CHAPTER ONE

THE HOLY BIBLE

Table of Contents

Introduction

A. The Revelation of God

B. Inspiration of the Bible
C. The Authority of the Bible
D. The Credibility of the Bible
E. Formation of the Bible

i. The Writing Stage (The autographs)

ii. The Transmission Stage (The Manuscripts)

iii. The Compilation Stage

iv. Canonizing Stage

F. Apocrypha and Pseudepigrapha

G. Translations and Versions of the Bible

H. Introduction of the Scripture

i. The Hebrew Bible

ii. The Old Testament

iii. The New Testament

I. Relationship between Old and New Testaments

J. Scripture and Traditions

i. What are Traditions

ii. Jewish Traditions and Jesus’ Approach to Traditions

iii. Scripture and Traditions

iv. Church and Traditions

K. Interpreting the Scripture

The Inductive Method of Study

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Conclusion

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 CHAPTER ONE
THE HOLY BIBLE

Introduction
“Jesus loves me this I know, for the Bible tells me so.” This popular line from a hymn by Anna
Bartlett Warner (1827–1915) captures the significance of the Bible as the word of God and the
authoritative source of all Christian doctrines. The Bible has been the basis of our faith and our
relationship with God. The Bible is the central document or the foundation of the Christian
faith. It is through the Bible we understand God and God’s will for our lives. The Bible is the
source of correction, comfort, and promises and hence it is the guiding light of our lives. The
centrality of the Bible in matters of faith, doctrine, basic values, and the discipline of individual
believers, and the Church, is one of the hallmarks of the Pentecostal denomination and is the
first foundational doctrine of the Assemblies of God Church.
Have you ever wondered why the Bible is so important for the Christian Church and for all
Christian believers? Why is the Bible called the word of God? How did the Bible come to us?
What is the relation between the Old Testament and the New Testament? How is the Bible, an
ancient book, relevant to us today? How do we approach the study of the Bible and interpret
it? These are some of the questions that are dealt with in this chapter.
The primary objectives of the chapter are the following:
-to introduce the Bible as the primary revelation of God.
-to introduce the Bible in terms of its authority and inspiration.
-to briefly discuss the history of its formation.
-to discuss the relation between the Old Testament and the New Testament.
-to discuss the relevance of the Bible.
-to introduce some functional approaches to the study and interpret the Bible.

“All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for
training in righteousness, so that everyone who belongs to God may be proficient, equipped for
every good work” (2 Timothy 3:16, 17, NRSV). The Centrality of the Bible in the life of a
believer is very evident in this verse, and hence this chapter will bring out the nature and the
significance of the Bible as the word and the revelation of God.

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A. The Revelation of God
How do we know God? What are the means of knowing God? Since human beings are fragile
beings and limited in their knowledge, they can know God only if God reveals the divine self
in ways that humans can understand. We need to understand that God is beyond human
perception and consequently human articulations/language are limited in expressing who God
is and what divine nature is. This recognition is important in understanding the complexity of
the revelation of God. We can know God in as much as God has revealed the divine self.

The revelation of God has been spoken of in terms of “general revelation” and “special
revelation.” General revelation is God’s self-disclosure in the universe and the created
world/nature. Nature, with its boundless beauty and intricate design, has often been seen as a
powerful canvas through which God reveals Himself. Psalm 19:1 states, “The heavens declare
the glory of God; the skies proclaim the work of His hands.” This verse underscores the idea
that the majesty of the cosmos reflects the grandeur of its Creator.

Conscience, often referred to as the "moral compass" within every individual, is another avenue
through which God reveals Himself. The Apostle Paul wrote in Romans 2:15, "They show that
the requirements of the law are written on their hearts, their consciences also bearing witness."
This passage suggests that God's moral standards are imprinted within the human conscience,
guiding individuals toward righteousness and moral decision-making.

History is also a primary arena where God reveals the divine self, nature, and purpose. For
instance, the Exodus event recorded in the Bible is God’s action in history to save the people
of Israel from slavery in Egypt. History is God’s purpose unfolded for the salvation of
humankind.

[D. K. McKim and P. S. Chung, “Revelation and Scripture,” Global Dictionary of Theology,
edited by Willian A. Dryness and Veli-Matti Kärkkäinen (Bangalore: Omega Book World,
2019), 758-767.]

Special revelation is the specific self-disclosure of God to humankind. The Bible is the central
source of divine revelation. The Bible is the inspired Word of God, a written testimony of God's
nature, will, and interaction with humanity. 2 Timothy 3:16-17 says, “All Scripture is God-
breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that
the servant of God may be thoroughly equipped for every good work.” This passage
emphasizes the Bible's primary role as God's revelation to human beings.

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The revelation of God is progressive revelation, which means God revealed the divine self
gradually and in stages. This is evident from Hebrews 1:1-3, where it says,

“God, after He spoke long ago to the fathers in the prophets in many portions
and in many ways, in these last days has spoken to us in His Son, whom He
appointed heir of all things, through whom also He made the world. And He
is the radiance of His glory and the exact representation of His nature, and
upholds all things by the word of His power. When He had made purification
of sins, He sat down at the right hand of the Majesty on High.”

Despite the fact that God’s revelation is progressive, one needs to keep in mind that the scripture
(Hebrews 1:1-3) clearly states that Jesus Christ is the exact representation of God’s nature and
is the ultimate revelation of God in these last days. Jesus is the Word manifested in flesh to
display God’s nature for humankind (John 1:1, 14). “No one has seen God at any time; the only
begotten God who is in the bosom of the Father, He has explained (exēgēsato) Him (John 1:18).
The Greek word exēgēsato indicates that Jesus exegeted or made visible the nature of God for
us. Jesus became the ultimate Word and the final revelation of God for us.

Does that mean that there is no more revelation of God? Indeed, God is revealing the divine
self even today. However, one must be careful not to be carried away by diverse types of dreams
and visions, which are not in line with the written scripture, the Bible. The Bible, being the
written Word of God, has a primary role in shaping and guiding our understanding of God. It
is important that all our subjective understanding and private revelation be subject to the biblical
revelation of God. Anything that contradicts the written word of God or moves beyond the
scope of the Bible, cannot be accepted as a revelation of God. Often times, believers are carried
away by these private revelations, dreams, and diverse (sometimes strange) interpretations that
are not line with the Biblical truth. Hence, care must be taken that we evaluate every revelation
and interpretations with the written word of God, the Bible (Ephesians 4:14; Galatians 1:6-8).

B. Inspiration of the Bible

The scripture (2 Tim 3:16-17) says, “All scripture is inspired by God…” What do we mean by
the statement, “All scripture is inspired.”? This question deals with the nature of the Bible as
the word of God. The Bible was written by around 40 different authors over a period of 1500
years. The question arises as to if this book was written by human authors, then how it can be
called the Word of God? How can we call this book written by human authors the word of

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God? This whole issue is what is meant by the topic called inspiration, which we will focus
upon in this section.

The word inspiration (Greek: theopneustos) is used in 2 Timothy 3:16-17 to emphasize the
divine origin and divine will in the writing of the Scripture. Again in 2 Peter 1:20-21, it says
“First of all you must understand this, that no prophecy of scripture is a matter of one’s own
interpretation, because no prophecy ever came by human will, but men and women moved by
the Holy Spirit spoke from God.” Though this verse speaks about the word of prophecy, we
can have a grasp of the idea of inspiration that works throughout the whole of the Bible. Two
facts are asserted here, the first is about the role of human authors and the second is about the
role of the Holy Spirit. About the role of human authors, it is very clear in this verse that the
writing of the Bible did not go according to the direction of the will of human authors. The
writers of the Bible did not write their own views and thoughts. Regarding the role of the Holy
Spirit, it is very evident that the Holy Spirit supervised the whole writing process. However,
exactly how the divine and human part played their role in the writing of the Scripture is
complicated and various theories have been proposed by various scholars and theologians
throughout the history of the Church.

The first theory is the Dictation theory of inspiration: - According to this view, the Bible was
dictated word by word and the writers were passive in writing the words of God. Some of the
church fathers like Augustine and Jerome have advocated this view. The dictation model can
be accepted for portions such as the ten commandments, but can we apply the theory to the
whole of the Bible? If this theory is accepted, then we need to explain why there is a variety of
forms in biblical literature and why each of the biblical Books has its own distinct style.

The second theory is the Conceptual theory of Inspiration: - This view holds that the concepts
in the Bible were inspired but not the words. God gave the concepts or the main idea, but the
human authors used words from their own vocabularies and in line with their own times. This
view is also known as dynamic inspiration. Human writers provide God’s message in the terms
of their writing styles, historical circumstance, and cultural context. This view seems logical,
but then we are led to a partial inspiration status of the Bible, and we will have to say that the
Bible is not the word of God per se rather it contains the word of God. And again, we will have
to constantly debate about which words are authentic words from God and which are from the
author’s mind.

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The third theory is Verbal Plenary inspiration, a theory that has influenced Christians
throughout the Middle Ages, and the Reformation period and is held by many contemporary
Christians, especially the Pentecostals. This view holds that God not only gave the concept but
also guided the human authors in the entire writing process so that the Bible as the word of
God is true, inerrant, and the revelation of God. Every scripture is the word of God and since
God is true every word is true and is the revelation of God. The Bible does not contain or bear
witness to revelation rather the Bible itself is the revelation of God.

The modern era that followed the Enlightenment period raised critical questions regarding the
verbal plenary understanding of the inspiration of the Bible. The status of the Bible as the word
of God has been a subject of intense debate, with critical scholars taking the stance that the
Bible is more a witness to the work of God rather than being the word of God.

One of the key evangelical scholars, Karl Barth tried to explain the inspiration of the Bible in
response to raging doubts regarding the status of the Bible as the word of God. Karl Barth’s
view, also known as the neo-orthodox view of inspiration, advocated that the Bible does not
have any inherent authority and the words of the Bible become the word of God only when one
reads it and gets inspired by God. Neo-orthodoxy denies that the Bible is the Word of God,
rather the Bible is a witness, or mediator, to the Word of God, Jesus. Putting it in simple words,
in Barth’s view, words in the Bible aren’t God’s words, but they are fallible words written by
fallible men. The Bible is only “inspired” in that God can sometimes use the words to speak to
individuals. Barth believed that the Bible was inspired by God in a unique and authoritative
way, but this inspiration did not mean that every word of the Bible was dictated directly by
God. Instead, he believed that the authors of the Bible were human beings who were moved by
the Holy Spirit to write about their encounters with God, in their own language and within their
own historical context. Barth held the view that only a spirit-enabled faith encounter with the
Scripture can unlock the revelation of God’s word to the believer.

[Karl Barth, Church Dogmatics: The Doctrine of the Word of God, Vol. I (Edinburgh: T & T
Clark, 1963), 457-537.]

How do we evaluate these views about the inspiration of the Bible? Let us ponder upon some
questions before we proceed. Is the Bible the word of God? Or, is the Bible is just another
natural, historical, or literary book? Is the Bible a witness of God rather than the word of God

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in itself? Is the Bible the word of God or does it become the word of God (in our encounter
with the word through the Holy Spirit)?

We need to look at the Biblical witness to the inspiration of the Bible. What did Jesus and the
apostles think of the scriptures? In considering the inspiration of the Scriptures it is of supreme
importance for us to understand the value that Jesus and the apostles gave to the Scriptures. It
is a well-known fact that Jesus came to fulfill the scriptures and the gospel records the words
of Jesus, as he stated that the smallest letter in the Law would not disappear until everything is
accomplished. “But it is easier for heaven and earth to pass away than for one stroke of a letter
of the law to fail. (Luke 16:17) When Jesus quoted the scripture, he gave it the highest accord
as “the Word of God.” A reading of Mark 7:9-13 makes it clear that for Jesus, the commands
given through Moses were indeed the word of God. Thus, Jesus attested to the role of humans
as well as the authorship of God.

Apostle Paul considered the scriptures as the word of God as is evident from the following
words that he writes to the Thessalonians church. “And we also thank God continually because,
when you received the word of God, which you heard from us, you accepted it not as the word
of men, but as it actually is the word of God, which is at work in you who believe.” (I
Thessalonians 2:13)

The biblical testimony to its inspiration comes more in line with the verbal plenary inspiration.
Verbal means that every word of Scripture is God-given and divinely guided. The idea is that
every word in the Bible is there because God wanted it there. Plenary means that all parts of
the Bible are equally authoritative. God supernaturally guided the biblical authors to write the
exact things that He wanted to express.

In this line of thought some of the Scripture portions like Psalms which are expressions of
human emotions were also guided by the Holy Spirit in their composition. This guidance of the
Holy Spirit is attested in Acts 1:16 where Peter testifies that Holy Spirit foretold by the mouth
of David in the writing of Psalms. Some of the personal statements of the writers were also
inspired and guided by the Holy Spirit in the sense that God wanted those things to be
communicated to his people. For instance, some of the autobiographical statements of Paul in
his letters were inspired by God for us to know about the struggles and emotions of a man of
God (II Cor 10:1, 2 Tim 4:13, etc).

Since every word and thought was put in the Bible because God wanted it to be there, the
inspiration of the Bible is unique. The inspiration of the Bible is unique because it considers

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the personality, style, background, and historical context of the authors but at the same time it
communicates the heart and the very thoughts of God.

At the same time, it is also important for us to note that in the absence of a dynamic encounter
with the word of God, the Scripture remains as letters or mere words. It is the Holy Spirit that
gives life to the word as we read the word today. The Barthian view that the Bible becomes the
word of God is significant for us to understand the dynamic nature of the way God speaks to
us today from the Bible.

The inspiration of the Scriptures makes it authoritative for us today. How else could this ancient
book be meaningful and relevant for us today? The words of the Bible are life-giving and have
authority in our lives, not because it is superior philosophical thinking or sets a good way of
life, but because it is the Word of God. The next section discusses the authority of the Bible in
the life of a believer and the life of the Church.

[Raymond F. Collins, “Inspiration,” The New Jerome Biblical Commentary, edited by

Raymond E. Brown, Fitzmeyer A. Joseph & Murphy E. Roland (New Jersey: Prentice Hall,
1990), 1023-1033.]

C. The Authority of the Bible

What is meant by authority? Consider the following examples from our daily life. A traffic
police personnel has the authority to stop vehicles but does not have the authority to arrest a
person. A principal of a school has authority on the school campus but does not have authority
outside the campus. A no-parking board put up on the roadside does not have authority unless
it is ordered by the collector. The above examples make it clear that authority simply means
the power of a person or an order to be obeyed. Authority can come because of one’s position
in an office and can be implemented by force, but it can also operate on love. For example, a
teacher can be obeyed because of the love of the students, or because of the fear of being
punished. Children may obey their parents because of their love and the relationship they have
with their parents, but children may also obey their parents because of fear.

God, because he created us, and cares for our life, has authority over our lives. Since God has
power over our lives, his word also has authority in our lives. Thus, the authority of the Bible
means that we acknowledge and believe that Bible is the word of God, and because the Bible
is the word of God, we obey it and follow its guidance in our lives. Jesus said if you love me
you will keep my commands (Jn 14:23). By extending the implication of this word we can

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understand that if we love God then His words would determine our lives and we will live by
every word that proceeds out of the mouth of the Lord (Deut 8:3).

The authority of the Bible refers to the belief that the Bible is the ultimate and final source of
truth and guidance for Christians. It is the recognition that the Bible is the inspired and
authoritative Word of God, and as such, it holds a unique and unparalleled position of authority
in the Christian faith.

For those who view the Bible as having authority, it is not simply a collection of ancient texts
or stories, but rather a divinely inspired record of God's self-revelation to humanity. This means
that the Bible is considered to be trustworthy and reliable, and its teachings are viewed as
binding and relevant for all Christians throughout history. The concept of the authority of the
Bible is closely related to the idea of its inerrancy and infallibility, which holds that the Bible
is completely free from error and incapable of leading believers astray.

Authority of the Bible does not mean that we use the Bible as a book of rules for the Church
and our lives. We need to understand that the Bible is not given by God for us to use as a book
of rules, it is rather a dynamic book that reveals the will of God. This kind of approach makes
the Bible an ancient book for the people of God, making its application legalistic. At the same
time, we need to understand that the spiritual, moral, and ethical standards of Christian living
are based on the Bible. The Bible is the ultimate authority that determines our behaviour and
conduct. The affirmative expression of the Psalmist is meaningful to quote here, “Sacrifice
and offering you did not desire…Here I am, I have come to do your will.” (Pss 40:6-7
paraphrased). God is not intending to put forward some rules and traditions for the church to
follow, God wants his will to be followed by his people. The Bible is a letter written to us
revealing the nature, personality, and will of our loving God. It is also the story of the mighty
acts and the works of God…a story that continues even today through us if we allow God to
work through us.

It is also important for us to note that only the Holy Spirit can make a meaningful interface
between us and the text making the Scriptures authoritative in our life. The Holy Spirit who
inspired the writing of the text must inspire and reveal the word of God because only then the
word can be meaningful for us and can impact us in a dynamic way. The Holy Spirit not only
reveals the true meaning of the word of God but also helps us to pursue the word of God.

The Bible is the inspired word of God means that we can rely upon and follow every word of
the Scripture. The Bible is authoritative to guide our life and behaviour. We can draw meaning,

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consolation, and hope from the Bible because it is God’s word for us. We can count upon the
Biblical promises because it not the words of fallible humans rather they are the Words of the
Living God.

[James Barr, Holy Scripture: Canon, Authority, Criticism (Oxford: OUP, 1983).]

D. The Credibility of the Bible

The credibility of the Bible has been a subject of intense debate and discussion through the past
centuries, especially in the post-enlightenment era. Skeptics have raised numerous doubts about
the historical validity of the events in the Bible. Some have discarded most of the portions of
the bible as myths and legends created by ancient writers to impose their control over society.
However, archaeological discoveries and ancient records have attested to many of the events
recorded in the Bible. For example, the existence of King David, who is a central figure in the
Old Testament, has been confirmed by archaeological discoveries. In addition, the New
Testament provides a detailed account of the life and teachings of Jesus Christ, whose existence
is widely attested by ancient historians and archaeological evidence. Many of the places and
events described in the Bible have been confirmed by archaeological discoveries. For example,
the city of Jericho, which was famously conquered by the Israelites, has been found to have
been destroyed around the time described in the Bible. The historicity of the biblical records
attests that the biblical narratives are not mythical stories but historical events.

In addition, the Dead Sea Scrolls, which were discovered in the mid-20th century, contain
copies of many of the books of the Old Testament provide evidence for their authenticity, and
serve as proof of their origin in ancient times. Despite the historical and archaeological
evidence in support of the credibility of the Bible, debates are ongoing concerning the
authenticity of the biblical records. Some argue that the Bible is simply a collection of myths
and legends that have been passed down over time. Others argue that the Bible has been subject
to significant editing and revision over the centuries, which has resulted in the loss of some of
its original meaning.

Despite these skeptical doubts, the Bible is credible and totally trustworthy. The Infallibility
and inerrancy of the Bible are two of the central assertions that affirm the credibility of the
Bible. Infallibility means the Scriptures are utterly trustworthy and in matters of the Truth the
Scriptures are incapable of teaching any error. This doctrine when used in terms of Biblical

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doctrine means that the Bible asserts the truth and not precision in its modern scientific terms.
On the other hand, the doctrine of the inerrancy of the Bible affirms that there is no error in the
Bible. Since the authors could not err when writing the Scripture, the Bible contains no
affirmations of anything that is contrary to fact. God is true and so his word must be true. The
difference between infallibility and inerrancy is that the former doctrine holds the view that in
matters of faith and salvation the Bible cannot teach anything that is error or contradicting but
the latter doctrine of inerrancy views the verbal inerrancy of the Bible in its entirety. In 1978
the International Council on Biblical Inerrancy produced the Chicago Statement, affirming the
total truth and trustworthiness of Scripture, which should always be interpreted as infallible
and inerrant. Pentecostals believe and hold the view that the Bible is both infallible and
inerrant.

There are some places in the Bible that may seem at first glance to betray a lack of accuracy
and precision, which would appear to undermine inerrancy and infallibility. Imprecise
quotations, unrefined grammar, unscientific descriptions, rounded numbers, and different
accounts of the same event. There are also discrepancies and differences in terms of the
different manuscripts that are available today. How can we deal with the variant texts and
different readings? On account of these ‘seeming discrepancies’, modern critical scholars have
abandoned the doctrine of the inerrancy of the Scriptures. How do we reckon with the so-called
“errors” of the Scriptures?

In view of these issues, some conservatives who hold on to the doctrine of inerrancy understand
that there could be no error whatsoever in the original autographs that were originally written
by the writers of the Bible. There are still others who firmly hold on to the view that the
Scriptures in all their forms and translations are inerrant and it needs to be read and understood
with some kind of harmonization. Another view of the doctrine of inerrancy holds that the
Scripture is inerrant in the sense of the truth that the author aimed to put in but there may be
some errors or inaccuracies with relation to some insignificant details related to geography or
scientific information.

Although a detailed response to the nature of the Scriptures is beyond our scope in this section,
however, we need to have some clarity about the inerrancy and infallibility of the Scripture.
Firstly, we need to understand that the errors related to geographical or numerical descriptions
are not errors as the Biblical documents have to be viewed in terms of their context and purpose.
The most important thing is that the word ‘inerrant’ does not mean precision in terms of

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scientific accuracy but the presentation of truth. For example, when the gospels record that “the
whole Judea came to him” it does not intend to give the exact precision in terms of numbers,
but it wants to give the extent of the impact of the event upon the town. Secondly, we have to
accept the fact that there have been scribal errors in the copying process, though these errors
are very minimal and insignificant. Some of these minor errors could be understood or clarified
from the context. For instance, the number of fighting men in Israel reported in 2 Samuel 24:9
differs from that reported in 1 Chronicles 21:5. It's possible that a copyist's error or transcription
mistake occurred in one of the passages, leading to the differences in numbers. Variations in
ancient manuscripts are well-documented, and minor discrepancies can arise over time.
Another explanation is that the two passages are using different methods of counting the
population or different criteria for inclusion. For example, one passage might include or
exclude certain groups, such as non-combatants or Levites. It is definitely not the product of a
confused mind and is not of a serious nature. The original documents or autographs of the
Bible were without error but there could be minor errors in the copies of the original
autographs.

The affirmation of infallibility and inerrancy is significant for us or else our faith could be in
question. How can we believe in a Scripture that is not reliable and trustworthy? Can we have
a reliable saviour without a reliable Scripture? Let us now turn our attention to the subject of
the formation of the Bible. The section will discuss how the bible came to us.

The authorship and the dates of some of the biblical books are debated in scholarly circles. For
instance, the first five books

E. Formation of the Bible

How did we get the Bible? Understanding that it took years to write the books of the Bible
(around 1500 years, and the work of 40 authors) one must ask the question, how was it all
written, preserved over a long period, and compiled into a single book called the Bible? What
was the process of this compilation? Let us understand the whole process in its various stages.

i. The Writing Stage (The autographs): The original writings of the authors of the Bible are
called autographs. The authors wrote by the inspiration of God, and they wrote freely what God
inspired them to write but, in this process, they also used the oral traditions and the historical
records available before them. Some of the scriptures were dictated by the authors to the actual
writers who penned down the materials for example Jeremiah dictated his saying by the hand
of Baruch. Writing materials included parchments, scrolls, and papyrus.

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ii. The Transmission Stage (The Manuscripts): The original autographs were preserved and
transmitted through the centuries of Biblical history by faithful scribes devoting their lives to
the process of copying the autographs into manuscripts. Biblical texts were preserved over the
centuries because of the faithful and relentless effort of the scribes to copy and preserve the
words of God.

iii. The Compilation Stage: Different circles of compilers and editors worked to
compile/collect the scrolls or parts of the scrolls written and transmitted by the scribes into
larger sections or larger scrolls. The Biblical writings especially the Old Testament writings
were compiled by different circles of compilers and editors. These circles included, for
instance, the chroniclers of history and royal historians who chronicled the history of Israel;
the disciples of prophets who collected the scrolls of the prophets, like Isaiah; the King’s men
(for example Hezekiah’s men compiled the Proverbs, and the wisdom saying of the sages or
wise men and the songs of the poets (for wisdom literature and Psalms). Although the process
of compilation is more complex, the above instances illustrate the process of editing and
compilation.

iv. Canonizing Stage: These collections of scrolls were processed by various councils through
a process called canonization and gathered into the authorized Bible. In this process, some
books were avoided totally, while some were gathered into a group of less authoritative books
called the Apocrypha. What was this process of canonization? How was it determined which
books are authoritative and which are not? Let us explore the process of Canonization in a more
detailed way.

How did the Bible come to its final form? Understanding that there were so many other books
that were avoided from the Bible (for example the books of Maccabeus and the gospel of
Thomas) one needs to ask as to what are the criteria that are involved in the compilation of the
Bible. In other words, by what standards were some scrolls deemed more inspired, while others
were deemed as less inspired?

The word canon means- reed and it metaphorically connotes a measuring rule, norm, or
standard. Although the word canon was earlier used in the early church usage as a rule of faith
or a norm of revealed faith, however, later it came to be used in terms of the books accepted
and credited as divine by the church. So, canon came to be understood as the list of books that
the church acknowledges as belonging to the list of sacred books, as inspired by God, and as
having value for faith and morals. The process of canonization refers to the establishment of

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an authorized list of books that are considered to be part of the Bible. Canonization refers to
the process by which the books that make up the Old and New Testaments were recognized as
authoritative and accepted as part of the Christian scriptures.

The process of canonization for the Old Testament began in the 5th century BCE when
Jewish scholars began to compile a collection of writings that would later become the Hebrew
Bible. The book of Nehemiah suggests that the priest scribe Ezra brought the Torah back from
Babylon to Jerusalem. Both the I and II Maccabeus suggest that Judas Maccabeus (167 BC)
collected sacred books. However, it is not clear whether the canon was closed during this time.

The Great Assembly also known as the Great Synagogue was according to Jewish tradition an
assembly of 120 scribes, sages, and prophets. They lived for a period of about two centuries
ending in 70 AD. It is possible that this assembly gave shape to the Old Testament Canon.
Scholars have also suggested that a council of Jamnia, which was a Rabbinical school,
established the canon now known as the Palestinian canon. However, the existence of such a
school has been established. The exact period, councils, or process is not clear, however, by
the end of the first century before the common era (BCE), two canons came into existence:

= the longer version, known as the Alexandrian Canon, or the Septuagint (LXX), which
includes the apocryphal books also.

= the shorter version, known as the Palestinian Canon, which includes only 39 books and
excludes the apocryphal books.

Criteria of Canonization: The standard or criteria for determining which books to include and
which to avoid are not very clear. Some possible criteria suggested by scholars are:

a. If the text had a close relation or was in tune with the Law (Torah) then that book was
accepted as inspired because the Law is the canon by which all is judged.

b. If the text has in some way celebrated or reported Yahweh’s activity then the book was
included in the canon.

c. If the text was used in Jewish worship, either as part of the liturgy or as the basis for religious
instruction, then the text was recognized as inspired.

d. If the text was written by a recognized prophet, or someone closely associated with a prophet,
then the text was accepted in the canon.

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With these criteria, the Torah, Psalms, historical books, and prophetical books were readily
accepted in the canon, however, texts like Song of Songs, and Proverbs had to be subjected to
greater debates. However, these texts finally made their way into the Hebrew Bible.

The process of canonization for the New Testament

The Christian writings emerged with the purpose of preserving and communicating the
Christian gospel. The process of canonization was a gradual one, taking place over several
centuries. It began with the recognition of certain texts as being divinely inspired and
authoritative and continued with debates and discussions among early Christian leaders about
which texts should be included in the canon.

All the works eventually accepted into the NT were probably written before AD 150. But it
was collected into the various corpus of gospels and the corpus of Pauline epistles only by 200
AD. The process of canonization was largely complete by the end of the fourth century when
the Councils of Hippo and Carthage officially recognized the 27 books of the New Testament
as the authoritative canon of scripture. The NT canon of 27 books was finally accepted by the
Council of Trent. The protestants also finally accepted this canon of 27 books although Luther
had some reservations about accepting some books.

Criteria of Canonization: The question arises as to what factors determined which ones were
to be preserved and which were considered to be uniquely sacred. The following factors or
criteria could be generally observed in the canonization process.

1. Apostolic origin of the text: whether the writers were apostles.

2. Conformity with the rule of faith: whether the writing conformed with the orthodoxy and the
rule of faith of the Christian community or church.

3. Widespread usage: whether the writings had widespread and continuous acceptance in the
Christian community. It also had to deal with the importance that the community gave for the
writing.

Thus, at present, we have the three Canons of the Bible:

1. The Hebrew Bible (Palestinian Canon: 39 books)

2. The Catholic Bible (39 + 7 books of Alexandrian Canon or the LXX and 27 books of NT)

3. The Protestant Bible (39 books of Palestinian Canon and 27 books of NT)

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[Raymond E. Brown and Raymond F. Collins, “Canonicity,” The New Jerome Biblical
Commentary, edited by Raymond E. Brown, Fitzmeyer A. Joseph & Murphy E. Roland (New
Jersey: Prentice Hall, 1990), 1034-1054]

F. Apocrypha and Pseudepigrapha

The Apocrypha and Pseudepigrapha are collections of Jewish and early Christian texts that
were written during the period between the Old and New Testaments.

The term apocrypha derive from the Greek word apokryphos meaning “hidden.” The term was
initially applied to those scriptures which were not to be made available to the general public,
but later the term was used to denote those books whose orthodoxy was questionable.
[Raymond E. Brown, Pheme Perkins and Anthony J. Saldarini, “Apocrypha; Dead Sea Scrolls;
Other Jewish Literature,” The New Jerome Biblical Commentary, edited by Raymond E.
Brown, Fitzmeyer A. Joseph & Murphy E. Roland (New Jersey: Prentice Hall, 1990), 1056.]

The Apocrypha refers specifically to a group of Jewish texts that were written in Greek and
added to the Septuagint (LXX), the Greek translation of the Hebrew Bible. These books, also
known as Deuterocanonical books, include Tobit, Judith, Wisdom of Solomon, Sirach
(Ecclesiasticus), Baruch, and 1 and 2 Maccabees. Some Christian traditions include these books
in their Old Testament canons, while others do not. For instance, the Roman Catholic Church
and the Eastern Orthodox Church accept the apocryphal books as part of the Bible. However,
the Eastern Orthodox Church has some additional books than the Catholic Bible, which are 3
and 4 Esdras and the prayer of Manasseh. The protestant Churches do not accept the apocryphal
books as authoritative books. Why do the protestants not include the apocryphal books in the
Bible? There are several reasons for the exclusion of these books.

Firstly, these books were part of the Greek Bible (Septuagint or LXX) and did not have a
Hebrew origin, hence, these books were accredited with a lesser canonical status from an earlier
time in Jewish and Christian history. Many of the Church Fathers like Athanasius (295-373
CE), Jerome (347-420 CE), and the protestant reformer Martin Luther (1480-1586 CE) deemed
these books as lesser in authoritative status and of lesser value in matters of doctrine.

Secondly, some of the teachings in these books are inconsistent with the general theology of
the Bible, for instance, the doctrine of purgatory (held by Roman Catholics and Eastern
Orthodox believers that prayers can be offered for the dead that their sins may be forgiven) can

17
be traced in Second Maccabeus 12:41-45; the teaching that God hears the prayers of the dead
can be found in Baruch 3:4.

The fact that the apocryphal books (the extra 7 books of the Catholic Bible) have been given
lesser value in Jewish and Christian history, and because of their variant teachings, it is
important in understanding the significance of the protestant Bible as the foundational
document for all matters of faith and practice of believers.

The Pseudepigrapha is a broader category that includes a variety of Jewish and early Christian
texts that were written between the third century BCE and the second century CE. These texts
were attributed to famous biblical characters, such as Adam, Enoch, Noah, Abraham, and
Moses, but were not actually written by them. It includes works such as the Book of Enoch,
the Testaments of the Twelve Patriarchs, and the Assumption of Moses, among many others.

The process of canonization of the Biblical books was complicated as the books were written
over a long period by various writers. However, the whole process was guided by the
supernatural hand of God.

[James Barr, Holy Scripture: Canon, Authority, Criticism (Oxford: OUP, 1983).]

G. Translations and Versions of the Bible

Have you ever wondered why do we have several versions of the Bible, each having a different
reading of the Scripture? We have versions such as the King James Version, New International
Version, New Revised Standard Version, New Living Translation and so on. There are several
reasons for the existence of a variety of versions. One significant reason for the existence of
different versions of the Bible is the use of different manuscript traditions. The Bible was
originally written over many centuries, and its manuscripts have been copied and preserved by
various communities and scribes. These manuscripts can vary in terms of content, wording,
and even theological emphases.

Another reason is that different Bible translators and translation committees have varying
philosophies and priorities when it comes to translating the Bible. Some prioritize formal
equivalence, aiming for a word-for-word translation, while others prioritize dynamic
equivalence, aiming to convey the meaning of the text. For instance, the King James Version
(KJV) or the New King James Version (NKJV) is a word-for-word translation, whereas the
New International Version (NIV) and the New Living Translation (NLT) is a paraphrase
translation aiming for a dynamic equivalence. Consequently, the KJV or the NKJV is a literal

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translation very close to the original form of the text, but the meaning of the texts could be a
little difficult for beginners to grasp, particularly the prophetical literature. On the other hand,
versions such as NIV or the NLT are paraphrased reading of the text and could be a modern
reading of the text but is easy to understand the text and its meaning. How do we reckon with
the plethora of Bible versions? Which one is closer to the original meaning? How do we
ascertain which version is best for us?

Dave Brunn in his book, "One Bible, Many Versions: Are All Translations Created Equal?"
engages with the issue of the multitude of Bible translations available today and the diversity
of languages in which the Bible has been translated. He emphasizes that while some may
question the need for so many translations, each version serves a unique purpose and audience.
He addresses the common misconceptions about Bible translation, such as the idea that there
is one "perfect" translation or that newer translations are somehow less accurate. He argues that
the quality of a translation should be assessed based on its faithfulness to the original text and
its ability to communicate the message effectively in the target language. [Dave Brunn, One
Bible, Many Versions: Are All Translations Created Equal? (United Kingdom: InterVarsity
Press, 2013).]

Having understood the unique value of each version, one must be careful about not becoming
prey for faulty or heretical translations. It is also important that one must choose the right
translation by carefully evaluating the text for its closeness to the original language and
readability of the language. Often, help can be taken from biblical scholars about their opinion
with regard to choosing the right translations. Keeping in mind the limitation of each
translation/version, it is always good to compare various versions/translations, and preferably
refer to the original Hebrew/Greek version to ascertain the text, so as to come to a proper
interpretation of a particular text. [Gordon D. Fee and Douglas Stuart, How to Read the Bible
for all its Worth (Michigan: Zondervan, 2014), 28-44.]

H. Introduction of the Scripture

i. The Hebrew Bible

The Hebrew Bible, also known as the Tanakh, is the primary sacred text of Judaism. It is
composed of three main sections: the Torah, the Nevi'im, and the Ketuvim, collectively known
as the TaNaKh.

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The Torah, also known as the Pentateuch, consists of the first five books of the Hebrew Bible:
Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It contains the foundational
narratives of the Jewish people, including the creation story, the story of Abraham and the
patriarchs, the Exodus from Egypt, and the giving of the Ten Commandments.

The Nevi'im, or Prophets, includes historical accounts considered to be influenced by the

prophets consisting of Joshua, Judges, Samuel, and Kings, the three major books of the
prophets and Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets, which contain
prophetic messages to the people of Israel.

The Ketuvim, or Writings, includes a diverse range of texts, including poetry, wisdom
literature, and historical accounts. It includes books such as Psalms, Proverbs, Job, Song of
Solomon, Ruth, Esther, Lamentations, Ecclesiastes, and Chronicles.

ii. The Old Testament

The Old Testament is the first major division of the Christian Bible and contains the same
books as the Hebrew Bible but in a slightly different order. The Old Testament is divided into
four main sections:

The Pentateuch contains the first five books of the Old Testament: Genesis, Exodus,
Leviticus, Numbers, and Deuteronomy, and recounts the creation of the world, the history of
the patriarchs and matriarchs, and the giving of the Law to Moses on Mount Sinai.

The Historical Books detail the history of the Israelites from their entry into the
Promised Land under Joshua to the Babylonian exile. These books include Joshua, Judges,
Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, and Nehemiah.

The Poetical and Wisdom Books contain poetry and philosophical reflections on God,
human nature, and the meaning of life. These books include Job, Psalms, Proverbs,
Ecclesiastes, and the Song of Solomon.

The Prophetical Books include writings by both major and minor prophets, who
prophesied to the Israelites and other nations about judgment, repentance, and the coming of
the Messiah. The prophetic books are divided into two main categories:

The Major Prophets: Isaiah, Jeremiah, and Ezekiel. The book of Lamentations,
traditionally believed to be composed by Jeremiah, and the book of Daniel, though an
apocalyptic literature, are also counted among the major prophets.

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 The Minor Prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk,
Zephaniah, Haggai, Zechariah, and Malachi.

iii. The New Testament

The New Testament is the second major division of the Christian Bible and contains 27 books
that were written in Greek in the first century CE. It details the life and teachings of Jesus of
Nazareth, the growth of the early Christian church, and the teachings of the apostles. The New
Testament is divided into four main sections:

The Gospels, which include Matthew, Mark, Luke, and John, detail the life, teachings,
death, and resurrection of Jesus Christ, as well as his teachings on love, compassion, and social
justice.

The Acts of the Apostles, written by Luke, describes the growth of the early Christian
church and the spread of the gospel message throughout the Mediterranean world. It includes
the conversion of Saul (who later became the apostle Paul) and the travels and teachings of the
apostles.

The Epistles are letters written by the apostles to various churches and individuals in
the early Christian community. They contain theological reflections, practical advice, and
instructions on how to live a life in accordance with Christian principles.

The Epistles written by Apostle Paul include Romans, I & II Corinthians, Galatians,
Ephesians, Philippians, Colossians, I & II Thessalonians, I & II Timothy, Titus, and
Philemon.

The writer of the Epistle to Hebrews is not certain because the letter itself does not
identify its author, unlike many other New Testament books, which are attributed to
specific individuals. Some scholars suggest that Paul or Barnabas could be the author,
but there is no consensus on the authorship of the book. The other epistles known as
general epistles were written by various authors, and they include James, I & II Peter,
I, II, III John, and Jude.

The Book of Revelation is a highly symbolic and apocalyptic work that describes the
end of the world and the final judgment. It includes visions of heaven, the defeat of evil, the
second coming of Jesus Christ, and the ultimate triumph of God's kingdom.

I. Relationship between Old and New Testaments

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What is the relation between the Old Testament and the New Testament? Do we really need
the Old Testament? In this section, we will study the unity and diversity in the Bible, and we
will also look into the relationship between the Old and the New Testament.

The relationship between the Old and New Testaments is complex and multifaceted. At the
most basic level, the New Testament builds upon the foundation laid by the Old Testament,
and it presents Jesus Christ as the fulfillment of the promises and prophecies of the Old
Testament. The Bible clearly says that “All Scripture is God-breathed and useful and is useful
for teaching, rebuking, correcting, and training in righteousness (2 Timothy 3:16).”

The Old Testament provides the historical and theological context for the coming of Jesus
Christ. It establishes God's covenant with the Israelites and provides a record of their history,
laws, poetry, and prophetic messages. It also contains prophecies that anticipate the coming of
a Messiah who would bring salvation to the world. The New Testament, in turn, presents Jesus
Christ as the fulfillment of these prophecies and as the center of God's redemptive plan. The
Gospels provide a detailed account of Jesus' life, teachings, death, and resurrection, while the
Epistles and other New Testament writings explain the significance of his life and teachings
for believers.

The relationship between the Old and the New Testament can be understood in terms of
continuity and discontinuity. The continuity and discontinuity between the Old and New
Testaments are two important themes that help us to understand the relationship between these
two parts of the Christian Bible.

a. The Continuity between the Old Testament and New Testament

Continuity refers to the ways in which the New Testament builds upon and affirms the
teachings, values, and promises of the Old Testament. For example, both the Old and New
Testaments affirm the belief in one God who is loving, just, and merciful. Both testaments also
emphasize the importance of obedience to God's commands, the need for repentance and
forgiveness, and the coming of a Messiah who would bring salvation to the world.

The continuity between the Old and New Testaments is evident in the way that the New
Testament writers quote from and refer to the Old Testament. They often use the Old Testament
as a source of authority and inspiration, interpreting its teachings in light of the life, death, and
resurrection of Jesus Christ. The following insights are important:

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1. Historical continuity: We can see a clear historical continuity between the Old Testament
and the New Testament. The historical thread that begins in the book of Genesis follows the
lead in the New Testament. All the historical events in the Israelite community were in fact a
preparation for the coming of the Messiah in Israel.

2. Prophecy fulfillment: The prophecy about the Messiah and the new covenant finds its
fulfillment in the New Testament.

3. Doctrinal and thematic continuity: All that is found in the New Testament can be found,
even if in “seed” form, in the Old Testament for example Romans 1:17. The themes of
salvation, righteousness, forgiveness, etc. are there in the Old Testament also. The book of
Hebrews is valuable in understanding the Old Testament basis of the Christian faith.

Some of the Old Testament practices like circumcision, the festivals like Passover, and
Sabbath, have revelatory significance and teach about the various matters related to the
Christian faith. The Old Testament practice of circumcision teaches us the value of
transformation and that believers must not trust in their flesh or human abilities (Romans 2:28-
29; Colossians 2:11-12). Passover reveals Christ the Lamb of God who takes away the sin of
the world (John 1:29, 36). The day of Sabbath teaches us that God has not made us as
mechanical beings, rather we are physical as well as spiritual beings, who need physical and
spiritual times of rest and renewal. The Sabbath was a day when the land also rested from all
work (Leviticus 25:4).

The matters concerning the numerous laws in the Old Testament are important to be considered
here. Are these laws obsolete or are they relevant? The Laws in the Old Testament (Torah-
nearly 605-630 laws) are significant in understanding the holiness of God and how we must
live a holy life before God. These may seem obsolete today but in fact, they are all important
teachings for us. The following points can be noted.

• The Decalogue is relevant for Christian believers as it teaches the fundamental aspects
of the covenantal life. Jesus said, “Do not think that I came to abolish the Law or the
Prophets; I did not come to abolish but to fulfill” (Matthew 5:17). After giving this
introduction Jesus explains that these Old Testament laws are not to be a matter of letter
(legalism) but it must be obeyed from one’s heart (Matthew 5-7). New Testament
teachings are more binding and deeper than the Old Testament (Matthew 5-7). The only
difference is that God’s grace gives us the strength to overcome sin and help us to fulfill
the teachings or Laws of the Lord.

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 • Some of the laws related to sacrifice have deeper and revelatory meanings. The Old
Testament Sacrifices were ordained by God to show the seriousness of sin and the
Holiness of God. The book of Hebrews details the significance of the Old Testament
sacrifices in giving a greater understanding of the sacrifice of Christ for the salvation
of humankind.
• The book of Leviticus is renowned for its detailed regulations concerning ritual purity
and sacrifice. Leviticus 19:2 encapsulates the essence of God's call to holiness: “Speak
to the entire assembly of Israel and say to them: ‘Be holy because I, the Lord your
God, am holy.’” The laws regarding cleanliness, moral conduct, and festivals were
designed to set the Israelites apart as holy people. These laws aimed not only to regulate
their actions but also to cultivate a sense of reverence and awe for God's holiness.
Leviticus chapters 17 to 26 are noteworthy as they set what is known as the holiness
code for the people of God. The term holiness code denotes the fact that these texts
repeat the refrain, “Be holy because I, the Lord your God, am holy.” These texts
emphasize that the holiness of God has to be imitated by his people. These laws teach
about ethical matters including honouring parents (Leviticus 19:3), honesty (Leviticus
19:11-12), loving one's neighbour (Leviticus 19:18), and refraining from revenge
(Leviticus 19:18). The code emphasizes fair treatment of the poor, foreigners, and
laborers (for instance, 19:9-10, 13, 15, 33-34; the year of Jubilee as the year of release
for the debtors 25:25-28, 35-55, etc.). It underscores the principle of justice in dealings
with others. The holiness code teaches about sexual purity (18:1-30), care for our
environment (25:4-5), and also about matters of one’s appearance (19:27-28). These
laws teach us that God is interested in all aspects of our daily life. Our entire life must
be holy to the Lord.

4. Progressive revelation: God revealed His full revelation over time. Not everything is
revealed in the beginning (Hebrews 1:1-2) rather it is about a gradual revelation. For instance,
Moses knew more than Abraham. Isaiah knew more than Moses. We know more because we
live on this side of the cross…

b. The discontinuity between the Old Testament and New Testament

Discontinuity, on the other hand, refers to the ways in which the New Testament introduces
new teachings and practices that represent a departure from the Old Testament. For example,
the Old Testament Law required animal sacrifices for atonement, but the New Testament

24
teaches that Jesus Christ's death on the cross provides the ultimate sacrifice for sin. Another
example of discontinuity is the way that the New Testament expands the scope of God's
redemptive plan beyond the Jewish people to include all nations. However, this is not a shift in
God’s plan of salvation or an afterthought, because God had chosen Israel as a kingdom of
priest, which means they were to mediate God’s blessings to all the nations (Exodus 19:6). In
addition, the book of Isaiah reveals that the servant of the Lord was called to be a light to the
nations (Isaiah 49:6). There are other references too which emphasize God’s salvific plan for
the nations, the book of Jonah is the best example of God’s purpose for the nations. But it is
only in the New Testament the God’s plan for the nations other than Israel is executed in its
full sense as the wall of separation between the Jews and the Gentiles is forever broken through
the work of Christ upon the cross (Galatians 3:28-29; Ephesians 2:11-22).

In addition to these matters, the following insights are important:

1. Law and Grace: We (the New Testament believers) are not under the Law (rituals and
regulations). What the Law regulates has been done away with in Christ (sacrifices, rituals, like
circumcision, purity laws, etc. See Acts 10:9-23). The New Testament believers are not under
the law but under grace. The letter to Galatians and the letter to Romans emphasize the
centrality of grace as a standard for all matters of faith and practice of a believer (Romans 7-8;
Galatians 18-26, etc.). However, this does not mean that the believers can have their own
standards of living or that the laws in the Old Testament can be totally ignored. On the contrary,
the New Testament standards are much higher as the expectation from the believers is that they
would adhere to the Old Testament laws such as the Decalogue from their heart, rather than
giving lip service to its practice. Jesus makes this very clear in his Sermon on the Mount
(Matthew 5-7). The New Testament emphasizes a life led by the Holy Spirit, revealing the fruit
of the Spirit, which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness,
and self-control (Galatians 5:22-23). A transformed heart filled with the Holy Spirit is key to
living a true Christian life (Jeremiah 31: 33-34; Ezekiel 36:26-27; II Corinthians 5:17;
Colossians 3:9-10).

At the same time, believers must stay clear of the danger of legalism, and pharisaic form of
obedience to the law. Pharisees gave importance to an external practice of the laws and
traditions of purity, whereas their hearts were impure and far away from God (Matthew 23:1-
39; Mark 7:1-23 etc.). Jesus warns us about such a form of empty righteousness. It is by the
power of the Spirit that we are called to live out our life in obedience to our Lord. For a believer

25
who lives by the power of the Spirit, obedience will come from the heart, and glory will be
given to God and his empowering grace (rather than self-boasting or harboring a judging
attitude).

2. Warfare: We are not called to wage war on the Canaanites or the unbelievers or other
nations but are called to spiritual warfare over the forces of evil and fight over the flesh.

3. Earthly or Heavenly Orientation: The Old Testament is more oriented toward earthly life,
but the New Testament is more oriented toward spiritual and heavenly life. For instance, the
Old Testament is about a nation and a people group living in a geographical land called Israel
or Canaan, but the New Testament is not about a nation or a people group, but a universal
fellowship called the Church. However, on deeper analysis, we can discern that a common
thread runs through the whole Bible, that is living a life pleasing to the Lord. The Old and New
Testaments both deal with our holistic life (material and spiritual) in the will of God.

From the above discussion, we can notice that the New Testament is not a deviation from the
Old Testament, it is rather a fulfillment and a continuation of the Old Testament. The God
revealed in the Old Testament is the same in the New Testament. The Old Testament forms the
foundation or the base upon which the New Testament stands. The correct understanding of
the New Testament is based upon the foundational understanding of the Old Testament. The
Old Testament also cannot be understood properly unless seen in the light of the New
Testament.

J. Scripture and Traditions

i. What are traditions?

Traditions are a set of beliefs, customs, practices, and values that are passed down from
generation to generation within a particular community or culture. They can be religious,
cultural, or social in nature and serve to reinforce a sense of identity and belonging among the
members of the community. Traditions can take many forms, ranging from religious
ceremonies and rituals to holidays, festivals, and family gatherings. They can be based on
historical events, stories, or legends that are shared and retold over time. They can also be
influenced by geographical location, language, and other cultural factors.

Traditions are made with a positive function to inculcate proper behavior among the members
of a community. But traditions can be problematic when traditions become more important

26
than other central aspects of life like love, and humility. The following issues with traditions
and traditionalism are important.

a. Traditions can become outdated or irrelevant over time, particularly as societies change
and evolve.
b. In some cases, traditions may even be harmful or discriminatory, perpetuating
inequality and discrimination based on race, gender, religion, or other factors.
c. Another potential problem with traditions is that they can become rigid and inflexible,
leading to a form of traditionalism that resists change and innovation. This can lead to
resistance to new ideas or ways of thinking, which can stifle creativity and progress.
d. Traditionalism can also lead to a sense of superiority or exclusivity among those who
adhere to certain traditions, which can create barriers and divisions between different
groups. This can lead to conflicts and tensions within and between communities,
particularly when different groups have conflicting traditions or beliefs.

ii. Jewish Traditions and Jesus’ Approach to Traditions

Jewish tradition encompasses a wide range of beliefs, customs, practices, and values that have
been passed down from generation to generation within the Jewish community. These
traditions are deeply rooted in Jewish history, culture, and religion, and serve to reinforce a
sense of identity and connection among Jewish people around the world.

Some of the key elements of Jewish tradition include:

1. Belief in one God: Central to Jewish tradition is the belief in one God, who created the
world and continues to be actively involved in human affairs.

2. Torah study: The study of the Torah, or the first five books of the Hebrew Bible, is a
central part of Jewish tradition. Torah study is seen as a way to deepen one's knowledge
of God and to understand the principles of Jewish law and ethics.

3. Observance of holidays: Jewish tradition includes a calendar of holidays and festivals

that are celebrated throughout the year, including Sabbath, Passover, Rosh Hashanah,
Yom Kippur, and Hanukkah. These holidays are often marked by special prayers,
rituals, and traditions that are specific to each holiday.

4. Dietary laws: Jewish tradition includes a set of dietary laws, known as kosher laws, that
govern what foods can and cannot be eaten. The laws include prohibitions on eating

27
 certain types of meat, such as pork, and require the separation of dairy and meat
products.

5. Synagogue worship: Synagogue worship is an important part of Jewish tradition, and

includes regular prayer services, readings from the Torah, and communal singing and
chanting.

6. Lifecycle events: Jewish tradition includes a range of lifecycle events, including

circumcision, bar and bat mitzvahs, weddings, and funerals. These events are often
marked by special rituals and traditions that reflect the values and beliefs of Jewish
tradition.

Overall, Jewish tradition is a rich and diverse tapestry of beliefs, customs, and practices that
reflect the history, culture, and values of the Jewish people. These traditions continue to play a
vital role in Jewish identity and connection to the broader Jewish community.

Jewish traditions played a significant role in the life and teachings of Jesus, as he was raised in
a Jewish family and culture. While Jesus affirmed and respected many aspects of Jewish
tradition, he also challenged certain traditions and practices that he felt were in conflict with
the principles of love, justice, and mercy that he taught.

One example of this is Jesus' criticism of the Pharisees, whom he saw as overly focused on
legalistic adherence to ritual and tradition while neglecting the weightier matters of justice and
mercy (Mt 23:23). Jesus challenged this approach to tradition, teaching that the spirit of the
law was more important than the letter of the law.

Jesus also challenged certain practices that he felt were harmful or exclusionary, such as the
exclusion of certain groups of people from the Temple or the insistence on strict adherence to
Sabbath laws at the expense of human need (Mark 2:23-28). Jesus also challenged the rigid
practice of the Sabbath, which had become so important for the traditional Jews, that they were
not ready to accept healing that had taken place on a Sabbath (Matthew 12:1-14; Luke14:1-6;
Jn 5:1-15, etc.). Similarly, Jesus also challenged the purity traditions of the Jews, which gave
more importance to outward purity than the purity of the heart (Matthew 15:1-20; Mark 7:1-
23, etc.).

At the same time, Jesus also affirmed many aspects of Jewish tradition, including the belief in
one God, the importance of fasting prayer, and the celebration of festivals such as Passover
(Matthew 26:17-30).

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In his approach to tradition, Jesus emphasized the importance of compassion, mercy, and
justice as central values that should guide our interpretation and application of tradition. He
called his followers to a deeper understanding of God's will, one that went beyond legalistic
adherence to tradition to a spirit of love and service to others. Jesus’ response towards tradition
can be summarized from Mark 7:8 where Jesus says, “Neglecting the commandment of God,
you hold to the tradition of men.” The response of Jesus is clear, whenever human-made
traditions become more important than the will of God, it is unpleasing to God.

iii. Scripture and Traditions

In keeping with the standards of Jesus’ teaching, the followers of Jesus need to give prime
attention to matters of love, compassion, and justice, as these are the things that please God.
Any traditions, family, cultural, social, or the ones made by the Church can be problematic
when they hinder a person’s commitment to God and the gospel values of love, compassion,
and justice. The traditions of family, society, or the Church can only have a secondary value in
comparison with the supreme value of Biblical authority. Any church traditions that come short
of the biblical standards or the primary emphasis of love, compassion, and justice must not
become binding for a believer. A believer’s prime motive is to please God rather than keeping
the human-made traditions to please people and society.

iv. Church and Traditions

Some churches like the Roman Catholic Church and the Eastern Orthodox Church value the
traditions of the Church as authoritative at par with the Scripture. These traditions (or Church
dogmas) are what govern the life and practice of the behaviour of the believer (Catechism of
the Catholic Church, Second Edition, Libreria Editrice Vaticana, 2016). It is important to note
that the Catholic Church places a strong emphasis on both Scripture and Tradition as sources
of divine revelation. This position is based on the belief that God's revelation has been
conveyed not only through written Scripture but also through the living transmission of the
faith by the apostles and their successors. The Catholic Church asserts that both Scripture and
Tradition are interpreted and safeguarded by the teaching authority of the Church, known as
the Magisterium. The Magisterium ensures that the authentic teachings of Christ and the
apostles are transmitted faithfully to each generation. Catholic Tradition helps interpret
Scripture, offering a broader context for understanding the biblical texts. Tradition provides
insights into the early Christian beliefs, practices, and teachings that may not be explicitly
stated in Scripture. Many liturgical practices, sacramental rituals, and devotional customs

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within the Catholic Church have developed over centuries based on Tradition. These practices
are seen as expressions of the faith and are deeply connected to the Church's understanding of
its apostolic roots. For the Eastern Orthodox Church, the writings of the Church Fathers and
early theologians are highly regarded. These writings provide insights into the beliefs and
practices of the early Christian Church and help interpret Scripture and develop theology.
Eastern Orthodox theology often uses the term "Holy Tradition" to encompass the full range
of the Church's teachings, practices, and spiritual insights. This includes everything from
liturgy and theology to iconography and spiritual disciplines.

It is important to understand that the protestant faith asserts that the Scripture must be the sole
and primary authority for the faith and practice of the Church and the believer. Sola scriptura
asserts that Scripture is the ultimate standard for faith and practice, and it should be the primary
guide for understanding Christian doctrine and living. While both Catholicism and Orthodoxy
emphasize the role of tradition in interpreting Scripture, Protestants emphasize the individual
believer's direct access to Scripture and the guidance of the Holy Spirit in understanding its
meaning. Catholicism and Orthodoxy view tradition as an authoritative source for the
development of doctrine, believing that certain teachings were handed down from the apostles
through both written and oral tradition. Protestantism, while acknowledging the value of
historical Christian thought, is often cautious about elevating tradition to the same level as
Scripture, as it can be prone to error and human influence. Catholicism and Orthodoxy have
rich liturgical traditions that have developed over centuries. Some Protestant traditions, while
emphasizing simpler worship styles, may view certain aspects of liturgy and ceremonial
practices as potentially distracting from the direct encounter with God through Scripture and
personal prayer.

The discussion above makes it evident that for believers an undue emphasis on traditions can
hamper their spiritual growth and can be distractive from the core emphasis of the truths taught
in the Bible. For a believer, the Bible is the supreme authority for determining all matters of
faith and practice. The Holy Spirit is the ultimate guide to interpreting the Scripture. The
traditions handed on to us by the Church fathers can be helpful in throwing light upon the Word
of God, however, their interpretations are fallible, and hence, for all matters of the faith and
practice of the Church, the Scripture is the supreme authority.

K. Interpreting the Scripture

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Having briefly discussed the basic teachings about the nature of the Bible as the Word of God,
we now turn our attention to the task of interpreting the Scripture. This section will discuss the
task and the nature of interpreting the Scripture. Interpreting the Bible is a privilege as well as
a great responsibility. While the Bible can be read and understood by anyone, the quality of the
interpretation will depend on the interpreter's level of knowledge, spiritual discernment, and
adherence to sound principles of interpretation. It is always advisable to seek the help of bible
teachers who are trained to understand the Scripture to make a proper interpretation of the
Scripture. Here are some general guidelines for interpreting the Bible:

1. Understand the literary genre: The Bible contains many different genres of literature,
including poetry, narrative, prophecy, and apocalyptic literature. Each genre has its own
unique style and purpose and requires different interpretive strategies.
2. Study the historical and cultural context: Understanding the historical and cultural
context in which the text was written can provide important insights into its meaning
and significance. This may involve studying the political, social, and religious
conditions of the time, as well as the language and customs of the people who wrote
and read the text. The use of some commentaries may be helpful to enrich our
knowledge concerning the historical and cultural context of a particular book or text.
3. Consider the original language: The Bible was written in Hebrew, Greek, and Aramaic,
and translation can sometimes obscure important nuances and meanings. Consulting
original language resources can help provide a more accurate understanding of the text.
4. Use sound hermeneutical principles: Hermeneutics is the study of interpretation, and
there are many sound principles that can guide the interpretation of the Bible, such as
paying attention to context, comparing related passages, and considering the overall
message of the text.
5. Seek guidance from the Holy Spirit: Christians believe that the Holy Spirit provides
guidance and illumination in the interpretation of Scripture. Prayer and reliance on the
guidance of the Holy Spirit can be an important part of the interpretive process.
6. Consider the broader theological and spiritual context: The Bible is a complex and
interconnected collection of texts, and each part must be understood in the context of
the broader theological and spiritual principles that it conveys. This may involve
considering the overall message of the Bible, as well as the teachings of the church and
the guidance of spiritual leaders.

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The task of exegeting the biblical text is interesting as well as demands a lot of hard work. Paul
writes to Timothy, “Do your best to present yourself to God as one approved by him, a worker
who has no need to be ashamed, rightly explaining (orthotomeó meaning “to cut right” or
“rightly divide”) the word of truth” (2 Timothy 2:15). The Scripture clearly instructs Timothy
to divide the word of truth to understand the proper meaning of the Scripture. The term
“exegesis" literally means "to lead out" or "to explain the origin or source of something. The
term exegesis is a combination of two words: the prefix "exe-" comes from the Greek word
"ἐξηγέομαι" (exegeomai), which means "to lead out" or "to explain." This prefix is derived
from "ἐξ" (ex), meaning "out of" or "from." The suffix "-gesis" is derived from the Greek word
"γένεσις" (genesis), which means "origin," "beginning," or "source." The primary goal of
exegesis is to provide a deeper understanding of the biblical text within its original context. It
seeks to answer questions about what the text meant to its original audience and how it
contributes to biblical scholarship.

This being said about the task of exegesis, it must be kept in mind that a proper interpretation
of the bible happens only when the text is exegeted. In other words, whereas exegesis is the
search of the original meaning of the text, the purpose of interpretation encompasses exegesis
as its foundational task in order to interpret the scripture for our context. To summarise,
exegesis seeks to find the meaning of the text in its original sense, while interpretation is a
broader process whereby the meaning of the text is extended or derived for our times.

This being said about the significant task of exegeting and interpreting the Bible, it is important
that all believers study the scripture because only then we can understand the spiritual truths
revealed by the Bible. One of the finest methods of studying the Bible is the inductive method.
The inductive method of Bible study is a practical and devotional way of studying the Bible.
Though exegesis and inductive study are complimentary, the former is a scholarly approach
while the latter is a more practical, day-to-day approach to studying the Bible. Often, a good
inductive study of a Scripture portion can give a good foundation to proceed in exegeting the
particular text.

The inductive method of studying and interpreting the Bible involves a process of observation,
interpretation, and application. Here are the steps involved in this method:

1. Observation: The first step in the inductive method is to carefully observe the text.
This involves paying attention to the details of the text, such as the words used, the

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 context in which they are used, and the relationships between different parts of the text.
Observations can be recorded in a journal or notes.

2. Interpretation: The second step is to interpret the text based on the observations made
in the first step. This involves identifying patterns, themes, and key ideas in the text,
and considering how they relate to the overall message of the Bible. Interpretation may
involve consulting commentaries or other resources to gain a deeper understanding of
the text.

3. Application: The final step is to apply the insights gained through observation and
interpretation to one's own life. This involves considering how the text speaks to the
interpreter's own experiences and circumstances, and how it can inform one's beliefs,
values, and actions.

The inductive method of studying and interpreting the Bible is often associated with a
“discovery” approach, in which the interpreter allows the text to speak for itself and seeks to
uncover its meaning through careful observation and analysis. This method is often used in
Bible study groups and can be a helpful tool for gaining a deeper understanding of the text and
its significance for one's own life.

Suggested Readings:

Gordon D. Fee and Douglas Stuart, How to Read the Bible for all its Worth (Michigan:
Zondervan, 2014).

David R. Bauer and Robert A. Traina, Inductive Bible Study: A Comprehensive Guide to the
Practice of Hermeneutics (United States: Baker Publishing Group, 2011).

Kay Arthur, David Arthur, and Pete De Lacy, The New How to Study Your Bible, Discover the
Life-Changing Approach to God’s Word (Eugene: Harvest House Publishers, 2010).

Conclusion

In this chapter, we have seen the importance of the Bible in the life of a believer. The Bible is
the word of God and as such it has authority upon the lives of all those believers who love God

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and seek to please God. The present shape of the Bible owes itself to a long and complex
process whereby God made sure that His revelations reach us. The complex process of the
formation of the Bible shows the deep love of God for us and how God wants to guide our lives
according to His will, so that we may live our lives to its fullest sense. Let us, therefore,
immerse ourselves in reading, hearing, understanding, and following the Scripture, so that we
may live blessed lives fully pleasing to God. The popular line of the Christian hymn, “Jesus
loves me this I know, for the Bible tells me so,” truly captures the utmost significance of the
Scripture in the life of believers.

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Sources Consulted

McKim, D. K. and P. S. Chung. “Revelation and Scripture.” Global Dictionary of Theology.

Edited by Willian A. Dryness and Veli-Matti Kärkkäinen. Bangalore: Omega Book World,
2019, 758-767.

Barr, James. Holy Scripture: Canon, Authority, Criticism. Oxford: OUP, 1983.

Brown, Raymond E. and Raymond F. Collins. “Canonicity.” The New Jerome Biblical
Commentary. Edited by Raymond E. Brown, Fitzmeyer A. Joseph & Murphy E. Roland. New
Jersey: Prentice Hall, 1990, 1034-1054.

Brown, Raymond E., Pheme Perkins and Anthony J. Saldarini. “Apocrypha; Dead Sea Scrolls;
Other Jewish Literature.” The New Jerome Biblical Commentary. Edited by Raymond E.
Brown, Fitzmeyer A. Joseph & Murphy E. Roland. New Jersey: Prentice Hall, 1990, 1055-
1082.

Collins, Raymond F. “Inspiration.” The New Jerome Biblical Commentary. Edited by

Raymond E. Brown, Fitzmeyer A. Joseph & Murphy E. Roland. New Jersey: Prentice Hall,
1990, 1023-1033.

Brunn, Dave. One Bible, Many Versions: Are All Translations Created Equal? United
Kingdom: InterVarsity Press, 2013.

Barth, Karl. Church Dogmatics: The Doctrine of the Word of God. Vol. I. Edinburgh: T & T
Clark, 1963.

Fee, Gordon D. and Douglas Stuart. How to Read the Bible for all its Worth. Michigan:
Zondervan, 2014.

Bauer, R. David and Robert A. Traina. Inductive Bible Study: A Comprehensive Guide to the
Practice of Hermeneutics. United States: Baker Publishing Group, 2011.

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Dear Sir,

1. I have written “The Bible is not a book of rules for the Church” to convey the idea that
the Bible should not be treated as a book of laws, like a penal code, or a set of rules.
That kind of outlook leaves the words of God devoid of life.

In addition, in many cases, the bible sets standards for us rather than explicit rules. Only by
knowing the will of God, we can discern what is correct or ethical. Many times, believers come
to the pastor and ask, Pastor, is this rule written in the bible? For instance, does the bible set
any rules about mobile games, the proper use of mobiles, and social media, or what kind of
music a believer can listen to and enjoy? I think that the people of God need to be taught to
follow the will of God rather than follow certain rules.

2. I have corrected the Hebrew Bible as the Palestinian canon and the Catholic Bible as
based on the LXX. Thank you for pointing out the error.
3.

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