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"He himself entered into the synagogue, and reasoned with the Jews" (Acts 18: 19).
"He went into the synagogue and spake boldly for the space of three months,
disputings and persuading the things concerning the Kingdom of God" (Acts 19: 8).
"Disputing daily in the school of Tyrannus" (Acts 19: 9).
"Paul preached unto them" (Acts 20: 7).
"Paul was long preaching" (Acts 20: 9).
"And as he reasoned of righteousness, temperance, and judgment to come, Felix
trembled" (Acts 24: 25).
Not only did the great Apostle continually and consistently "reason", but the Word of
God itself is said to do so: "And you have forgotten the exhortation which reasons with
you as sons" (Heb. 12: 5).
We must never forget that faith and hope are "reasonable", and in I Pet. 3: 15 we
read: "Be ready to give an answer (apologia) to every man that asketh you a reason
(logon) of the hope that is in you."
Our Lord's words when He walked with the two disciples to Emmaus also provide
further evidence that faith is reasonable, for we read:
"O fools (anoetos, inconsiderate, thoughtless) and slow of heart to believe . . . . . He
expounded (diermenuo, explained or interpreted) in all the Scriptures . . . . . Then opened
He their understanding (nous, mind) that they might understand (suniemi) the Scriptures"
(Luke 24: 25, 27, 45).
We have already referred to Acts 17: 2 and 18: 4 in connection with the
Apostle's reasoning, and it is good to see that the sequel was that some were "persuaded"
(epeithe, i.e. won over to conviction). The Apostle did not hesitate to "speak wisdom"
among them that were "perfect" (I Cor. 2: 6), and in Heb. 11: 3 he writes: "By faith we
understand" (noeo).
Some of our readers will know that an attempt has been made to belittle the series of
articles we have published under the heading "With all thy getting, get understanding".
Such an attitude, however, is not in accordance with the Scriptures, for the very title of
the series is a text of Scripture, and the getting of understanding obviously implies the
exercise of the reasoning faculties. It is impossible for any man to "believe" a statement,
whether uttered by God or man, unless he understands its "meaning". He may not be
able to appreciate the full significance of the statement, but he must understand the
fundamental meaning of the terms used. The Scripture not only speaks of the cross, but
of the "word (logos) of the cross"; it not only presents to us the fact of reconciliation, but
also preaches the "word of reconciliation". The "cross", presented without explanation,
can mean nothing; and immediately we attempt to explain its place in the scheme of
salvation we must call upon the whole intelligence to take part. Unbelief may be blind,
but faith sees.
By the mere process of "reasoning" human nature cannot attain to the truth, because,
first of all, God's truth is beyond the powers of human intelligence to attain, and secondly
because sin has robbed man of his birthright. He goes astray from truth like a lost sheep.