Thursday, March 15, 2018

Does Romans 2:13 Refute Justification By Faith Alone?

         "For not the hearers of the law are just before God, but the doers of the law shall be saved." (Romans 2:13)

         There was a group of Jews who believed that they could be saved by keeping the Law (Romans 2:17). In other words, some Jewish people were relying upon the keeping of the Mosaic Law to save them. In response, the Apostle Paul dedicates much time to reprimanding them. He goes on (Romans 2:18-3:19) to call the Jews hypocrites because they had in reality failed to obey the Law. He finishes his indictment against them by saying, "Therefore, by the deeds of the law there shall be no flesh be justified in His sight: for by the knowledge of the law is the knowledge of sin" (Romans 3:20). Romans 3:27-28 declares, "Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. For we maintain that a man is justified by faith apart from works of the Law." Romans 2:13 is a part of a developing argument. In this passage, the Apostle Paul was speaking in a hypothetical sense to illustrate the point that we are not faithful to God's Law. That is why it condemns us. The "doers" of the Law will be "justified" because their hearts have been transformed (Romans 2:14-15). We are not justified through a system of works righteousness. People can only be justified in God's sight by His grace through faith in the finished work of Jesus Christ.

Tuesday, March 13, 2018

Historic Quotes On The Second Amendment

"The Militia is composed of free Citizens. There is therefore no danger of their making use of their power to the destruction of their own rights, or suffering others to invade them."

Samuel Adams, Writings, p. 251

"The Constitution shall never be construed to prevent the people of the United States who are peaceable citizens from keeping their own arms."

Samuel Adams, Massachusetts Ratifying Convention, 1788

"The police of a state should never be stronger or better armed than the citizenry. An armed citizenry, willing to fight, is the foundation of civil freedom."

Robert A. Heinlein, Chapter 9, “When we die, do we die all over?”, p. 97

"A free people ought not only to be armed, but disciplined…"

George Washington, First Annual Address, to both House of Congress, January 8, 1790

"No free man shall ever be debarred the use of arms"

Thomas Jefferson, Virginia Constitution, Draft 1, 1776

"A strong body makes the mind strong. As to the species of exercises, I advise the gun. While this gives moderate exercise to the body, it gives boldness, enterprise and independence to the mind. Games played with the ball, and others of that nature, are too violent for the body and stamp no character on the mind. Let your gun therefore be your constant companion of your walks."

Thomas Jefferson, letter to Peter Carr, August 19, 1785

"The Constitution of most of our states (and of the United States) assert that all power is inherent in the people; that they may exercise it by themselves; that it is their right and duty to be at all times armed."

Thomas Jefferson, letter to to John Cartwright, 5 June 1824

"On every occasion [of Constitutional interpretation] let us carry ourselves back to the time when the Constitution was adopted, recollect the spirit manifested in the debates, and instead of trying [to force] what meaning may be squeezed out of the text, or invented against it, [instead let us] conform to the probable one in which it was passed."

Thomas Jefferson, letter to William Johnson, 12 June 1823

"I ask who are the militia? They consist now of the whole people, except a few public officers."

George Mason, Address to the Virginia Ratifying Convention, June 4, 1788

"Besides the advantage of being armed, which the Americans possess over the people of almost every other nation, the existence of subordinate governments, to which the people are attached, and by which the militia officers are appointed, forms a barrier against the enterprises of ambition, more insurmountable than any which a simple government of any form can admit of."

James Madison, Federalist No. 46, January 29, 1788

"The right of the people to keep and bear arms shall not be infringed. A well regulated militia, composed of the body of the people, trained to arms, is the best and most natural defense of a free country."

James Madison, I Annals of Congress 434, June 8, 1789

"A militia when properly formed are in fact the people themselves…and include, according to the past and general usuage of the states, all men capable of bearing arms… To preserve liberty, it is essential that the whole body of the people always possess arms, and be taught alike, especially when young, how to use them."

Richard Henry Lee, Federal Farmer No. 18, January 25, 1788

"Guard with jealous attention the public liberty. Suspect everyone who approaches that jewel. Unfortunately, nothing will preserve it but downright force. Whenever you give up that force, you are ruined.... The great object is that every man be armed. Everyone who is able might have a gun."

Patrick Henry, Speech to the Virginia Ratifying Convention, June 5, 1778

"This may be considered as the true palladium of liberty.... The right of self defense is the first law of nature: in most governments it has been the study of rulers to confine this right within the narrowest limits possible. Wherever standing armies are kept up, and the right of the people to keep and bear arms is, under any color or pretext whatsoever, prohibited, liberty, if not already annihilated, is on the brink of destruction."

St. George Tucker, Blackstone's Commentaries on the Laws of England, 1803

"The supposed quietude of a good man allures the ruffian; while on the other hand, arms, like law, discourage and keep the invader and the plunderer in awe, and preserve order in the world as well as property. The balance of power is the scale of peace. The same balance would be preserved were all the world destitute of arms, for all would be alike; but since some will not, others dare not lay them aside. And while a single nation refuses to lay them down, it is proper that all should keep them up. Horrid mischief would ensue were one-half the world deprived of the use of them; for while avarice and ambition have a place in the heart of man, the weak will become a prey to the strong. The history of every age and nation establishes these truths, and facts need but little arguments when they prove themselves."

Thomas Paine, "Thoughts on Defensive War" in Pennsylvania Magazine, July 1775

"What, Sir, is the use of a militia? It is to prevent the establishment of a standing army, the bane of liberty....Whenever Governments mean to invade the rights and liberties of the people, they always attempt to destroy the militia, in order to raise an army upon their ruins."

Rep. Elbridge Gerry of Massachusetts, I Annals of Congress 750, August 17, 1789

"If the representatives of the people betray their constituents, there is then no resource left but in the exertion of that original right of self-defense which is paramount to all positive forms of government, and which against the usurpations of the national rulers, may be exerted with infinitely better prospect of success than against those of the rulers of an individual state. In a single state, if the persons intrusted with supreme power become usurpers, the different parcels, subdivisions, or districts of which it consists, having no distinct government in each, can take no regular measures for defense. The citizens must rush tumultuously to arms, without concert, without system, without resource; except in their courage and despair."

Alexander Hamilton, Federalist No. 28

"[I]f circumstances should at any time oblige the government to form an army of any magnitude that army can never be formidable to the liberties of the people while there is a large body of citizens, little, if at all, inferior to them in discipline and the use of arms, who stand ready to defend their own rights and those of their fellow-citizens. This appears to me the only substitute that can be devised for a standing army, and the best possible security against it, if it should exist."

Alexander Hamilton, Federalist No. 28, January 10, 1788

Saturday, March 10, 2018

"Jesus Never Asked For A New Testament," A Strange Roman Catholic Quibble

  • Discussion:
          -Sometimes Roman Catholic apologists argue against Sola Scriptura by asserting that Jesus Christ never commanded the twelve apostles to write Scripture.

          The first way that one could counter this objection is to ask, "How do you know that?" It cannot be proven that Christ never said for His disciples to write down certain teachings at a later point in time. It is not as if the Roman Catholic apologists were alive in the first century to acquire such information. So, it is obvious that the claim that Jesus never asked for a New Testament is baseless and is merely designed to denegrade the authority of Scripture.

          Moreover, who said that Jesus had to specifically tell His disciples to write Scripture? Why does that even matter? If we were not supposed to have the New Testament, then it would simply not exist. Interestingly, Jesus did command the Apostle John to write down His teachings:

          "I was in the Spirit on the Lord's day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (Revelation 1:10-11)

          "and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this." (Revelation 1:18-19)

          Those same apostles whom Christ had commissioned to preach the gospel knew that their writings were divinely inspired and thus to be considered inherently authoritative:

          "If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord." (1 Corinthians 14:37)

          "If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed." (2 Thessalonians 3:14)

          "how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit." (Ephesians 3:3-5)

          "and regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction." (2 Peter 3:15-16)

          One may ask, "Why would Jesus Christ not want His teaching to be written down as Scripture?" The upcoming production of the New Testament was implied by Him saying that the Holy Spirit would lead the twelve disciples to all truth (John 16:13). Scripture was produced as the apostles died off and the Lord's return seemed distant.

          The Roman Catholic Church is chiefly focused on proclaiming the authority of its own papal office to the world. That is something which Jesus Christ never instructed the apostles to do. He never once mentioned the establishment of an infallible interpreter of Scripture.

Defending The Traditional Dating Of The New Testament Books

  • Defining The Issues:
          -Liberal skeptics have attempted to cast doubt on the claims of Christianity by insisting that the New Testament books were written by pseudonymous authors hundreds of years after traditionally ascribed dates and that the early church had intentionally omitted writings which have now been referred to as lost books of the Bible. 
  • We Know That At Least Half Of The New Testament Was Authored By The Apostle Paul Because Peter Had Equated His Writings With The "Other Scriptures":
          -"Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction." (2 Peter 3:15-16)
  • 1 Corinthians Contains An Oral Creed Uttered By The Apostle Paul That Even Most Liberal Scholars Date To The Time Frame Of Christ's Death In The 30's. So We Know That The Gospel Has Been Preserved Throughout The Centuries By The Divine Providence Of God: 
          -"For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures." (1 Corinthians 15:3-4)
  • The Apostle Paul Quoted From Luke's Gospel Narrative In 1 Timothy 5:18, Which Gives Us Sufficient Reason To Believe That Both The One Gospel Narrative And Acts Were Written At Early Dates By The Traditionally Ascribed Author:
          -"And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house." (Luke 10:7)
          -"For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” (1 Timothy 5:18)
  • Early Manuscript Fragment Of John's Gospel Narrative:
          -"The earliest actual manuscript copy of any New Testament work is a fragment of John 18, written on papyrus. It has been dated to AD 100." (Nick Page, Instant Expert: The Bible, p. 40)
  • Incredible Consistency Among Thousands Of New Testament Manuscripts--No Difference In Rendering Even Comes Close To Harming An Article Of Judeo-Christian Tradition:
          -"Even liberal bishop John A. T. Robinson argued in his Redating the New Testament that the entire New Testament was written and in circulation between 40 and 65 A.D. And liberal Peter Stuhlmacher of Tubingen, trained in Bultmann’s critical methodology of form criticism, says, “As a Western scripture scholar, I am inclined to doubt these [Gospel] stories, but as historian, I am obligated to take them as reliable…The biblical texts as they stand are the best hypothesis we have until now to explain what really happened.” (
  • Major Patristic Evidence For The Traditional Dating And Authorship Of The New Testament Scriptures. See This Comprehensive Article From Evidence Unseen For Further Details: 
          -"The three earliest church fathers that we have are Clement of Rome (A.D. 96), Ignatius (A.D. 108), and Polycarp (A.D. 110). These three wrote between A.D. 96 and 110, and they quote 25 of the 27 New Testament books. This demonstrates that these were in circulation before their time. Geisler and Nix write, “The apostolic Fathers may be cited as referring to all of the New Testament books within about a century of the time they were written.” The early Christians quoted the NT so much that they quoted all but eleven verses."
  • Professor Michael J. Kruger Documents At The Canon Fodder The Church Father Origin As Recognizing The Full New Testament Canon In The Third Century:
          -"So too our Lord Jesus Christ…sent his apostles as priests carrying well-wrought trumpets. First Matthew sounded the priestly trumpet in his Gospel, Mark also, and Luke, and John, each gave forth a strain on their priestly trumpets. Peter moreover sounds with the two trumpets of his Epistles; James also and Jude. Still the number is incomplete, and John gives forth the trumpet sound through his Epistles [and Apocalypse]; and Luke while describing the deeds of the apostles. Latest of all, moreover, that one comes who said, “I think that God has set us forth as the apostles last of all” (1 Cor 4:9), and thundering on the fourteen trumpets of his Epistles he threw down, even to their very foundations, the wall of Jericho, that is to say, all the instruments of idolatry and the dogmas of the philosophers. (Hom. Josh. 7.1, as cited in Metzger, The New Testament Canon, 139)

Friday, March 9, 2018

Not All Biochemists Agree That Life Is Coincidental

  • Alexander Oparin, Known As The Father Of Organic Chemistry, Admitted In His Book Titled Origin of Life, That Proteins Cannot From As A Result Of Chance:
          -“Even the simplest of these substances represent extremely complex compounds, containing many thousands of atoms of carbon, hydrogen, oxygen, and nitrogen arranged in absolutely definite patterns, which are specific for each separate substance. To the student of protein structure the spontaneous formation of such an atomic arrangement in the protein molecule would seem as improbable as would the accidental origin of the text of Virgil’s ‘Aeneid’ from scattered letter type.”

Thursday, March 8, 2018

Hebrew Verb Tenses And Messianic Prophecy

Sometimes it is claimed that the messianic prophecies cited by Christians are in the past tense. Therefore, it is said, they cannot refer to a future, coming Messiah.

This is an invalid argument. There is no such thing as “tense” in biblical Hebrew. (Modern Hebrew, on the other hand, does have tenses.) Biblical Hebrew is not a “tense” language. Modern grammarians recognize that it is an “aspectual” language. This means that the same form of a verb can be translated as either past, present, or future depending on the context and various grammatical cues. The most well known grammatical cue is the “vav-consecutive” that makes an imperfective verb to refer to the past.

Therefore it is wrong to say that Isaiah 53 or other prophecies are in the “past tense.” Biblical Hebrew has no tenses. There are many examples of what is wrongly called the “past tense” form (properly called “the perfective” or “perfect”) being used for future time.

This fact was recognized by the medieval commentators as well as by modern grammarians, as shown by the following citations.

Medieval Jewish grammarian and commentator David Kimchi on the prophets’ use of the perfect for future events:

“The matter is as clear as though it had already passed.”

David Kimchi, Sefer Mikhlol. Cited in Waltke, Bruce K. and O’Connor, Michael Patrick. An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Eisenbrauns, 1990), p. 464 n. 45. They reference Leslie McCall, The Enigma of the Hebrew Verbal System: Solutions From Ewald to the Present (Sheffield: Almond, 1982), p. 8.

Rabbi Isaac ben Yedaiah (13th century)

[The rabbis] of blessed memory followed, in these words of theirs, in the paths of the prophets who speak of something which will happen in the future in the language of the past. Since they saw in prophetic vision that which was to occur in the future, they spoke about it in the past tense and testified firmly that it had happened, to teach the certainty of his [God’s] words – may he be blessed – and his positive promise that can never change and his beneficent message that will not be altered.

Saperstein, Marc. “The Works of R. Isaac b. Yedaiah.” Ph.D. dissertation, Harvard University, 1977, pp. 481–82. Cited in Daggers of Faith by Robert Chazan, Berkeley: UC Press, 1989, p. 87.

From the standard grammar of Biblical Hebrew, Gesenius’ Hebrew Grammar (section 106n, pp. 312–313):

More particularly the uses of the perfect may be distinguished as follows: – …To express facts which are undoubtedly imminent, and, therefore in the imagination of the speaker, already accomplished (perfectum confidentiae), e.g., Nu. 17:27, behold, we perish ,we are undone, we are all undone. Gn. 30:13, Is. 6:5 (I am undone), Pr. 4:2…. This use of the perfect occurs most frequently in prophetic language (perfectum propheticum). The prophet so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him, e.g. Is. 5:13 therefore my people are gone into captivity; 9:1ff.,10:28,11:9…; 19:7, Jb. 5:20, 2 Ch. 20:37. Not infrequently the imperfect interchanges with such perfects either in the parallel member or further on in the narrative.

Wednesday, March 7, 2018

The Roman Catholic Misuse Of 1 Timothy 3:15

  • Presenting The Scripture Passage Being Examined:
          -"These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth." (1 Timothy 3:14-15)
  • Allowing Roman Catholic Apologists To Explain Their Argumentation--In The Words Of Scripture Catholic:
          -"1 Tim. 3:15 – Paul says the apostolic Church (not Scripture) is the pillar and foundation of the truth. But for the Church to be the pinnacle and foundation of truth, she must be protected from teaching error, or infallible. She also must be the Catholic Church, whose teachings on faith and morals have not changed for 2,000 years. God loves us so much that He gave us a Church that infallibly teaches the truth so that we have the fullness of the means of salvation in His only begotten Son."
  • Why This Roman Catholic Apologetic For The So-Called Infallible Church Hierarchy Of Rome Is A Failure:
          -The first and foremost problem with this particular argument is that the context of 1 Timothy 3:15 has been completely ignored. Nowhere did the Apostle Paul say anything in this verse, or in context, about the office of pope, Vatican, or an episcopal council. This verse does not even formulate a distinction between the classes of clergy and laity. In fact, there is nothing about Paul's first epistle to Timothy that demands it to be read only to church leadership. So Roman Catholic apologists are engaging in eisegesis here.
          -There is absolutely no exclusion of congregational membership involved here ("household of God"). Has the entire Christian church therefore been endowed the gift of infallibility by the power of the Holy Spirit? This was written to Timothy who was is in the city of Ephesus, not Rome. Is Ephesus therefore the "pillar and ground of the truth?"
          -Notice that the Apostle Paul states that he is writing so that we may know how to conduct ourselves in the church. Furthermore, notice that he appeals to his own writing as the standard of authority. In other words, Paul is writing to Timothy (Scripture) so that he would know how to behave in the household of God. This epistle is to help us in remembering apostolic traditions. Scripture is what defines our conduct. Scripture is to function as the ultimate standard of authority, especially in light of the fact that the souls of the apostles have departed into the spiritual realm. The purpose of this letter was (and still is) to tell the church how to behave in his absence. The church ministers are therefore to be subjugated to scriptural authority. That is the purpose of Scripture is general (2 Corinthians 13:10; 2 Timothy 3:16-17). 1 Timothy 3:15 is actually supportive of Sola Scriptura.
          -It is highly fallacious to equate the church that supports and upholds the truth with the truth that it upholds. The "truth" that we have been commissioned to preach and defend is the gospel message, which is now contained within Scripture. God's Word is "truth" (John 14:14-17). Our Lord Jesus Christ is the truth. This title is not simply to be attributed to any random religious organization. God's church is simply the instrument by which the true gospel is supported, attested, defended, and proclaimed. We are called to be salt. We are called to be light. That is what it means for the church to be the pillar and ground of the truth. The church is the upholder, not the essence, of the gospel truth. The church is the custodian of the truth, not the source of truth itself. Ironically, Roman Catholic and Eastern Orthodox apologists resort to this text as a defense of their respective groups, yet at the same time maintain contradictory doctrine.

Sunday, March 4, 2018

Exegetical Case For Christ's Imputed Righteousness

        "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." (2 Corinthians 5:17-21)

        The person who experiences genuine conversion of heart through the transforming power of the Holy Spirit will by definition become a “new creation” (2 Corinthians 5:17), and thereby ceases to view the things of this world in carnal terms. We throw away the “old man” when we abandon our former sinful lifestyles (Ephesians 4:24). All of this takes place as a direct consequence of the Holy Spirit indwelling Himself in us.

        In the context of 2 Corinthians 5:17-21, the word “reconcile” describes resolving hostility between two enemy parties. It involves a change of heart and mind that only God can accomplish on our behalf through the propitiatory work of Christ (Romans 5:9-10).

        The Lord has appointed all members of His church to function as His representatives on earth by entrusting to us the “ministry of reconciliation,” which is the preaching of the gospel. It is the proclamation of the good news that the Son of God has forever put away sin through His sacrifice on the cross at Calvary. He is by no means an ordinary man, but is God in the flesh.

        To not impute sin against us means that God has pardoned us (Romans 4:4-7; 2 Corinthians 5:19). The present tense verbs found in 2 Corinthians 5:19 clearly denote continuous action (1 John 1:9). “The ministry of reconciliation” consists of the “ambassadors for Christ,” which are all the people who have been truly born again by the power of the Holy Spirit. It is a firmly established principle of Scripture that God does the reconciling work, not us (v. 18). Therefore, the text of 2 Corinthians 5:17-21 reinforces the concept of justification by faith alone.

        The text being discussed at hand reveals three aspects of imputed righteousness, which are a.) God imputes not our iniquity, b.) sin is imputed to Christ, and c.) His foreign righteousness is imputed to our account. Moreover, it is important to highlight the symmetrical correspondence of the wording found in verses nineteen and twenty-one: “…not counting their trespasses against them…he made him to be sin who did not know sin, so that we might become the righteousness of God in him.”

        In other words, the spotless Lamb of God was “made sin” (our sins are not imputed against us), and His righteousness (the righteousness of God) was credited to us. Christ is our merciful substitute, in the same manner that the Apostle Paul desired that any of Onesimus’ (Philemon’s runaway slave) possible wrongdoings be charged against him instead (Philemon 18). From the perspective of justification, this text tells us that our righteousness is based on the righteousness of Jesus Christ (Romans 3:24-25). From the viewpoint of sanctification, His righteousness is applied to us daily.

Friday, March 2, 2018

The Church Fathers On The Perspicuity Of Scripture

Irenaeus (130-200) "For no question can be solved by means of another which itself awaits solution; nor, in the opinion of those possessed of sense, can an ambiguity be explained by means of another ambiguity, or enigmas by means of another greater enigma, but things of such character receive their solution from those which are manifest and consistent and clear." Ante-Nicene Fathers: Vol I, Against Heresies, 2.10.1 "..all Scripture, which has been given to us by God, shall be found by us perfectly consisted; and the parables shall harmonise with those passages which are perfectly plain; and those statements the meaning of which is clear, shall serve to explain the parables; and through the many diversified utterances (of Scripture) there shall be heard one harmonious melody in us, praising in hymns that God who created all things." Ibid.

Tertullian (160-220) "Now, if even those purposes of God against cities, and nations, and kings, which are merely temporal, local and personal in their character, have been proclaimed so clearly in prophecy, how is it to be supposed that those dispensations of His which are eternal and of universal concern to the human race, should be void of all real light in themselves? The grander they are, the clearer should be their announcement, in order that their superior greatness might be believed. And I apprehend that God cannot possibly have ascribed to Him either envy, or guile, or inconsistency, or artifice, by help of which evil qualities it is that all schemes of unusual grandeur are litigiously promulgated." [I]ANF: Vol III, "On the Resurrection of the Flesh", Ch.21.

Basil of Caesarea (329-379) "Whatever seems to be spoken ambiguously or obscurely in some places of holy Scripture, is cleared up by what is plain and evident in other places" Regulas Brevius Tractatas, Interrogatio 267 Translated by William Whittaker.

Ambrose (339-397) "In most places Paul so explains his meaning by his own words, that he who discourses on them can find nothing to add of his own; and if he wishes to say anything, must rather perform the office of a grammarian than a discourser." Epistola XXXVII, PL 16:1084

Chrysostom (349-407) "let us follow the direction of Sacred Scripture in the interpretation it gives of itself, provided we don't get completely absorbed with the concreteness of the words, but realise that our limitations are the reason for the concreteness of the language. Human senses, you see, would never be able to grasp what is said if they had not the benefit of such great considerateness." Homilies on Genesis " Commenting on v. 4 of Psalm 45: "Do you see how Scripture interprets itself, showing the victory to be intellectual and spiritual?"

Jerome (347-420) "This passage to the ignorant, and to those who are unaccustomed to meditate on Holy Scripture, and who neither know nor use it, does appear at first sight to favour your opinion. But when you look into it, the difficulty soon disappears. And when you compare passages of Scripture with others, that the Holy Spirit may not seem to contradict Himself.." Nicene and Post Nicene Fathers 2: Vol VI St. Jerome Against the Pelagians, Book I.14

"...let us call upon the Lord, probe the depths of His sacred writings, and be guided in our interpretation by other testimonies from Holy Writ. Whatever we cannot fathom in the deep recess of the Old Testament, we shall penetrate and explain from the depth of the New Testament in the roar of God's cataracts--His prophets and apostles."Fathers of the Church Vol.57 The Homilies of St. Jerome: Vol 2, Homily 92, p 246

The above excerpts from patristic writers were taken from Holy Scripture: The Ground and Pillar of Our Faith, found in an online forum.