Stephen W. Hiemstra's Blog

By Stephen W. Hiemstra

Almighty God,

All praise and honor, power and dominion, truth and justice are yours because you guide us with your Holy Spirit and exorcize our demons.

Forgive us when we rebel like our forbearers, Adam and Eve, and reject your guidance.

Thank you for the gift of your son and our savior, Jesus Christ who died on the cross, was raised from the dead, and lives on in glory that we might have eternal life.

In the power of your Holy Spirit, remain close to us, even when we sin that we might be reconciled with you, our neighbors, and ourselves.

In Jesus’ precious name, Amen.

Spirit Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com



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Por Stephen W. Hiemstra

Dios Todopoderoso,

Todo la alabanza y la honra, el poder y la dominion, la verdad y el juicio son tuyos porque guías nos con tu Espíritu Santo y exorcice nuestras demonios.

Perdónanos cuando nos rebelamos como nuestros antepasados, Adán y Eva, y rechazamos tu guía.

Gracias por el don de tu hijo y nuestro Salvador, Jesucristo, quien murió en la cruz, resucitó de entre los muertos y vive en gloria para que tengamos vida eterna.

Con el poder de tu Espíritu Santo, permanece cerca de nosotros, incluso cuando pecamos, para que podamos reconciliarnos contigo, con nuestro prójimo y con nosotros mismos.

En el precioso nombre de Jesús, Amén.

Oración de Espíritu
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com




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The post Oración de Espíritu  appeared first on T2Pneuma.net.

I saw the Spirit descend from heaven like a dove, 

and it remained on him.

I myself did not know him, 

but he who sent me to baptize with water said to me, 

He on whom you see the Spirit descend and remain, 

this is he who baptizes with the Holy Spirit.’

 (John 1:32-33)

By Stephen W. Hiemstra

The particular form of John the Baptist’s testimony about Jesus and the Holy Spirit is seldom noted. A peculiar phrase is cited twice: descend (καταβαίνω) and remain (μένω). This phrase appears peculiar because of its arbitrary and serendipitous nature. It is like God told the baptist to keep careful watch because the spirit could descend and remain on anyone.

This statement is particularly odd because Jesus was John’s cousin—How could he not have known who it would be? After Jesus’ appearance, the Gospel of John records a number of divine encounters between Jesus and individuals not recorded in the other Gospels.

Wedding at Cana

The serendipitous nature of the wedding at Cana pericope starts with the introduction: “On the third day” (John 2:1). You might ask: What happened on the first and second days? We are not told. The text comments on four previous “next days” making it impossible to tell what is meant. This suggests that perhaps the phrase—third day—is itself important, perhaps as an allusion to the creation account when lightness and darkness are separated (Gen 1:14-15).

Too vague for you? Serendipitous.

In an off-the-cuff way, we are told that Jesus’ mother attended this wedding and Jesus is also there with his disciples. Suddenly, Jesus’ mother turns to him and says: “They have no wine.” (John 2:3) Jesus is annoyed. “Woman, what does this have to do with me?” (John 2:4) Jesus may be annoyed, but he provides the wine.

Descend and remain. What do you do when the spirit moves?

Nicodemus

Nicodemus had every right to be confused. He began a conversation with Jesus and Jesus immediately changes the subject. Jesus responded: “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (John 3:3)

The key phrase here is: Born again. Literally, the Greek says: Born from above (ἄνωθεν). From above is the preferred translation because it paraphrases and alludes to the earlier statement: Descend and remain.

In case you missed it, the Apostle John employs a Hebrew doublet in the next phrase: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (John 3:5) The phrase differs, substituting “born of water and the Spirit, he cannot enter” for “born again he cannot see.” What you cannot see, you cannot enter. “Of water and spirit” likewise substitutes for “again” (from above).

Serendipity raises its head then in Jesus’ summary statement:

“The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8)

The following sentences, such as John 3:16, are famous but leave us with no clue when Jesus’ conversation with Nicodemus ends. Verse 22 is a head scratcher—“After this Jesus and his disciples went into the Judean countryside” (John 3:22)—because Jesus met with Nicodemus at night. Did they slip out of town in the middle of the night or did Nicodemus spend the night? We are not told.

Woman at the Well

Three observations suggest that Jesus’ meeting with the woman at the well is not accidental. First, Sychar is in Samaria, which most Jews avoided. Second, Sychar was where Dineh, daughter of Jacob, was raped by Shechem the son of Hamor the Hivite (Gen 34:2). Jacob’s well was dug at Sychar after Simeon and Levi tricked Shechem and all the men of his city into being circumsized, presumably to marry Dinah, and killed them all while they convalesced. Because of this evil act (and Reuben’s), Jacob later blessed Judah to lead the family (Gen 49:1-10). Third, Rehoboam planned to coronated at Shechem, but because of poor judgment ends up provoking the Northern Kingdom to revolt.

Jesus’ meeting with the woman at the well is according serves as a mirror image of the story of Dineh. Instead of an unrighteous man raping an innocent woman, a righteous man heals an unrighteous woman. The importance of this symbolic act is perhaps why Jesus revealed his messiahship (John 4:25-26) and the nature of true worship to the woman:

“But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” (John 4:23-24)

It is extremely ironic that the first evangelist would be a woman of Samaria (John 4:29).

Jesus’ primary mission: “I was sent only to the lost sheep of the house of Israel.” (Matt 15:24) While many viewed Israel as consisting only of the old nation of Judah, the united kingdom of Israel under King David and his, Solomon, consisted of both the Northern (Samaria, formerly Israel) and Southern kingdoms (Judah). Rehoboam planned to be coronated at Shechem (1 Kgs 12:1), but because of an unwise decision about taxation the Northern Kingdom revolted under leadership of Jeroboam.

Jeroboam worried that, if the people continued traveling to Jerusalem to worship, they would return to King Rehoboam so he had two golden calves made. He placed one in Bethel and the other in Dan (1 Kgs 12:27-29). This act was later referred to as the Sin of Jeroboam. The Samaritan religion he founded continues to exist today.

In healing the woman at the well, Jesus effectively exorcized two curses: The rape of Dineh and the division of Israel. For us, these stories appear as a template for pastoral care under the guidance of the Holy Spirit, but for his immediate audience Jesus was uniting the lost sheep of Israel.

Spirit-Driven Care

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com



Newsletter at: https://bit.ly/Bos_Oct_25,  Signup

 

 

 

 

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He visto al Espíritu que descendía del cielo como paloma, y se posó sobre el. 

Yo no Lo conocía, pero el que me envió a bautizar en agua me dijo:

Aquél sobre quien veas al Espíritu descender y posarse sobre el, 

este es el que bautiza en el Espíritu Santo. 

(John 1:32-33)

Por Stephen W. Hiemstra

Rara vez se menciona la forma particular del testimonio de Juan el Bautista acerca de Jesús y el Espíritu Santo. Una frase particular se cita dos veces: “descender y posarse.” Esta frase parece peculiar por su naturaleza arbitraria. Es como si Dios le hubiera dicho al Bautista que mantuviera mucha vigilancia porque el Espíritu podía descender y permanecer sobre cualquiera.

Esta afirmación es particularmente extraña porque Jesús era primo de Juan. ¿Cómo es posible que Juan no supiera quién sería el Mesías? Después de la aparición de Jesús, el Evangelio de Juan registra una serie de encuentros divinos entre Jesús y personas que no se registran en los otros evangelios.

La Boda de Caná

El carácter serendipitous de la perícopa de las bodas de Caná comienza con la introducción: “Al tercer día” (Juan 2:1). Te preguntarás: ¿Qué pasó el primer y el segundo día? No nos lo dicen. El texto comenta cuatro “próximos días” anteriores, por lo que resulta imposible saber a qué se refiere. Esto sugiere que quizás la frase—tercer día—es en sí misma importante, quizás como una alusión al relato de la creación cuando la luz y la oscuridad se separan (Gén 1:14-15).

De manera improvisada, se nos dice que la madre de Jesús asistió a esta boda y que Jesús también está allí con sus discípulos. De repente, la madre de Jesús se vuelve hacia él y le dice: “No tienen vino.” (John 2:3) Jesús está molesto. “Mujer, ¿qué tiene esto que ver conmigo?” (John 2:4) Jesús puede estar molesto, pero proporciona el vino.

Descender y posarse. ¿Qué haces cuando el espíritu se mueve?

Nicodemo

Nicodemo tenía todo el derecho a ser confundido. Comenzó una conversación con Jesús, y Jesús inmediatamente cambió de tema. Jesús respondió: ¨En verdad te digo que el que no nace de nuevo no puede ver el reino de Dios.¨ (John 3:3)

La frase clave aquí es: “Nace de nuevo.” El griego literalmente dice: “Nace de arriba.” De arriba es la traducción preferida porque parafrasea y alude a la afirmación anterior: Descender y posarse.

En caso de que te lo hayas perdido, el apóstol Juan emplea un doblete hebreo en la siguiente frase: ¨En verdad te digo que el que no nace de agua y del Espíritu no puede entrar en el reino de Dios.¨ (John 3:5) La frase difiere, sustituyéndose ¨nace de agua y del Espíritu no puede entrar¨ por ¨nace de nuevo no puede ver.¨ Lo que no puedes ver, no puedes entrar. ¨De agua y del Espíritu¨ asimismo sustituye a ¨nuevo¨ (de arriba).

La serendipia aparece entonces en la declaración resumida de Jesús:

¨El viento sopla por donde quiere, y oyes su sonido, pero no sabes de dónde viene ni adónde va; así es todo aquél que es nacido del Espíritu.¨ (John 3:8)

Las frases siguientes, como Juan 3:16, son famosas pero no nos dejan ninguna pista de cuándo termina la conversación de Jesús con Nicodemo. El versículo 22 es desconcertante—“Después de esto Jesús vino con Sus discípulos a la tierra de Judea” (John 3:22)—porque Jesús se encontró con Nicodemo por la noche. ¿Se escaparon de la ciudad en mitad de la noche o Nicodemo pasó la noche allí? No nos lo dicen.

Mujer en el Pozo

Tres observaciones sugieren que el encuentro de Jesús con la mujer junto al pozo no es accidental. En primer lugar, Sicar está en Samaria, lugar que la mayoría de los judíos evitaban. Los judíos solían salir de su camino para caminar alrededor de Samaria cuando viajaban hacia el norte, hacia Galilea, desde Judea.

En segundo lugar, Sicar fue el lugar donde Diné, hija de Jacob, fue violada por Siquem, hijo de Hamor el heveo (Gén 34:2). Los hermanos de Diné, Simeón y Leví, engañaron a Siquem y a todos los hombres de su ciudad para que se circuncidaran, presumiblemente para casarse con Dina, y luego los mataron a todos mientras convalecían. Debido a este mal acto (y al pecado de Rubén al acostarse con una de las esposas de Jacob, Génesis 35:22), Jacob más tarde bendijo a Judá para que dirigiera la familia (Gén 49:1-10). Más tarde se cavó el pozo de Jacob en Sicar.

El encuentro de Jesús con la mujer junto al pozo sirve, por tanto, como imagen especular de la historia de Dineh. En lugar de que un hombre injusto viole a una mujer inocente, un hombre justo sana a una mujer injusta. La importancia de este acto simbólico es quizás la razón por la que Jesús reveló su mesianismo (John 4:25-26) y la naturaleza de la verdadera adoración a la mujer:

¨Pero la hora viene, y ahora es, cuando los verdaderos adoradores adorarán al Padre en espíritu y en verdad; porque ciertamente a los tales el Padre busca que Lo adoren. Dios es espíritu, y los que lo adoran deben adorar en espíritu y en verdad.” (John 4:23-24)

Es irónico que el primer evangelista de Jesús fuera una mujer de Samaria (Juan 4:29).

En tercer lugar, el hijo del rey Salomón, Roboam, planeó ser coronado en Siquem, pero debido a un mal juicio, terminó provocando la rebelión del Reino del Norte. 

Jesús describe su misión como ¨No he sido enviado sino a las ovejas perdidas de la casa de Israel.¨ (Matt 15:24) Aunque muchos consideraban que Israel estaba compuesto únicamente por la antigua nación de Judá, el Reino Unido de Israel bajo el rey David y su hijo, Salomón, estaba compuesto por los reinos del Norte (Samaria, antiguamente Israel) y del Sur (Judá). Roboam planeó ser coronado en Siquem (1 R 12:1), pero debido a una decisión imprudente sobre los impuestos, el Reino del Norte se rebeló bajo el liderazgo de Jeroboam.

A Jeroboam le preocupaba que si el pueblo continuaba viajando a Jerusalén para adorar, regresarían al rey Roboam, así que fundió dos becerros de oro. A uno lo puso en Betel y al otro en Dan (1 Kgs 12:27-29). Este acto fue posteriormente conocido como el Pecado de Jeroboam. La religión samaritana que él fundó continúa existiendo hoy en día.

Al sanar a la mujer en el pozo, Jesús exorcizó efectivamente dos maldiciones nacionales: La violación de Dineh y la división de Israel. Para nosotros, estos relatos aparecen como un modelo para el cuidado pastoral bajo la guía del Espíritu Santo, pero para su audiencia inmediata Jesús estaba uniendo a las ovejas perdidas de Israel (Matt 15:24).

Cuidado Impulsado por el Espíritu
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com




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Larry Brooks. 2011. Story Engineer: Mastering the Six Core Competencies of Successful Writing. Cincinnati: Writer’s Digest Books. (Goto Part 2)

Review by Stephen W. Hiemstra

In early July as I responded to my editor’s comments on my memoir, a disturbing thought came to mind. I have just written a novel with 98 scenes (from the perspective of a fiction writer) and I have no idea of how properly to write a scene. I scrambled that afternoon to find a writing book to rectify my problem. This search led me to Larry Brook’s Story Engineering.

Introduction

Of course, Brooks writes about more than how to compose a good scene. He cites his purpose in publishing another book on writing as:

“Interestingly, there are many books on screenwriting that do what most novel-writing books don’t—they show us what to write, when to write it, what follows what, what should go where, and why, and tell us the criteria for ensuring that our creative choices are effective ones. In other words, how to get it done.” (4)

This statement snagged my interest. Yes—I know what the hero’s journey is; no—I am clueless as to how to compose one. My memoir is an example of the hero’s journey, but how to write scenes that use the template effectively is not obvious, having never done it before.

Who is Larry Brooks?

Larry Brooks is the author of three books on writing fiction and has six critically-acclaimed thrillers, including Darkness Bound, Bait and Switch, Deadly Faux, and The Seventh Thunder. He grew up in Portland, Oregon, was educated at Portland State University, pitched [baseballs] for the Texas Rangers, and spent seventeen years in corporate marketing and training business. Brooks lives in Scottsdale, Arizona, and travels frequently as a speaker and workshop teacher at writing conferences.

Outline of Book

Brooks’ six core competencies are: concept, character, theme, structure, scene execution, and writing voice. He structures his book in eight parts around these six competencies plus an introduction (why we care) and conclusion (putting it together). These eight parts divide into fifty chapters with the twenty-two of the fifty chapters devoted to story structure—the hero’s journey. Let me turn to these competencies.

Concept

A concept is a fresh look at an old idea. Brooks advises that a concept should ask a question where the answer to the question is your story. He writes: “story about ballet dancers is not a concept.” But, “what if a ballet dancer loses her leg at the knee but perseveres against great prejudice to become a professional dancer?” (31).

Notice the “what if” in this last statement. Drilling down into your concept with additional what if questions can help expand on your story and provide the fodder for twists and turns along the way (42). For example, what if your handicapped ballet dancer is also African America, a war heroine, child-prodigy mathematician, the daughter of the president, or lived in the nineteenth century? The possibilities are endless.

Character

Brooks looks at the character through the eyes of the plot. He writes: “Character is the catalyst that empowers everything else in your story.” (56) Obviously, in order for a character to be larger than life, this character must be alive, at least on the page. Aspects of character that he notes are: surface affections and personality, backstory, character arc, inner demons and conflicts, worldview, goals and motivations, and decisions, actions, and behaviors (54-55).

Brooks’ insight into character comes in defining its three dimensions: outward appearance, the reason for behaviors, and inner person (64-65). Economists talk about firms in terms of their structure, conduct, and performance, which is essentially the same set of distinctions in different words. These dimensions interface with the plot because outward appearance and behaviors are observed with or without conflict. The conflict in the story, which drives the plot, is the only way, however, that you can reveal the inner person (71). Here is Brooks’ catalyst at work.

An important component of character, known as the character arc, displays “what the character does in the first part of the story probably won’t be the same flavor of action or decision that will manifest in the last part.” (93) The interplay with plot comes when an external obstacle in the hero’s quest cannot be eliminated until the hero deals with his own internal obstacles (94). The hero’s struggle with these two conflicts is an important subplot, according to Brooks (101).

Theme

Brooks explains that “Theme is the relevance of your story to life.” (118) Your story is essentially a case study illustrating a greater truth.  In the story of the Good Samaritan (Luke 10:25-37), for example, Jesus illustrates how we should treat our neighbors. The theme is neighborly love and the story illustrates this love. Theme has a sacramental characteristic in the sense that a sacrament is outward sign with an inward meaning. Developing a theme requires careful preparation of context.

Scene Execution

A scene is a dramatic scenario in one time and place that moves the plot (or character) along. It is a transition with a beginning, middle, and ending (229-230). Interestingly, Brooks sees scenes that illustrate character being the primary focus of literary fiction and scenes that move the plot along being the primary focus of commercial fiction (241). Obviously, if the purpose of a scene is motion towards an objective (either character or plot), the context of the scene in the wider story must be known in advance (238-239). For the sake of clarity, a scene should only make a single point. Changes in time or place motivate writing of a new scene (233).

Writing Voice

Writing voice is the attitude that you display as you write. Brooks makes the point that your attitude should be professional, clean, crisp, natural, efficient (247-248). It is a bit like a writer’s personal hygiene—it either goes without notice or it stinks up the place. It is most noticeable in dialogue, in part, because dialogue tends to mark your social position and flexibility.

Brooks notes that “Dialogue is also specific to variables such as age, culture, geography, relationships, and agenda.” (250) Like speech itself, it is hard to fake, prompting Brooks’ watch-phrase: “less is more.” (247)

Because Brooks spills most of his ink on story structure (the hero’s journey), in part 2 of this review will focus on structure.

Assessment

Larry Brooks’ Story Engineer is an award-winning book on the craft of writing story that draws on writing both novels and screen plays. Brooks reads easily and he uses examples from numerous well-known books and films. The target audience is authors serious about improving their craft.

Footnotes

https://killzoneblog.com/about-tkz-an.... http://storyfix.com/about. @StoryFix.

Brooks Structures Story, Part 1Also see:Warren Writes to Grow Characters Books, Films, and MinistryOther ways to engage online:Author site: http://www.StephenWHiemstra.net Publisher site: http://www.T2Pneuma.com Newsletter at: https://bit.ly/Bos_Oct_25,  Signup

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 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on The Verb. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Scripture: Monday Monologues (podcast), October 13, 2025
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com






Newsletter at: https://bit.ly/Bos_Oct_25,  Signup


 
 

The post Scripture: Monday Monologues (podcast), October 13, 2025 appeared first on T2Pneuma.net.

By Stephen W. Hiemstra

Almighty and Gracious Father,

All praise and honor, power and dominion, truth and justice are yours because our names are engraved on the palm of your hand (Isa 49:16) and in the book of life (Rev 3:5).

Forgive us when we fail to take our faith seriously and only go through the motions of following your teaching.

Thank you for the gift of scripture to guide us in our walk with you.

In the power of the Holy Spirit, keep our spirits and bodies strong that we might be faithful witnesses.

In Jesus’ precious name, Amen.

Scriptural Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com



Newsletter at: https://bit.ly/Bos_Oct_25,  Signup


 

 

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Por Stephen W. Hiemstra

Padre Todopoderoso y Misericordioso,

Toda la alabanza y la honra, el poder y el dominio, la verdad y la justicia son tuyos, porque nuestros nombres están grabados en la palma de tu mano (Isa 49:16) y en el libro de la vida (Rev 3:5).

Perdónanos cuando no tomamos nuestra fe en serio y solo hacemos el movimiento de seguir tus enseñanzas.

Gracias por el regalo de las escrituras para guiarnos en nuestro caminar contigo.

En el poder del Espíritu Santo, mantén nuestros espíritus y cuerpos fuertes para que podamos ser testigos fieles.

En el precioso nombre de Jesús, Amén.

Oración Escritural
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com





Boletín Informativo en:  https://bit.ly/Bos_Oct_25 ,  Signup
 
 

 

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And the Word became flesh and dwelt among us 

(John 1:14)

By Stephen W. Hiemstra

More than any New Testament writer, John identified scripture as inspired by the Holy Spirit. John’s Gospel begins with this affirmation: “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1) In the Greek, the first three words here parallel the creation account in the Septuagint. If you missed the first allusion, John 1:4-5 both reference the light, an allusion to Genesis 1:3, drawing out the ethical inference in light, which John ties to a quote from Jesus: “I am the light of the world.” (John 8:12; 9:5, also Matt 5:14).

Nouns and Verbs

While the Greek in John 1:1 clearly reads word—logos: noun, nominative, singular, masculine, Saint Jerome (AD 382) translated logos as verb—Verbum—suggesting action rather than a state of being, as with a typical noun. While the Latin, Verbum, can have a range of inferences, including noun, Jerome’s translation suggests that John saw God’s word as synonymous with God, a stand-in for the Holy Spirit who is actively involved even now in God’s creation. For over a thousand years, Jerome’s Vulgate was the primary translation of the Bible for the church, which suggests that this interpretation of scripture was the orthodox view.

It is a small step from Jerome’s interpretation of logos to the John’s Paraclete whose job description is: “The Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.” (John 14:26) Here the teaching available to us is the transcript of Jesus’ teaching given in the New Testament.

A High View of Scripture

At the end of the Good Shepherd narrative, the Jews proceed to stone Jesus, accusing him of blasphemy. Citing Psalm 82 (also Isaiah 41:23), he responds:

“Jesus answered them, Is it not written in your Law, I said, you are gods? If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father consecrated and sent into the world, You are blaspheming, because I said, I am the Son of God?” (John 10:34-36)

Note the interjection—“And Scripture cannot be broken”—is attributed to Jesus himself. While the cite in Psalm 82 disarms the Jews and is an interesting use of scripture, it does itself not mention scripture; it simply is scripture. The interjection is uniquely Jesus expressing a high view of scripture.

This pericope stands alone and has no obvious connection to Jesus’ Good Shepherd narrative and serves primarily to illustrate the push-back that Jesus received from the religious authorities. By contrast, Jesus’ interjection reinforces John’s high view of scripture.

This high view of scripture appears in another pericope that is often cited:

“If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak.” (John 12:47-49)

The first part of this pericope is widely cited—“I did not come to judge the world but to save the world”—but it is taken out of context.

The next sentence is a hammer: “The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.” Jesus says that his words—our scripture—will be the basis for future judgment of those that reject him. The final sentence serves to reinforce that point: Jesus speaks on authority of God himself. 

By citing Jesus, John is telling us that God himself has a high view of scripture. Thus, scripture is not only divinely inspired, it serves for us as law and the basis for future judgment.

Giant Angels

Once we recognize John’s high view of scripture, it comes as little surprise to see this theme reiterated in the Book of Revelations. The “take and eat” (Rev 10:9) instruction given to John by the giant angel in his vision is underscoring the importance of taking scripture seriously. References to the Book of Life (e.g. Rev 3:5) are another. When we eat something, it becomes part of us. Eating scripture is a poetic way to describe the process of memorizing scripture.

In the first century, few people could read and parchment was expensive. Memorizing scripture was an economic necessity for many people, but it served at least two other purposes. 

First, scripture memorized is scripture applied in personal devotions and available in evangelism, especially in preaching. Things committed to memory are things important to us, which is obvious to those we talk to. 

Second, when religious persecution is widespread, such as in North Korea today, owning scripture in any form can get one into trouble. Committing scripture to memory serves to protect the person memorizing from unnecessary harassment.

Pastors in the Islamic world frequently memorize the entire New Testament much like Islamic students memorize the Koran.

The Verb

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com



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El Verbo (La Palabra) se hizo carne, y habitó entre nosotros

.(John 1:14)

Por Stephen W. Hiemstra

Más que cualquier escritor del Nuevo Testamento, Juan identificó las Escrituras como inspiradas por el Espíritu Santo. El Evangelio de Juan comienza con esta afirmación: “En el principio ya existía el verbo (la palabra), y el verbo estaba con Dios, y el verbo era Dios.” (John 1:1) En griego, las primeras tres palabras aquí son paralelas al relato de la creación en la Septuaginta. Si te perdiste la primera alusión, Juan 1:4-5 hace referencia a la luz, una alusión a Génesis 1:3, y extrae la inferencia ética de la luz, que Juan vincula a una cita de Jesús: ¨Yo soy la Luz del mundo¨ (John 8:12; 9:5, also Matt 5:14).

Sustantivos y Verbos

Aunque el griego en Juan 1:1 claramente dice palabra—logos—sustantivo, nominativo, singular, masculino, San Jerónimo (382 d.C.) tradujo logos como un verbo—Verbum—sugiriendo acción más que un estado del ser. Aunque la palabra latina, Verbum, puede tener una variedad de inferencias, incluido el sustantivo, la traducción de Jerónimo sugiere que Juan veía la palabra de Dios como sinónimo de Dios, un sustituto del Espíritu Santo, que está involucrado activamente incluso ahora en la creación de Dios. Durante más de mil años, la Vulgata de Jerónimo fue la principal traducción de la Biblia para la iglesia, lo que sugiere que esta interpretación de las Escrituras era la visión ortodoxa.

Hay un pequeño paso desde la interpretación del logos de Jerónimo hasta el Paráclito de Juan, cuya descripción del trabajo es ¨Pero el Consolador (Intercesor), el Espíritu Santo, a quien el Padre enviará en mi nombre, El les enseñará todas las cosas, y les recordará todo lo que les he dicho.¨ (John 14:26) Aquí la enseñanza disponible para nosotros es la transcripción de la enseñanza de Jesús dada en el Nuevo Testamento.

Una Visión Elevada de las Escrituras

Al final del relato del Buen Pastor, los judíos intentaron apedrear a Jesús, acusándolo de blasfemia. Citando el Salmo 82 (también Isaías 41:23), responde:

“Jesús les respondió: ¿No está escrito en su Ley: Yo dije: son dioses? Si a aquéllos, a quienes vino la palabra de Dios, los llamó dioses, (y la Escritura no se puede violar, ¿a quien el Padre santificó y envió al mundo, ustedes dicen: Blasfemas, porque dije: Yo soy el Hijo de Dios?” (John 10:34-36)

La interjección: “Y la Escritura no puede ser quebrantada” se atribuye al propio Jesús. Aunque la cita en el Salmo 82 desarma a los judíos y es un uso interesante de las Escrituras, en sí misma no menciona las Escrituras; simplemente es Escritura. La interjección es una expresión única de la alta estima que tiene Jesús por las Escrituras.

Esta perícopa es independiente y no tiene una conexión obvia con la narrativa del Buen Pastor de Jesús y sirve principalmente para ilustrar el rechazo que recibió Jesús por parte de las autoridades religiosas. Por el contrario, la interjección de Jesús refuerza la elevada visión que Juan tiene de las escrituras.

Esta elevada visión de las Escrituras aparece en otra perícopa que se cita a menudo:

“Si alguno oye Mis palabras y no las guarda, Yo no lo juzgo; porque no vine a juzgar al mundo, sino a salvar al mundo. El que me rechaza y no recibe Mis palabras, tiene quien lo juzgue; la palabra que he hablado, ésa lo juzgará en el día final. Porque yo no he hablado por mi propia cuenta, sino que el Padre mismo que me ha enviado me ha dado mandamiento sobre lo que he de decir y lo que he de hablar.” (John 12:47-49)

La primera parte de esta perícopa es ampliamente citada—“Yo no lo juzgo; porque no vine a juzgar al mundo, sino a salvar al mundo”—pero se saca de contexto porque en la siguiente frase Jesús dice que sus palabras ofrecerán juicio.

La siguiente frase es el martillo: “El que me rechaza y no recibe Mis palabras, tiene quien lo juzgue; la palabra que he hablado, ésa lo juzgará en el día final.” Jesús dice que sus palabras—nuestra escritura—serán la base del juicio futuro de aquellos que lo rechacen. La última frase sirve para reforzar ese punto: Jesús habla con la autoridad de Dios mismo.

Al citar a Jesús, Juan nos dice que Dios mismo tiene una alta visión de las Escrituras. Así, la Escritura no sólo está divinamente inspirada, sino que nos sirve como ley y como base para el juicio futuro.

Ángeles Gigantes

La elevada visión que Juan tenía de las Escrituras se reitera en el Libro del Apocalipsis. 

La instrucción “tómalo y devóralo” (Rev 10:9) dada a Juan por el ángel gigante en su visión subraya la importancia de tomar las Escrituras en serio. Las referencias al Libro de la Vida (por ejemplo, Rev 3:5) son otra. Cuando comemos algo, se convierte en parte de nosotros. Para nosotros, comer las Escrituras es una manera poética de describir el proceso de memorizarlas; para el profeta Ezequiel, describe su método profético (Eze 3:1-3).

En el primer siglo, pocas personas sabían leer y el pergamino era caro. Memorizar las Escrituras era una necesidad económica para muchas personas, pero tenía al menos otros dos propósitos.

En primer lugar, la escritura memorizada es la escritura aplicada en las devociones personales y disponible en la evangelización, especialmente en la predicación. Las cosas que memorizamos son cosas que son importantes para nosotros, lo cual es obvio para aquellos con quienes hablamos.

En segundo lugar, cuando la persecución religiosa está muy extendida, como ocurre hoy en Corea del Norte, poseer escrituras en cualquier forma puede causar problemas. Memorizar las Escrituras sirve para proteger a la persona que las memoriza de acoso innecesario o, en el caso de Esther Ahn Parks, para prepararse para dar testimonio de su fe a sus compañeras de prisión durante el internamiento (1939-1945; Parks 2020).

Los pastores en el mundo islámico frecuentemente memorizan todo el Nuevo Testamento de manera similar a como los estudiantes islámicos memorizan el Corán.

El Verbo
Vea También:
Una Guía Cristiana a la Espiritualidad
Vida en Tensión
Otras Formas de Interactuar en Línea:



Sitio Web del Autor:  http://www.StephenWHiemstra.net
Sitio Web del Editor:  http://www.T2Pneuma.com




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