Inclusive Language and Examples in Biblical Teaching and Writing
Biblical teaching and writing employ various forms of language, including specific terms for communication and expressions that can be understood inclusively. The Bible uses terms like "language," "speech," and "tongue" to refer to human communication [1]. For instance, the confusion of languages at Babel is described as a punishment for presumption, originating the varieties of languages and scattering people across the earth [1, 5]. This event divided humanity into separated nations, each with its own language [1].
The concept of "pure language" is mentioned in Zephaniah 3:9, where it is prophesied that God will "turn to the people a pure language" [5]. This is understood as changing their impure language and giving them a pure one, an idiom that can also refer to religion [5]. The Bible itself contains a great variety of languages spoken by men [1].
In terms of inclusive examples, biblical texts often use language that, while sometimes specific to its original context, can be applied broadly. For example, the Psalms frequently use terms that are susceptible to application to Christ as a sufferer, with David typifying Him [3]. This allows for a broader understanding of the suffering described, even if the confessions of sin are not directly applied to Christ [3]. Similarly, the writings of Paul, though his own inspired words, are also considered "words of our Lord Jesus Christ," indicating a broader authority and application [2].
The Scriptures are presented as being written "for our learning" and "instruction," suggesting a universal applicability for believers [4]. The "comfort and patience of the Scriptures" are intended to provide hope [4]. Even portions of Scripture that relate immediately to Christ are not considered inapplicable to believers, as the motives, spirit, and principle of self-sacrifice found in Christ's work furnish a model for all [4].
The concept of "milk" in biblical teaching is used to describe elementary truths or the first principles of the Gospel, which are easily understood [6, 7]. This "milk" is contrasted with "strong meat" or more advanced Christian truths [7]. However, the "word of grace" is presented as both the instrument of regeneration and the means of building up believers, suggesting its comprehensive nature [7]. The instruction found in biblical doctrine is compared to the pure, gentle, and insinuating influence of rain or dew, highlighting its wholesome and pervasive nature [8].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Language — Of all mankind one at first -- Ge 11:1,6. Called Speech. -- Mr 14:70; Ac 14:11. Tongue. -- Ac 1:19; Re 5:9. Confusion of A punishment for presumption, &c. -- Ge 11:2-6. Originated the varieties in. -- Ge 11:7. Scattered men over the earth. -- Ge 11:8,9. Divided men into separated nations. -- Ge 10:5,20,31. Great variety of, spoken by men -- 1Co 14:10. Ancient kingdoms often comprehended nations of different -- Es 1:22; Da 3:4; 6:25. Kinds of, mentioned Hebrew. -- 2Ki 18:28; Ac 26:14. Chaldea. -- Da 1:4. Syriack. -- 2Ki 18:26; Ezr 4:7. Greek. -- Ac 21:37. L”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:3: teach otherwise--than I desire thee to "teach" (Ti1 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, Ti1 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not--Greek, "accede not to." wholesome--"sound" (Ti1 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 38:21: (Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. Next: Psalms Chapter 39”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 15:4: For whatsoever things were written aforetime were written for our learning--"instruction" through, &c.--"through the comfort and the patience of the Scriptures" might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most per”
- Zephaniah (Presbyterian) “Jamieson, Fausset & Brown on Zephaniah 3:9: For--The blessed things promised in this and Zep 3:10 are the immediate results of the punishment inflicted on the nations, mentioned in Zep 3:8 (compare Zep 3:19). turn to the people a pure language--that is, changing their impure language I will give to them again a pure language (literally, "lip"). Compare for this Hebrew idiom, Sa1 10:9, Margin. The confusion of languages was of the penalty sin, probably idolatry at Babel (Gen 11:1-6, Margin, where also "lip" expresses language, and perhaps also religion; Zep 3:4, "a tower whose top may reach u”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 5:12: For everyone that useth milk,.... And sits down contented with the first principles of the Gospel, such as are easily taken in and digested; or makes use of the ceremonial law, as a schoolmaster to teach him the Gospel: is unskilful in the word of righteousness; the Gospel, which is a doctrine of righteousness; not of works of righteousness done by men, and of justification by them, or of a man's own righteousness; but of the pure, perfect, and everlasting righteousness of Christ: and it is called so, because it is the means of stripping a man of his own righteousn”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:2: new-born babes--altogether without "guile" (Pe1 2:1). As long as we are here we are "babes," in a specially tender relation to God (Isa 40:11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in Co1 3:2; Heb 5:12-13; but in contrast to "guile, hypocrisies," &c. (Pe1 2:1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building”
- Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 32:2: My doctrine shall drop, &c.--The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (Isa 5:6; Isa 55:10-11).”