The Use of Didactic Materials from the Bible in Spiritual Formation: Part Three

The Use of Didactic Materials from the Bible in Spiritual Formation

Part Three

A proper introduction to a speaker, a presentation, or a book can hook the audience to focus their attention. Yet, the introduction is rarely the key point of the presentation, otherwise it would be exceedingly short. Neither are the introductory sections the key reason for the instruction being provided. Ancient letters allowed for appropriate attention to etiquette, but then moved on to the main reason. One factor contributing to the need to get to the point was the expense related to using papyrus for sending correspondence.

It is unfortunate that the body of the ancient letter doesn’t have a fancy name in English, like torso or syndicate. It is simply called the body. Yet this plainly named section contains the critical elements for the letter. The language and grammatical structure tends to be drawn out, with a seemingly excessive number of clauses, and is much like reading 17^th or 18^th century English prose. However, the interpretation of the body of a letter is subject to various rules of rhetorical skill and can cause some problems.

One example that is often cited in describing the means of presenting a position in the ancient world is chiasm. Chiasm is a means of constructing a series of repeated statements. One example can be found in Romans 2:7-10.

to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. (NASB95)

The first and final statements describe those who seek glory and honor and the two middle statements describe those who are unrighteous or evil. This type of repetition is common in small paragraphs as well as larger segments of a text. A larger pattern can be seen in Romans 7:14-20.

For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. So now, no longer am I the one doing it, but sin which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. (NASB95)

The two sections in this discussion by Paul begin with a reference to the idea of “flesh” while the last line of each segment ends with the same phrase, “but sin which dwells in me.” Does this repetition imply that Paul is describing an increasing phenomenon from verse 14 until verse 20, or is he saying the same thing twice using different words? Awareness of such appearances of chiasm or chiastic structure is necessary for better understanding the instruction provided in these prose texts.

A second thought to keep in mind as you read through the New Testament letters is that the appearance of “you” is not always directed toward you, the reader. Out of the over 1000 occurrences of the 2^nd person language from Romans to Jude only about 270 are addressed to a single individual. The more than 800 remaining appearances refer to a community of people. In our individualistic focused culture, we assume too often that “I” am the center of attention and this “you” language is directly focused at “me.” More often in these prose writings it is a “we” who should be listening. The New Testament teachings are overwhelmingly geared toward a community of believers in Jesus, not toward a single one. So as “you” read, try to place yourself within a larger group and consider how y’all together can follow the Scripture’s instructions.

A third pattern in prose letters that seek to explain, clarify, or instruct an audience from a distance-the original distance learning although not on-line-is much more difficult to recognize from a mere reading. Because some languages-even English-employ more complexity in their grammatical rules, translations into an easily read modern language-especially an international one like English-sometimes simplify and leave out the grammatical detail provided. Commentaries that discuss the original language become increasingly useful here. The main focus of the Greek language resides in the verbs utilized. Some of us learned the difference between transitive and intransitive verbs in English, and we might even remember a gerund ends with –ing. However, for a majority of Americans, complex language structure, including lengthy sentences, is not to be preferred, lest we lose track within these comma-laden wanderings signifying dependent or relative clauses and be forced to reread once, twice or maybe even thrice, the words on the page. We want is simple. We want it brief.

John runs. John is a runner. John is running. The word, runs, is easily identified as an action verb. The word, runner, is recognized as a noun. Yet, what is the word, running? It is an adjective that describes the action John is engaged in.

There are times in the didactic portions where a verbal adjective describes and portrays what a commanded action or an instructed behavior should look like. However, in English translations these phrases often take on the form of the command itself, thus we end up with a long list of “do’s and don’ts.” A favorite example of mine is found in Ephesians 4-5. The section begins with a call by Paul to live lives worthy of the calling described in Ephesians 1-3. Beginning in 4:25 and continuing in a single, complete sentence in Greek through 4:32 there are seven verbs of command. This is continued in 5:1 with an eighth instructing them to imitate God in the same way that children imitate the parent figure while a ninth in 5:2 instructs them to live their lives “in love” just as Christ loved.

Various other sections of Ephesian 5 contain more verbs of command, fourteen total between 5:3-18. The final two commands in 5:18 are often memorized, “Do not be drunk with wine, but be filled with the Spirit.” The verb based words that follow in the next three verses: speaking, singing, thanking and submitting, are sometimes viewed or interpreted as equivalent to the command verbs. Yet they are not. These English gerunds are describing what the command on 5:18, “be filled with the Spirit,” actually looks like when lived out.

As a warning to the one who reads through these sections of Scripture that include instructions on living in Christ, not all verbs are equally active! The modern debate between actions and attitudes remains unsettled. Do our actions begin to shape our attitudes? Do our attitudes begin to shape our actions? Which comes first? Yet, Paul often refers to the fruit of our lives, or at other time using the language of sacrifices offered to God, the aroma of our lives.

Without a doubt, if you read Scripture with the intent to submit to God the Father, Jesus the Son, and the Holy Spirit then you will find both an action and an attitude adjustment occurring in your lives. This Spirit-guided change is the purpose of didactic prose in the New Testament letters.