Encountering God Through Scripture: Hermeneutical Reflections & Exegetical Explorations on John 1:1-14

This article explores John 1:1-14 through the Canonical Approach, Narrative Criticism Approach, and Hermeneutical Method using Lexcisus. The text provides insights into God's character and the ethical implications of His sinless and pure nature. The opponent's claims reflect the real concern of the author, who is writing for Christians influenced by his Christological teaching.

ENCOUNTERING GOD THROUGH SCRIPTURE:
HERMENEUTICAL REFLECTIONS & EXEGETICAL EXPLORATIONS
ON (JOHN 1:1-14) SCRIPTURE
1

Table of Contents
Introduction......................................................................................................................................3
(John 1:1-5) Methods using Canonical Approach...........................................................................3
(John 1:6-10) Narrative Criticism Approach...................................................................................7
(John 1:11-14) Hermeneutical Method using Lexcisus method....................................................11
Conclusion.....................................................................................................................................16
BIBLIOGRAPHY..........................................................................................................................18
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Introduction
The scriptures of John provide revelations about god 1. He reinstates faith in the understanding of
God against the popular statement in Titus 1:2 and Hebrews 6:18 as God had been seen to
contradict him. John 1:1-18 provides that some might have actually seen God such as Moses,
Noah, Adam, Enoch, Jacob, Abraham, no one have actually seen God. John's Gospel help in
understanding that Universe was not a Genesis rather it was created. God has been seen through
the Old Testament as the Son or Jesus Christ, who created the sun, the moon, and the earth along
with the entire universe. John's scriptures provide the basis of understanding regarding God. In
John 1-1 he starts off speaking about Word, which is Jesus Christ saying that God existed from
the very beginning. In John 1:3 Jesus was seen to be born as the human reincarnate in the New
Testament and Old Testament he appeared as God2. The current scope of reflective analysis deals
with understanding John 1:1-5 using Canonical approach, John 1:6-10 using Narrative criticism
Approach of interpretation and John 1:11-14 using Hermeneutical Method using Lexcisus.
(John 1:1-5) Methods using the Canonical Approach
Growing interests amongst historians of the biblical canon regarding early formation of
Christianity from theological notion or from literary collection leads to adopting Canonical
Approach for reviewing John 1:1-5 Scriptures. John 1:1-5 can be understood from the summary
statement from v.5: "God is light and in him, there is no darkness at all." The apostolic
proclamation117 was introduced in prologue 1:2-3 and was used as a noun in 1:5 as ajggliva and
1 Hans W. Frei, The Identity of Jesus Christ, Expanded and Updated Edition: The Hermeneutical
Bases of Dogmatic Theology. 2013
2 Larry R. Helyer, The Witness of Jesus, Paul and John: An Exploration in Biblical Theology.
2008
3

the verb ajnaggevllomen3. Canonical criticism or approach is a method for interpreting the Bible
with a focus based on the text of the biblical canon as being the final product. It pays attention to
the present form of the text in order to determine to mean for developing believes in the
community. In analyzing the New Testament there were various theological problems hence
studies include historical features in the Bible's formation. The biblical canon will provide the
conceptual basis for various understanding related to the domain with two central ideas. The first
idea being the Christian Bible includes a canonical collection of writing, with focus on the
Bible's final literary form (norma normata) and the second one being they include a collection of
canonical writings, which is focused on ongoing religious functions (norma normans). In the
canonical approach, there is a hermeneutical value derived from the Bible's final literary form
which provides normative written witness to Jesus Christ.
The canonical approach offers a different and complementary exegesis of John on the study of
Greek grammar being the literary device of personification demonstrating in preexistence of
God-ness of Christ not being John’s message. In this approach, the Bible is considered to be a
whole without labeling the Old and New. The central message is considered of the rule
measuring the line, wherein authoritative books God inspiring his servants was considered to be
a cohesive message. It assumed one God and one way amongst varied cultures arising from
Genesis to Revelation. The Canonical Approach was initiated by Brevard Childs and does not
consider the Bible to be a collection of stories and history that are unconnected at odds with one
another. This approach assumes canon to presume authority and normative, being the assemblers
of books and that bible will rule the faith. The John 1:1-5 takes serious considerations of the
Hebrew Scriptures. Christianity historically was confronted by Judaism in the first-century from
3 Andrew Davies, ‘What does it mean to read the Bible as a Pentecostal?’ Journal of Pentecostal
Theology 18, no. 2 (2009): 216-229
4

various Greek forms of Jewish Scriptures with the NT being stamped indelibly by the
Septuagint.
The canonical approach presents varied ways to decipher John 1:1-14 in spite of accepting the
preexistence of Jesus Christ prior to his human birth. The approach offers very little changes
from the traditional translation with an alternative explanation to draw the conclusion that there
are one God and Father and one Lord Jesus Christ4. The Apostle John's thought of the world was
Hebraic though the copies were in Greek. In John 1:1-2 places Jesus Christ at the beginning
similar to John in Rev. 13-8 figuratively and legally placed the Lamb of God slain from the
starting of the world. According to typical Jewish Midrash commentary applying allegorical
language, it was God's plan that God's salvation by slaying for the sins of the world. Talmund
provides that the Messiah was amongst the seven things which were created before the world
came into existence. The other things which were created before the Messiah was the name of
the Messiah, the Torah, the Garden of Eden, the throne of glory, repentance, the Garden of Eden
and the Temple. It was typical Jewish Midrash for John for placing the Messiah as the Word of
God’s eternal light and life at the beginning. The Hebrew worldview watchers of John’s day
recognize John’s rhetoric in 1:1-2 being a figurative Midrash5. The Hellenistic worldview of the
Greek Church fathers was totally ignorant of the Hebrew worldview taking John's presentation as
figurative, to conclude the Word that was made in flesh.
Midrash can be depicted as a mixture of allegorical, figurative language, literal or esoteric
mysteries. Jesus emerged to be figurative language when putting sin out from people’s lives. In
John’s scriptures, the eternal Word of light and life immerged figuratively as God wanted to live
4 Joel B. Green, (ed.), Hearing the New Testament: strategies for interpretation. 2010: page 372-
377
5 Amos Yong, Spirit-word-community: Theological Hermeneutics in Trinitarian perspective.
2017
5

amongst us in flesh. John’s representation had become figurative implying that Jesus Christ, who
in the beginning was the Word of light and life had transformed to become reality in flesh.
Placing the Greek though ahead of the Hebrew John might have identified Jesus the Messiah to
become flesh and emerge as Elohim in front of the world. According to the Exodus 7: 1, Moses
was Elohim to Pharaoh, as in Psalm 45:6, Hebrews 1:8.3, the Messiah is referred to as Elohim.
John's scriptures identifying Jesus Christ as the one Elohim, who was the creator of all things,
was apprehended by the first century Jews, proselytes as well as the God-fearers6. As the Greek
had the Word as Theos, who was identified with Theon since the beginning, it created
contradiction as to how a Hebrew-thinking believer would be able to convert Theon and Theos
back into Hebrew.
There is a difference in context determining the content as the Word (Jesus Christ) was with
Elohim or he himself was Elohim. In Deut. 18: 15 there is a mention that as one Moses wrote,
there would be a series of prophets who would be there after Moses and lead to the prophet
Messiah. There would be the difference in consideration dependent upon the nature of cultural
society one is raised in, children of Israel in a monotheistic culture would think variedly as those
compared to a Hellenistic background, unless otherwise they are taught the Hebraic worldviews
mentioned in the Torah, Prophets, and Writings. The Hebrew worship God as the "One," Elohim.
Although the works of Jewish preaching cannot be fully disregarded, it can be said that they have
reached the Jewish perspective of the New Testament. When developing the Hebrew perspective
on the Greek era, it can be said that the Greek perspective is not a valid way of proving that Jesus
Christ did not exist before. It can be pointed out that John with the typical Jewish rabbinical
teaching methods of Jesus Christ as the word of light and life at the beginning with God is a form
6 David J. Hesselgrave, and Edward Rommen. Contextualization: Meanings, methods, and
models. 2013
6

of interpretation without changing traditional Greek. Madras, as described above, was the
rabbinic method of teaching. The literary, ceremonial and symbolic language was common in the
New Testament. Just as in John's words in Revelation 13: 8, the image of God's Lamb was killed
from the foundation of the world, a term that cannot be literal. John's figurative language should
not be used in John 1: 1-2. It was not surprising that Jesus Christ himself used these typical
Jewish methods in his teaching.
(John 1:6-10) Narrative Criticism Approach
Narrative criticism of the Hebrew Bible may describe the narrator of the Bible as modest or
economic7. Even in case the story from the omniscient point of view, they have given divine
knowledge about the events of the story, the narrator, in general, remains in the background. The
meaningful narrative of the Bible provides an attempt to influence the reader's reaction. In the six
clauses 1:6-2:1 the significance of the negative and positive apodoses in introduced. Along with
the introduction of the background of the light and darkness motifs. The new literary criticism of
the Hebrew Bible, which has almost nothing in common with literary criticism, is not a historical
discipline, but a purely literary literature8. Omnipotence cannot exist in the main system, due to
the lack of the pagan god of pantheon absolute control of the universe. Though the God of
covenants and promises to Jews does not influence the system of competing Gods are
polytheistic. Monotheism replaces the notion of fate that everything that is happening is the
7 Joel B. Green, (ed.), Hearing the New Testament: strategies for interpretation. 2010: page 240-
254
8 Edward Schillebeeckx, The Collected Works of Edward Schillebeeckx Volume 6: Jesus: An
Experiment in Christology. 2014
7

Lord. The literary quality of the Bible shows the ideological power to explain the composition of
various formulas and narratives. Under the rhetoric of omnipotence, the monotheistic worldview
assumes that God will cause all things. Whether good or bad, so the narrator is easy to cope with
God to explain the problem situation. In addition, the Hebrew Bible describes God as impressing
to give all his power to humanity revealed the relationship between the pure power of God and
the desire of God to know that Israel and other Hebrew countries. The Bible says that some
passages in which God refers to knowledge suggest that other nations by the power of God, and
Israel's ability to conclude a demonstration of God's power to realize that God is God (Exodus
14: 4, 16, 12). In fact, that God wants us to lead the position of the Judge when people knew the
Lord to prevent the Lord from making the Lord of Israel (Judge 2: 7), 0.95 offers Sternberg the
conclusion that the reason God's omnipotent miracle of God and knowledge goes into the heart
of the biblical worldview9. In this context of omnipotence and the dissemination of this
knowledge, Sternberg led to the concept of omniscience. The omniscient narrator inspires the
prophets prophesying the implicit connection a possible correlation of prophecy and this kind of
narrative to raise the story of Joshua-Kings, according to Deuteronomic and ancient prophets.
This history of relationship, prophecy, and history can hide some differences between prophets
and self-defense narrators, if a connection with prophetic statements about what will happen in
the future, and history is aware of what has happened, the story is similar to prophesy than their
predecessors, creating the prophecy of the system to fulfill the biblical story, the Deuter
authenticity of the onomic school as true prophets.
In John 1:5 the description of attribute or quality of God is undertaken with the moral realm. The
description of God’s character is considered to be sinless and pure. Ethical implications of the
9 George R. Hunsberger, "Proposals for a missional hermeneutic: Mapping a
conversation." Missiology 2011: p309-321
8

description are considered for the verse. Verse 6 is divided into 6if-clauses. The statement in the
verses represents the opponent's claims as it reflects the real concern of the author. The author is
writing for Christians, who are being influenced by his Christological teaching of the opponent.
In v.6 if a person says he has fellowship with God and still walks in the path of darkness then he
is lying and not practicing the truth regarding having fellowship with God. The opponents
boasting and then walking in the darkness, regarding their fellowship often causes problems. The
statements include hypothetical forces yet provide the real concern of the author as some
opponents are also influenced by the teaching. The three negative approaches bring out the
implications from the opponents’ teaching along with three positive apodoses. There is
significance in the light and darkness motif as the central role of this theme in the Gospel of
John. In the context, praising the truth implies living out in a lifestyle obedient to God. In John
1:7 if we walk the light himself then we can have fellowship with one another and the blood of
Jesus his Son cleans us from all the sin. The clearing from us all the sins reflects initial
justification to the ongoing sanctification for Christianity. The author is not concerned regarding
the initial justification (salvation) for whom he is writing. The author reassures regarding the
forgiveness of the sins committed after becoming Christian.
Jesus cleansing us from all sins and phrases of walking in the light as the force of the conditional
construction in the apodosis, making one's justification as contingent on other's behavior. John
has initial justification and subsequent sanctification as Jesus clears everyone from sins. It refers
that one does after one has to the process of sanctification. The author wants to communicate
regarding the forgiveness of the various sins that they commit after becoming Christians. Bauer’s
lexicon provides that a departure from divine and human standards of uprightness. In John 1:8 in
case we do not bear the guilt from the sin then we are deceiving ourselves by not revealing the
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truth within us. Here also claims of the opponents to bear the guilt of the sin are referred to the
wrong action which existed leading to a sin. In a section of the secessionist’s opponents, people
were seen to be deceiving themselves and deceit is the characteristics of these opponents. In John
1.9 states that God is rightful to people who confess their sins and God is righteous in forgiving
and cleansing us from the sins. Here the author narrates regarding his worries of the initial sins
justification of the people for whom he writes. He points at the believers and those who had
remained a member of the community and have not gone out as genuine believers. The
rightfulness of the author is stated as he mentions in the apodosis in a positive note contrasting
adversaries. The protasis John 1:9 refers to an initial confession of faith and ongoing confession
of sin by the believer. The God the Father has a relationship with all and anyone's behavior
might interfere with Christian relationship10. The author’s narration here is contrasted to a
Christian, who denies guilt that is attached to sin and considers him as self-deceit. Sins need to
be confessed to ensure that God is rightful and will forgive all sins cleansing the believer from
unrighteousness. God's righteousness might be rooted in the Old Testament as Judith Lieu
argued behind Exod 34:6, where God's forgiveness is linked to his faithfulness. The author here
envisions the confession of sins by believers in a precise manner to take to a place which is not
specified. The author provides three possibilities which include a private confession by the
believer to God through prayer, private confession of the believer to another believer and a
public confession by the believer to the Christianity community through a worship service
context possibly. Schnackenburg thought the sin confession as an echo of the Jewish practice of
confession on the Day of Atonement. The confession of sin by the author can be regarded as a
part for believers as against baptismal candidates. The fact of confession remains to be an
10 Paul G. Hiebert, "The gospel in human contexts." Anthropological Explorations for
Contemporary Missions 2009
10

important perspective of the author. In John 1:10 includes the last three of the If we say clauses.
The verse explains reflecting on the guilt which might result from the sin, as here it is not the
guilt which arises from the sin rather the denial of actual acts of sin. Thus, the narrative criticism
of John's scriptures provides similarity to the Old Testament in terms of God relieving us from
the sins committed and also provides a method for sin confession.
(John 1:11-14) Hermeneutical Method using Lexcisus method
The best hermeneutical the tradition of baptism, are the ideas that this tradition aspired to and
spoke in modern ecumenical churches and synagogues with modern Bible studies11. The
'hermeneutic' means the second attempt to understand the original biblical language in its old
environment and to transform it into the social environment of modern linguistic knowledge.
These views of hermeneutics include Bible descriptions and bibliographical, often separate
aspects12. In this way knowledge of old languages and worlds, the knowledge of contemporary
languages and the world, and the way to move from one language to another. This approach
11 J. Todd Billings, The Word of God for the people of God: An entryway to the theological
interpretation of Scripture 2010
12 Joel B. Green, (ed.), Hearing the New Testament: strategies for interpretation. 2010: page 10
11

includes moving from one approach of knowledge of ancient language and worlds along with
knowledge of contemporary languages and world as depicted below.
1. The congregation as a hermeneutical community.
2. Understand the strengths of the Old and New Testaments in a "flat" relationship, but in
history, it is a template of dedication and perfection.
3. The emphasis is on the student's need for the ultimate need for the difference between real and
false hermeneutics.
4. Analyze the existing positions of political power based on the common experience of Bible
scholars in direct contact with the East and Mediterranean Seas.
These points are eternally important for the faithful work of the believing church. Hermeneutics,
as already defined, can be divided into two parts: interpretation and homiletics. The term is an
attempt to find out what the original language is13. This original report is not easy; it can refer to
the oral tradition of text or text in the text as the unity of the written tradition or the whole
meaning of the body. In any case, recognizing that reading the Bible in time and space is beyond
cultural limitations. Biblical translations that do not contain biblical readings, such as modern
books. One can also eliminate readers of the culture and environment of the Bible14. The nature
of biblical faith highlights some prophetic historical events and excludes methods such as an
assertion that rejects the historical nature of the Bible. Every reader has to return to another
world if his abilities and vocations allow this. The hermeneutics of the Bible also requires
13 Federico A. Roth, Hyphenating Moses: A Postcolonial Exegesis of Identity in Exodus 1: 1-3:
15. 2017
14 Michael J. Gorman, Inhabiting the Cruciform God: kenosis, justification, and theosis in Paul's
narrative soteriology. 2009
12

language skills today. The reader must not only go back to history but also to modernity. Ways
modern people can understand what is now the evangelical mystery. This problem gets worse
when it is remembered that the mission is to tell ourselves, but also those who do not have the
duty of those who are completely foreign to the Bible, the Gospel is not fair. There is a lot of
learning from the prophet Hosea, who has taken the centralism of Baalism, used it in his
mythological anchor to break and speak the yahey belief, or by Paul, an evangelical environment
oriented to the Hebrew translated into the Greek world.
Some modern Mennonites tend to ignore the Old Testament. However, the Old Testament is
important to understand the new one15. That's integral as because the Old Testament community
provides the New Testament heritage, but more because of the nature of faith in the Bible. The
facts cannot be understood beyond previous experience, except for the process or equality,
highlighting the similarities and differences. But biblical faith attests to a particular event in the
history of a prophecy that has not occurred anywhere else, since many followers and, therefore,
did not have an analog Bible that exceeds the flow of history. The history of biblical science is
full of errors in biblical beliefs. The reason is the interpretation of the unique event that will be
tested in the form of recurring events (mythologies and philosophies) or the surrounding culture.
The "school of magic" or the science of the New Testament tried to interpret the meaning of the
death and resurrection of Christ through death and resurrection, celebrated the mystery religions
of the Greco-Roman Empire valued the reconciliation of Anselm with pagan analogs with a
bitter biblical sense of reconciliation in orthodoxy and fundamentalism to date. Bultmann,
fascinated by Heidegger's existentialism, follows similar access. But does not understand the
15 Craig S. Keener, Acts: An Exegetical Commentary: Volume 3: 15: 1-23: 35. 2014
13

truth of biblical mythology or philosophy in the world without biblical faith singing in a pagan
way.
Analyzing John's scriptures it can be said that the flow of the history of the Bible gives its own
similarities. This is the definition of the biblical understanding of commitment, containment, and
typology. When the New Testament requests analogs where many supporters want to understand
the event of Christ, they go to the Old Testament. There is no doubt that the image of Jesus
himself has been strongly influenced by the Old Testament in parallel. The Old Testament is
important for the first Christians, not only because it is the matrix of the culture of a society in
the New Testament, but when the Scripture saw a channel before the word of God, how many
followers of an analogous understanding presented events as unique and independent that
happened. For them only through these analogies in the flow of the biblical story can we escape
from a pagan Jesus event16. The Old Testament is not only necessary to guarantee the similarity
of faith in the event, but also because it refers to the main themes of religion, such as the
understanding of God, the understanding of the world (creation), sin and salvation and humanity.
People are constantly described in both testaments. New Testament events can change the nature
of some of the accents, but continuity is widespread and without the Old Testament. It is also
true that the Old Testament is understood in light of the New Testament. But these messages are
not a doctrine that must be presented correctly. If we read only the New Testament thought about
the elders, we deny the value of the Old Testament. But when we look at the history of the Old
Testament in the context of the Middle East, a historical struggle between inclusion and rejection
of this culture, it becomes clear that the rebirth of the New Testament is no longer a dogma. As a
result of studying the Bible, you can now say that although the Old Testament was built near the
16 Francis J. Moloney, Love in the Gospel of John: An Exegetical, Theological, and Literary
Study. 2013
14

Middle East and the New Testament in the Greco-Roman environment, it is not really very well
in its environment. Both are closer than their surroundings. Both must be explained in the light of
others and not in their environment, even though environments are important for their
understanding.
From the time of the fathers of the Church, this tradition is contrary to Jerusalem and Athens.
The difference in this biblical environment is older than the battle between Hebrew and Greek
but returns to the presidency of Israel. However, the old differences are less known, since the
history of the Middle East is unknown until recently. The Old Testament entered the modern
world as the basis of the past. The readers of the Bible know almost nothing about the
environment they are doing. Due to archeology and the discovery of ancient libraries, this
isolation no longer exists. Today, the size of ancient Akkadian literature is at least as important
in Greek and Latin literature, which has come to us. This means that not only one can compare
the Bible with Athens, but also carry the story of Abraham, Jesus and Paul, the Middle East and
the Greco-Roman world. In this broader perspective, we not only see the rejection of the Bible to
foreign cultures, but also the adaptation of many of them. Self-consciousness in the nations of
Jesus touches leadership and power. Jesus told his disciples: "Among the Gentiles and the kings
who are renting, and those who have power over them, the title of the benefactor, should not
happen to you, nor to the greatest of you, act." as if he was the youngest, his head was the one
that was the greatest because: who is on the table or who serves, who is on the table, Luke 22:
24-27, the Jerusalem Bible unity of this statement in the words of Jesus on the cross has a self-
consciousness coming from both Old and New Testament nations that have to do with the
15

question of the radical reaction of political power17. The Bible is the central theme of power that
has given a new structure of biblical faith and a new form of literature.
This suggests that we should be more interested in biblical biology when we study the Bible.
Sociology, politics and biblical psychology are essential for understanding the Bible of God
because Israel has no idea between the Church and the state. The Lord was a master of the whole
world. The concept of separation between religious life and the life of the world, but between
them and the nations was not the concept. Israel was different from the nations, but it was like
the nations. The difference between Israel and the Old Testament nations understands the Church
from the state. Israel has announced that it knows that the difference between nations is not the
result of its actions, but the act of God in its name: "Never before God has ever heard the voice
of God, spoke to the fire?" They have heard and are still alive, or God has always tried to bring
people through people through work, signs, wonders, and war, with a powerful, powerful and
powerful hand and the so-called hand, all that the Lord do you work Hi in yourself or do you
work in Egypt? "(Confirmation 4:33, 34, NIV). In my opinion, the possibility that independent
structures exist for the faithful Church is not linked to the question of the relationship between
the biblical tradition and the historical occasion to which it belongs. As a biblical tradition, the
fundamental connection with a historical passage today is to believe that there is no true
relationship with history and that it is condemned by a kind of spirit, the Bible does not possess.
The Bible believes that God was a history of salvation for humanity. Unless God made a story,
the Bible is deceived to deceive. This raises the question about the historical method. The
historical method of the Old Testament between Martin Nothem and John Bright is not a big
difference, but between Noth and Gerhard von Rad. Von Rad argues that the issues of
17 Joel B. Green, Practicing Theological Interpretation: Engaging biblical texts for faith and
formation. 2011
16

incongruity related to historical events are the basis of today's critique of the Bible. This means,
to understand Israel's understanding, historians must protect the unique statements of the aliens
and Exodus of Sinai and demonstrate that the truth of the people is the true story of the origin of
Israel18. According to the Council, the specialties of all religions in Israel do not come from a
mixture of words and works in real events of a historical event, but with a psychological
expression, in which the past is reconstructed. The events approach is reflected in the Red Sea
event in one way. His studies on all the major Pentateuch sites show a variety of misleading
information, but also with common sense, the Noth had a ceremony and he did not fight at all.
Noth believes that this agreement is particularly evident against the detailed contradictions.
Stories can go as far as possible in this assessment and study, although it is clear that Noth agrees
with this statement. If rejected, he must explain that the tradition of biblical and perseverance
exists in the light of the great content from history to modernity. There is also a similar question
regarding the assumption of the historical process with the search for the historical Jesus.
Conclusion
It is important to read the Old Testament theologically. To preserve the historiographic and
accuracy of the story, text based on other literary forms need to maintain meaningful inter-
relationship. The purpose of the canonical approach is to keep the Bible in a safe, coherent and
continuous text. There are two parts in the canonical approach, which does not prevent
psychological work. History and theology must work together because truth and faith are not just
that. We have seen that we have to stick to Canon's shape and order. A common disorder is of
historical significance and reflects the spiritual insight that the student has heard in the Bible.
18 Paul L. Gavrilyuk and Sarah Coakley, eds. The Spiritual Senses: Perceiving God in Western
Christianity. 2011
17

The canonical form provides biblical access to its text system. They can give canonical traditions
as we know that a canonical good can hear the Christian legacy. The canonical approach
confirms that historical analysis should not be suppressed or suppressed in the chest. The old
canonical research is a canonical approach, but its importance. The Old Testament and its
teachings can be interpreted as biblical writings and denominations.
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BIBLIOGRAPHY
Billings, J. Todd. The Word of God for the people of God: An entryway to the theological
interpretation of Scripture. Wm. B. Eerdmans Publishing, 2010.
Davies, Andrew. ‘What does it mean to read the Bible as a Pentecostal?’ Journal of
Pentecostal Theology 18, no. 2 (2009): 216-229.
Frei, Hans W. The Identity of Jesus Christ, Expanded and Updated Edition: The
Hermeneutical Bases of Dogmatic Theology. Wipf and Stock Publishers, 2013.
Gavrilyuk, Paul L., and Sarah Coakley, eds. The Spiritual Senses: Perceiving God in
Western Christianity. Cambridge University Press, 2011.
Gorman, Michael J. Inhabiting the cruciform God: kenosis, justification, and theosis in
Paul's narrative soteriology. Wm. B. Eerdmans Publishing, 2009.
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models. William Carey Library, 2013.
Hiebert, Paul G. The gospel in human contexts: Anthropological explorations for
contemporary missions. Baker Academic, 2009.
Hunsberger, George R. "Proposals for a missional hermeneutic: Mapping a
conversation." Missiology 39, no. 3 (2011): 309-321.
Keener, Craig S. Acts: An Exegetical Commentary: Volume 3: 15: 1-23: 35. Baker
Academic, 2014.
Moloney, Francis J. SDB. Love in the Gospel of John: An Exegetical, Theological, and
Literary Study. Baker Academic, 2013.
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1-3: 15. Brill, 2017.
19

Roth, Federico Alfredo. Hyphenating Moses: A postcolonial exegesis of identity
construction, destruction, and reconstruction in Exodus 1: 1–3: 15. Fuller Theological
Seminary, Center for Advanced Theological Study, 2013.
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An Experiment in Christology. Bloomsbury Publishing, 2014.
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20