comprehension the Bible, Book summary

Miracle Grow Fertilizer - comprehension the Bible, Book summary

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Chapter 1: The Purpose of the Bible

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The author laments that habitancy ordinarily ask varying questions and hire diverse strategies to read the Bible. Others, he asserts, give up Bible reading altogether or never start reading because they cannot see the relevance of accounts of habitancy in the distant part for them today. However, Christians believe that although the Bible has a wide collection of human authors, there is a single unifying theme for a divine Author. It is perhaps most succinctly presented by Paul to Timothy in I Tim. 3:15-17. The apostle brings together the origin and object of Scripture. The writer investigates the nature of the Bible's usefulness and prognosis three words used Paul - salvation, Christ and faith.

Stott presents the central idea that the consummate purpose of the Bible is to instruct its readers for salvation, implying that Scripture has a practical purpose which is moral than intellectual. Since this is neither scientific nor literary, the Bible could be rightly seen as a book neither of literature nor of philosophy, but of salvation. He notes that salvation, in increasing to forgiveness of sins, includes the entire sweep of God's purpose to redeem and restore mankind and legitimately all creation. The main thrust is God's love for the rebels who deserve nothing but judgment.

God's plan, originating in His grace, Stott emphasizes, took shape before time began. He made a ageement of grace with Abraham, promising through his prosperity to bless all the families of the earth. The rest of the Old Testament tabulates His gracious dealings with Abraham's posterity, the Israelites. Although they rejected His Word, He never casts them out. In the New Testament, the apostles emphasize that forgiveness is inherent only through Christ's sin-bearing death, and a new birth important to a new life only through the Spirit of Christ. The New Testament authors insist that though habitancy have already in one sense been saved, in someone else sense their salvation still lies in the future. Conceived in a past eternity, achieved at a point in time and historically worked in human experience, it will reach its consummation in the eternity of the future.

Stott's hypothetical seminar is that if salvation is available through Christ and if Scripture concerns salvation, then scripture is full of Christ. Christ's assertion was that in each of the three divisions of the Old Testament, the Law (the Pentateuch/First five books of the Bible), the prophets [history books or former prophets (Joshua, Judges, Samuel and Kings) and latter prophets (major-Isaiah to Daniel- and minor prophets- Hosea to Malachi)] and the Psalms (writings), there were things regarding Him and all these things must be fulfilled. Discovering Christ in the New Testament is not strange. The gospels, acts, epistles and revelation vividly portray Him. In the latter for instance, He appears as a glorified man, a lamb, majestic rider on a white horse and a Heavenly Bridegroom. The survey of the two testaments demonstrates that we must turn to the Bible if we want to know about Christ and His salvation. The writer puts faith in its right perspective after lamenting its misuse.

Chapter 2: The Land of the Bible

Stott observes that some knowledge of the historical and geographical setting of God's habitancy is legitimately needful to put the study in perspective. The theorize for the recording of God's dealing with Israel in general and individuals in single is to teach us (Rom. 15:4; I Cor. 10:11). Scripture refuses to conceal the faults of great characters in the Old and New Testaments.

The writer dismisses the claim that Jerusalem was the centre of the earth as a sheer geographical nonsense even though Christians would defend it theologically. However, Christians believe in the providence of God whose selection of Palestine cannot be an accident. An certain feature is that it acts as a kind of bridge in the middle of Europe, Asia and Africa. Strategically, therefore, God set Jerusalem in the centre of the nations (Ez.5:5).

When God told Moses that He'd bring the Israelites out of Egypt into Canaan, He described it as good and spacious. Joshua and Caleb, unlike the other spies, confirm that the land was exceedingly good. some beloved expressions were used to refer to the whole country from north to south. The commonest naturally is from Dan to Beersheba. Stott suggests that perhaps a simpler way to remember Palestine is to visualize four strips of the country in the middle of the sea and the desert - the coastland, the central highlands, the Jordan valley and the eastern tableland.

Stott affirms that God's revelation as the 'Shepherd of Israel' was natural because of the intimate association which grew over the years in the middle of the Palestinian shepherds and the sheep since the latter were kept more for wool than for mutton. Jesus additional developed the metaphor, calling himself the Good Shepherd. Though many Israelite farmers kept livestock, even more cultivated the soil. The three main products of Palestine (grain, new wine and oil) are ordinarily grouped together in many biblical passages (Deut. 7:13; Joel 2:19). The writer notes the mountainous point of the early (autumn) rain and the latter (spring) rain to harvest. Without them the corn would remain thin and desiccated. God Himself related the rain and the harvest together and promised them to His obedient people. Three each year festivals had an agricultural as well as a religious significance. In them they worshiped the God of nature and the God of grace as the one God, Lord of the earth and of Israel. They are the Feast of the Passover, the Feast of the First fruits/Harvest and the Feast of Booths/Tabernacles/Ingathering. The observance of these was obligatory. They commemorated the signal mercies of the ageement God of Israel who first redeemed His habitancy from their Egyptian bondage and gave them the Law at Sinai and then provided for them during their wanderings in the wilderness. From someone else standpoint, they are all harvest festivals marking respectively the beginning of the barley harvest, the end of the grain harvest and the end of the fruit harvest. Stott's use of three maps showing the Fertile Crescent, the historical and natural regions of Palestine clearly puts the study in perspective.

Chapter 3: The Story of the Bible - Old Testament

Stott observes that Christianity is essentially a historical religion and that God's revelation is an unfolding historical situation, through Israel and Jesus Christ. The writer forcefully argues that biblical historians speedily sank in the quicksand of subjectivity since they were writing 'sacred' history, the story of God's dealings with a single habitancy for a single purpose. They were selective in their selection of materials and in the eyes of the secular historian, unbalanced in their presentation of it. Other regions were only included if they impinge on the fortunes of relatively unknown Israel and Judah. Great heroes were either scarcely mentioned or introduced obliquely. Christians believe that Christ's advent is the watershed of history, dividing time into Bc and Ad and the Bible into the Old and New Testaments.

The order of the thirty nine books is dictated neither by the date of their composition, nor the date of the branch matter but their literary genre. Broadly speaking, the three types of literature in the Old Testament are history, poetry and prophecy. The historical books (Pentateuch) and then twelve more tell a continuous story. After these come five books of Hebrew poetry or wisdom (from Job to Song of Solomon) and finally the seventeen prophetical books [five major prophets (Isaiah to Daniel) and twelve 'minor' prophets (Hosea to Malachi)]. Stott describes the creation, observing that God was not a national mascot. He observes that some forms of pre-Adamic 'homicid' seem to have existed previously for thousands of years and believes Adam was the first 'homo divinus'. The writer highlights the call of Abraham, the groan of the Israelites under Pharaoh and their eventual release. Subjectively dismissing the Red Sea crossed by the Israelites as probably some shallow water, he observes that the miracle lay in the fact that God sent it as the moment Moses stretched his hand. At Sinai, God gave Israel three costly gifts - a renewed covenant, a moral law and atoning sacrifices.

The Israelites wandered in the wilderness and none of the adult generation which brought a negative report - except Joshua and Caleb - entered the promised land. God appointed Joshua to succeed Moses. Israel's history was a cycle of backsliding, oppression and deliverance. God raised judges who combined some functions. The most was Samuel who remonstrated with the Israelites and warned them that future kings would be oppressive. They did not listen and Saul became the first king, ending the theocratic state ruled by God directly. David was designated heir to the throne of the disobedient Saul. As king, David unified Israel and devoted himself to God. His son Solomon, who succeeded him, did not love God with all his heart. The kingdom was divided into the northern kingdom of Israel and the southern kingdom of Judah after his reign.

Stott highlights the Babylonian captivity which lasted for fifty years. The hardest trial was religious for the Israelites felt spiritually lost in their divorce from temple and sacrifice. Ezekiel was among them as a guide. Israel had to wait for someone else four hundred years before the Messiah was born. Throughout the uneasy duration of Maccabean rule, important movements were developing in the Jewish society which later hardened into the discrete religious parties of our Lord's day.

The writer, in increasing to end notes, arranges dates in chronological order at the end of the discourse.

Chapter 4: The Story of the Bible - New Testament

Stott observes that it is an inventory of the words and deed of Jesus of Nazareth. The gospels, strictly speaking, are testimony and not biography, bearing survey to Christ and the good news of salvation. He highlights five reasons why the gospels would be approached with reliance and not with suspicion. Four evangelists were Christians, honest men to whom truth matters. They give evidence of their impartiality. Thirdly, they claim either to be themselves eye-witnesses of Jesus or to report the perceive of eye witnesses. Jesus seems to have taught like a Jewish rabbi. Lastly, if God said and did something legitimately unique and decisive through Jesus, it is inconceivable that he would have allowed it to be lost in the mists of antiquity. The gospels tell the same story, yet differently. The first three are ordinarily known as Synoptic Gospels because their stories run parallel and present a synoptic - that is, similar- inventory of Jesus' life. Every reader of John's gospel is immediately struck by the differences in the middle of it and the synoptic gospels in branch matter, theological emphasis, literary styles and vocabulary. Commenting on the birth and youth of Jesus, each evangelist begins his story at a distinct place. Mark plunges roughly immediately into Jesus' group ministry, heralded as it was by John the Baptist. John goes to the other ultimate and reaches back into a past eternity to the pre-incarnate existence of Christ. He was brought up in Nazareth in Galilee. The only incident from His boyhood recorded in the Gospels took place when he reached the age of twelve and was taken up to Jerusalem for the Passover. He at last noted that His duty is to spend time in the Father's house. Growing in wisdom and stature in favour with God and man, the evangelists did not give a strictly chronological inventory of the Lord's group ministry which appears to last roughly for three years. The writer refers to the first year as the year of obscurity, the second year of popularity and the third the year of adversity.

Stott traces Jesus' final hours of liberty which he spent conspiratorially with the twelve disciples in a furnished room. In the garden of Gethsemane, He prayed with an agony of desire that He might be spared having to drink 'this cup'. Crucifixion was a horrible form of execution. How Jesus viewed and endured his ordeal is shown by the seven words which He spoke from the cross. Finally, He commended His Spirit to the Father, indicating that His death was a voluntary, self-determined act. The writer traces the story of the resurrection on Easter Day. The Lord at last began to appear to people. These appearances continued for forty days. The last one took place on the Mount of Olives. After promising them power to be His witnesses once the Holy Spirit had come upon them, and having blessed them, He was taken up into Heaven.

The writer vividly highlights the dawn of the infant church. Waiting for the promise, the Holy Spirit came and filled them all. Stott affirms that Pentecost must also be understood as a fundamentally missionary event when three thousand habitancy were converted, baptized and added to the church that day. Unable to crush it by external pressure (persecution), the devil tried to undermine it from within. The writer also comments on Paul's missionary journeys, his arrest and journey to Rome and the deeds of the apostles after the book of Acts. The map of Paul's missionary journey and needful dates to remember at the end of the episode additional illuminates the discussion.

Chapter 5: The Message of the Bible

Stott re-echoes that the message of the Bible concerns salvation through Christ. He expresses the Bible's own claims that it contains neither a ragbag of miscellaneous contradictions, nor a gradual evolution of human ideas but a progressive revelation of truth by God. The author concedes that there are some differences in the middle of the Old and New Testament revelations. The revelation was given at distinct times, to distinct habitancy and in distinct modes. This notwithstanding, God is the ultimate author of both testaments. The Bible is essentially a revelation of God. There are two basic truths about God to think which Scripture emphasizes. The first is that He is a living and sovereign God and the second is that He is consistent and does not change like shifting shadows. He is constantly contrasted with the dead idols of heathenism. Stott additional observes that the needful way in which the living God has expressed Himself is in grace. The God of the Bible is the God of all grace (1 Pet. 5:10). Grace is God's free unmerited people. God's grace is ageement grace. The writer additional investigates what may be described as three stages in the outpouring of God's covenant, expressed in the three dynamic words - redemption, adoption and glorification.

Redemption was originally not a theological but a industrial word. To redeem, Stott confirms, is to purchase someone's freedom, to recover by payment of a price something which had been lost. New Testament authors draw an analogy in the middle of the Passover, which initiated Israel's redemption from Egypt, and the death of Christ which has secured our redemption from sin. The New Testament fulfillment is dramatic. John showed in his gospel that by one reckoning Jesus was shedding His blood on the cross at the strict time when the Passover lambs were being killed. Christ, the Lamb of God, offered Himself as our Passover sacrifice. Now He is seated at God's right hand, resting from His done work of redemption and crowned with glory and honour. He has won an eternal redemption for us.

Redemption from sin by Christ's blood is to be redeemed from slavery and adopted into sonship. It is because we are sons that God sent the Spirit of His Son into our hearts (Gal. 4:6). To be a son is to be an heir. Suffering is the pledge of glory. This leads to the third stage in God's unfolding plan of salvation, which is glorification.

The New Testament is full of Christian hope. It reminds us that in spite of what we are presently enjoying, there is still far more to come. Paul referred to it as the hope of glory which has some meanings outlined by Stott. Firstly, the return of Christ (Matt. 24:27); secondly, the resurrection in which our incorruptible body will be a body of glory like Christ's (Phil.3:21; I Cor.15:35-37). Thirdly, the judgment. We shall be judged agreeing to our works (Matt. 16:27; Rev. 20:11-15). Fourthly, the new universe will make all new.

Stott brilliantly compares Genesis and Revelation. He observes that the Bible begins with creation of the universe and ends with the recreation of the universe. It begins with the fall of man and concludes in a garden with Paradise regained. God's kingdom will be finally consummated. All creation is branch to Him. His redeemed, adopted and glorified will share His reign for ever (Rev. 22:5).

Chapter 6: The Authority of the Bible

Stott attributes the obscuring of the modern church to the lack of an agreed authority and argues that it will never recover its moral or mission unless it first recovers the source of its authority. Christians ordinarily use three interrelated but certain words in association with the extra nature of Scripture - revelation, inspiration and authority. Inspiration indicates the chief mode God has chosen to tell Himself - in nature, Christ and by speaking to single people. Authority is the power or weight which Scripture possesses because of what it is, namely a divine revelation given by divine inspiration. It carries God's authority.

The writer identifies three disclaimers which may anticipate objections and disarm inherent criticism. Firstly, the process of inspiration was not mechanical since God did not treat the human authors as tape recorders or dictating machines but as living and responsible beings. His second is that every word is true in its context and Job is cited as a classic example when he noted that he spoke of things he did not understand. The 'anthropomorphic' descriptions of God, representing Him in human form and referring to His eyes, ears, outstretched arm, remarkable hand, fingers, mouth, breath and nostrils. We do not elaborate these legitimately naturally because God is a Spirit and therefore has no body. His third disclaimer concerns the nature of the inspired text of Scripture, which alone can be regarded as God's written word. This is the traditional Hebrew or Greek as it came from the author's hand. He argues that no extra inspiration/authority is claimed for any single translation as a translation. He dismisses the absence of the actual autograph presumably as God's deliberate providence probably to preclude us giving superstitious response to pieces of paper.

Stott additional treats the grounds Christians base guarnatee that the Bible is God's written word, originating with God and authoritative for men. Firstly, the historic Christian churches have consistently maintained and defended the divine origin of Scripture. Secondly, the prophets introduced their oracles with formulae like 'Thus says the Lord' or 'The Word of the Lord came to me saying...' The third is supplied by the readers of Scripture. Fourthly, the authority of Scripture is believed because of what Jesus said. He gave His reverent assent to the authority of the Old Testament Scripture for He submitted to its authority in His personal conduct, the fulfillment of His mission and in His controversies. He endorsed the New Testament differently. This is evident in His appointment of His apostles. Secondly, they had an eye-witness perceive of Christ. Thirdly, they had an spectacular, inspiration of the Holy Ghost. Lastly, agreeing to Stott, they were empowered to work miracles. Our impression of the uniqueness of the apostles is confirmed in two ways. Firstly, they themselves knew it and so exhibit in the New Testament their self-conscious apostolic authority. Secondly, the early church recognized it, dismissing both the 'kenosis' and 'accommodation' theories.

Stott concludes by providing cheap justification for submitting to the authority of Scripture. Firstly, it is a Christian thing to do. Secondly, to submit is not to pretend that there are no problems. However, problems do not overthrow our belief. Thirdly, it confirms the Lordship of Christ. It is cheap to bow to the authority of Scripture because, agreeing to Stott, we bow to the authority of Christ.

Chapter 7: The Literature of the Bible

Stott firmly asserts the infallibility of God's Word and observes that He has given us three teachers to instruct and guide us. These contain the enlightenment of the Holy Spirit, the Christian's disciplined study and the teaching of the Church. Our important instructor is the Holy Spirit Himself and Stott believes He enlightens four groups of habitancy - these are the regenerate/born again (John 3:3), the humble (Matt. 1:25-26), the obedient (John 7:17) and the communicative. He notes that if the Holy Spirit is our first and important teacher, there is a sense in which we ourselves must also teach ourselves, implying that we are unbelievable to responsibly use our reason. The spiritual person, unlike the natural, has the mind of Christ. Paul's conviction leads him to appeal to his readers' reason. Stott argues that we cannot deny the place of the church in God's plan to give His habitancy a right comprehension of His Word. The pastoral ministry is a teaching ministry. Luke gives a striking example of the role of the instructor (Acts 8:26-39). Although it is true that no human instructor is infallible, Stott vehemently argues that God has appointed teachers in His church for a purpose. It is our Christian duty to treat them with respect and to feed on God's Word when faithfully exposed, cautiously examining the Scriptures to verity the truth of the teachings received (Acts 17:11). The writer believes that it is by receiving the illumination of the Spirit, reasoning and listening to the teaching of others in the Church that we grow in our comprehension of Scripture.

Stott presents three law which, he believes, will guide us in our interpretation of Scripture. These sound law of interpretation contain the natural, traditional and general sense. He refers to the natural sense as the principle of simplicity. One of our basic Christian convictions is that God is light. He chose human language as the car of His self-revelation. He used the language of men in speaking to men. Since it is commonplace because human, we must study it like every other book, paying concentration to the rules of vocabulary, grammar and syntax. Stott believes that no serious bible reader can fly the discipline of linguistic study. He recommends knowledge of the traditional languages (Hebrew and Greek), acquisition of an 'accurate' modern English version and an analytical concordance. Stott refers to the traditional sense as the principle of history since God chose to tell Himself in a strict historical context. Questions that should be asked when the reading the Bible include, what did the author intend to carry by this? What is he legitimately asserting? What will his traditional hearers have understood him to have meant? This enquiry is ordinarily referred to as the 'grammatico-historical method' of interpretation. The writer critically considers the situation, style and language of writing. The third principle of interpretation is referred to as assortment of contributors. Divinely speaking, the entire Bible emanates from one mind. It therefore possesses an organic unity. Implicitly, we must advent Scripture with the reliance that God has spoken and has not contradicted Himself in so doing. Scripture, therefore, must be interpreted as one harmonious whole. These three principles, Stott believes, arise partly from the nature of God and Scripture as a plain historical, consistent communication from God to men. The solemn responsibility to make our rehabilitation of Scripture coincide with our view of it is apparent.

Chapter 8: The Use of the Bible

Stott's seminar on the use of the Bible to punctuate his text is deliberate. He observes that the conviction that our God is living and vocal, rather than dead and dumb, is basic to our Christian faith. He explains the sound reasons for accepting the Bible's authority and sound law to guide us in its interpretation. He identifies two inherent attitudes to God's Word. These are to either receive or reject it. Jesus similarly warned His contemporaries about their response to His teaching. Those who build on a rock and will finally survive the storms of adversity and judgement are those who demonstrate His teachings.

Stott outlines basic law of Christian living, stressing the point of capability time in meditating on God's Word. The convention of daily quiet time, Bible reading and prayer, he reiterates, is an inviolable tradition which has legitimately stood the test of time and brought immeasurable benefits to countless generations of Christians. Christian meditation and prayer, any way brief, at the beginning of each day prepare us to bear the day's responsibilities and face its temptations. Stott emphasized the point of personal, family and group Bible studies, and above all the group exposition of Scripture in Church. He observes that very often the pew blames the pulpit when the former legitimately determines the kind of pulpit ministry it wants. Congregations, he argues, have far more responsibility than they ordinarily identify for this kind of ministry they receive. He recommends that they should encourage their clergyman to elaborate Scripture. They should come to church in a receptive and expectant mood. They must come with their Bibles earnestly eager to hear what the Lord says through the lessons and sermon.

Stott lists five facets of the life-cycle of the doer of the Word. The first is worship which is impossible without a knowledge of the truth. Since it is a response to the truth of God, it is only God's Word (His self-revelation) which evokes the worship of God. In all group worship, there should be Scripture reading and an exhortation/instruction based on it (Neh. 8:8; I Tim. 4:13). The Bible's place in secret and group worship is indispensable. The second is repentance. God's Word tells us what we are as well as what He is, discloses to us our sin and calls us to confess and forsake it (Jer. 7:3). The third is faith which is an integral part of the Christian life. The fourth mark is obedience. Yet obedience involves submission (John 14:15) and this, Stott argues, appears to be out of fashion today. The fifth mark is witness. Stott impresses that truth cannot be concealed or monopolized.

The Bible then has an needful place in the life of a Christian naturally because God's revelation leads to worship, His warnings to repentance, His promises to faith, His commands to obedience and His truth to witness. God's Word is needful to us, irrespective of the medium through which we receive it. Indeed, Stott realistically observes that it is through His Word alone that the human being becomes qualified for every good work (2 Tim. 3:17).

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