THE NATURE, STRUCTURE, AND PRINCIPLES OF THE BIBLICAL CANON

Bella Johnson
Dec 28, 2023
42 min read

Updated: Jan 9, 2024

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.” —2 Timothy 3:16-17

The Old and New Testaments and the Canonical Books of the Bible

The Holy Bible, the sacred writing of Christianity, is the written and complete Word of God. The biblical canon is composed of sixty-six books (or scrolls), divided into two testaments: the Old Testament, a testament of the years of old covenant; and the New Testament, a testament of the new covenant made by the Lord Jesus Christ. The Old Testament contains the first 39 scrolls of the Bible, while the New Testament consists of the following 27 scrolls. The Old Testament canon can be divided as such: the Books of the Law (also termed the Torah), the Books of the History of the Jewish People, the Books of Wisdom, and the Major Prophets and Minor Prophets (also called the Twelve Prophets). The Testament of the New Covenant can be separated into the Gospels, the Acts of the Apostles, the Epistles (or Letters) of the Saints, and the Apocalypse (the Book of the Revelation of Saint John the Divine). The Old Testament displays the Creation of the world and the history of the Children of Israel, while the New Testament illustrates the first incarnation of Christ, His death, His resurrection, and His ascension, and thus is called, “the Testament of our Lord and Saviour Jesus Christ”; the New Testament also contains the holy epistles, those being written by the saints Paul, John, James, Peter, and Jude. The whole Bible was written over a time period of 2,000 years by forty authors on three different continents.

The complete, canonical books of the Bible are as follows: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon (also called Song of Songs), Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Saint Matthew, Saint Mark, Saint Luke, Saint John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.

The Old Testament concludes with Malachi, the last Minor Prophet, and the New Testament begins at the following book, Matthew, the first book in the Gospels.

(Note: Catholic and Oriental Orthodox Bibles insert the books of Tobit and Judith between Nehemiah and Esther, annexes 1 and 2 Maccabees after Esther, Wisdom and Sirach after Song of Songs, and the book of Baruch after Lamentations. These seven books in the Old Testament are called deuterocanonicals by the Catholics. Protestants consider these books non-canonical, i.e., not part of the God-inspired writings of Christianity, while Roman Catholics and some other divisions do consider them to be part of the canonical Old Testament. The annexed books above, along with the books of 1 Esdras, 2 Esdras, Additions to Esther, Ecclesiasticus, Letter of Jeremiah, Prayer of Azariah, Susanna, Bel and the Dragon, and the Prayer of Manasseh, are considered by Protestants and various other Christian groups to be the Apocrypha. Martin Luther, leader of the Protestant Reformation states, “Apocrypha--that is, books which are not regarded as equal to the holy Scriptures, and yet are profitable and good to read”1. However, Roman Catholics and Eastern Orthodox Christians consider the seven Old Testament books mentioned canonical, terming them the deuterocanonicals, but deeming the rest of what Protestants call the Apocrypha as the Apocrypha—“religious books written in the Old and New Testaments eras that claimed a sacred origin but were ultimately judged by the Catholic Church as not inspired by the Holy Spirit”2. Because of this, while Protestants and others claim the Bible is sixty-six books, Catholics consider it to be seventy-three, and Eastern Orthodox Christians recon it to be eighty-one books. For the sake of being as non-denominational but as standard as possible, as well as conforming to our own Protestant beliefs, Amazing Life uses the most accepted canonical form of the Bible, the sixty-six books that the Protestants and some other Christians regard as the complete Holy Scriptures, not including the deuterocanonicals or the rest of the Apocrypha as the sacred Scripture.)

Translations of the Bible

Different versions, or translations of the Bible have come about since the original script of the Bible was written in ancient Hebrew, Aramaic, and Greek. (The Old Testament was primarily written in Hebrew, however, parts of Ezra and Daniel were authored in Aramaic. The New Testament chiefly uses Greek.) These translations of the Bible, therefore, are man-made, not ordained of God, but human’s attempts to translate the Scriptures from the original languages to ones commonly used today, one being English. Because the Scriptures were written over two thousands ago in ancient, obscure languages, translators often have a difficult time in correctly converting the original manuscript into English and other languages. Hence there is always “room for improvement” concerning the translation of the Bible, and consequently many different translations are being published in an attempt to make better ones than before. (Note: The following translations listed are all Protestant. For a broader scope of Bibles commonly used throughout Christianity, consider further studying other credible resources that include more inter confessional material).

The most standard version of the Bible is the King James Version (KJV), the Authorized Version (AV); it was translated in 1611 and, having stood the test of time (over four hundred years), is considered to be one of the most trustworthy and accurate translations of the Bible, maintaining formal yet literal language. It has been the typical version used in English-speaking churches for hundreds of years. The KJV also sets the Holy Scripture apart from the literature of the modern-day writers because of its use of archaic English, the second-person pronouns, possessive pronouns, and verb conjugation being slightly altered.This form of English, because of its appearance in the standard Bible for over four hundred years, has been called “Biblical English”. In addition, the KJV is based on the Textus Receptus, as apposed to the Byzantine Majority or Alexandrian Text; some argue that “the principle of providentially-preserved transmission guarantees that the printed Textus Receptus must be the closest text to the Greek autographs”.3 (This ensures the accuracy of the translation). Thus the King James is considered one of the finest translations over all as well. Because of this, the King James Version is considered one of the most commonly used translations for English speakers. Amazing Life, unless otherwise indicated, uses the King James Version.

The New King James Bible (NKJV), published in 1982, was an attempt to modernise the KJV, while trying to “retain the purity and stylistic beauty of the original King James”4. As most modern-English translations, the translators removed sixteen verses out of the Bible (!)—Matthew 17:21,Matthew 18:11, Matthew 23:14, Mark 7:16, Mark 9:44 and 9:46, Mark 11:26, Mark 15:28, Luke 17:36, John 5:4, Acts 8:37, Acts 15:34, Acts 24:7, Acts 28:29, and Romans 16:24—found in older translations such as the King James; the scholars regarded them as later additions to the initial manuscript. This has caused some to not readily convert from the KJV to the NKJV. Nevertheless, it has become a widely-used Bible for English-speaking countries.

The NIV, the New International Version, published in 1978, is “the most widely-read Bible translation in contemporary English”5, as well as the most-sold Bible in 2022.6 It too is missing the sixteen verses found in the KJV, and the 1984 version tends to err on the side of being less precise in attempt to be “easy-to-read”, however, it is probably the most literal of the “dynamic-equivalence” translations.

The New Revised Standard Version (NRSV), a revision of the RSV, was first published in 1989. It sought to maintain accuracy in translation while adopting more modern language and incorporating advancements in biblical scholarship than its former edition. It is especially is prized for inclusiveness and gender-neutral language, while not cot compromising scholarly accuracy.

In the year 2001, the ESV (English Standard Version) of the Bible was published. This section on Bible translations would be terribly incomplete without it. It is the version of many evangelical sects, having “gained wide acceptance and is used by church leaders, numerous denominations and organizations, and millions of individuals around the world”7. However, as the translation philosophy was that of a literal “formal-equivalence” type, it is complained by some to have an awkward and stilted style, tending to be extremely literal, and lacks the general beauty of other versions such as the KJV and RV. The English Standard Version also has been viewed by some to be sexist regarding its some of its interpretations.

There are other translations commonly used, such as Darby’s Translation, the GOD’S WORD translation, Webster’s Translation, Young’s Literal Translation, the Moffatt’s Translation, the Amplified Bible, the Christian Standard Bible (CSB), the Revised Version of 1885 (RV), the Common English Bible (CEB), The Living Bible, the American Standard Version (ASV), the Holman Christian Standard Bible (HCSB), the Geneva Bible (GNV), the New Living Translation (NLT), the New English Translation (NET), and the New American Standard Bible (NASB). Be sure when you read a Bible translation that it is somewhat well-known and credible, because some untrustworthy translations are very biased and used in cults.

Types of literature in the Bible

The seven types of literature in the Bible are law, history, wisdom, poetry, narrative, epistles, prophecy and apocalyptic literature.

The books of the genre of Law in the Scriptures are Leviticus and Deuteronomy; they contain the precepts and orders that God established over the people of Israel.

The Historical books of the Bible are as follows: Genesis, Exodus, Numbers, Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, and Acts. Most all books of the Bible contain some sort of history, but these are considered to be the books containing primarily history.

The Wisdom literature is often metaphorical, poetic language illustrating the purposes and graces of life. This genre includes the books of Ecclesiastes, Proverbs, and Job.

Another genre of biblical literature is the Poetical, which uses rhythmic prose, parallelism, metaphor, and, in the Psalms, a common structure used in songs today. The books of Poetry are the Psalms, Lamentations, and Song of Solomon. (Note: The book of Hosea also could be classified in this genre as it is written in poetical form.)

The Narrative genre of the Bible is similar to the Historical in that it records a non-fictional story, but it differs in its original intent for writing such literature. This style includes the book of Esther, Ruth, Jonah, and the Gospels—Matthew, Mark, Luke, and John.

The Epistles are letters chiefly authored by Paul for the purpose of introducing new beliefs, clarifying doctrine, giving instruction, giving rebuke, or a rebuttal to the false teachings spread about in the churches. The epistles written by Paul are Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, and Philemon—altogether thirteen books of the Bible, consisting of almost fifty percent of the books of the New Testament. The rest of the epistles were written by Jude, John, Peter, and James; these non-Pauline letters make up seven of the twenty-one epistles. (Note: Traditionally Paul is credited with 2 Thessalonians, Ephesians, Colossians, Hebrews, 1 and 2 Timothy, and Titus; however, in recent years there is some discourse as to whether or not these letters were authored by Paul. These epistles are regarded as the Deutero-Pauline Epistles, meaning, “secondary letters”. As you might have noticed, Amazing Life views the canonical books of Scripture and their authors traditionally. )

Lastly, consider Prophetic and Apocalyptic literature. There can be many conflicting interpretations to these prophecies—Dispensational interpretation contrasted to Covenant theology; Premillennial, Postmillennial, and Amillennial interpretations. We will not discuss the accuracy or credibility of these interpretations for the time being. Note however, that the Prophetic books contain the Major and Minor Prophets in the Old Testament and the Book of Revelation in the New Testament. In addition to being prophetic, the Book of the Revelation of St. John is considered apocalyptic, i.e., it prophesies the end of the world and the events surrounding it. St. Peter said, “Knowing this first, that no prophecy of the scripture is of any private interpretation” (2 Peter 1:20). Apostle Peter imparts a profound principle concerning the interpretation of prophecy, underscoring that no prophecy within the sacred scriptures should be subject to private or idiosyncratic interpretation but instead one should view it with the lenses of context, acknowledging its specifically appointed significance. Prophecy should not be thought of as something to be read with one’s special or personal interpretation because prophecy always has a specific meaning that does not vary from generation to generation, from person to person. In an era marked by diverse interpretations, this verse beckons the interpreter to tread with humility, recognizing the divinely ordained unity and universality of prophetic insights, rather than crafting isolated, self-centered dogmas.

The Divine Inspiration of the Bible

“All scripture is given by inspiration of God”, St. Paul wrote in his second letter to Timothy, chapter three, verse sixteen. According to the sacred words of 2 Timothy 3:16, we find the profound affirmation that the Bible is divinely inspired by the hand of God Himself—an irrefutable testament to the heavenly origin and sacredness of the Holy Scriptures. This pronouncement resounds through the corridors of time, reminding us that every verse, idea, and doctrine is infused with the breath of the Almighty, crafted with divine intent. The words of the Bible are not the products of mere mortal pens but are imbued with the essence of God: they are not merely the products of human endeavor but are saturated with God's wisdom, guidance, and divine purpose. St. Peter’s words is an acknowledgment that the Bible is not merely a collection of historical accounts or moral teachings but a living testimony of our God’s desire and directions.

“How then”, you might ask, “was the Bible written? Did God Himself grab a pen and a scroll in heaven and begin to write the words in Hebrew then Greek, then published it on earth via His angels?” Not quite. The Bible was written by the hands of men by inspiration of God. “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). This verse proclaims that the holy men of God, through whom these profound prophecies and teachings were conveyed, did not act upon their own volition. Instead, they were chosen vessels through which the very breath of the Almighty, the Holy Ghost, spoke.

Traditionally, the known men who wrote the Bible were Moses (the author of the Pentateuch), Joshua (credited with the book that bears his name, as other authors), Samuel, Ezra, Nehemiah, David (the writer of the Psalms), Solomon (Proverbs, Ecclesiastes, Song of Solomon, and some of the Psalms), Isaiah, Jeremiah (credited with the book of Jeremiah and Lamentations), Ezekiel, Daniel, Hosea, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi, St. Matthew, St. Mark, St. Luke (credited with the Gospel that bears his appellation and the book of Acts), John (the writer of the Gospel of his name, the three epistles of St. John, and the book of Revelation), St. Jude, St. James, St. Peter, St. Paul (ascribed with all the epistles except those written by John, Jude, James, and Peter).

Despite the many holy men that wrote the words of the Bible, the composition was not by their own intellect or will, but by the Holy Ghost (the Third Person of God), Who “moved” them to write as the Lord God willed.

Divine biblical inspiration, as it is called, signifies that every syllable, every verse, every word pulsates with the very breath of God, crafted with the highest intent and purpose. This concept is the foundation, the very cornerstone for the belief in the authority and infallibility of the Bible, and it is in this awe-inspiring revelation that we grasp the magnitude of the Scriptures, its wisdom and truthfulness. When we keep this principle in the forefront of minds we will approach the Word of God as we should, with reverence and respect. (For content about plenary verbal inspiration see one paragraph down).

The Infallibility of the Bible

This whole sixty-six book Bible, as mentioned above, is the complete, written Word of God. As discussed previously, every part of the Bible from the first book of Genesis to the last book of Revelation is Holy Scripture inspired by God Himself: “All scripture is given by inspiration of God, and is profitable” (2 Timothy 3:16). Therefore, there is no part of the Bible that is incorrect or flawed; there is nothing written that could be better and no mistakes that could be changed, neither is it out-dated. God is not, unlike man, a liar; indeed, He cannot speak anything but truth, and because He is perfect, we may trust that His Word is perfect. “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (Numbers 23:19) The truth that the Bible, in its original manuscripts, is without error and is completely true in all it affirms, is termed biblical inerrancy. It is because the Lord God inspired all the words of the Scriptures that we may attest to the complete infallibility of the Holy Scriptures.

Returning to the topic of divine biblical inspiration, every part, word, and idea in the Bible is true, therefore, every word is inspired by God Himself; this is a concept known as plenary verbal inspiration. It is the belief that the entirety of the Bible, in its original manuscripts, is not only inspired by God in its overall message but also in the very words and details used. We can discern this by Jesus’ words: “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:18); “And it is easier for heaven and earth to pass, than one tittle of the law to fail” (Luke 16:17). In ancient Hebrew writings, a jot (Hebrew yodh) is the smallest letter or unit of the Hebrew alphabet; similarly, the tittle is a small diacritical mark or stroke that can differentiate between similar-looking letters or assist with pronunciation. Even the smallest parts of the original Bible will not become void or unfulfilled; none of the prophecies, sentences, words, or parts of words are inaccurate. If this is true, then surely only God could have inspired such a perfect, flawless Bible, with all its words, phrases, and parts. Only God could inspire minute particulars in words that will not go unfulfilled or void.

What God has spoken through the Bible is the truth, and all His promises to you and others through the Bible will be fulfilled: “For all the promises of God in him (Christ Jesus) are yea, and in him Amen, unto the glory of God by us” (2 Corinthians 1:20). Jesus said to His heavenly Father, “Thy word is truth” (John 17:17). And we, like Jesus, too ought to say, “O Lord, Thy words are truth”. “The judgments of the LORD are true and righteous altogether” (Psalms 19:9). Doubt, if you will, that the stars make their stately display across the heavens or that the sun shines in all its glory, but do not doubt that God’s Word’s are always true, or there are no blunders in the infallible Word of the Lord. “For the word of the LORD is right; and all his works are done in truth” (Psalm 33:4).

The Timeless Nature of the Bible

In consonance with the eternal nature of the Almighty, so does His Word bear the seal of eternity, for it "liveth and abideth forever" (1 Peter 1:23). The truths enshrined within the sacred pages remain impervious to the vicissitudes of time and invulnerable to the ravages of obsolescence, that is, the truth of the Bible will never change over time, nor can its truths ever be destroyed. As our Lord has declared, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35). “The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isaiah 40:8). When all the world seems to be changing and things die and decay, the Bible shall not be altered or abated. Its words continue to stir the souls of its readers, much as they did in the days of their inception.Truly, the Holy Bible is beyond the constraints of temporal limitation, for it remains forever ageless and undated. Its enduring significance is exemplified by its capacity to resonate with humanity across the passage of centuries.

The Bible Is Able to be Understood

“For this commandment which I command thee this day, it is not hidden from thee, neither is it far off… But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deuteronomy 30:11, 14). The Bible, composed for the enlightenment of believers in Jesus Christ, implies that non-believers may not grasp its truths in the same manner as Christians. This discrepancy predominantly arises from the fact that the Holy Spirit is bestowed by the Almighty solely upon those who have embraced Christ as their Lord and Savior. It is the Holy Ghost that assists Christians in their pursuit of understanding the Scriptures.

Because of the Holy Ghost, Whom “God hath revealed them unto us” through (1 Corinthians 2:10), all believers in Jesus Christ may understand the Word of God; and (in the case that we are believers) it is because we are idle-minded, foolish people that we do not comprehend the Holy Bible—our indolence and ignorance is a stumbling block to the enlightenment of the Holy Ghost. The apostle Peter said that the Scriptures are “hard to be understood” but not unachievable to understand. “Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing” (Hebrews 5:11). Take the time to labour in studying the Scriptures, and you will understand it.

Consider this truth: “For this people's heart has grown dull, and their ears are heavy of hearing, and their eyes they have closed; lest they should perceive with their eyes, and hear with their ears, and understand with their heart, and turn for me to heal them” (Acts 28:27 RSV). We have, brethren, hardened our hearts and closed our ears and shut our eyes to the truths of the Word of God, and this is the reason for which we are not transformed into “the same image from glory to glory” of God (2 Corinthians 3:18). “And ye shall know the truth, and the truth shall make you free" (John 8:32), but because we do not know or understand the truth (in the Bible), we are not set free, nor do we turn for healing and are healed. The Lord said, “I have written to him the great things of my law, but they were counted as a strange thing” (Hosea 8:12).

Perhaps we do not care to understand the Word of God because it constrains us, our habits and filthy lifestyles. Frequently, we find ourselves disliking the truths we encounter, primarily because our worldly desires often conflict with the spiritual wisdom imparted by the Bible. “For the word of God is quick, and powerful, and sharper than any twoedged 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” (Hebrews 4:12). The words of God are bitter to the stomach (see Revelation 10:10) but good for the body, and unless we consume them we will be spiritually weak, unhealthy, and unfit for the Lord’s service. The perturbing passages of Scripture may be the very keys to spiritual well-being. Regrettably, it is not uncommon for Christians to shirk the diligent study of the Word of God; they often do not labor to study the Word of God because the words of it promote behavioral transformation. As a result, they choose to avert their gaze, closing both their hearts and minds to the profound teachings of the Holy Bible.

The Word, however, is able to be understood; I, the author of this article, make a habit of, before I daily read the Word of God, praying Psalm 119:18: “Open thou mine eyes, that I may behold wondrous things out of thy law”, and I find that this should be this should be the cry of our hearts continually concerning the Scriptures. For what good are the Words God has given to us if we do not comprehend them? What good shall they do to our hearts if our minds cannot understand?

Should we merely entreat the Divine, the Lord shall graciously unveil our vision, allowing us to witness remarkable revelations within His Law, for it is written,“And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness” (Isaiah 29:18).

Please understand, however, that the Word of God should not be considered simple or elementary—for it is far from it. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Romans 11:33) The omniscient, omnipotent God’s Words are not comprehensible to persons who do not have the Holy Spirit of God living inside of them, that is, those who are not born-again. “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Corinthians 2:9-10). God shall reveal the deep, even the deepest things of God through His Spirit, for the Spirit is God, and God is the Author of the Bible; Who could illuminate the Bible for your understanding more effectively than its very Author?

The Bible Must Be Studied

St. Paul exhorts, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15). Here St. Paul, on the behalf of God, commands all believers to study the Word of God, or as Jesus put it, “Search the scriptures” (John 5:39). To study the Word implies to read it, but not merely that; it also indicates to comprehend it, meditate upon it, to think upon it, and evidently, to know it. “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success” (Joshua 1:8). David said, “O how love I thy law! it is my meditation all the day” (Psalm 119:97). Meditate upon the Bible day and night; think upon the truths you have learned.

Of course, you cannot meditate on the Bible if you have not read it or cannot remember it, so you must read as much of the Bible as you can. Amazing Life recommends that you read one book of the Bible each day (or for books exceeding twenty chapters, such as Genesis, read it in two or three days). Alternatively read about twenty consecutive chapters of the Bible consistently, which on the occasion of a book being less than twenty chapters, would involve you reading multiple canonical books. Or rather, if you prefer, read seventeen chapters of both the Testaments daily (ten chapters of the Old Testament and seven chapters of the New), especially if you are not already acquainted with the both the New and Old Testaments of Bible. Perhaps read more chapters if you have sufficient time during your day to do so. It is essential that you read, comprehend, and memorise much of the Bible, for "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4).

The reasons for which you should memorise some of the Bible are these. First, the remembrance of God’s commandments in times of temptation will keep you from sinning: “Thy word have I hid in mine heart, that I might not sin against thee” (Psalm 119:11). Secondly, that in growing in the knowledge of the Bible, you will increase in wisdom: “My son, if thou wilt receive my words, and hide my commandments with thee;…thou incline thine ear unto wisdom, and apply thine heart to understanding” (Proverbs 2:1-2). There is no question as to whether or not memorising God’s Word is beneficial for you. For perspective, I, the author, memorize a chapter of the Bible each day, and of course I find it very beneficial for my spiritual well-being. You might do well to begin by memorizing a very famous verse such as John 3:16 or Genesis 1:1, then begin to learn other treasured and famed verses. Or, if it is preferred, begin to memorize a chapter a day of the Bible; but begin with the smallest of the chapters, such as Psalm 117, Psalm 133, or Psalm 131, and then begin to memorize larger chapters. A good Christian person will spend at least twenty minutes of their time for memorizing and reviewing the past scriptures they have learned; it will do more for a Christian than very few things.

Be mighty in the Scriptures even if you are mighty in nothing else. Labour in the study of the Bible more than you have for anything for it is the knowledge of the Scriptures that will edify, strengthen, and keep you. One should value the knowledge of the Bible greater than the knowledge of anything else, and hence should meditate on it (and it alone) “day and night”.

(Note: You might also do well to learn the catechisms, structured summaries of religious doctrine, typically in the form of questions and answers, designed to instruct individuals in the principles of the faith. Ones you might consider using are The Methodist Catechism, The Catechism of the Catholic Church, The Heidelberg Catechism, The Westminster Shorter Catechism, The Westminster Larger Catechism, Luther's Large Catechism, and The Augsburg Confession.)

Hermeneutics

Hermeneutics is the theory and methodology of interpretation; in this case it is the science of interpretation concerning the Bible. Four types of hermeneutics have risen about: the literal, moral, allegorical, and anagogical.

Literal interpretation, “plain meaning”, is the word-for-word interpretation of the Scriptures which takes the manuscript phrase-by-phrase, examining elements in their most direct and apparent form. This type of hermeneutics assumes that the content is largely explicit in itself and that words and phrases ought not to be understood as something other than their immediate, undeviating meaning. It does account for historical context.

Secondly, biblical hermeneutics include moral interpretation, also called tropological hermeneutics, “which seeks to establish exegetical principles by which ethical lessons may be drawn from the various parts of the Bible”7. It is concerned with an emphasis on how the text's teachings apply to the conduct and character of individuals and communities.

The third category of hermeneutics is allegorical interpretation. This approach looks beyond the literal meaning of the text to find deeper, symbolic, or allegorical meanings. It often involves finding “hidden” spiritual or moral lessons in the text. The pioneer of this complex form of interpretation is St. Clement of Alexandria, who found many deep philosophical truths in what others perceived as merely Bible narratives, using only literal hermeneutics.

Lastly, the fourth type of hermeneutics is anagogical or mystical interpretation. It is similar to allegorical hermeneutics (anagogical interpretations include allegorical ones), yet more broadly engages the reader in a search for symbols, parallelism, or hidden messages that reveal spiritual truths. Ofttimes it attempts to find hidden references of New Testament content in Old Testament literature. Anagogical interpretations are often found in ancient theologians’s writings such as St. Augustine, Gregory the Great, and St. John of the Cross.

Exegesis is “the critical interpretation of the biblical text to discover its intended meaning”8. It is the branch of hermeneutics that is the objective of all four categories, the practical application of hermeneutical principles to understand the meaning and significance of a certain document in its historical context. Depending on the exegetical assumptions and methods employed, a particular text can produce a variety of divergent interpretations. Remember the principle we discussed previously concerning the passage 2 Peter 1:20: that no prophecy of passage of scripture is to be interpreted by one’s own exclusive or personal interpretation and that every scripture has its own intended and specific meaning.

All good exegetical work considers historical and literal context. But first, what is context? Context refers to the set of circumstances or facts that surround a particular literary section or work. It provides the background information necessary to understand and interpret the text accurately.

Historical context in particular refers to the specific time, place, cultural milieu, and social circumstances in which a particular text or passage of scripture was originally written. For instance, when one is reading a passage in 1 Samuel, they might consider its historical context to realise that some actions or doings were more common and reasonable in the 1000s BC in Israel than it is now in modern times (such as the polygamy of David or Saul’s suicide by falling on his sword). Understanding the historical context of a passage in the Bible is an endeavor of paramount significance, for it avails us a key to unlock the deeper layers of meaning encapsulated within the sacred text. It is the figurative lantern that illumines the dim corridors of antiquity, granting us a more profound comprehension of the scriptural content. Indeed, an intimate acquaintance with the historical context of a biblical passage assumes an august significance. This comprehension stands as the gateway to the inner sanctum of scriptural meaning, for it not only unfurls the intentions and inspirations of the original authors but also unfetters the veil enshrouding bygone societies, their mores, and convictions. With the touchstone of historical context, we grasp the tapestry of metaphors, allusions, and symbols; we unearth the deeper layers of meaning inherent in idioms and cultural references.

Literal (literary) context is concerned with finding the specific meaning of a word, phrase, or passage based on its textual setting, the content before a given point and after; one does not need to use a different source than the Bible to find a passage’s literal context—it is found in the surrounding content of a specified passage in the Scriptures. It signifies the rigorous examination of a biblical passage's verbatim words and grammatical structure within the framework of its historical and cultural setting to find the intended message. In the realm of hermeneutics, the use of literal context in the interpretation of texts, both sacred and secular, bears remarkable significance. It is a method that speaks to the very core of linguistic and textual understanding, particularly in an era where scholarly rigor and precision are held in high esteem. The chief advantage of employing literal context lies in its unwavering commitment to the purity of words. It allows for the discernment of meaning in the most immediate and unambiguous sense, thereby serving as a bulwark against misinterpretation and unwarranted allegorical readings. In an age marked by an effusion of interpretations, literal context acts as a beacon of clarity, grounding scholars in the linguistic bedrock of the text. Let us use, for example the fifteenth verse in the third chapter of the second epistle to the Thessalonians: “Yet count him not as an enemy, but admonish him as a brother.” Whom are to consider a brother? To whom is Paul referring? We must look at the context in the literature, that is, for this case, the surrounding verses of the previous verse of 2 Thessalonians 3. We find the unitary meaning of 2 Thessalonians 3:15 in the verse previous to it, 2 Thessalonians 3:14: “And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed”. It is “that man”, the one who does not obey the commandments of Paul on behalf of the Lord that is the “him” that Paul refers to, the one whom we are to not count as an enemy but as a brother. And thus you see the significance of assessing literal context while studying the Scriptures, and the cruciality of it in exegesis. Perhaps, for the sake of applying the usage of literal context, try in every isolated scripture passage that you come across to examine the preceding and following three verses.

In this section Amazing Life has informed readers how to effectively interpret the Scriptures in a respectable manner. Note that not all parts of Scripture should be interpreted with all categories of hermeneutics, and that that variable is determined mainly by the reader. At all times literary and historical context should be emphasised, and these two can aid you in ascertaining what form of hermeneutics should be used. In addition to this, while assessing what type of hermeneutics might be used, consider four other principles.

One, the literary genre. Pay heed to the literary genre in which the passage is couched. Is it a parable, a historical account, a prophecy, or a didactic epistle? Each genre beckons its own interpretative methodology, and discerning the genre is akin to unlocking a door to understanding.

Also, theological consistency is fundamental in determining the use of hermeneutical interpretations. Assess the passage in light of broader theological truths. Harmony with the overarching theological narrative is the lodestar of interpretation. Ensure that the interpretation aligns with the grand tapestry of faith. Utilizing this principle will protect you from heresy.

In addition, study credible extra-biblical material that assists you in interpretation. Equip yourself with the venerable tools of exegesis—lexicons, concordances, commentaries, and the like. These tools, when accurate, guide the exegete through the difficulties of textual interpretation.

Prayerful reflection is also paramount. Engage in prayer with God, Who, being the Author, knows all the secrets of the Bible, and will aid you in determining the implications and meanings of a passage. Seek spiritual insight to harmonize intellectual rigor with divine wisdom.

The Bible Is Profitable

Consider the words of Paul: “All scripture is given by inspiration of God, and is profitable”; the Bible, because it was given of God, is profitable, for surely God would not author something that did not have effect. Profitable for what? “For doctrine, for reproof, for correction, for instruction in righteousness”—doctrine, also called teachings or beliefs, is profitable because it informs us about God, the things of God, the world, or other such things; take for example, Luke 22:19. “And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.” The doctrine in this passage would most likely be identified as “This is my body which is given for you”, i.e., that the bread that Jesus broke was His Body, broken for us, a concept we will discuss in a further article about the Eucharist (also called the Sacrament).

According to 2 Timothy 3:16, the Bible is also profitable for reproof. Ah yes, reproof…The Church often does not like to teach on passages in the Bible that contain reproof, because it is highly unpopular and stirs the inner conscience as a blender would. Reproof is a rebuke, reprimand, or remonstration—a statement that convicts us of wrongdoing, that tells what we ought not to be like or doing that we are. It exposes sin, and when we read it, we examine ourselves, and if we find ourselves to be in that sin, we are reprimanded by such a passage. And so please remember that the things in the Bible that are statements of rebuke may not be relevant to you at that time. Look at, for a sample, Revelation 2:4: “Nevertheless I have somewhat against thee, because thou hast left thy first love” . Many persons in the Church confuse reproof with commandments because inside a commandment may come a reproof and from a reproof might be a commandment. Therefore they might think that all reproofs in the Bible made are directed to them at that specific time they are reading it, as a commandment is. However, although all commandments are applicable to all persons at all times, some reproofment is not, such as Revelation 2:4. If a Christian who had not left their first love was reading this verse, should they assume that God is rebuking them because they had left it? You must examine a passage of reproof, and see if you have erred as the person it was originally directed to. A passage of reproof is to reveal unto a person a thing that they have done wrong, therefore, surely we cannot say that a passage of reproof is directed to all people in all circumstances, else all would have to be doing that very thing wrong constantly. However, all have need for some sort of rebuke from the Bible, for “There is none righteous, no, not one” (Romans 3:10). The rod of rebuke is a symbol of love in the Bible, for Jesus said, “ As many as I love, I rebuke and chasten” (Revelation 3:16).

Correction is what tells us what we ought to be doing, after the reproof, which tells us what we have been doing that we should not. An example of correction would be found in Revelation 3:16, the verse used above: “As many as I love, I rebuke and chasten: be zealous therefore, and repent”. The first bit before the colon is a passage of doctrine, while the correction is after the colon, telling us what we should do. Generally, correction provides the truth after error has been exposed, and therefore correction usually comes after doctrine or reproof. It is profitable in that it informs us how and what to change after we have been rebuked. Correction may also be thought of as a commandment, a precept, rule, order, or law. In our Luke 22:19 passage used earlier, the correctional content or commandment is “this do in remembrance of me”. The most well-known of the commandments in the Bible is the original Decalogue, also termed the Ten Commandments, found in Exodus 20:1-17. One such commandment in the Decalogue is verse 15: “Thou shalt not steal.”

Finally, God’s Word is profitable because it contains instruction in righteousness, which contains both correction and doctrine; perhaps think of it as doctrine that is corrective in nature. It is information for our entire edification and training (up-bringing) as disciples, wisdom to increase our maturity. Instruction is profitable in that it teaches things that are to develop our morals and mind: it defines moral standards and distinguishes the ways of God from the ways of the world. An example of instruction in righteousness is found in Proverbs 12:1—“Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish”. It includes doctrine yet suggests what we should do.

In a sense, all verses of Scripture are classified as all of these things—doctrine, reproof, correction, and instruction in righteousness. As you have noticed, verses like Proverbs 12:1 or Revelation 3:16 could be considered doctrinal or correctional or even reprimanding. My explanations of these terms were not for the purpose of dividing passages of scripture into different categories because of the nature of content found in the Bible, for “all Scripture…is profitable” for all these four; it was but an attempt to expound upon what all the Bible may be used for, and, in doing so, including some passages that display one of the four employments very plainly. All these four benefit us because they move us to perfection and furnish us “unto every good work” (2 Timothy 2:17).

The Bible Is Intended for All People at All Times

As we have learned, the Bible is the Word of God that never passes away, nor does it diminish in value or accuracy over time. And so, it is only reasonable that the Bible is useful for every “man of God”, throughout all time and in all countries. Let us take the commandment for instance “Thou shalt love thy neighbour as thyself” (see, for examples, Romans 13:9 and Matthew 19:19). It is just as applicable to you where you are than it is to someone in Timbuktu, Mali, or a man in Einbeck, Germany. To love your neighbor as yourself is just as relevant to you at five in the morning as it is at 9 o’clock at night. You must understand that every commandment and doctrine, every precept and principle is written and intended for you—because you are a Christian (or so I presume). All the Bible is useful “for doctrine, for reproof, for correction, for instruction in righteousness” for “the man of God”; if you are a man (or woman) of God, then the Scriptures are profitable for you. (For content about the Old Covenant Law, which we are not to live under, view the article “The Old Testament Law”.)

The Scriptures’ principles of justice, compassion, and love, as conveyed through parables and teachings, remain universally applicable, illuminating the path of righteousness for all who seek it. The Bible's capacity to speak to the human condition, addressing our deepest hopes, fears, and aspirations, stands as a testament to its enduring significance in a world marked by ceaseless change. Although the currents of time have eroded the foundations of many traditions, the Bible's wisdom stands as a timeless guide, illuminating the hearts and minds of seekers across all generations and cultures. All passages throughout the Holy Scripture are applicable and intended for all Christians and are to be obeyed by all Christians: there are none of the Body of Christ not required to live by it.

In our previous discussion, we delved into the nuanced nature of passages containing rebuke within the context of the Bible. It became evident that not all rebukes are aimed at a specific individual at a particular moment, as the person in question may not be engaged in the wrongdoing described. It was also established that a fundamental principle governing all commandments and precepts is their universal applicability throughout time. An exception arises when certain commandments are explicitly intended for specific roles within the Church or similar contexts, as exemplified by directives addressed to husbands, such as "Husbands, love your wives, and be not bitter against them" (Colossians 3:19). In these cases, the instruction may not be directly relevant to singles or wives, but there remains a valuable lesson for all, emphasizing the universal need for spouses to foster love and avoid bitterness in their relationships. Doctrine applies to all, with no exception, for none are exempt from the truth concerning the world, God, or other such things. This being said, the whole Bible, with its precepts, doctrine, and rebuke, is universally applicable and useful for every person, full of timeless wisdom and profound insights that transcend cultural, temporal, and individual boundaries even in its most exclusive passages.

The Duty of Man

In accord with the Bible, what is the duty of man? Is it to do good to others? Not in whole. Is it to work hard and become prosperous? Certainly not. It is, according to Ecclesiastes 12:13, to fear God and keep His commandments.

The fourth verse of Psalm 119 says, “Thou hast commanded us to keep thy precepts diligently”. “And just where might God’s precepts be found?” you may ask. All God’s commandments, precepts, and statutes are found in the Bible, and they must be strictly, “diligently” followed. And so, let us use an example from the Decalogue, shall we? “Thou shalt have no other gods before me” (Exodus 20:3). We must diligently, at all times, follow this commandment: It does not matter if you are young or old, busy or idle, wise or foolish—you must follow this commandment, even when it is not convenient for you. Fearing God and obeying Him is what is required of you, a Christian.

God’s precepts are to be obeyed, and you should not question that. You must memorize and study God’s commandments so that you may keep from disobeying them. God’s commandments were established to maintain moral order, justice, and keep you from evil (which I might add, keeps you from trouble and distress). Consider the words of Jesus our Saviour: “Thus have ye made the commandment of God of none effect by your tradition” (Matthew 15:6).

Psalm 119:11: “In keeping of them there is great reward”. What reward is there to keeping God’s commandments? “All the commandments which I command thee this day shall ye observe to do, that ye may live” (Deuteronomy 8:1). That and the approval of God should be enough for you. Sin leads to death—Ezekiel 18:4: “the soul that sinneth, it shall die”; Romans 6:23: “the wages of sin is death”. Jesus said in Luke 13:3, “I tell you, Nay: but, except ye repent, ye shall all likewise perish.” However, if you will repent of your sin and turn from your wickedness you will live eternally; in Romans 6:23, Paul speaks of forgiveness, “the gift of God is eternal life through Jesus Christ our Lord”. You will be forgiven and live forever if you will repent and withdraw from the ways of sinners. “But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die” (Ezekiel 18:21).

In addition, as the famed and pious missionary George Müller wrote, “God is the author of the Bible, and only the truth it contains will lead people to true happiness”. Saint John said, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Revelation 22:14-15). Truly the Lord says, “O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!” It will be well with you, the Lord promises, if you will keep His “commandments always” , for God will bless the righteous with welfare. Moreover, God will prolong your days, your life: “Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it: That thou mightest fear the Lord thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged” (Deuteronomy 6:1-2).

Considering these things, remember that God’s commandments are always for your good, for your well-being and length of days: “And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive, as it is at this day. And it shall be our righteousness if we observe to do all these commandments before the Lord our God, as he hath commanded us” (Deuteronomy 6:24-25). It is your righteousness if you keep the commandments of the Lord; your holiness is maintained by your obedience of the commandments. Obey the Lord’s precepts that “thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever” (Deuteronomy 4:40).

Saint John said, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Revelation 22:14-15). The habitual sinners, those who do not keep the commandments of the Lord, will not “enter in through the gates into the city” of God; salvation is granted to those who not only profess faith but also consequently live in accordance with God's divine will, while those who persist in unrighteousness will face exclusion from His righteous presence.

“Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him” (Deuteronomy 13:4). First, according to this Scripture, you must seek the Lord (“walk after”), then you must fear Him, then you should obey His commandments. Fear of the Lord is a holy reverence and fear of God and what He can or will do; it is caring more about His approval than of other’s or your own. It is respecting the Lord and what He would ask of you as right and just, and therefore doing it; remember this: “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). Why should you fear what others might do to you? Fear only God. Consider this scripture: “by the fear of the LORD men depart from evil” (Proverbs 16:6). “The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate” (Proverbs 8:13). The fear of the Lord will keep you from sin, for by its very nature it is a commitment and devotion to God and a hatred and rebellion against sin. “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long” (Proverbs 23:7). “Fret not thyself because of evil men, neither be thou envious at the wicked” (Proverbs 24:19). Fear the Lord all the day and you will honor His commandments all the day; do not let defiant thoughts and temptations make you depart from the way of fearing God, neither entertain yourself with the envious thoughts towards the way of sinners. “Depart from me, ye evildoers: for I will keep the commandments of my God” (Psalm 119:115). We will discuss sin further in a different article; however, if we know what is commanded in the Bible, and we do not do it, it is sin and detestable in the sight of God. We are told by St. James to "be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22) and by Jesus Christ that “blessed are they that hear the word of God, and keep it” (Luke 11:28).

The Bible Is Not to Be Edited

Consider St. John’s harsh epilogue following the contents of his Revelation: “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Revelation 22:18-19). This principle, that no human may take away from or add to the Holy Scriptures, is called the principle of non-addition and non-deletion.

This principle applies to every literary genre of the Bible: the words of the books pertaining to the law, history, wisdom, narrative, poetry, epistles, or prophecy all must not be added to or diminished. In the Old Testament the Lord spoke unto Israel, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:2). It is important to recognize that the only authentic Bible is the divinely inspired Word of the Lord, which stands as an impeccable and faultless text. No human wisdom or interpretation should supersede the authority of its content; no human being’s wisdom may override its words. The Bible is inherently flawless; therefore, any attempt to modify its text would diminish its perfection. This, in turn, would cast doubt upon its status as the Word of God, for God can only produce and achieve that which is flawless. What is perfect cannot be perfected further; what needs no editing can only be detrimental to edit. Any attempt to alter the Word of God, for whatever intention, is a sin and hence will cause the judgement of God to come upon you.

The writer of Proverbs speaks of God,"Add thou not unto his words, Lest he reprove thee, and thou be found a liar” (Proverbs 30:5-6). To add to the words of the Bible is to say either that your own words are comparable to the words of our Lord or that your words are worthy to add to the Bible somehow, which, of course, is a lie. You are very much a liar if you dare to call God’s Word equivalent to yours or somehow believe that you have the authority to edit the words of Almighty God.

In addition, amending the Bible perverts truths for others. Say for instance if one were to take a Scripture such as Exodus 20:13: “Thou shalt not kill” and took out the word “not”. Why, that would completely change the whole message of the verse! By just one word being removed from the Word of God one can be given a false truth. Minor edits from the Bible did not leave such a severe mark on Christianity in earlier days because most Christians knew the Bible enough to be able to detect amendments in the biblical text; however, many today do not know the Scriptures sufficiently to discern the actual words of the Bible from various writers’ and speakers’ abominable additions or subtractions. Let us use another example; we discussed shortly before this the importance of context. If one were to isolate part of a scripture, removing it from its nearest literal context, they could very well change the meaning of the whole verse quite drastically. Take the words of our Lord Jesus Christ: “And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God”. If one were to take only the words, “man shall not live by bread”, one could argue that Jesus condemned the consumption of bread or other such things; yet Jesus Himself distributed and ate bread (see, for example Matthew 26:26) and other items. Or if one took solely the words “man shall not live”, they would misuse the words of Jesus in this passage utterly, for it was Jesus who said that He had come that men might have life (see John 10:10).

With some it is customary to, when they remove or add to a Scripture, to indicate it by inserting an ellipses (…) wherever they delete a portion and, on the occasion when they add to the verse (for whatever reason), to place their addition in brackets (like such: [addition]). This practice, although I would think it is better than not, still does not promise that the writer did not alter a truth for their own benefit (often writers do such to prove their point as “biblical”, however unbiblical it may be). However, speakers (such as pastors, evangelists, and what not) often leave listeners at their mercy, for they do not (and cannot) indicate any alterations of the scriptures from which they read; hence one who does not know the Bible very might be led astray by the sinful editing of others. Truly they read from the Scriptures, but they are not reading all of what was meant to be read. This is abuse of the Bible and detestable in the eyes of the Author Who inspired it.

Often, even when we are not preaching from or writing about the Scriptures, we in our minds attempt to change the Scriptures in order that we may not have to change our behavior; but do not change the Scriptures, rather allow the Scriptures to change you. In other words we may be tempted to reason our disobedience out instead of meekly yielding to the truth of God’s Word, making "the commandment of God of none effect”. Jesus truly said, “Full well ye reject the commandment of God, that ye may keep your own tradition” (Mark 7:9).

For instance, perhaps one is reading Luke 6:29-30: “And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.” When one might be reading this in their mind they might think, “Well, I don’t need to do that. Jesus was speaking to Jewish people in His time, not me”. Or “No, not I. God wants me to be prosperous. I can’t give away things and never get anything back in return. And about turning the other cheek, I don’t think Jesus really meant all that. Doesn’t He want me to feel good and other people to be nice to me?”

Very well. Believe that, but it is for your own destruction. First, God authored the Bible for every “man of God”, hence to deny that Jesus was including you in His address is to deny that you are a Christian. Second, God would rather you be obedient than to be prosperous in the world’s eyes; you will earn your reward for obedience in heaven: treasures beyond compare to the riches of the world—mansions, crowns, and more. Set your mind on the things in heaven, what does not pass away, instead of what does, “for we brought nothing into this world, and it is certain we can carry nothing out” (1 Timothy 6:7). It does not matter if you will lose money or never be repaid; “God shall supply all your need according to his riches in glory by Christ Jesus” (Philippians 4:19) if you will but obey Him. Stinginess is an abomination in the sight of the Lord; He commands you, “Give to him that asketh thee, and from him that would borrow of thee turn not thou away” (Matthew 5:42), no matter what the sacrifice or loss. Third, God would have you do good to your enemies no matter what harm they will do you. Certainly, He wishes for you to have joy and shall give you joy, but joy does not come from always having your way and being comfortable. “Love your enemies” Jesus said. “Bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44). Many may “despitefully use you”, but allow them to, “resist not evil” (Matthew 5:39), and “pray for them”. Meekly return good for evil and “avenge not yourselves”, for the Lord says, “Vengeance is mine; I will repay” (Romans 12:19).

This is only one example of an instance when one might try to reason out the commandments of God, “making them of none effect”. I have not reached the point yet where my mind sometimes does not try to do such a thing, but I have accustomed it to respond promptly with sound doctrine such as was provided. This practice, I think, serves as a shield against erring from the truth. Do not change the commandments of the Lord, but obey them: “What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it” (Deuteronomy 12:32).

The Distortion of the Bible

St. Peter wrote in his second epistle, “Our beloved brother Paul also, according to the wisdom given to him, wrote unto you; as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction” (2 Peter 3:15-16, RV). To wrest means to distort (often by taking out of context); Peter was cautioning against deliberate misinterpretation or twisting of the meaning of the text. We have learned that taking the words of the Bible out of context is a dangerous (and sure) path to heresy. In a broader sense, please realize that the Bible itself, the written Word of God, has no flaws or mistakes whatsoever; however, men’s interpretations and teachings of it may very well be full of lies and mistakes. When imperfect men read a perfect Bible often they mix their own wretchedness with the perfectness of the sacred Text.

This is what Peter refers to when he says, “the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction”: that the unrighteousness of men (in their deplorable ignorance and ineptitude) will ofttimes distort the perfect text of the Bible to imply things that are clearly not the meaning. One may take a verse (out of context, of course, for context always serves as a bulwark against interpretational error), distort it, and produce one of the most abominable and atrocious doctrines ever known to Christendom!

Why do they do such things? “Wherein are some things hard to be understood”. Notice, if you will, that Saint Peter did not say the truths of the Bible were impossible to understand but “hard to be understood”, and that there is a difference between these. Those who do not take the time to understand the Scriptures correctly will inevitably fall into the snares of heresy, but those who behold the truths of the Bible for what they are will not. Also, sinners pervert the wisdom of the Holy Scriptures to promote their own agenda, to support sordid philosophies and place it under the guise of being “biblical”! Dear friend, this is serpentine heresy. Stay away from it at all costs; stand only for the pure truths of the Bible, and do not distort them in any way. Consider the following verse of verse 16 in the Revised Version: “Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness”. You will surely fall if you believe or partake in the vile practice of distorting the truths of the Bible, for heresy and lies can only lead to destruction, a great plunge from the height from whence you were.

Observe this now: it is “unto their own destruction” to do this. The wicked shall be punished when “the error of the wicked” is judged by God Almighty, the Just Judge. Their own lies shall come upon them for self-destruction.