{"id":230,"date":"2020-04-20T22:29:16","date_gmt":"2020-04-20T22:29:16","guid":{"rendered":"http:\/\/3.14.142.208\/?p=230"},"modified":"2024-01-17T15:04:51","modified_gmt":"2024-01-17T15:04:51","slug":"what-biblical-bible-engagement-is-not-part-4-of-a-9-part-series","status":"publish","type":"post","link":"https:\/\/stevebelsheim.com\/?p=230","title":{"rendered":"What Biblical Bible Engagement is Not: Part 4 of a 10 Part Series"},"content":{"rendered":"\n

Introduction<\/strong><\/p>\n\n\n\n

This is the fourth article in a ten part series about why the UMC split over the issue of homosexual practice is a Bible engagement crisis. <\/p>\n\n\n\n

In the first article, I defined Bible engagement, and the steps in a process to determine if a situation is a Bible engagement crisis.  In the second article, I explained why the Bible mandates that a Christian practice Bible engagement that satisfies the biblical standard.  In the third article, I discussed 2 Timothy 2:15 to develop a foundation to articulate the biblical standard for Bible engagement.<\/p>\n\n\n\n

The literary context of verse 2 Timothy 2:15, i.e., verses 14-26, shed light on the biblical standard for Bible engagement.  Verses 14-26 identify six actions that are in contrast to \u201cone approved\u201d who is \u201crightly handling the word of truth\u201d per 2 Timothy 2:15.   These six contrasts reveal actions that fall outside the scope of the biblical standard for Bible engagement.   Therefore, these contrasts help define the biblical standard for Bible engagement.<\/p>\n\n\n\n

The First Contrast<\/strong><\/p>\n\n\n\n

The first contrast to biblical Bible engagement is \u201cto quarrel about words, which does no good, but only ruins the hearers\u201d (v. 14, ESV).   This contrast comprises one action (i.e., quarreling) pertaining to one thing (i.e.,
words) that produces two results; namely, (1) does no good and (2) ruins the hearers.  A look at word meanings and grammar helps define this first contrast.<\/p>\n\n\n\n

The ESV translates the Greek verb logomache\u014d<\/em> [Strong\u2019s 2692] as \u201cto quarrel about words.\u201d  Logomache\u014d<\/em> is a compound of logos <\/em>[Strong\u2019s 3056} and machomai <\/em>[Strong\u2019s 3164].  Logos <\/em>has the sense of \u201ca word, uttered by a living voice, embodies a conception or idea. \u2026 what someone has said.\u201d   See Strong, J. (1995). Enhanced Strong\u2019s Lexicon<\/em>. Woodside Bible Fellowship.  Machomai <\/em>has the following meaning:<\/p>\n\n\n\n

m\u00e1chomai, m\u00e1ch\u0113, \u00e1machos. <\/em>This group is used for physical combat, especially of a military kind. The military use predominates in the LXX. In the NT, however, only Acts 7:26 relates for certain to physical conflict. Strife of words is the point in Jn. 6:52. Physical threats are perhaps involved in 2 Cor. 7:5, and Jms. 4:1\u20132 is debatable. Strife is wrong for Christians (2 Tim. 2:23; Tit. 3:9: legal disputes). \u2026 Where there is strife, it is due to passions.<\/p>\n\n\n\n

Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 573). Grand Rapids, MI: W.B. Eerdmans.<\/p>\n\n\n\n

According to Louw et al., logomache\u014d<\/em> means:<\/p>\n\n\n\n

33.454 \u03bb\u03bf\u03b3\u03bf\u03bc\u03b1\u03c7\u03ad\u03c9; \u03bb\u03bf\u03b3\u03bf\u03bc\u03b1\u03c7\u03af\u03b1, \u03b1\u03c2 f: to argue or quarrel about the meaning or use of words\u2014\u2018to quarrel about words, arguing about words.\u2019<\/p>\n\n\n\n

Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 439). New York: United Bible Societies.<\/p>\n\n\n\n

Logomache\u014d <\/em>is in the present tense so that Paul\u2019s warning referenced continual disputing over the meaning or use of words.  The nature of the dispute is akin to military combat.   <\/p>\n\n\n\n

Paul taught that the result of logomache\u014d<\/em>, or a combative conflict over words, did two things.  First, it \u201cdoes no good.\u201d  The ESV translates chr\u0113simos<\/em> as \u201cwhich does \u2026 good.\u201d  It means \u201cpertaining to having a valid use or function\u2014\u2018useful, use.\u2019\u201d  See  Louw, et al. at 2nd edition., Vol. 1, p. 623.  Here, the use of oudeis<\/em>, which the ESV translates as \u201cno\u201d, functions to make chr\u0113simos<\/em> negative.  The result of combative conflict over words did not serve a valid use or function.<\/p>\n\n\n\n

The second result of logomache\u014d <\/em>was the \u201cruin\u201d of the faith of those impacted by the argument.  The ESV translates katastroph\u0113<\/em> [Strong\u2019s 2692] as \u201cruin\u201d and it means \u201cto do serious harm to, with the implication of misleading.\u201d  See Louw et al. at 2nd edition., Vol. 1, p. 229).  It can have the meaning of \u201c\u2019to turn over, turn under,\u2019 as the soil with a plow.\u201d  See Wuest, K. S. (1997). Wuest\u2019s word studies from the Greek New Testament: for the English reader (Vol. 8, p. 134). Grand Rapids: Eerdmans.<\/p>\n\n\n\n

One commentator writes about this first contrast:<\/p>\n\n\n\n

These teachers argued about words and built enormous theological systems upon them. They fought over small points of interpretation. Not only did they devote themselves to words and esoteric ramblings; they were contentious in their manner. Paul\u2019s judgment of such petty obsessions: it is of no value, and only ruins those who listen.  Not only the teachers but also those who listened to their foolishness were brought to spiritual ruin. Their debates pulled others into their pointless discussions. People were deluded, thinking it was true spirituality. In fact, their word games came from pride.<\/p>\n\n\n\n

Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 286). Nashville, TN: Broadman & Holman Publishers.<\/p>\n\n\n\n

According to the first contrast, biblical Bible engagement does not arrive at an interpretation that develops a combative conflict over words resulting in overturned lives for those who follow such a useless interpretation.<\/p>\n\n\n\n

The Second Contrast<\/strong><\/p>\n\n\n\n

The second contrast is \u201cirreverent babble\u201d that will lead people into \u201cmore and more ungodliness\u201d (v. 16).  The ESV translates the Greek adjective beb\u0113los<\/em> [Strong\u2019s 952] as \u201cirreverent\u201d and it means pointless or totally worthless or ungodly, i.e., profane.   Beb\u0113los <\/em>comes from basis<\/em> [Strong\u2019s 939] and belos<\/em> (threshold) wherein basis<\/em> means \u201c1 a stepping, walking. 2 that with which one steps, the foot.\u201d  See Strong, J. (1995). Enhanced Strong\u2019s Lexicon. Woodside Bible Fellowship.  It seems to have the sense of action that comprises stepping over a threshold into the profane.  .<\/p>\n\n\n\n

The ESV translates the Greek noun kenoph\u014dni\u0101<\/em> as \u201cbabble\u201d and it means \u201ctalk which lacks significant content\u2014\u2018foolish talk, empty talk.\u201d  See Louw et al. at 2nd edition., Vol. 1, p. 431).     <\/p>\n\n\n\n

The Greek adjective beb\u0113los<\/em> modifies kenoph\u014dni\u0101<\/em> so that the phrase beb\u0113los kenoph\u014dni\u0101<\/em> has the sense of meaningless profane talk or mere noise devoid of edifying content and which in no way honors God. <\/p>\n\n\n\n

The ESV translates the Greek verb prokopt\u014d <\/em>[Strong\u2019s 4298] as the phrase \u201cit will lead people.\u201d  It has the meaning of \u201c1 to beat forward. 1A to lengthen out by hammering (as a smith forges metals). 1B metaph. to promote, forward, further. 2 to go forward, advance, proceed. 2A of time: the night is far spent. 2B metaph. to increase, make progress.\u201d  See Strong, J. (1995). Enhanced Strong\u2019s Lexicon. Woodside Bible Fellowship.  This verb itself is neutral because it has the sense to advance or develop further for either better or worse.  See Logos 8, Exegetical Guide. <\/p>\n\n\n\n

The ESV translates the Greek noun asebeia<\/em> [Strong\u2019s 763] as \u201cungodliness\u201d and it has the sense of
unrighteous by virtue of not giving proper respect to God.  Asebeia <\/em>comes from asebes <\/em>[Strong\u2019s 765]
which means \u201c1 destitute of reverential awe towards God, condemning God, impious.\u201d  See Strong, J. (1995). Enhanced Strong\u2019s Lexicon. Woodside Bible Fellowship.  Some non-biblical usage has the sense of
disrespect to a temple \u201cof violating certain taboos concerning a temple\u2014 \u2026 is decreeing penalties against men who tried to burn a temple.\u201d  See Moulton, J. H., & Milligan, G. (1930). The vocabulary of the Greek Testament (p. 83). London: Hodder and Stoughton.<\/p>\n\n\n\n

In reference to verse 16, one commentator writes:<\/p>\n\n\n\n

2:16. Paul again issued a warning: Avoid godless chatter. Paul was not referring to backyard chats or little conversation groups that met over tea. The phrase \u201cgodless chatter\u201d describes the empty babbling of false teachers. Their doctrines may have been quite organized and intricate, but Paul labeled them \u201cchatter\u201d because they were without substance.  In addition, their teachings did not promote the life and practices which God approves. Paul declared that those who indulged in such chatter would become more and more ungodly. In vivid contrast to God\u2019s truth, which results in godliness, the false teachings degenerate into greater ungodliness.<\/p>\n\n\n\n

Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 286). Nashville, TN: Broadman & Holman Publishers.<\/p>\n\n\n\n

A translator\u2019s handbook provides an alternate translation that seems to present the thrust f the second contrast:<\/p>\n\n\n\n

An alternative translation model for this verse is: Don\u2019t listen to worthless (or, silly) discussions that show no reverence for God. Such talk causes people to go further away from God.<\/p>\n\n\n\n

Arichea, D. C., & Hatton, H. (1995). A handbook on Paul\u2019s letters to Timothy and to Titus (p. 208). New York: United Bible Societies.<\/p>\n\n\n\n

According to the second contrast, biblical Bible engagement does not arrive at an interpretation that results in meaningless profane talk that causes people to move further into behavior that disrespects God. <\/p>\n\n\n\n

Please send me any comments to steve@stevebelsheim.com or use the comments feature of the blog.<\/p>\n\n\n\n

NOTICE OF PERMISSIONS – I am mindful of and respect the rights other authors and publishers possess in their works.  I thus try my best not to violate any copyright rights other authors and publishers possess in their works.  The below copyright permission statement is the result of my best efforts to understand that limited usage or \u201cfair use\u201d is available and to secure direct permission for specific works.  Scripture quotations are from the ESV\u00ae Bible (The Holy Bible, English Standard Version) copyright 2001 by Crossway, a publishing ministry of Good News Publishers. 
Used by permission.  The brief
quotations from other resources are fair use.<\/p>\n","protected":false},"excerpt":{"rendered":"

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