Tag Archives: The Word of God

1 Timothy 2:7 – What does God want a preacher or teacher to be?

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A Most Misapplied “Word”

All of my life I have heard preachers proclaim lessons about the value of the Scriptures and point to Hebrews 4:12 as a proof-text. Most people familiar with the New Testament are at least vaguely familiar with this verse as the writer proclaims, “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” We have often heard lessons revealing what the writer meant when writing these things about the Scriptures and how they impact us. However, the more I have read and studied this passage, the more I am convinced we have been misapplying the emphasis of the passage and the one to whom it really relates. Let us make a deeper examination of the text and I believe you may come to a different conclusion than we have generally heard.

Consider the context. The context for the statement in Hebrews 4:12 goes all the way back to chapter 3:1-3. There the writer proclaims, “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.” The writer then proclaims the necessity of following after the head of the house: Jesus (Vs. 6). He then gives a comparative example of the Israelites of Moses’ day and how they were not willing to remain with God, but because of their unbelief they were rejected from entry into the promised land. He concludes the point in chapter 4:11 when he writes, “Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.”

The context very clearly states this is a discussion about Jesus and our relationship with him; nowhere in the context are the Scriptures as a whole the primary emphasis.

Consider the descriptions. Verse 12 is, in reality, the answer to the question of why we need to labor and not fall into unbelief. “For,” the verse begins, meaning “reason given;” “the word of God is:” the following will be descriptions of the word of God. We know that there are other passages of Scripture (cf. John 1:1-3) wherein Jesus is referenced as “the Word.” Consider these descriptions and whether they better apply, both contextually and descriptively, to the Scriptures or Jesus.

The word of God is quick. The word translated “quick” is the Greek word zao meaning “alive, living.” The meaning is not that the word of God is fast, but alive. Many have argued that this is a description of the living nature of the Scriptures and that it is not a dead letter that is useless. While such arguments are valid from other passages of Scripture, remember the context is about Jesus our high priest (3:1; 4:14ff), the word made flesh (John 1:14). This description is a pertinent reminder about the living Christ. He is not dead, but has been raised from the dead and lives and reigns over his church (Phi. 2:8-11; Eph. 1:20-23).

The word of God is powerful. The word “powerful” is translated from the Greek word energes, from which we get our English word “energy,” and it means “to be active.” This has been used to teach that the Bible has the ability to be active in man’s life if he will let it. Such is true, but again does not fit the context of the discussion. Instead, it is a far better fit if it is understood to be teaching that the resurrected Savior is active with his people today. He is the High Priest, he is not just living, but working and taking an active part in the body he died to create. He is concerned, caring, and acting on behalf of his people.

The word of God is sharper than a two-edged sword. This is often applied to the sharpness of the Scriptures to convict man, and such it does. However, the description here is not of a sword (i.e. Eph. 6:17; Rev. 1:16), but that the word of God is “sharper than” a two-edged sword. It is a statement of comparison. Our Lord has the ability to cut us off spiritually, not just physically (see Mat. 10:28, 32-33).

The word of God is a discerner of the thoughts and intents of the heart. This aspect is probably the most problematic description of “the word” in trying to apply it to the Scriptures. The word “discerner” is from the Greek kritikos and means “capable of making a decision, discerning, able to judge” (Rogers and Rogers). This would then require that the Scriptures be actively able to judge our hearts. The text does not say that the word of God “reveals” our heart, but that it is capable of making a decision of judgment on the thoughts and intents of the heart. I know of no book that can make a judgment, but a living, decisive being can. Jesus is already shown to have such discerning power (John 2:24-25). It is he who will judge both our deeds and our hearts (Acts 17:31; 2 Cor. 5:10). Our Lord knows not just what we do, but our thoughts and intentions as we do them.

Consider the personal pronouns. In verse 13, the writer continues by stating: “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.” Continuing his description of the “word” he says there is not any creature that can hide from his sight. The word for “creature” is from the Greek word meaning “creation.” There is nothing of his creation that is not seen by him. Notice, the word is not the neuter “its” as it would be if referencing a thing, but is the masculine “his” used in reference to masculinity. It is used, not once but twice in this verse, and the second time is even more enlightening. The ESV records the latter part of the verse this way, “but all are naked and exposed to the eyes of him to whom we must give account.” This is a better rendering of the original Greek text and emphasizes that the “word” is referencing “him to whom we must give account.”

The evidence is overwhelming that the writer of Hebrews was not intending to emphasize the Scriptures in verses 12-13, but instead the one who gave them; the high priest and Savior of mankind: The Word. Someone may ask why it really matters; the answer is quite simple. We are to handle God’s Word correctly (2 Tim. 2:15), we are to use it as intended and treat it with the respect it deserves because it is his book. Therefore, we must make every endeavor to ensure that we apply each passage as it was intended, placing the emphasis of Scripture where God placed it, so that we never leave room for any man to question our motives or our desire to use God’s Word correctly.

The principles concerning Scripture that we hear from this passage are biblical, and can be proven from multiple other texts throughout Scripture. Let us use those passages for their proper points, and not take out of context a passage that is not intended to teach those things. 

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Pen-Knifing the Word of God

The book of Jeremiah is a very rich and interesting book of study. In Jeremiah 36, King Jehoiakim, the son of Josiah, is now in the fourth year of his reign over the land of Judah. The nation at this particular time is under the influence and power of the Egyptian nation. Jehoiakim was placed on the throne of Judah by Pharaoh as a replacement for his brother. He begins his reign at the age of 25 and reigns for 11 years under the hand of the Egyptians. It is in this situation which we find the events of Jeremiah 36 occurring.

Jeremiah 36 begins with the prophet being called by God to take a scroll, write the things commanded against Israel and Judah for the entire nation to hear, that they might repent (Vs. 1-3). This record extends from the time God first spoke to Jeremiah in the days of Josiah a number of years earlier to the present time

This is yet another effort from God to get Judah to repent and turn back to the Lord. God is waiting with open arms to forgive them of their trespasses if they will only turn to Him and repent of their sins. The times of Babylonian captivity are swiftly approaching for Judah, and God is pulling out all the stops in his attempts to bring them to repentance.

Jeremiah calls Baruch, the son of Neriah, and asks him to write all that Jeremiah dictates to him; Baruch does and the book is completed and ready to be read before the people as God had commanded (Vs. 4). 

The book, or scroll, is read three different times before the conclusion of the chapter. However, none of them will be by Jeremiah. Jeremiah, for one reason or another, has been “shut up” so that he cannot go (Vs. 5).  Because of this, Jeremiah commands Baruch to go in his place and to read the words of the Lord that the people might hear them and God’s command to Jeremiah might be fulfilled (Vs. 6).  Jeremiah’s hope is that, when the people hear the words of the book, their hearts will be turned to the Lord and they will make supplication to Him in repentance.

The first reading of the book is done in verses 8-10 in the court of the house of the Lord on a day of ordained fasting. The second reading takes place in the presence of the king’s scribe and princes, since they want to hear what was read before the people (Vs. 11-19). After sending Baruch away, the princes go in to the king and tell him the words of the scroll. The scroll is fetched and read personally in the ears of the king and all the princes (Vs. 20-23).

The king, upon hearing the first few pages, cuts out the pages and casts them in the fire. Jehoiakim seems to believe that if the pages no longer exist, the words no longer have influence.  There is neither fear of what was written nor attitude of repentance to be found within the king’s court; the only response from the king is to arrest those responsible for its writing: Baruch and Jeremiah (Vs. 26). There are those in the king’s court who beseech the king to refrain from burning the book, instead the king destroys the very words of God.

There are many in the world today who respond to God’s Word in the same way as Jehoiakim. The religious world as a whole has taken the proverbial knife to the word of God and burned that with which they do not agree. They completely disregard such passages as Revelation 22:18-19 and Deuteronomy 4:2 which clearly express the command that no portion of the word of God shall be enhanced, disregarded, reinterpreted, or considered unnecessary. Yet every time someone professes a doctrine contrary to the laws of God, that individual has ignored these commands.

Jehoiakim was guilty, not only of seeking to destroy the word of God, but also of being negligent in his adherence to the words being proclaimed. Instead of his heart being touched by the things stated in the book, Jehoiakim was even more rebellious and encouraged the people of Judah to follow in his footsteps. When man refuses to listen to the word of God and wishes to go about doing his own will, he is guilty of the same negligence as Jehoiakim.

Even with Jehoiakim’s open rebellion against God and His word, God does not allow the king to get in the way of His proclamation.  Jeremiah tells Baruch to write the book again with additions to be presented to Jehoiakim because of his insubordination to God (Vs. 27-32).

Though the king tried to “make the words go away,” God simply told Jeremiah to write them again. Jehoiakim’s actions did not change or prevent the message God revealed to His people. Just as Jehoiakim could not destroy God’s Word, so also today is it always present and available. No work of man has ever been able to squelch the word of God.

Mankind needs to remember the words of Jeremiah 36. God expects man to listen to what has been presented to him. Non-compliance or ignoring those things imparted will never change their truth, impact, or pertinence. Man never has the right to desecrate, whether physically or intellectually, the word God has delivered to them. Doing so only brings condemnation upon that man from the very source he sought to destroy. We must always be thsoe who hold the sword of the Spirit, and not the penknife of destruction.

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