What Does the Bible Say About Marriage?

When I lead a series of premarital sessions with a couple whose wedding I’m about to perform, we spend time looking at what the Bible teaches about love and marriage. Something funny happens when we do this: the Bible doesn’t say what we think it says, or what we’ve been told that it says. While there are many passages in Scripture that describe love (both within the context of marriage and in other relationships), the two most significant passages that deal with marriage are Genesis 2, where we learn about the creation of the marriage relationship, and Ephesians 5, which describes the Christian concept of marriage. It’s important to keep in mind that these passages describe the ideal marriage. As long as we’re on this side of glory nothing is ideal, including our marriages. These passages describe the goal that Christian husbands and wives should work toward, but everyone should treat their partner with the grace that we all need as we seek to conform our lives to God’s desire for us.

GENESIS 2:18-25: When God created humanity, he created us to be in relationships. The Lord knew that it wasn’t good for Adam to be alone in the Garden of Eden; he needed a companion. Notice that God decided to make “a helper.” The marriage relationship isn’t simply about companionship and satisfying desires; it’s a practical matter. Husband and wife are to help and support each other in the work and calling that God has given them.

There were lots of animals with Adam in the Garden of Eden, but none of them fulfilled his need for companionship. First, the “livestock” are animals that we own; no one “owns” their spouse. In the ages before industrialization, internal combustion engines, and electricity, livestock were used to fulfill what people lacked: horses travel fast, oxen pull heavy loads, and so on. If you look to your spouse to fulfill what is missing in your life (physically or emotionally), your marriage is headed in the wrong direction. Second, the “birds of the air” are beautiful and enjoyable, with their bright feathers and pretty songs. If your attraction to your spouse is based solely on the pleasure you receive from them, or the physical attributes you enjoy about them, you have once again missed the mark of what marriage was created to be. And third, the “beasts of the field” were the animals that humanity was given authority over (Genesis 1:28). They are to be dominated and controlled, whether that means hunting or conserving. Neither husbands nor wives have been given that kind of role over each other.

When God created the first woman out of the first man, he made her from a rib. When I ask couples what a rib can represent or symbolize, they tell me that the rib offers protection for vital organs. It’s near the heart, which represents what we cherish the most. And it’s connected to your spine: the “backbone” of your life. I also point out to them that the rib is at your side, which is where spouses should be with each other. If God had used one of Adam’s toes to create the woman, she would be “under” him. If he had used Adam’s ear, the woman would be “above” him. But because she was made from the rib, husband and wife are meant to walk through life side by side, as companions.

The story of the creation of marriage ends with the comment that “the man and his wife were both naked, and they felt no shame.” There’s more to this statement than the fact that no one had to do laundry in the Garden of Eden. We wear clothing to hide our intimate parts. There are things we don’t want everyone to see, to avoid embarrassment and even ridicule. This is true not only for on-the-body clothing, but also for our emotional and spiritual “clothing.” We wear “masks” to hide the real us from the world around us. There are things about us that we don’t want everyone to know. We put on different appearances based on the people that we’re with. Our friends see one side of us, our co-workers another, and so on. But, ideally, it’s completely different with our spouses. We don’t need to hide ourselves from them. We can “let it all hang out,” because we know that we’re safe with them. They won’t take advantage of our vulnerability or make us feel awkward about who we are. They will cherish and respect the most vulnerable parts of our being. The ideal marriage relationship is one of openness and trust; you don’t have to protect yourself from your spouse because they will do their best to care for and protect you.

EPHESIANS 5:21-33: This section of Paul’s letter to Ephesus begins a description of how Christians should relate to each other. It was common in that time to describe relationships as pairs between “superiors” and “inferiors:” husbands and wives, parents and children, masters and slaves. Paul borrowed this concept from his contemporaries and gave it a Christian twist. In so doing, he undermined the conventional understanding of power relationships. Instead of describing how some people have authority over others, he begins the section with a simple but challenging statement: “Submit to one another out of reverence for Christ.” None of us have, or should have, power over others. We are all called to submit, or to open up our lives, to each other as an expression of our devotion to Christ.

Many people focus upon verse 22 of this passage: “Wives, submit to your husbands as to the Lord.” For centuries, this verse has been used to justify the domination and even abuse of husbands over wives. The wife is supposed to do whatever the husband requires of her. He has authority over her, and her job is to obey whatever he tells her to do. And the passage goes on to compare the relationship between husband and wife to our relationship with Christ. Just as we call Christ our Lord and submit our lives to his will, wives are to follow their husbands. If Paul’s description of the marriage relationship ended at verse 24, it would be a very one-sided relationship; husbands are in charge and wives must do whatever they tell them to do.

But Paul goes on to describe the husband’s obligation to his wife. The husband is to love his wife the same way that Christ loved the church. Christ lived out his love for us by dying for us. Therefore, husbands ought to lay their lives down for their wives. Giving up your life for your wife means more than doing heroic things like catching a bullet for he, or putting yourself in harm’s way to protect her. These are the easier ways to “give yourself up” for your wife, because they’re splashy, one-time events. It’s much harder, and much more important, for husbands to lay down their lives for their wives through the regular events of life. The husband gets up from the couch to answer the phone so that his wife can relax. The husband foregoes the piece of sports equipment he had his eye on so that there’s money for his wife to get what she wants. The husband wakes up in the middle of the night to change the baby’s diaper so his wife can sleep. These are a few examples of the everyday ways in which a husband is to “give himself up” for his wife.

When Paul compares the husband’s headship over his wife with Christ’s headship over the church, he encourages us to consider the kind of a leader Christ is for us. He is not a taskmaster, demanding that we diminish our own lives for his benefit. To the contrary: Christ emptied himself of his very life so that our lives will be blessed. Christ calls us to “servant leadership,” which is a very different model from what most leaders in our world follow. If the husband is the leader of his wife, he is a leader who sacrifices himself for her welfare.

To make sure that we understand his counter-cultural message, Paul evokes the image from Genesis 2 of how the woman was made from the man’s rib. The wife is part of the husband’s body. For a husband to mistreat or fail to care for his wife is tantamount to abusing and neglecting his own body. If we are emotionally healthy, we don’t take pleasure in bashing in our kneecaps and dislocating our fingers. We tend to our aches and pains, and make sure that we get enough to eat. The instinctual ways in which we care for our bodies is a model for how husbands should care for their wives.

Paul describes the ideal Christian marriage as a relationship in which each partner puts their spouses welfare above their own. It’s easy for a wife to submit to a husband whose chief goal in life is to do lay his life down for her. And it’s simple for a husband to lay down his life for a wife who respects and honors him. The mutual relationship of self-giving is summed up in Paul’s introduction to the topic: “Submit to one another out of reverence for Christ.” When your spouse’s top priority in the marriage is to do what’s best for you, you don’t need to stand up for your rights to get what you deserve: he or she is doing it for you already. And your spouse doesn’t need to advocate for his or her welfare, because you’re already doing it for him or her. In this way, a marriage is not a battleground between two wills, vying to get what they want. Instead, it becomes a place where spouses delight in taking care of each other.

Keep in mind, however, that this is the description of an ideal Christian marriage. No earthly marriage is made up of perfect people. Our own willfulness and selfishness is always present, undermining our attempts at trust and support. We will fail to place our spouse’s welfare ahead of our own. The goal is one that is always before us. And the ideal becomes a nightmare in one-sided marriages: when one spouse is “naked” and submits to the other, while the other spouse is guarded and selfish. Instead, as husband and wife strive to get closer to this ideal, and forgive each other when they fail, they share a marriage that honors God and blesses each of them.

Why Celebrate Labor Day?

Labor Day, the unofficial end of summer, became a federal holiday in 1894 to honor the work of organized labor and trade unions. As Christians, however, we can observe this holiday for a different reason: to celebrate the work that God blesses us with.

For most of us, it seems odd thing to celebrate the work that we do. We typically think of labor as the unpleasant stuff that we have to do in order to pay the bills or keep things functioning. Labor is what we have to do; rest and recreation is what we want to do. However, by celebrating Labor Day with a Christian twist, we can distinguish between two types of labor, which I’ll call “work” and “toil.”

“Work” is the productive activity that we can do by using the abilities and calling that God has given us. Work can benefit the lives of other people, improve ourselves, make the world a better place, and increase the kingdom of God around us. There are lots of examples of “work” in the Bible, going all the way back to the garden of Eden, when “the LORD God took the man and put him in the Garden of Eden to work it and take care of it” (Genesis 2:15). We picture life in Eden as the ultimate vacation, but God didn’t put Adam there to kick back and take it easy. Adam worked in the Garden of Eden. And the work was a blessing: for Adam, for the garden, and for the Lord. “Work” is something that enhances our lives as we live out God’s calling for us. If you can’t imagine how “work” can make life better for you, spend some time with someone who isn’t able to be productive, because of health or aging issues. I’ve heard many people say that idleness and inactivity is the hardest part of their circumstances.

“Toil,” on the other hand, is very different. Toil breaks you down and diminishes the quality and joy of life. This is the kind of labor that destroys your spirit and makes life miserable. After Adam and Eve sinned and were thrown out of the Garden of Eden, Adam’s punishment was that his “work” became “toil:” “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life” (Genesis 3:17). People usually toil out of obligation: to struggle to make ends meet, or because of servitude. Examples of toil would be slaves in the pre-war South, coal miners who owe their soul to the company store, sweat shop workers who are isolated and abused, and people trapped in the 9 to 5 rat race.

God’s desire for us is the blessing of work, not the curse of toil. But because the curse is so prevalent in our lives, it’s hard for us to imagine that labor can be anything other than toil. We avoid it at all costs, and see it only as something negative. And yet, it can be a blessing. When God calls us, he does not call us to be passive recipients of his grace. He calls us to work in partnership with him. It is a wonderful thing when the labor you do to pay the bills and manage your responsibilities fills your life with meaning and purpose. It is a sad thing when your labor is a burden that tears away at the fiber of your being. And it is not what God wants for you.

Peter

Who Is the Holy Spirit?

For a hot but happy week in July, Old Union hosted a “Fruit of the Spirit” Vacation Bible School, where we learned about the blessings that come from the Holy Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Because there are nine fruits, but only five days of Bible School, we had to leave the last four fruits for everyone to learn about on their own!

Something else that we didn’t talk about at Bible School was the Spirit that provides these fruits in our lives. As it happens, we don’t seem to talk that much about the Holy Spirit. That’s unfortunate, because it is the Holy Spirit who brings God’s presence into our lives. As Christians, we believe there is one God with three Persons. Most of us have a pretty good handle on the Father and the Son, but the Holy Spirit is often overlooked, even as we’re enjoying the fruits of the Spirit in our lives.

Who is the Holy Spirit? First, the Spirit is our teacher and guide. He (or she) is the Counselor that Jesus promised to his disciples at the Last Supper (John 14). The Holy Spirit is the continuing presence of God in our lives, now that Jesus has ascended into heaven. The Spirit is behind everything in our lives that draws us to God: the Bible, our prayer lives, the church, and so on.

Second, the Holy Spirit is our power and strength. She (or he) is the One who came upon the believers at the first Pentecost, and filled them with amazing power (Acts 2). As the presence of God in our lives, the Spirit brings power and authority into the circumstances we find ourselves in. When we are weak and confused, the Spirit who dwells within us accomplishes the impossible.

Third, the Spirit changes who we are. Romans 8 speaks at length about how the Spirit transforms us from being people who are controlled by sin and our natural desires, into children of God who have been set free from these things, so that we can experience the fullness of life that God wants for us. The “fruit of the Spirit” of Galatians 5 is one of several places in Scripture where we learn about the new kind of life that the Spirit works within us; Colossians 3:12-17 is another example.

The Holy Spirit’s presence in our lives is possible because of the redeeming work of Christ. Once we have accepted the grace that Christ’s death and resurrection brings, we begin the journey that the Spirit leads us on. With every passing day and year, our very character and identity changes, as the we bear the fruit of the Spirit’s work in our lives.

A Godly Government

Everyone has their idea of what the government should do. As the 2012 Presidential campaign heats up, we’re sure to hear all sorts of notions and theories from the candidates. For this Fourth of July, I’d like to turn to the Bible to consider a role for the government that we often overlook.

Back in the days of the Bible, and of the Old Testament in particular, the government was the king. He had some advisors and assistants, but everything centered on the king himself. So if we want to see what God has to say about government, we should look at what the Bible tells us about being a good king. One of the best passages that does this is Psalm 72. Take a moment to read this psalm; but replace the word “the king” with “the government.” This will help you recognize what God wants from governments of all sorts, including ours.

1 Endow the government with your justice, O God,
the capital with your righteousness.
2 It will judge your people in righteousness,
your afflicted ones with justice.
3 The mountains will bring prosperity to the people,
the hills the fruit of righteousness.
4 It will defend the afflicted among the people
and save the children of the needy;
it will crush the oppressor.
5 It will endure as long as the sun,
as long as the moon, through all generations.
6 It will be like rain falling on a mown field,
like showers watering the earth.
7 In its days the righteous will flourish;
prosperity will abound till the moon is no more.
8 It will rule from sea to sea
and from the River to the ends of the earth.
9 The desert tribes will bow before it
and its enemies will lick the dust.
10 The kings of Tarshish and of distant shores
will bring tribute to it;
the kings of Sheba and Seba
will present it gifts.
11 All kings will bow down to it
and all nations will serve it.
12 For it will deliver the needy who cry out,
the afflicted who have no one to help.
13 It will take pity on the weak and the needy
and save the needy from death.
14 It will rescue them from oppression and violence,
for precious is their blood in its sight.
15 Long may it live!
May gold from Sheba be given it.
May people ever pray for it
and bless it all day long.
16 Let grain abound throughout the land;
on the tops of the hills may it sway.
Let its fruit flourish like Lebanon;
let it thrive like the grass of the field.
17 May its name endure forever;
may it continue as long as the sun.
All nations will be blessed through it,
and they will call it blessed.
18 Praise be to the LORD God, the God of Israel,
who alone does marvelous deeds.
19 Praise be to his glorious name forever;
may the whole earth be filled with his glory.
Amen and Amen.
20 This concludes the prayers of David son of Jesse.

This “royal psalm” can be read as a prediction of the kingdom of Jesus Christ. But it is also a down-to-earth, straightforward description of what God wants kings (and all governments) to do. The primary theme of the psalm is the king’s righteous care for the oppressed, the afflicted, and the needy. He is to bring justice who have no one else to help them. In other words, the king looks out for people who can’t look out for themselves. The king’s job is not to let people “sink or swim,” but to help those who have been taken advantage of by those who are stronger and richer.

It seems to me that this continues to be God’s desire for our government, even though we live in a democracy instead of a monarchy. God expects civil authorities to use their power and influence to help the disadvantaged and abused members of society. Yes, some people “work the system” to milk the government for more than what they deserve. And yes, there’s plenty of room for debate about who is truly “weak, needy, oppressed, and afflicted,” and who simply hasn’t made do with what they have. But when we move too quickly to these objections and exceptions, we sidestep the main point of the psalm. The job of the king, and of the government, includes helping the nation’s underclass.

In the days of the Old Testament, these words applied only to the king and his officials. But we, who live in a democracy, stand under the guidance of these words ourselves. Caring for the poor, the needy, and the disadvantaged is not only something that we should each do individually. As Christians, we are to use our role as voters and citizens to ensure that our government does it as well.

And if we do, we may discover that the other major theme of Psalm 72 will apply to our nation as well. The psalm describes the land under the authority of this sort of government as one filled with prosperity and abundance, receiving honor from all the other nations of the world. This is what it means for God to bless America.

A Line in the Sand

Last week, the Presbyterian Church (USA) officially changed its policy for ordination standards. Beginning in July, it will be possible for sexually active homosexuals to be ordained as deacons, elders, and ministers. For many people, this is a “line in the sand:” now that the denomination has crossed it, they can no longer in good conscience remain in the PC(USA). When I was in seminary back in the 1980’s, I wondered how I would respond if/when this time would come. Would I have to leave the PC(USA) and join a different denomination? Now that it’s happened, I know the answer. I’m staying.

I choose to remain in the PC(USA), even though I disagree with this change. I’ve studied arguments to the contrary, but I believe that the Bible speaks against homosexual activity. Someone who engages in such activity, and who believes it is consistent with God’s will for them to do so, should not be an ordained church leader. But I believe God continues to call me to serve in this denomination, for two reasons.

First, and most importantly, it’s not the big deal everyone makes it out to be. Sure; if you’re gay and you think God is calling you to ordained ministry, it matters to you. But for the rest of us, it shouldn’t be so important. At least, it shouldn’t be if we’re guided by Scripture. This issue does not rise to the level of importance in the Bible that we should disfellowship over it. Yes, I believe the Bible tells us that homosexuality is wrong. But it’s a parenthesis in the Scriptural witness; there are less than a handful of passages that deal with it. If, based solely on what the Bible teaches, we’re going to mat over something, this shouldn’t be it. There are many other things in our society that the Bible speaks much more clearly and strongly against. For example, will we deny ordination to someone who works on the Sabbath? Both testaments of the Bible go into great detail over this matter, and yet we seem to accept the fact that “good church people” violate this command without batting an eye. And again, what about treating the poor and disadvantaged of society with care and compassion? How about economic justice: making sure everyone receives fair and just payment for their labor? You can hardly read a page of the Bible without running into these issues. (By the way, according to Ezekiel 16:49, that was the real sin of Sodom, not homosexuality.) If we truly are guided by Scripture, as we claim to be, there are much bigger fish to fry and much more important issues to wrestle with. The ordination of homosexuals is not the litmus test for Scriptural authority that many people claim it to be.

Our reasons for focusing on this issue have more to do with cultural and personal preferences than they do with obedience to Scripture. Culturally, we’ve viewed heterosexual and homosexual misconduct very differently. It is only within the last couple decades that our society has not been scandalized by homosexuality, but go back forty or fifty years. Dean Martin and the rest of the “Rat Pack” were celebrated for their womanizing ways, but Rock Hudson had to hide his homosexuality if he wanted to have a career. By Scriptural standards, both were wrong. But our culture has condoned one while vilifying the other. Let’s not turn the Bible into a tool to justify cultural preferences; let’s use it to challenge and test the world around us.

There’s a second reason why I’m staying in the PC(USA): it’s the best way to witness to what I believe. For thirty-odd years, Presbyterians “on the other side” of this issue stayed and worked for change, even though the denomination repeatedly rejected their understanding of God’s will. While I disagree with them on this issue, I respect their faithfulness and perseverance. If I see something that I believe is wrong, my job as a Christian is not to cut and run; it is to challenge the error, even and especially when I get tired of dealing with it. The debate is far from over. The new policy gives each presbytery and session the authority to decide if a candidate qualifies for ordination. I will be one of hopefully many voices that will testify to the standards for ordination that I believe are right as these decisions are being made. If I, and others who view this matter like me, were to leave, there would be no testimony remaining. Unfortunately, this has already happened. Over the years, many people have left the PC(USA) out of fear that homosexuals would eventually be ordained. If they had stayed, spoken, and voted, the policy may not have changed.

There are things that are worth leaving a church over. This isn’t one of them.

Moderator's Letter to Beaver-Butler Presbytery on Ordination Standards

MODERATOR’S LETTER
TO BEAVER BUTLER PRESBYTERY
May 11, 2011

At its meeting last summer, the General Assembly proposed a change to the PC(USA)’s ordination standards stipulated in G-6.0106b of our constitution’s Form of Government. This proposal required approval by a majority of our denomination’s 173 presbyteries. Unlike previous proposals to amend this clause, the change has been approved as of May 10, with the 87th presbytery voting in favor of it. These new standards for ordination will take effect in July. While the change will affect other issues, the primary concern surrounding this debate has been the ordination of self-acknowledged, practicing, unrepentant homosexuals. This issue has deeply divided our denomination for decades, and the change will encourage some and will trouble others. It’s good for us to know exactly what the new policy is, and what the change will mean for us.

First, the previous clause stated:
“Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to repent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacrament.”
and it will be replaced with the following clause:
“Standards for ordained service reflect the church’s desire to submit joyfully to the Lordship of Jesus Christ in all aspects of life (G-1.0000). The governing body responsible for ordination and/or installation (G.14.0240; G-14.0450) shall examine each candidate’s calling, gifts, preparation, and suitability for the responsibilities of office. The examination shall include, but not be limited to, a determination of the candidate’s ability and commitment to fulfill all requirements as expressed in the constitutional questions for ordination and installation (W-4.4003). Governing bodies shall be guided by Scripture and the confessions in applying standards to individual candidates.”

The effect of this change is to do away with a denominationally uniform standard for ordination and installation, and to empower each ordaining body (sessions for elders and deacons, presbyteries for ministers) to evaluate each candidate and determine their suitability. Because each session and presbytery is likely to have its own particular perspective on this matter, we are likely to have a wide variety of standards in place. It is important to emphasize that no new standards for ordination are being imposed upon sessions and presbyteries. More specifically, if a session or presbytery believes that unrepentant homosexual conduct or sexual activity outside of marriage disqualifies a candidate for ordination, then that body will be free to act upon its conviction and refuse ordination for such persons, or installation for service if they have previously been ordained by another session or presbytery.

What does this change mean for Beaver-Butler Presbytery? Although this change is a major shift for the denomination, our Presbytery’s standards for ordination will remain the same. While each candidate for ordination is considered individually, our Presbytery has established policies related to this matter. In 2002 we adopted an Affirmation of Faith which states, in part:
“We affirm that anarchy in sexual relationships is a symptom of our alienation from God, neighbor, and self and that the church is called to lead people out of this alienation and into the responsible freedom of the new life in Christ. We believe that God has provided for sexual intimacy only within the marriage relationship between one man and one woman.”
In 2009 the Presbytery adopted an Open Theological Declaration which states, in part:
“We will continue to uphold biblical standards for ordination, particularly in areas of sexuality…. We will not recognize ordinations that are constitutionally or biblically unsustainable. We will closely examine each candidate seeking admission to our Presbytery. We will not ordain candidates whose behavior violates the clear meaning of G‐6.0106b of the Book of Order [the clause which will be removed].”
Practices in Beaver-Butler Presbytery have affirmed and confirmed these policies. Unless an unexpected and dramatic change occurs in the policies and practices of our Presbytery, we will continue to follow the old standards of “fidelity in marriage and chastity in singleness,” in full compliance with the new constitutional criteria.

According to the new clause in the constitution, each session will conduct an examination of candidates for ordination as elders and deacons according to its understanding of Scriptural and confessional standards. Our stated clerk has ruled that the policy of our Presbytery applies to its churches’ sessions and to its minister members as well. Candidates for ordination and installation as elders and deacons in our churches must also comply with the “fidelity and chastity” criteria.

Please join me in prayer that this change in our constitution will not cause undue consternation or divisiveness in our fellowship and, more importantly, that we serve and glorify our Lord and Savior in all we believe, say, and do.

In Christ,
Rev. Peter C. de Vries, PhD
Moderator, Beaver-Butler Presbytery

Interpreting the Bible

We Presbyterians believe that the Bible is the “unique and authoritative witness” to what God wants us to believe and to do. In other words, if you want to be faithful to God, the Bible is the first and most important place to turn. This conviction about the authority of Scripture is something that we share with most Christians. Unfortunately, this commitment isn’t enough to have us all agree with each other, even within the Presbyterian family. We all turn to Scripture, but frequently come up with many different perspectives from it. Acceptance of the authority of Scripture isn’t the conclusion; it’s the beginning of a conversation and adventure.

A number of years ago, the Presbyterian Church put together a summary of what the Book of Confessions (a collection of statements of our faith) has to say about interpreting the Bible. As you study the Bible and seek to hear God’s message for you through it, I hope these basic guidelines will be helpful.

a. Jesus Christ is the center of Scripture. The redeeming work of God through Christ is central to the entire Bible. Any teaching of the Bible on a matter of faith or life should be consistent with Jesus' own teachings and His embodiment of the will of God.

b. Focus on the plain text of the Scripture, referring to the grammatical and historic context of a passage, rather than to allegory or subjective fantasy.

c. Depend on the guidance of the Holy Spirit in interpreting and applying God's message. The Holy Spirit is living and active, so we can be open to the Spirit’s guiding presence only if we are ready to discover new and different insights for our time and place.

d. The rule of faith is the consensus of the church. Listening with respect to fellow believers from the past and in the present will enable us to interpret God's word faithfully for our time and place.

e. All interpretations should follow the rule of love, the two-fold commandment to love God and to love our neighbor. Our understanding of the Bible should promote our love for God and for people and groups of people within and outside the church.

f. Interpreting the Bible requires earnest study in order to recognize the divine message within the influence of the historical and cultural context of the text.

g. Seek to interpret a particular passage in the Bible in light of all the Bible. A proper understanding of one passage will be consistent with what the Bible as a whole teaches us.

Enjoy the adventure of learning what God has to teach you!