Encouraging Critical Thinking and Discernment in Biblical Studies
Critical thinking and discernment in biblical studies involve a careful and attentive approach to understanding Scripture, engaging with its meaning, and applying its truths. This process requires diligence and a thoughtful consideration of the text and its implications [1, 5].
The concept of "thinking" itself is rooted in biblical language, as seen in names like Palal, meaning "thinking" [2]. The Bible frequently encourages a diligent and thoughtful engagement with God's word and will. For instance, believers are exhorted to seek God diligently, obey Him, hearken to His voice, strive for perfection, cultivate Christian graces, guard their souls and hearts, and engage in "labours of love" [1]. This diligence extends to self-examination and ensuring one's calling is secure [1].
In the New Testament, the apostle Paul emphasizes the importance of "reading" Scripture, particularly in public congregations, a practice transferred from the Jewish synagogue to the Christian church [7]. This public reading implies a communal engagement with the text, fostering shared understanding and reflection. The Epistle to the Hebrews further underscores the need for careful consideration among believers. It urges them to "consider one another" to "provoke unto love" and good works, rather than to hatred [5]. This involves attentively fixing the mind on the needs and characters of others to offer mutual help and counsel [5]. The passage also warns against allowing "any man fail of the grace of God," which John Gill interprets as an exhortation for church members to watch over one another, inspecting principles and practices to guard against false doctrines or immoral lives [6]. This "looking diligently" suggests a critical and discerning oversight within the community of faith [6].
Historically, figures like John Calvin were recognized for their rigorous approach to biblical interpretation. Calvin's commentaries, for example, were noted for their "clear method of instruction" and his ability to address "verbal criticisms" of the text, even if he did not always emphasize them himself [4, 9]. His work demonstrates a scholarly engagement with the biblical text, seeking to understand and explain its meaning thoroughly [10]. Calvin's intellectual rigor was such that he was described as possessing a "more than masculine mind in woman's breast" in his ability to endure and repel attacks, suggesting a robust critical faculty [8].
Critical thinking in biblical studies also involves a recognition of the need for divine guidance. When facing affliction, believers are encouraged to pray for God's presence, support, comfort, and deliverance, but also specifically for "divine teaching and direction" [3]. This highlights that human critical faculties are to be exercised in dependence on God's wisdom.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Palal — thinking”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Affliction, Prayer Under — Exhortation to -- Jas 5:13. That God would consider our trouble -- 2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1. For the presence and support of God -- Ps 10:1; 102:2. That the Holy Spirit may not be withdrawn -- Ps 51:11. For divine comfort -- Ps 4:6; 119:76. For mitigation of troubles -- Ps 39:12,13. For deliverance -- Ps 25:17,22; 39:10; Isa 64:9-12; Jer 17:14. For pardon and deliverance from sin -- Ps 39:8; 51:1; 79:8. That we may be turned to God -- Ps 80:7; 85:4-6; Jer 31:18. For divine teaching and direction -- Job 34:32; Ps 27:11; 143:10. Fo”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 10:24: Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces. consider--with the mind attentively fixed on "one another" (see on Heb 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Psa 41:1, and Heb 12:15, "(All) looking diligently lest any fail of the grace of God." to provoke--Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 12:14: Looking diligently,.... Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more especially to inspect into the principles and practices of the members of it, and take care that they did not imbibe false doctrines, or live immoral lives; or rather the several members of the church, whose business it is to watch over one another, since this epistle seems to be written to the whole church. Lest any man fail of the grace of God; not the free favour and lo”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.3: rendered evident by convincing proofs, that she carried a more than masculine mind in woman’s breast. And I wish that at length even men may be put to shame, and that useful emulation may stimulate them to imitate her example. For she conducted herself with such peculiar modesty, that scarcely any one would have supposed her capable of thus enduring the most violent attacks, and, at the same time, of courageously repelling them. Besides, how keenly God exercised her with internal conflicts but few persons are witnesses, of whom, ho”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 2.1: PREFATORY ADVERTISEMENT BY NICOLAS DES GALLARS TO THE READERS Though in collecting these Commentaries I was astonished, first, at the labor and difficulty, and next at the various opinions of men, yet I thought, Christian Readers, that I must not refuse to labor or shrink from anything, provided that I can be of any service. With respect to the difficulties, I quickly surmounted them, through the clear method of instruction which the Author has been accustomed to employ, as may be seen in his writings, but still more in his speaking. And if so”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.1: Translator’s Preface Several of the Commentaries of Calvin on different portions of the Holy Scripture having been for some time before the public, through the labors of The Calvin Society ; it is not improbable that the readers of the following pages will have already become in a great degree familiar with the writings of this celebrated Reformer. It may, perhaps, therefore be thought an unnecessary, if not a presumptuous undertaking, to preface the present work with any general observations on the character of Calvin’s Expository”