{N}1,{/}21 {N}THE USE OF THE INSPIRED TEXTS{/}
This text comes to complete what is said in 1Tim 3,16 about the use of the biblical texts. The author opposes the innovators who base themselves on an unknown interpretation of some texts in order to question the traditional faith. This paragraph makes it understood that the truth is given by God to his people and it is kept in the interior of these people of God. The Scripture, born of their experiences and proclaimed under the impulse of the Spirit, ("impelled by the Spirit") delivers its truth only to those who share the sentiment of this people and who live on their spirit. This text justifies the intervention of the hierarchy in order to defend the inheritance of faith and the traditional interpretation of a text in the measure that faith depends on that interpretation. It is known however that more than once the hierarchy has wanted to base itself on biblical texts in order to justify some legitimate but debatable conceptions that unduly confused with faith.
In reality our text goes further than this problem. If the hierarchy can and must intervene against personal interpretations that threaten faith, it is not because it's the only one that know how to read the Scriptures, but because it is part of the service of the Spirit and it has the keys. The hierarchy took part in the formation of the holy books, at the side of the prophets, the wise men and the people holding responsible positions within the human commmunity, and sometimes against them. And in the same way, the hierarchy takes part in the interpretation of the Scriptures, which in the first place is the work of the Spirit. It would be a mistake to believe that the key to the Scriptures is in the hands of the specialists who study the Bible starting from human disciplines such as history, linguistics or sociology. Their studies give a more exact knowledge of the text, but the spiritual experience and new steps in the action of missionaries are decisive grounds in which the Spirit acts to refresh the message and give it its true sense. It is then when "every scribe who is learned in the reign of God" can bring new things from his storeroom (Mt 13,52).
Therefore it is understood then that the same text may result in commentaries of very diverse spirits. For a charismatic commentator or a poetry lover the choice of words is very important because it leads in part the echoes that can be looked for in other inspired passages. On the other hand, for one who teaches or is taught, the simplicity of language is essential. For one who reprehends or scolds, the text is the basis of a warning that should directly reach the people and denounce the actions in the actual circumstances. Therefrom the comprehension of the Bible principally depends, not on some hebrew or greek nuance, but on the gifts of wisdom and spiritual insight that Paul speaks to us about in so many places in the Bible, and which are the condition of all efficient apostolate (Rom 10,2; Eph 1,17;Phil 1,9; Col 1,9, 3,10) and in chapter 17 of the Gospel according to John.

