Of Sheep and Shepherds – by Jovan Payes

Introduction
Background Bible study is fascinating and is perhaps one of the most important parts of biblical research. Obtaining a “behind-the-scenes” look into the biblical documents will “contribute to a more precise comprehension of the Word of God."[1] This observation can be said about the shepherd motif found in Scripture. Since it is dangerous to paint half a picture of anyone or anything – especially biblical topics. We stress, then, that this is but an introductory survey to the beautiful motif made by biblical writers of the pastoral profession (i.e. the shepherd).

Shepherds in Israel
Shepherding was a great profession in the culture of the Ancient Near East, and so far as it relates to Israel’s history, pastoral work was a constant aspect of nomadic life (cf. Abraham, Isaac, Jacob, etc.). Even when they conquered and settled into Palestine, the end of the nomadic life did not stop pastoral work[2] (e.g. David 1 Sam. 16.19; Amos 1.1, 7.14). The widespread awareness of this profession “made motifs of sheep and shepherding apt descriptions of human and divine roles and relationships."[3]

Notice one Old Testament example. God through Jeremiah pronounces a “woe” upon the leadership of Judah using the pastoral motif:

[1]"Woe to the shepherds who destroy and scatter the sheep of my pasture!" declares the LORD. [2] Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: ‘You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD.’” (Jer. 23.1-2 ESV)

The “shepherds” failed to maintain the pastoral relationship with God’s flock; consequently, the sheep were scattered. Jeremiah, looking to post-exilic times, promises that God will restore the proper care to his flock with faithful shepherds (Jer. 23.3-4).

Shepherds in the New Testament
There are several related New Testament words used to the work of shepherding. The noun form is poimein, and refers to a shepherd, herdsmen, or pastor,[4] and hence it is a metaphor describing a guardian-leader. The third translation option probably receives the most attention from among the three, and this is due to its connection with the eldership of the New Testament (Eph. 4.11, here teaching-pastors), and its erroneous but popular usage in denominational circles.

However, the New Testament uses the term significantly in its normal sense. Jesus refers to himself as “the good shepherd” in John 10.1-18 to distinguish himself from the leaders who had oppressed or neglected the house of Israel. Luke narrates the story of the shepherds, in the field with their flock, who were told of the arrival of the Messiah (2.1-20). Jesus warned his disciples that when he is handed over to the Jews, that they would be scattered like sheep when their shepherd is harmed (Matt. 9.36 = Mark 6.34).

But perhaps the most vivid pastoral scenes are those that relate to our relationship with Jesus. The Lord is described as “the Shepherd and Overseer” of our souls (1 Pet. 2.25 cf. Heb. 13.20), who receives straying sheep as any good shepherd does. Another vivid scene using the shepherd motif is the Day of Judgment, when Jesus “will separate people one from another as a shepherd separates the sheep from the goats” (Matt. 25.32). This is taken from a understanding that sheep and goats were “pastured together” in Palestine, but at certain appropriate times they “require separation.”[5] The figure is given Christian meaning as a metaphor of the judgment upon faithful and non-faithful Christians.

Learning from the Sheep and the Shepherds
There are so many relationship lessons that God has taken from pastoral care, we would do well to reflect upon it more. For example: at the birthing of a new lamb, the shepherd “guards the mother during her helpless moments and picks up the lamb and carries it to the field. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat.”[6] Could we not make an application from this? The shepherd and the lamb have a wonderfully tender relationship, and we would strengthen our fellowship in taking a lesson from this behavioral motif.

Truly, we can see that a pastoral care for Christians will encourage us to help in the development and care of new converts. It will stimulate us to help heal wounded sheep, and protect them as they are nourished to good health. And more personally, perhaps we would be more receptive to the prodding and care by our shepherds in the church. The “pastoral” mentality is not only for the elders, we would all do well to lead on, or be led, ever so gently (Gen. 33.14).

Sources

1. Jackson, Wayne. Background Bible Study. rev. ed. (Stockton, CA: Courier, 1999); p. 1.
2. Miller, Madeleine S., J. Lane Miller, Boyce M. Bennett, and David H. Scott. Harper’s Encyclopedia of Bible Life. 3rd ed. (San Francisco: Harper and Row, 1978); p. 142.
3. Johnson, D. in Dictionary of Jesus and the Gospels. Eds. Joel B. Green, Scot McKnight, and I. Howard Marshall (Downer's Grove, IL: InterVarsity, 1992); p. 751.
4. Vine, W.E., Merrill F. Unger, and William White. Complete Expository Dictionary of Old and New Testament Words (Nashville: Nelson, 1986); 2:462, 2:569.
5. Lewis, Jack P. Matthew (Abilene, TX: Abilene Christian UP, 1984); 2:137.
6. Patch, J. in International Standard Bible Encyclopedia. Gen. ed. James Orr. (Grand Rapids: Eerdmans, 1943); 4:2764.

An Introduction to the Concepts of Revelation and Inspiration by Jovan Payes

A common misconception regarding the Bible has to do with its origin and production. There are many who allege that the Bible originated through the sole ingenuity of humanity. The statement, “the Bible was written by men,” is a common affirmation by those who often wish to reject its message. With this belief, many limit the Bible’s message to the cultural mores of its authors, and affirm it to be out-dated because modern humanity continues to progress in wisdom and knowledge. So the Bible is, to many, an antiquated anthology of religious instruction.

If the Bible speaks of itself as a religious resource, collected over time to give practical religious instruction with no Divine contribution, then the Bible student has no reason to be antagonistic towards this view of the Bible. However, this is not what the biblical evidence demonstrates. In fact, the testimony of the biblical evidence compels us to affirm that the Bible is beyond human production. Consequently, although many today believe –-even some of our religious neighbors-– that the Bible is the sole production of human intellect, the Bible is the product of Divine revelation and Divinely inspired human beings. But what are these concepts? Do they mean the same thing? How should they impact our perception of the Bible? These are the questions that will be explored here.

The Nature of Revelation
To the average church attendee, the word revelation is not foreign. Quite typically, the word revelation is employed in Bible class and in sermons; however, what does this word mean? Paul speaks of revelation:

[11] For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. [12] For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. (Gal. 1:11-12 ESV)

In this context, Paul is demonstrating the independent and authentic nature of his preaching, in contrast to those that were troubling the Galatian Christians (1:6-9). In fact, he mentions his encounter with the Apostles in Jerusalem, noting that they “added nothing” to his preaching or Gospel education (2:1-10).

There are several points of interest in this passage contributing to an appropriate understanding of revelation. The word revelation comes from apocalupsis, an “uncovering”; but more particular, when applied to the gospel message suggests “an expression of the mind of God for the instruction of the church.”[1] Again, revelation “has to do with that which could not be known except by direct communication from Jehovah.”[2] Consequently, revelation is God unveiling his mind to his people.

Furthermore, Galatians 1:11-12 gives us three points regarding the nature of revelation. (1) Revelation is not derived from the logistical faculties of mankind; (2) revelation is received – it is not a religious epiphany; but (3) it is received from a Divine Source – here Jesus Christ.[3]

The Nature of Inspiration
Revelation is God’s action of expressing his message to his prophets (1 Cor. 2:11-16); inspiration is a related but somewhat distinct term. The apostle Paul’s second letter to Timothy provides the clearest case of what inspiration is. Paul writes to Timothy the following words:

[14] But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it [15] and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. [16] All Scripture is breathed by God and profitable for teaching, for reproof, for correction, and for training in righteousness, [17] that the man of God may be competent, equipped for every good work. (2 Tim. 3:14-17 ESV)

As Paul encourages his young friend to have confidence in his ministry and his training, placing all confidence in the “sacred writings” (here the OT), Paul uses one of the most unique words in the entire New Testament –-used only once, theoneustos (“God breathed”).[4]

The word has often been translated as inspired, an English word that needs some clarification as to its origin. Jack P. Lewis discusses this point in Questions You’ve Asked about Bible Translations. Latin translators of the New Testament used the phrase divinitus inspirata, meaning “Divinely breathed in,” not “God breathed,” and this rendition has affected English translations for subsequent generations.[5] The difference between the two is this: (a) “Divinely breathed in” refers to a characteristic of Scripture, while (b) “God breathed” is a statement of how Scripture came to be. To capture the meaning of “God breathed” Scripture, E. Nida and J. Louw suggest that the phrase “all Scripture God breathed” be understood as: “Scripture, the writer of which was influenced by God.”[6] Ultimately, inspiration is a characteristic of every ounce of Scripture, but this is not Paul’s point here (a distinction that should be appreciated).[7]

The Relationship between Revelation and Inspiration
Although revelation and inspiration overlap in some aspects in their meaning, it is important to keep them distinct. It has been correctly noted, “all revelatory material contained in the Bible is inspired of God, but not all inspired material was revelatory in nature."[8] Meaning, there are parts of Scripture that did not need God to reveal them, as in the case of eyewitness testimony. For example, the apostle Matthew would not have needed revelation per se to produce his Gospel account; however, he would need God’s guidance to select the appropriate narratives and emphases.

Furthermore, there are examples where Paul quotes poets (Aratus in Acts 17:28), playrights (Menander in 1 Cor. 15:33), and philosophers (Epimenides in Titus 1:12). Likewise, Jude refers to non-inspired Jewish literature in verses 9 (Book of Enoch) and 14 (Assumption of Moses). C.A. Wilson explains: “Jude was probably using a current idea to teach a spiritual lesson, and the Holy Spirit has seen fit to include this particular statement in Holy Writ."[9] Wilson’s comment on Jude is equally applicable to Paul and any other inspired writer. Inspiration secures that prophetic writers used non-biblical literature –-as noted above-– correctly.

The Impact of Revelation and Inspiration
Turning attention to the question regarding how revelation and inspiration should impact one’s perception of the Bible, it is important to recognize that God revealed and secured the accuracy of the message penned. It is vital to reflect upon the fact that what God had his prophets preach, became the substance of what God had his prophets pen (Isa. 30:8-17).

When we read the Bible we are reading the product of revelation (a God given message) and inspiration (God’s message accurately reproduced), observe:

[19] And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, [20] knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. [21] For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2 Pet. 1:19-21 ESV)

The Scriptures are God given, produced through the guiding hand of God into an unchangeable and enduring format –-the written. And “although God’s Word is thus not limited to books or scrolls, the prophetic words are known only because they were committed to writing."[10] The written word is as authentic and authoritative as the spoken word.

Conclusion
Contrary to the notions of some of our religious friends, all that exists in modern times is the written word and its exposition (1 Cor. 13:8-13). As disciples of Christ, we must be impressed with the importance of biblical exposition, because it the not the word of men. Instead, it is the word of God, shining afresh in our modern era to guide us through life’s tempestuous struggles.

When we hear the statement, “the Bible was written by men,” we must not be afraid. Instead, we must understand that God revealed his message to men, guided men to speak this message, and then to ultimately commit God’s message into a written format. Yes, men wrote the Bible, but these were Holy-Spirit-lead men. The Bible is truly the Word of God, no matter if there was human participation (1 Thess. 2:13).

Sources

1. Vine, W.E., Merrill F. Unger, and William White. Complete Expository Dictionary of Old and New Testament Words (Nashville: Nelson, 1986); 2:532.
2. Jackson, Wayne. in Essays in Apologetics. Eds. Bert Thompson and Wayne Jackson (Montgomery, AL: Apologetics Press, 1984); 2:236.
3. Spicq, Ceslas. Theological Lexicon of the New Testament. Trans. James D. Ernest. (Peabody: Hendrickson, 1996); 2:250.
4. House, H. Wayne. "Inspiration of the Bible in 2 Tim. 3.16." Bibliotheca Sacra 137 (1980): 54-61. This is an engaging article on the nature, conception, and meaning of a keystone passage on the inspiration of the Bible. Cf. Bennetch, John H. “2 Timothy 3:16a – A Greek Study.” Bibliotheca Sacra 106 (1949): 187-95.
5. Lewis, Jack P. Questions You’ve Asked about Bible Translations (Searcy, AR: Resource, 1991); pp. 74-76.
6. Louw, Johannes P., and Eugene A. Nida. Eds. Greek-English Lexicon of the New Testament Based on Semantic Domains. 2 ed. (New York: UBS, 1989); 1:418.
7. Wallace, Daniel B. The Basics of New Testament Syntax: An Intermediate Greek Grammar (Grand Rapids: Zondervan, 2000); p. 139.
8. Jackson, 2:236 emphasis added.
9. Wilson, Clifford A. New Light on New Testament Letters (Grand Rapids: Baker, 1975); p. 103.
10. Cukrowski, Ken, Mark Hamilton, and James Thompson. God’s Holy Fire: The Nature and Function of Scripture (Abiliene, TX: Abilene Christian UP, 2002); p. 28.
    

1 Peter 3:15: Do You have an Answer? by Jovan Payes

Introduction
It has long been observed that Christians must always be “prepared to make a defense” as to why we have “a reason for the hope” of Christ (1 Pet. 3.15 ESV). The high calling of God is a unique phenomenon (Eph. 4.1; 1 Pet. 4.4), so much so that those who are both antagonistic and genuinely curious of the Lord’s way will ask us questions. We must give them, in return, rational answers.

Before focusing attention to the Christian’s responsibility of knowing why there is hope, we must not overlooked an implicit truth of this passage: confidence in the Lord and commitment to his doctrine are never to be divorced (Luke 6.46).

Christian Apologetics
Peter instructs Christians to give a “reason” for their faith and hope. What does this mean however? The corresponding word for “reason” is apologia and it has a legal background, meaning the argumentation employed as a “verbal defense” in a court hearing.[1]From time to time it will be demanded of Christians to defend their faith and explain why they live “differently” in contrast to the world. The apostles and early-inspired men of the first century likewise defended the Christian faith in two ways: (1) verbally (Acts 22.1, Phil. 1.7, 16, 2 Tim. 4.16) and (2) by means of literature (1 Cor. 9.3).

The New Testament documents themselves often have a defensive purpose. One of the aspects of Luke’s two-volume work (Luke-Acts) is its defensive nature. By taking into account Paul’s judicial context in Rome, scholars have observed that Luke-Acts – as Paul's defense brief – provides excellent testimony to the Greco-Roman world that the Lord’s way is a benefit to society, and not an usurping religious system as many claimed Christianity to be.[2]

The apostle John’s Gospel and his first epistle are both defensive documents, responding to different challenges that the early church faced. The Gospel establishes the rationale for our hope on the Christ as Deity (John 20.30-31); meanwhile, 1 John refutes misconceptions of how to live godly in the face of the docetic-gnostic teachers infiltrating the church (1 John 2.1)

The apostle’s use of apologia demonstrates that the field of Christian Apologetics is centuries old. This word is in fact the basis for our modern word apologetics. Its incorporation by Christians from the legal setting, where it was a “legal speech for the defense” to be delivered before the judicial authorities and subsequently published ,[3] was therefore not a large leap (Acts 22.1; Phil. 1.17). In fact, it partially explains the publishing of Luke-Acts, and fits well with trumped-up political hearings where Christians had to defend themselves verbally (cf. 6.10-15, 18.12-17, 22.1, etc.; Matt. 10.19).

Besides biblical examples, from about 185-250 A.D. there was a series of apologies designed to “explain the origin, doctrine, and worship” (i.e. the historical basis) of the church to their contemporaries –antagonistic or supportive.[4] The works of Justin (his Apologies, Dialogue with Trypho), Athenagoras (Apology, On the Resurreciton), and Tertullian (Against Marcion, Prescription of Heretics) are usually thought of in this light.

Christian Apologetics was not, however, limited to the study of science, philosophy, and evolution and creationism. These are topics that consume Christian Apologetics today; however, in the early church apologetics was more a defense of why Christians live they way they live. This is not a criticism of contemporary apologetics, but a call to providing a rational defense of Christian ethics – religious and moral. Before moving on, observe that historically emotions have never been the basis for a proper defense for one’s beliefs.

As the need arose in the first century, so our responsibility to give reasons for our hope to our modern neighbors has not diminished. Antagonists and genuine inquisitors are constant factors in the Christian’s life; consequently, Christians must be capable to provide solid, well-studied responses. Likewise, every generation carries the responsibility of preaching the gospel to a dying world (Matt. 28.18-20).

To fulfill this work Christians must study the Bible, believe and follow through with its instruction, and teach it rigorously so that the next generation can continue in this Divinely given cycle (2 Tim. 2.1-2).

The Need for Personal Bible Study
To be sure, there are many Christians who are diligent and capable Bible students; some however, engage in superficial study and have rendered themselves incapable of giving a defense of their faith – or even passing it on. For this reason, it is important to recognize the value of congregational Bible study; but we must understand that congregational Bible study is only a foundation to be built upon. It should not be the only time Christians are exposed to God or His instruction.

Again, congregational Bible study is not a substitute for personal spiritual maturing (2 Tim. 2.15, 3.16-17); neither does it replace the daily light needed for living before God (Psa. 119.11, 105). To be truly blessed, Bible study must be a part of one’s meditation and life – “both day and night” (Psa. 1.1-2). God’s guidance must come from personal contact with His revelation.

Principles for Proficient Bible Study
It is sufficient to say, then, that in order to be proficient in one’s faith true Bible study cannot be superficial. Spiritually nurturing Bible study includes, at the very least: ample time for study, rigorous mental industry, a respect for the text, and a patient and prayerful consideration of all the facts. We will introduce and briefly consider these points below.

Our consideration here is limited of course; however, the points below are so vital to effective study that books are devoted to the pursuit of implementing each of them.

1. There must be ample time for study. Time is a valuable commodity. In the business world the phrase “time is money” illustrates how valuable time is. With regards to Bible study we might coin the phrase “time is life.” There is no substitute for having plenty of valuable time with the word of God.

Renewing one’s mind requires proper time with the word (Col. 3.9-10). However, the media-based culture we find ourselves in makes it difficult for some to spend time with the pages of inspiration. Nevertheless, we must make the time available (Rom. 13.14).

We must remember that it takes time to read the biblical passage, it takes time to understand how a specific passage fits into the rest of Scripture, and it takes time to examine both the context and words employed. Just as it takes time to mature through life, it takes time to mature spiritually (Psa. 1.1-3).

2. There must be mental industry. This is not a matter of intellectual genius. This is a matter of determination, exposure, and focus. Here is an example: in 1 Corinthians 15.1-11 Paul reminds the church of the Gospel that they received and believed. Now notice verses 3 and 4:

[3] For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, [4] that he was buried, that he was raised on the third day in accordance with the Scriptures […].

This brief section of scripture yields an enormous amount of information. In fact, it is a “busy” section of Scripture, one scholar observes as he initiates his own study of this fundamental passage.[5]

As one determines to study the Scriptures, the level of exposure to biblical concepts increase. We must remain focused on the task of understanding the passage, noting unique phrases and points. For example, the phrase “in accordance with the Scriptures” above refers to a precise instance where Scripture has fulfilled prophetic passages regarding the death, burial, and resurrection of Jesus (Acts 2.24-36).

The next step, then, is to find what scriptures predicted these events (cf. Isa. 53.5-12 and Psa. 16.8-11). When these passages are found and studied in collaboration with the Gospel message, untold spiritual fortification will occur. But remember, this is a matter of mental industry, not of mental genius.

3. There must be respect for the nature of the text. In other words, we must recognize numerous aspects of a passage. There are, of course, numerous facets or angles that a passage may be studied, but some of the most significant ones are: the context of the passage, the original purpose of the passage, the method used to prove the author’s point, and the covenantal context of the passage (e.g. Patriarchal, Mosaic, or Christian).

For example, animal sacrifice was offered both during the Patriarchal and Mosaic systems; however, the ramifications of the New Testament covenant demonstrates that this method of atonement is no longer a viable way for the forgiving of man’s sins (Heb. 9.1-10.18). One cannot overestimate solid principles of interpretations.[6]

One more issue that must be considered separately is acknowledgement that the Bible was not written in English. One must also respect the fact that the Bible English readers have is a translation of the Hebrew, Aramaic, and Greek language. This fact must never be ignored, ridiculed, nor underestimated in the study of God’s word.

Jack P. Lewis expresses this caution in the following way:

In the ultimate analysis every significant Biblical question is to be solved on the basis of what a writer meant by a Hebrew, Greek, or Aramaic expression.[7]

Observing this one principle can sometimes help distinguish biblical truth from both liberal and legalistic conclusions.

4. There must be patience and a prayerful consideration of all the facts. There is no value in jumping to conclusions. This is a fundamental principle to rational thinking. To understand the Bible’s teaching on a subject, we must take a slow and prayerful approach in coming to a conclusion. This way, one is as thorough as humanly possible.

J.D. Thomas reminds us of the importance of thorough Bible study:

All facts must be considered. One white horse can ruin an hypothesis that all horses are brown, and one contrary fact can ruin any inductive-reasoning hypothesis, meaning that research must start again. This means that for perfect, absolute exegesis, every stone must be turned - every fact possible must be determined and taken into account, in order to complete scholarly research.[8]

No one of genuine concern wants to be wrong on what the Bible teaches. Therefore we must be cautious and ready to see all the biblical evidence as slowly or quickly as it is analyzed.

In principle, it is what we find in Paul’s instruction to the Thessalonians:

[19] Do not quench the Spirit. [20] Do not despise prophecies, [21] but test everything; hold fast what is good. [22] Abstain from every form of evil” (1 Thess. 5.19-22 ESV).

We must be patient and let the scriptural facts reveal themselves on their own terms.

Conclusion
The Christian will always be called upon to share their hope with the world; no matter what generation it is. Providing answers so that people may understand the nature of the Christian faith is the true purpose of Christian Apologetics. In order to comply with the apostle Peter’s instruction, Christians must be diligent Bible students; however this is not always the case.

While congregations are to be supporters of the truth (1 Tim. 3.15), individual members must abide in the words of the Gospel (John 8.31-32). By engaging in proficient Bible study, Christians will have knowledge of their faith and hope, and therefore be able to share their faith.

Sources

1. Newman, Jr., Barclay M. A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Biblegesellschaft, 1993); p. 22.
2. Carson, D.A., James Moo, and Leon Morris. An Introduction to the New Testament (Grand Rapids: Zondervan, 1992); pp. 196-97.
3. Carey, G.L. “Apologists.” New International Dictionary of the Christian Church. Gen. ed. J.D. Douglas. Grand Rapids: Zondervan, 1974; p. 57.
4. Mattox, F.W. The Eternal Kingdom. Rev. ed. (Delight, AR: Gospel Light, 1961); pp. 67-87; cf. Wallace, Ronald S. “Apologetics.” New International Dictionary of the Christian Church. Gen. ed. J.D. Douglas. Grand Rapids: Zondervan, 1974. 56-57.
5. Jackson, “Gospel” 3
6. To that effect, consider Wayne Jackson’s profitable material on this subject in A Study Guide to Greater Bible Knowledge (Stockton, CA: Courier, 1986); pp. 20-29.
7. Lewis, Jack P. "Inspiration and Authority of the Bible." Alternative 5.2 (1979): 3-8; p. 6 emphasis added.
8. Thomas, J.D. Harmonizing Hermeneutics (Nashville: Gospel Advocate, 1991); p. 87 emphasis added.