tyndale’s New Testament so much that he paid someone to purchase copies to destroy them. What he did not know was that this individual was a friend of William Tyndale, and he used the money Tunstall gave him to finance the printing of more copies. For every copy that was paid for and destroyed by Tunstall, four more were produced.
HAVE A SAFE AND BLESSED WEEK:)
Ho'omaikaʻi ka Pua iā kākou