This was written by Wayne Jackson. It appeared in the Christian Courier of October, 1980. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
In a previous article, Biblical evidence was presented to demonstrate that it is indeed possible for a child of God to fall from the Lord's grace and hence be eternally lost. In this installment, some of the reasons why Christians apostatize will be explored.
1. Some fall because of persecution. In the parable of the sower, Christ spoke of the rocky soil. This was a thin layer of earth with a bedrock underneath. When the seed (the word of God) was sown in such soil, it sprang up quickly but because it had no depth, when the sun came out the seed was soon killed. The Lord, in explaining the story revealed that this shallow soil represents the one who, "endures for a while; and when tribulation and persecution arise because of the word, straightway he stumbles" (Matthew 13:21). Unfortunately when some people obey the gospel they have an improper view of what Christianity involves. Perhaps they see only its more pleasant elements. Maybe they have not been taught to count the cost (Luke 14:28). They have not realistically recognized that, "all that would live godly in Christ Jesus shall suffer persecution" (Second Timothy 3:12). And so, when the hardships of the Christian life come they do not endure. For some, persecutions provide the testing by which character is made (cf. James 1:2-4; First Peter 1:6-7). In others, tribulations seek out a weakness which becomes the downfall of that person.
2. Some fall when they become heir to natural disaster. We live in a world that has been cursed by the evil effects of sin (Genesis 3:16ff; Romans 5:12; 8:20ff). Earthquakes, violent storms and floods frequently occur. The ravages of cancer, heart disease, etc. invade our homes. Death steals parents, spouses and children. The Christian is no less victim of these misfortunes than anyone else. Yet occasionally one encounters a child of God who feels that if the Lord were really caring of his interests, such disasters would never come. This of course, reveals a very inadequate and unbalanced view of life. One of the great lessons of the book of Job is that Jehovah does not necessarily shield us from life's calamities. In fact, in Job's case his hardships were a tribute to him. He was God's trophy to the fact that the Lord is worthy of our service both in good times and in bad ones. Even the great apostle Paul was not exempt from natural disaster (cf. Acts 27; Second Corinthians 11:25-27). And so, natural hardships will occur; we are not in Heaven yet! One must never allow such difficulties to turn him from the faith; rather, he must use all trials to fortify his heavenward journey.
3. Many apostatize out of neglect. The Bible makes it abundantly clear that we simply cannot escape the wrath of God if we neglect the great salvation that has been so richly provided for us (Hebrews 2:3). Some apparently enter the church under the delusion that they have a ticket to Heaven which can never be canceled. They do not realize that they are but babes in Christ and thus in need of much growth and maturity (First Peter 2:2; Second Peter 3:18). To assist such people, the following principles must be constantly taught: (a) Church services must be faithfully attended in order that warm encouragement and competent instruction can be regularly received (Hebrews 10:24-25). (b) Harmful entanglements with the world must be severed (First Corinthians 15:33; Ephesians 5:11; Second Timothy 2:4). (c) Personal habits of study, meditation and worship must be cultivated (Second Timothy 2:15; Psalm 1:2; First Thessalonians 5:17). (d) Active involvement in the salvation of others is imperative (John 15:1ff; Romans 7:4). Many who would never neglect their physical health or the welfare of their families are nonetheless, woefully neglectful of their salvation and so frequently just drift away from the faith completely. How very tragic.
4. Cares, riches and pleasure are the downfall of others. Again, in His sower parable the Lord spoke of those who were fruitless because their productivity was choked out by the thorns of, "care of the world" the, "deceitfulness of riches" and the, "pleasures of this life" (Matthew 13:22; Luke 8:14). The care of the world is the inordinate anxiety that Christians sometimes have concerning the daily needs of human existence. Even poverty can be a temptation (cf. Proverbs 30:8). If one's possessions are extremely meager, he must still trust in God and never allow worry about material things to draw him away from Christ (see Matthew 6:25-34). On the other hand, some who have plenty already, are ever greedy for more. Bigger barns must be built (Luke 12:16-21). A love of money leads many from the faith (First Timothy 6:10). The destruction of others is a lust for the world. Some members of the church are never weaned from the defilements of an evil society; their minds are never transformed (Romans 12:2). Accordingly, the lure of the wild side of life entices them away from the Lord and back into the filth of a degrading existence (Second Peter 2:20-22). Demas is a classic example of one who abandoned the noble life in exchange for this world (cf. Philemon 24; Colossians 4:14; Second Timothy 4:10).
5. Some are seduced from the faith by false teaching. Paul foretold that in the latter times some would fall away from the faith, giving heed to seducing spirits (i.e., false teachers, First John 4:1). They would turn away from the truth unto fables (First Timothy 4:1ff; Second Timothy 4:1ff). Why do men become involved in the propagation of religious error? Honest people are sometimes ignorantly caught up in it. That is why Christians must take heed how they hear (Luke 8:18) and compare what they hear with the Scriptures (Acts 17:11). The Lord charged that the errors of the Sadducees were attributed to their ignorance of the word of God (Matthew 22:29). Others adopt false doctrines for baser reasons; perhaps they are anxious for a following (Acts 20:30), maybe they feel that godliness is a way of gain (First Timothy 6:5; Second Peter 2:1ff). Some preachers among us are declaring that the church of Christ is not distinctive and unique; that we are but another denomination among the many. They no longer proclaim the Biblical truth of the one body (Ephesians 4:4), the church (Colossians 1:8). As a consequence of such pulpit garbage, numerous deceived souls are being led into the satanic entrapments of sectarianism. Faithful Christians must attempt to inoculate against this great evil.
Tuesday, April 30, 2013
Monday, April 29, 2013
Apostasy From the Faith (Part 1)
This is another great article from Wayne Jackson. It appeared in the September, 1980 Christian Courier. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
Many sincere religious people have been mistakenly led to believe that it is utterly impossible for a child of God to fall from the grace of God. The Swiss reformer John Calvin popularized this notion and it has found its way into numerous theological creeds of today's world. The Bible however, does not teach this dangerous doctrine. In fact, holy Scripture contradicts it repeatedly.
Both Old and New Testaments speak of potential and actual apostasy among the people of God. To the northern kingdom of Israel, Hosea on behalf of Jehovah exclaimed, "My people are bent on backsliding from Me. Though they call on the Most High, none at all exalt Him" (Hosea 11:7). Moses had warned Israel of the possibility of their forgetting the Lord and the wonderful signs He performed in the wilderness (Deuteronomy 8:11-14; 4:9). The noble prophet Ezekiel declared, "When a righteous man turns away from his righteousness, commits iniquity and dies in it, it is because of the iniquity which he has done that he dies" (18:26). The Old Testament record is literally filled with examples of apostasy on the part of God's covenant people. In First Corinthians 10, Paul catalogs a number of these instances.
The New Testament also contains an abundance of evidence on the possibility of apostasy. Observe the following. We are instructed that:
(1) It is possible to fall. Jesus taught that some in time of temptation, would fall away (Luke 8:13). He announced that some branches (disciples) would be pruned from Him (as the vine) and burned (John 15:1-6).
(2) Some did fall. Judas certainly did fall (Acts 1:25) and he was lost (John 17:12) and many other disciples abandoned the Lord as well (John 6:66). Hymenaeus and Philetus erred concerning the truth and by their error, overthrew the faith of others (Second Timothy 2:16-18). Some forsook Christianity, reverted to Judaism and in so doing "fell away" (Hebrews 6:4-6). The church in Ephesus, which has been saved by grace through faith (Ephesians 2:8-9; cf. Acts 19:1-7) left their first love and so fell and were thus in danger of being wholly disowned by Christ (Revelation 2:4-5; 1:20). It was in fact, prophesied that before the return of Christ to judge the world, a great apostasy from the faith would occur (Second Thessalonians 2:1-12; cf. First Timothy 4:1ff; Second Timothy 4:1ff).
(3) It is possible to prevent falling. We must be aware that we can fall (i.e., "take heed") (First Corinthians 10:12; Hebrews 3:12; Colossians 2:8) and we must apply the divine remedy to keep ourselves in the most holy faith and from apostasy. Note Peter's admonition regarding the adding of the Christian graces and his conclusion, "...for if you do these things, you will never stumble..." (Second Peter 1:5-11); so also Jude's warning in Jude 20-21.
(4) We can be restored from apostasy. When Simon committed the sin of attempting to buy the gift of God with money and was in danger of perishing, Peter urged him to repent and pray for forgiveness (Acts 8:20-21). James speaks to this point: "Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins" (James 5:19-20).
Every serious student of the Bible knows therefore, that a Christian can apostatize. he knows it because of what the Word teaches. He knows it because he has seen brethren fall. In an article or two to follow, we want to explore some of the reasons why some saints depart from the faith. Please study and carefully preserve this valuable material.
Many sincere religious people have been mistakenly led to believe that it is utterly impossible for a child of God to fall from the grace of God. The Swiss reformer John Calvin popularized this notion and it has found its way into numerous theological creeds of today's world. The Bible however, does not teach this dangerous doctrine. In fact, holy Scripture contradicts it repeatedly.
Both Old and New Testaments speak of potential and actual apostasy among the people of God. To the northern kingdom of Israel, Hosea on behalf of Jehovah exclaimed, "My people are bent on backsliding from Me. Though they call on the Most High, none at all exalt Him" (Hosea 11:7). Moses had warned Israel of the possibility of their forgetting the Lord and the wonderful signs He performed in the wilderness (Deuteronomy 8:11-14; 4:9). The noble prophet Ezekiel declared, "When a righteous man turns away from his righteousness, commits iniquity and dies in it, it is because of the iniquity which he has done that he dies" (18:26). The Old Testament record is literally filled with examples of apostasy on the part of God's covenant people. In First Corinthians 10, Paul catalogs a number of these instances.
The New Testament also contains an abundance of evidence on the possibility of apostasy. Observe the following. We are instructed that:
(1) It is possible to fall. Jesus taught that some in time of temptation, would fall away (Luke 8:13). He announced that some branches (disciples) would be pruned from Him (as the vine) and burned (John 15:1-6).
(2) Some did fall. Judas certainly did fall (Acts 1:25) and he was lost (John 17:12) and many other disciples abandoned the Lord as well (John 6:66). Hymenaeus and Philetus erred concerning the truth and by their error, overthrew the faith of others (Second Timothy 2:16-18). Some forsook Christianity, reverted to Judaism and in so doing "fell away" (Hebrews 6:4-6). The church in Ephesus, which has been saved by grace through faith (Ephesians 2:8-9; cf. Acts 19:1-7) left their first love and so fell and were thus in danger of being wholly disowned by Christ (Revelation 2:4-5; 1:20). It was in fact, prophesied that before the return of Christ to judge the world, a great apostasy from the faith would occur (Second Thessalonians 2:1-12; cf. First Timothy 4:1ff; Second Timothy 4:1ff).
(3) It is possible to prevent falling. We must be aware that we can fall (i.e., "take heed") (First Corinthians 10:12; Hebrews 3:12; Colossians 2:8) and we must apply the divine remedy to keep ourselves in the most holy faith and from apostasy. Note Peter's admonition regarding the adding of the Christian graces and his conclusion, "...for if you do these things, you will never stumble..." (Second Peter 1:5-11); so also Jude's warning in Jude 20-21.
(4) We can be restored from apostasy. When Simon committed the sin of attempting to buy the gift of God with money and was in danger of perishing, Peter urged him to repent and pray for forgiveness (Acts 8:20-21). James speaks to this point: "Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins" (James 5:19-20).
Every serious student of the Bible knows therefore, that a Christian can apostatize. he knows it because of what the Word teaches. He knows it because he has seen brethren fall. In an article or two to follow, we want to explore some of the reasons why some saints depart from the faith. Please study and carefully preserve this valuable material.
Difficult Texts Explained - John 20:23
This was written by Wayne Jackson. It is reprinted below from the Christian Courier of September, 1980. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
According to Catholic theology, the right to forgive sins has been granted to the "Holy Roman Church" (cf. J. Conway, The Question Box, pp. 280, 281). This view is based upon a misunderstanding of John 20:23, wherein Christ said to the apostles: "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." A couple of things need to be said of this matter.
First, in a secondary sense all Christians are to be forgiving to one another (Matthew 6:12; 18:35; Ephesians 4:32) while in the ultimate sense only God can pardon sins (Isaiah 43:25; Mark 2:7). In this latter case, no man on earth has been empowered to act for God by bestowing remission of sins. The matter of John 20:23 however, can be cleared up by an examination of the verb tenses as they appear in the Greek New Testament.
Literally the Lord said, "If you forgive (aorist tense), stand forgiven already (perfect tense); if you retain the sins (present tense), stand retained already (perfect tense)." the employment of these dual perfect tenses clearly reveal that the Lord is giving the apostles the authority to forgive or retain sins only in harmony with what Heaven has already decreed. As A. T. Robertson notes, "What He commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness" (Word Pictures, V, 315).
On the day of Pentecost when the apostles gave the promise of forgiveness to those pricked believers, on the basis of repentance and baptism (Acts 2:37-38) they were merely declaring what had already been decided in Heaven; they were fulfilling John 20:23. Noted Greek scholar J. R. Mantey observed that no Greek "church father" of the first three centuries of the Christian Era ever cited John 20:23 in support of sacerdotalism (Was Peter a Pope?, p. 39). For an enlightening rendition of this passage, see the translations of Charles Williams and Kenneth Wuest.
According to Catholic theology, the right to forgive sins has been granted to the "Holy Roman Church" (cf. J. Conway, The Question Box, pp. 280, 281). This view is based upon a misunderstanding of John 20:23, wherein Christ said to the apostles: "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." A couple of things need to be said of this matter.
First, in a secondary sense all Christians are to be forgiving to one another (Matthew 6:12; 18:35; Ephesians 4:32) while in the ultimate sense only God can pardon sins (Isaiah 43:25; Mark 2:7). In this latter case, no man on earth has been empowered to act for God by bestowing remission of sins. The matter of John 20:23 however, can be cleared up by an examination of the verb tenses as they appear in the Greek New Testament.
Literally the Lord said, "If you forgive (aorist tense), stand forgiven already (perfect tense); if you retain the sins (present tense), stand retained already (perfect tense)." the employment of these dual perfect tenses clearly reveal that the Lord is giving the apostles the authority to forgive or retain sins only in harmony with what Heaven has already decreed. As A. T. Robertson notes, "What He commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness" (Word Pictures, V, 315).
On the day of Pentecost when the apostles gave the promise of forgiveness to those pricked believers, on the basis of repentance and baptism (Acts 2:37-38) they were merely declaring what had already been decided in Heaven; they were fulfilling John 20:23. Noted Greek scholar J. R. Mantey observed that no Greek "church father" of the first three centuries of the Christian Era ever cited John 20:23 in support of sacerdotalism (Was Peter a Pope?, p. 39). For an enlightening rendition of this passage, see the translations of Charles Williams and Kenneth Wuest.
Difficult Bible Texts Explained - Hebrews 6:6
This is another great article written by Wayne Jackson. This is reprinted from the Christian Courier of August, 1980. It was published by the East Main Street Church of Christ in Stockton, California. Jackson was the editor.
Hebrews 6:6 speaks of certain people who could not be renewed to repentance. This passage has perplexed many. Some discouraged souls, who have departed the faithful Christian life believe that this scripture puts them beyond any hope of restoration. This reflects a tragic misunderstanding of this important text. Let us briefly consider it.
The People Involved - Contrary to the assertions of Calvinism, this context most assuredly deals with the apostasy of those who once had been true Christians. We observe they "were once enlightened" (cf. 10:32). By means of the gospel they had been called out of darkness into His "marvelous light" and hence, were "the people of God" (Second Peter 2:9-10; cf. Second Thessalonians 2:14; Colossians 1:13). Secondly, they had "tasted" (experienced, cf. Hebrews 2:8) the heavenly gift (Romans 6:23; Ephesians 2:8). Thirdly, they were "made partakers of the Holy Spirit" (Acts 2:38; 5:32; Galatians 4:6). They had "tasted the good word of God." They had received the word (cf. James 1:21; First Peter 2:2-3). Finally, they had experienced "the powers of the age to come." Clearly these people had been genuine Christians.
Apostasy - The inspired writer says that they, "fell away." Fell away derives from the term parapipto which means to "fall away, commit apostasy." Within the context of the Hebrew letter, these are Jewish members of the church who have been seduced away from the faith. Judaizers have convinced them that Jesus of Nazareth is an impostor and so, they have abandoned Him. Thus, by their present conduct, they are crucifying the Son of God anew and exposing Him to public contempt.
In this connection it is crucial that one carefully note the grammatical construction that is here involved. Of these people the writer asserts that, "it is impossible to renew them unto repentance." The verbal form "to renew" is a present tense infinitive. It is followed by two present tense participles, "crucifying again" and "putting to an open shame." Now here is the important point. These participles represent action that occurs simultaneous with the action of the verb. Thus, the sense is it is impossible to renew the apostates unto repentance as long as they are still in the process of crucifying and shaming the Christ! (See the footnote in the ASV) As long as they cling to their degenerate views regarding Christ, there is no way they can be brought to repentance. The implication is clearly there however, that should they abandon their heretical notions they surely could be restored to repentance. Repentance is always possible for anyone who can be touched with the truth and who therefore, wills to repent. No person who is concerned about his spiritual condition is beyond the hope of salvation!
Whether or not it is possible to reach a psychological state wherein it is difficult if not impossible to desire repentance, is another matter altogether. The Scriptures seem to indicate that it is possible to reach a level of spiritual depravity, a certain hardness of heart wherein it becomes virtually impossible to change. For instance, when certain unbelieving Jews repeatedly rejected Christ, in spite of the many signs He did before them, they ultimately reached a state where, "they could not believe" (John 12:39) and so, God allowed their eyes to be blinded and their hearts to be hardened. Further, Paul wrote of certain perverse Gentiles who, "being past feeling" (the perfect tense denotes an abiding state) gave themselves to sin with reckless abandon (Ephesians 4:19). And elsewhere the apostle speaks of those who fall away from the faith, being influenced by those whose consciences are seared as with a hot iron (First Timothy 4:2). It is therefore, extremely vital that we always remain spiritually pliable and responsive to the truth.
Hebrews 6:6 speaks of certain people who could not be renewed to repentance. This passage has perplexed many. Some discouraged souls, who have departed the faithful Christian life believe that this scripture puts them beyond any hope of restoration. This reflects a tragic misunderstanding of this important text. Let us briefly consider it.
The People Involved - Contrary to the assertions of Calvinism, this context most assuredly deals with the apostasy of those who once had been true Christians. We observe they "were once enlightened" (cf. 10:32). By means of the gospel they had been called out of darkness into His "marvelous light" and hence, were "the people of God" (Second Peter 2:9-10; cf. Second Thessalonians 2:14; Colossians 1:13). Secondly, they had "tasted" (experienced, cf. Hebrews 2:8) the heavenly gift (Romans 6:23; Ephesians 2:8). Thirdly, they were "made partakers of the Holy Spirit" (Acts 2:38; 5:32; Galatians 4:6). They had "tasted the good word of God." They had received the word (cf. James 1:21; First Peter 2:2-3). Finally, they had experienced "the powers of the age to come." Clearly these people had been genuine Christians.
Apostasy - The inspired writer says that they, "fell away." Fell away derives from the term parapipto which means to "fall away, commit apostasy." Within the context of the Hebrew letter, these are Jewish members of the church who have been seduced away from the faith. Judaizers have convinced them that Jesus of Nazareth is an impostor and so, they have abandoned Him. Thus, by their present conduct, they are crucifying the Son of God anew and exposing Him to public contempt.
In this connection it is crucial that one carefully note the grammatical construction that is here involved. Of these people the writer asserts that, "it is impossible to renew them unto repentance." The verbal form "to renew" is a present tense infinitive. It is followed by two present tense participles, "crucifying again" and "putting to an open shame." Now here is the important point. These participles represent action that occurs simultaneous with the action of the verb. Thus, the sense is it is impossible to renew the apostates unto repentance as long as they are still in the process of crucifying and shaming the Christ! (See the footnote in the ASV) As long as they cling to their degenerate views regarding Christ, there is no way they can be brought to repentance. The implication is clearly there however, that should they abandon their heretical notions they surely could be restored to repentance. Repentance is always possible for anyone who can be touched with the truth and who therefore, wills to repent. No person who is concerned about his spiritual condition is beyond the hope of salvation!
Whether or not it is possible to reach a psychological state wherein it is difficult if not impossible to desire repentance, is another matter altogether. The Scriptures seem to indicate that it is possible to reach a level of spiritual depravity, a certain hardness of heart wherein it becomes virtually impossible to change. For instance, when certain unbelieving Jews repeatedly rejected Christ, in spite of the many signs He did before them, they ultimately reached a state where, "they could not believe" (John 12:39) and so, God allowed their eyes to be blinded and their hearts to be hardened. Further, Paul wrote of certain perverse Gentiles who, "being past feeling" (the perfect tense denotes an abiding state) gave themselves to sin with reckless abandon (Ephesians 4:19). And elsewhere the apostle speaks of those who fall away from the faith, being influenced by those whose consciences are seared as with a hot iron (First Timothy 4:2). It is therefore, extremely vital that we always remain spiritually pliable and responsive to the truth.
Sunday, April 28, 2013
Hindrances In Prayer (Part 1)
This article concerning an important matter was written by Wayne Jackson. It appears here reprinted from the February, 1980 edition of the Christian Courier. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
When the apostle Peter penned that first epistle which bears his name, it was directed to, "the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia" (First Peter 1:1). The basic design of this divine narrative is to encourage saints who are suffering persecution. In times of hardship, prayer, the blessed privilege of communicating with Almighty God, becomes precious indeed. It was in view of suffering and the power of prayer as a source of strength during the same, that Peter cautioned Christians to conduct their lives that their, "prayers be not hindered" (First Peter 3:7). The term "hindered" translates the Greek word enkopto, derived of two elements: en (in) and kopto (to strike or cut). "The meaning hinder arose out of its military use. During a retreat a road might be cut into (i.e., broken up) in order to delay the pursuing enemy" (New International Dictionary of New Testament Theology, II, 220). Surely no child of God would want to sabotage his prayers! As our prayers are aimed heavenward, we ought to determine to do all that is humanly possible to see that their path remains unobstructed. Let us give consideration to some possible hindrances to prayer.
1. Lack of faith - A lack of faith can certainly hinder one's prayers. James declares that we must pray "in faith, nothing doubting" (James 1:6). One who doubts is like the restless sea; he is double minded and hence shall not receive his requests from the Lord. It is an essential ingredient of genuine faith that we believe that God, "is a rewarder of them that seek after Him" (Hebrews 11:6). The Christian's confidence in prayer is founded upon at least two bases. First, since God is Almighty (Genesis 17:1) and can do all things (Job 42:2) that are consistent with His nature and will, He is obviously able to answer prayer. Secondly, Jehovah is loving (First John 4:8) and rich in mercy (Ephesians 2:4) and so is desirous of answering His children's requests in harmony with their real needs. Paul forcefully reasoned in Romans 8:32 that if God, "spared not His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things?"
A precautionary word is here in order. The Lord answers prayer according to our eternal needs, not necessarily according to our wants. And so, he may answer no as in the case of Paul who petitioned for the removal of his thorn in the flesh (Second Corinthians 12:8-9). Or God may delay an answer. Paul had repeatedly prayed that he might be enabled to visit the saints in Rome (Romans 1:9-10) yet it was not until several years afterward that his request was granted (Acts 28:15-16). The point is this, just because our prayers are not answered exactly when or how we would desire should never cause us to lose confidence in the heavenly Father.
2. Ignorance - The disciples once approached Christ as He was praying. They asked, "Lord, teach us to pray, even as John also taught his disciples" (Luke 11:1). This reveals that there must be a correct way to pray that comes as a consequence of teaching. It is frequently the case that Christians, "know not how to pray" as they ought (Romans 8:26). For instance, it may be that some saints do not know of God's willingness to answer our prayers, hence they have not because they ask not (James 4:2, Philippians 4:6). Ignorance concerning the proper object of prayer can hinder. One must for example, pray according to God's will in order to be heard (First John 5:24). It is imperative therefore, that one have a knowledge of the Lord's will if he would form effectual petitions. It would not for instance, be proper to pray for miracles since such signs served a unique place in the divine plan (Mark 16:17-20; Hebrews 2:2-4) and thus, have been terminated (First Corinthians 13:8-13; Ephesians 4:8-16). Nor should one pray for God to save any person who remains in rebellion to His saving plan (First John 5:16). We must seek to know the Father's will and pray consistently therewith.
3. Lack of Purity - If prayer is to reach the throne of grace, the supplicant must strive with deadly seriousness to conform his life to the holy will of the Lord God. The Bible is replete with instructions to this end. Isaiah warned Israel of old that Jehovah would not hear them because of their sins (Isaiah 59:2). The Savior solemnly taught that we must abide in Him and allow His words to abide in us if we would have our petitions fully answered (John 15:7). Peter declared that, "the eyes of the Lord are upon the righteous, and His ears unto their supplication" (First Peter 3:12). Yes, the prayers of the righteous person avails much (James 5:6). The requests of those who deliberately turn away from hearing the Creator's will are abominable in His sight (Proverbs 28:9). And yet, how many in the church of the Lord lead weekday lives of reckless abandon only to offer impenitent and impious prayers on Sunday morning? Or how many thrust the Almighty to some remote corner of their lives only to summon Him in panic when death or disaster invades their home? We need to learn the lesson that David knew so well; Jehovah will be near to those whose hearts are broken on account of their sins and who develop a contrite heart (Psalm 34:18).
It is not suggested of course, that the child of God must be perfect in order to have his prayers heard. None of us has reached permanent perfection; not even Paul had (First Corinthians 9:26-27; Philippians 3:12). We are all still struggling with our weaknesses. But we may be sure of one thing. Unless we are truly serious about the Christian life, unless we are earnestly seeking to grow daily, unless our minds are being renewed and our existence transformed (Romans 12:2) our prayers will shrivel and die upon our tongues!
4. Lack of Humility - No one is qualified to approach the great God of the universe with a spirit of smugness. He is God Almighty (Genesis 17:1) while we are but dust (Genesis 3:19). He is Creator, we the created (Psalm 100:3). He is holy (Psalm 99:9) yet we are sinful (Romans 3:9-10). Accordingly, prayer must ever be characterized by a spirit of lowliness. This lesson is taught in one of the Lord's parables. Two men went up to the temple to pray (Luke 18:9ff). One was a Pharisee and the other was a publican. The Pharisees were the straightest sect of Judaism (Acts 26:5) though they were religious showoffs (Matthew 6:1-17). They were highly esteemed by the common people of Palestine. By way of contrast, the Publicans (tax collectors for the Roman government) were despised. They were classed with Gentiles, harlots and sinners (Matthew 18:17; 21:31-33; 9:10). When the Pharisee arrived at the temple he struck a pose and eulogized himself. "I thank thee, that I am not as the rest of men..." He viewed himself as a self-made man and he adored his creator! In stark relief however, the publican contritely sought the Lord's mercy and he was justified rather than the other. The lesson of the parable is this: arrogance can negate prayer, humility will bless it. This word may be added. While we are to pray with truly humble hearts, a balanced view acknowledges that due to the work of our great High Priest Jesus, we may draw near, "with boldness unto the throne of grace" (Hebrews 4:16). Humbled confidence; that is the divine ideal.
When the apostle Peter penned that first epistle which bears his name, it was directed to, "the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia" (First Peter 1:1). The basic design of this divine narrative is to encourage saints who are suffering persecution. In times of hardship, prayer, the blessed privilege of communicating with Almighty God, becomes precious indeed. It was in view of suffering and the power of prayer as a source of strength during the same, that Peter cautioned Christians to conduct their lives that their, "prayers be not hindered" (First Peter 3:7). The term "hindered" translates the Greek word enkopto, derived of two elements: en (in) and kopto (to strike or cut). "The meaning hinder arose out of its military use. During a retreat a road might be cut into (i.e., broken up) in order to delay the pursuing enemy" (New International Dictionary of New Testament Theology, II, 220). Surely no child of God would want to sabotage his prayers! As our prayers are aimed heavenward, we ought to determine to do all that is humanly possible to see that their path remains unobstructed. Let us give consideration to some possible hindrances to prayer.
1. Lack of faith - A lack of faith can certainly hinder one's prayers. James declares that we must pray "in faith, nothing doubting" (James 1:6). One who doubts is like the restless sea; he is double minded and hence shall not receive his requests from the Lord. It is an essential ingredient of genuine faith that we believe that God, "is a rewarder of them that seek after Him" (Hebrews 11:6). The Christian's confidence in prayer is founded upon at least two bases. First, since God is Almighty (Genesis 17:1) and can do all things (Job 42:2) that are consistent with His nature and will, He is obviously able to answer prayer. Secondly, Jehovah is loving (First John 4:8) and rich in mercy (Ephesians 2:4) and so is desirous of answering His children's requests in harmony with their real needs. Paul forcefully reasoned in Romans 8:32 that if God, "spared not His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things?"
A precautionary word is here in order. The Lord answers prayer according to our eternal needs, not necessarily according to our wants. And so, he may answer no as in the case of Paul who petitioned for the removal of his thorn in the flesh (Second Corinthians 12:8-9). Or God may delay an answer. Paul had repeatedly prayed that he might be enabled to visit the saints in Rome (Romans 1:9-10) yet it was not until several years afterward that his request was granted (Acts 28:15-16). The point is this, just because our prayers are not answered exactly when or how we would desire should never cause us to lose confidence in the heavenly Father.
2. Ignorance - The disciples once approached Christ as He was praying. They asked, "Lord, teach us to pray, even as John also taught his disciples" (Luke 11:1). This reveals that there must be a correct way to pray that comes as a consequence of teaching. It is frequently the case that Christians, "know not how to pray" as they ought (Romans 8:26). For instance, it may be that some saints do not know of God's willingness to answer our prayers, hence they have not because they ask not (James 4:2, Philippians 4:6). Ignorance concerning the proper object of prayer can hinder. One must for example, pray according to God's will in order to be heard (First John 5:24). It is imperative therefore, that one have a knowledge of the Lord's will if he would form effectual petitions. It would not for instance, be proper to pray for miracles since such signs served a unique place in the divine plan (Mark 16:17-20; Hebrews 2:2-4) and thus, have been terminated (First Corinthians 13:8-13; Ephesians 4:8-16). Nor should one pray for God to save any person who remains in rebellion to His saving plan (First John 5:16). We must seek to know the Father's will and pray consistently therewith.
3. Lack of Purity - If prayer is to reach the throne of grace, the supplicant must strive with deadly seriousness to conform his life to the holy will of the Lord God. The Bible is replete with instructions to this end. Isaiah warned Israel of old that Jehovah would not hear them because of their sins (Isaiah 59:2). The Savior solemnly taught that we must abide in Him and allow His words to abide in us if we would have our petitions fully answered (John 15:7). Peter declared that, "the eyes of the Lord are upon the righteous, and His ears unto their supplication" (First Peter 3:12). Yes, the prayers of the righteous person avails much (James 5:6). The requests of those who deliberately turn away from hearing the Creator's will are abominable in His sight (Proverbs 28:9). And yet, how many in the church of the Lord lead weekday lives of reckless abandon only to offer impenitent and impious prayers on Sunday morning? Or how many thrust the Almighty to some remote corner of their lives only to summon Him in panic when death or disaster invades their home? We need to learn the lesson that David knew so well; Jehovah will be near to those whose hearts are broken on account of their sins and who develop a contrite heart (Psalm 34:18).
It is not suggested of course, that the child of God must be perfect in order to have his prayers heard. None of us has reached permanent perfection; not even Paul had (First Corinthians 9:26-27; Philippians 3:12). We are all still struggling with our weaknesses. But we may be sure of one thing. Unless we are truly serious about the Christian life, unless we are earnestly seeking to grow daily, unless our minds are being renewed and our existence transformed (Romans 12:2) our prayers will shrivel and die upon our tongues!
4. Lack of Humility - No one is qualified to approach the great God of the universe with a spirit of smugness. He is God Almighty (Genesis 17:1) while we are but dust (Genesis 3:19). He is Creator, we the created (Psalm 100:3). He is holy (Psalm 99:9) yet we are sinful (Romans 3:9-10). Accordingly, prayer must ever be characterized by a spirit of lowliness. This lesson is taught in one of the Lord's parables. Two men went up to the temple to pray (Luke 18:9ff). One was a Pharisee and the other was a publican. The Pharisees were the straightest sect of Judaism (Acts 26:5) though they were religious showoffs (Matthew 6:1-17). They were highly esteemed by the common people of Palestine. By way of contrast, the Publicans (tax collectors for the Roman government) were despised. They were classed with Gentiles, harlots and sinners (Matthew 18:17; 21:31-33; 9:10). When the Pharisee arrived at the temple he struck a pose and eulogized himself. "I thank thee, that I am not as the rest of men..." He viewed himself as a self-made man and he adored his creator! In stark relief however, the publican contritely sought the Lord's mercy and he was justified rather than the other. The lesson of the parable is this: arrogance can negate prayer, humility will bless it. This word may be added. While we are to pray with truly humble hearts, a balanced view acknowledges that due to the work of our great High Priest Jesus, we may draw near, "with boldness unto the throne of grace" (Hebrews 4:16). Humbled confidence; that is the divine ideal.
Saturday, April 27, 2013
Elisha and the Lads of Bethel
This short but insightful article was written by Wayne Jackson. It appeared in the Christian Courier of March, 1980. The paper was published by the East Main Street Church of Christ and was edited by Jackson.
In a popular Christian magazine recently, there appeared an article entitled, "Child Abuse" which overall was well done. It was researched in a studious fashion and presented compassionately. There was one point however, that was seriously in error. The author stated, "Historical incidents of child abuse are found related in the Old and New Testaments of the Bible." Herod's slaughter of the infants of Bethlehem, an obvious case of child abuse, was cited from the New Testament. But then Second Kings 2:23-24 was also cited from the Old Testament. That passage, speaking of the prophet Elisha reads as follows from the KJV:
"And he went up from thence unto Bethel; and as he was going up by the way, there came forth little children out of the cit, and mocked him, and said unto him, 'Go up thou bald head; go up thou bald head.' And he turned back and looked on them and cursed them in the name of the Lord. And there came forth two she bears out of the wood and tore forty and two children of them."
This incident has long been appealed to by atheists in an attempt to involve the Bible in moral difficulty. But the truth is, it is not a case of child abuse at all. A careful consideration of all the facts will clear up the matter.
First, the translation, "there came forth little children out of the city" is an unfortunate rendition. The Hebrew term rendered, "little children" is naar, used 235 times in the Old Testament. It is a very broad word and thus can have reference to anyone from a newborn child to one of manhood. For example, naar is used of Isaac at the time Abraham offered him upon the alter (Genesis 22:5, "lad"). Josephus says Isaac was 25 years old at the time (Antiquities, I, XIII, 2). The Targum of Jonathan ben Uzzie asserts that he was 36 years old when offered. Though we may not know the precise age, he was clearly a young man. Naar is used of Joseph (Genesis 41:12) when he was 30 years old and stood as ruler second only to Pharaoh (41:40, 46). The term is used of Shechem as a young man of marriage-able age (Genesis 34:19) and elsewhere of men old enough to serve in the military (First Samuel 30:17; First Kings 20:14). Joshua is called a naar when he is at least 45 to 50 years of age (Exodus 33:11; cf. Joshua 24:29). Obviously therefore, the immediate context in which naar is used will determine the maturity of the subject so designated.
Secondly, the young men of Bethel are said to have mocked Elisha. The Hebrew word qalac means to ridicule, scorn, to scoff at. It is not used of innocent conduct. Note the Lord's comment elsewhere, "...the mocked the messengers of God and despised His people till there was no remedy" (Second Chronicles 36:16). The expression, "Go up...go up" is held by many scholars to reflect the wish of these young men that the prophet go ahead and ascend (as did Elijah in Second Kings 2:11), i.e., leave the earth, that they might be rid of him! Moreover, of the taunt "thou bald head," noted scholar John Whitcomb comments that this was one, "of extreme contempt. They were pronouncing a divine curse upon him for which baldness was often the outward sign (cf. Isaiah 3:17a, 24)" (Solomon to the Exile, p. 68).
Third, when it is said that Elisha, "cursed them" there is no implication of profanity (as our modern word suggests) nor was this an expression of passion for personal revenge. Holy men of God were sometimes empowered with the divine authority to pronounce an impending judgment upon rebellious persons (cf. Genesis 9:25; 49:7; Deuteronomy 27:15ff; Joshua 6:26). Christ uttered a curse upon the barren fig tree (Mark 11:21) as an object lesson of the doom that was to be visited upon Jerusalem. Also, it is clearly stated that Elisha's curse upon them was, "in the name of the Lord" meaning by, "Divine appointment, inspiration, authority" (International Standard Bible Encyclopedia, IV, p. 2112).
Finally, the tragedy that befell these young men was obviously of divine design as evidenced by the fact that Elisha, as a mere man would have no power to call forth wild animals out of the wood merely at his bidding. But the sovereignty of Jehovah over the animal kingdom is frequently attested to in the Scriptures. God sent fiery serpents to bite the Israelites (Numbers 21:6). The Lord slew the disobedient young prophet by means of a lion (First Kings 13:24ff) yet he shut the lions' mouths to protect Daniel (Daniel 6:22). He prepared a great fish to swallow Jonah (Jonah 1:17) and guided one to Peter's hook (Matthew 17:24ff). Clearly therefore, the Lord brought the bears out of the woods. Additionally, if when the record says that the bears "tore" the lads, that means they were killed (and not all scholars are sure that death is indicated), then it was a divine punishment. As Edersheim notes: "...it should be noticed that it was not Elisha who slew those forty two youths, but the Lord in His Providence just as it had been Jehovah, not the prophet, who had healed the waters of Jericho" (Alfred Edersheim, Bible History, VI, p. 107).
In summation, it is the general view of conservative Bible scholars that the young men of Bethel were likely idolaters and that as such, their reproaches upon Elisha were expressions of contempt at his prophetic office and thus, ultimately at the God whom he served. And so, their punishment was a divine judgment to serve as a dramatic example in horribly wicked times.
In a popular Christian magazine recently, there appeared an article entitled, "Child Abuse" which overall was well done. It was researched in a studious fashion and presented compassionately. There was one point however, that was seriously in error. The author stated, "Historical incidents of child abuse are found related in the Old and New Testaments of the Bible." Herod's slaughter of the infants of Bethlehem, an obvious case of child abuse, was cited from the New Testament. But then Second Kings 2:23-24 was also cited from the Old Testament. That passage, speaking of the prophet Elisha reads as follows from the KJV:
"And he went up from thence unto Bethel; and as he was going up by the way, there came forth little children out of the cit, and mocked him, and said unto him, 'Go up thou bald head; go up thou bald head.' And he turned back and looked on them and cursed them in the name of the Lord. And there came forth two she bears out of the wood and tore forty and two children of them."
This incident has long been appealed to by atheists in an attempt to involve the Bible in moral difficulty. But the truth is, it is not a case of child abuse at all. A careful consideration of all the facts will clear up the matter.
First, the translation, "there came forth little children out of the city" is an unfortunate rendition. The Hebrew term rendered, "little children" is naar, used 235 times in the Old Testament. It is a very broad word and thus can have reference to anyone from a newborn child to one of manhood. For example, naar is used of Isaac at the time Abraham offered him upon the alter (Genesis 22:5, "lad"). Josephus says Isaac was 25 years old at the time (Antiquities, I, XIII, 2). The Targum of Jonathan ben Uzzie asserts that he was 36 years old when offered. Though we may not know the precise age, he was clearly a young man. Naar is used of Joseph (Genesis 41:12) when he was 30 years old and stood as ruler second only to Pharaoh (41:40, 46). The term is used of Shechem as a young man of marriage-able age (Genesis 34:19) and elsewhere of men old enough to serve in the military (First Samuel 30:17; First Kings 20:14). Joshua is called a naar when he is at least 45 to 50 years of age (Exodus 33:11; cf. Joshua 24:29). Obviously therefore, the immediate context in which naar is used will determine the maturity of the subject so designated.
Secondly, the young men of Bethel are said to have mocked Elisha. The Hebrew word qalac means to ridicule, scorn, to scoff at. It is not used of innocent conduct. Note the Lord's comment elsewhere, "...the mocked the messengers of God and despised His people till there was no remedy" (Second Chronicles 36:16). The expression, "Go up...go up" is held by many scholars to reflect the wish of these young men that the prophet go ahead and ascend (as did Elijah in Second Kings 2:11), i.e., leave the earth, that they might be rid of him! Moreover, of the taunt "thou bald head," noted scholar John Whitcomb comments that this was one, "of extreme contempt. They were pronouncing a divine curse upon him for which baldness was often the outward sign (cf. Isaiah 3:17a, 24)" (Solomon to the Exile, p. 68).
Third, when it is said that Elisha, "cursed them" there is no implication of profanity (as our modern word suggests) nor was this an expression of passion for personal revenge. Holy men of God were sometimes empowered with the divine authority to pronounce an impending judgment upon rebellious persons (cf. Genesis 9:25; 49:7; Deuteronomy 27:15ff; Joshua 6:26). Christ uttered a curse upon the barren fig tree (Mark 11:21) as an object lesson of the doom that was to be visited upon Jerusalem. Also, it is clearly stated that Elisha's curse upon them was, "in the name of the Lord" meaning by, "Divine appointment, inspiration, authority" (International Standard Bible Encyclopedia, IV, p. 2112).
Finally, the tragedy that befell these young men was obviously of divine design as evidenced by the fact that Elisha, as a mere man would have no power to call forth wild animals out of the wood merely at his bidding. But the sovereignty of Jehovah over the animal kingdom is frequently attested to in the Scriptures. God sent fiery serpents to bite the Israelites (Numbers 21:6). The Lord slew the disobedient young prophet by means of a lion (First Kings 13:24ff) yet he shut the lions' mouths to protect Daniel (Daniel 6:22). He prepared a great fish to swallow Jonah (Jonah 1:17) and guided one to Peter's hook (Matthew 17:24ff). Clearly therefore, the Lord brought the bears out of the woods. Additionally, if when the record says that the bears "tore" the lads, that means they were killed (and not all scholars are sure that death is indicated), then it was a divine punishment. As Edersheim notes: "...it should be noticed that it was not Elisha who slew those forty two youths, but the Lord in His Providence just as it had been Jehovah, not the prophet, who had healed the waters of Jericho" (Alfred Edersheim, Bible History, VI, p. 107).
In summation, it is the general view of conservative Bible scholars that the young men of Bethel were likely idolaters and that as such, their reproaches upon Elisha were expressions of contempt at his prophetic office and thus, ultimately at the God whom he served. And so, their punishment was a divine judgment to serve as a dramatic example in horribly wicked times.
Friday, April 26, 2013
Difficult Bible Texts Explained - First Corinthians 15:29
Wayne Jackson wrote this article which appeared in the March, 1980 Christian Courier. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
The entire 15th chapter of First Corinthians deals with the subject of the bodily resurrection of the dead. This great chapter easily divides into four sections: (1) The resurrection of Jesus Christ proved (1-11). (2) Christ's resurrection as the guarantee of the future resurrection (12-34); (3) The nature of the resurrection (35-49); and (4) The ultimate effect of the resurrection (50-58). In the midst of this chapter the apostle writes, "Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?" (15:29) It is well known of course, that the Mormon Church attempts to justify its doctrine of vicarious baptism on the basis of this passage. Joseph Smith, Jr. said, "A man may act as a proxy for his own relatives...we may be baptized for those whom we have much friendship for..." (B.H. Roberts, Ed., History of the Church of Jesus Christ of Latter day Saints, 1950, VI, p.366). The Mormons however, are wrong in their view of First Corinthians 15:29. Whatever else the verse may possibly mean, it certainly cannot imply "proxy baptism" for the following reasons.
1. In Ezekiel 18:20 the Bible clearly shows that neither righteousness nor wickedness is transferable from one generation to another. Every soul is accountable for his own actions; "...the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." If a living person can submit to an act of righteousness (baptism) and have the attendant blessing transferred to someone in the realm of the dead, why could not a living person yield to an act of wickedness (i.e., murder or robbery) and have the resultant condemnation transferred to another soul in the state of the dead? Scripture teaches that judgment will be of "each one" according "to what he has done, whether it be good or bad" (II Corinthians 5:10). Again, "each one of us shall give account of himself to God" (Romans 14:12).
2. In the Lord's great parable of the ten virgins (Matthew 25:1ff) the foolish virgins who failed to secure sufficient oil, that is they made not adequate preparation, and who subsequently, "slumbered and slept" (i.e., they dies; see Daniel 12:2; First Thessalonians 4:13-14), met the Bridegroom in that same unprepared condition! Significantly, when they attempted to "borrow" preparation from the faithful, they were refused. Moreover, if remission of sins could be given to the wicked in their place of punishment, then they could depart that place of torment and enter into the realm of the comforted. Yet Christ taught that, there is a great gulf fixed" between the two states so that, "none may cross over" (Luke 16:26). Interestingly, the verb rendered "is fixed" (esteriktai) is a perfect tense, passive voice term indicating that the boundary is permanent and that by divine authority! If one could pass from the realm of the lost to that of the saved, might it not be possible to slip from the state of bliss to that of condemnation?
Exegesis In Context - I Corinthians 15:29 is a difficult passage. More than thirty views have been suggested by commentators. In approaching the passage, two principles must be borne in mind. First, no view must be taken of this verse which contradicts other clear passages of Scripture. Secondly, a correct interpretation of the verse will harmonize with the contextual theme of the bodily resurrection. Let us consider several options.
a. Since Paul uses the third person pronoun, "what shall they do that are baptized for the dead" some suggest that the apostle refers to a heretical sect who though practicing a proxy baptism, denied the resurrection. According to this view, Paul by use of an ad hominem argument (i.e., reasoning from their position) exposes their theological inconsistency. But though proxy baptism was later practiced there is no evidence that it was practiced as early as the time when this passage was written (Bloomfield, Greek New Testament, II, p. 166).
b. Some interpret the phrase "for (huper) the dead" as expressing the motive for the baptism (Arndt & Gingrich, Greek-English Lexicon, p. 846). Hermann Cremer notes that, "It is not said that the baptism was for the advantage of the dead, but that the dead, inasmuch, namely as they will rise again (for only in this sense can mention be made of them) give the living occasion to be baptized..." (Biblico-Theological Lexicon, p. 128). According to this view, Paul would be saying (to those at Corinth who denied the resurrection), "If there is to be no resurrection why do you continue to follow the example of those Christians (now dead) who were baptized?" In other words, there is no virtue in the continuing practice of baptism (present tense forms), thus depicting a burial and resurrection if there is to be no resurrection from the dead (cf. Lenski, I Corinthians, p. 690).
c. Others suggest that the preposition huper is used in the sense of "in place of" or "in the stead of." If so, the meaning would be that people were being baptized to replace those saints who had died. The point would thus be, why be baptized to fill the ranks left vacant by the dead if they will not be raised? (cf. Macknight, Apostolical Epistles, p. 203).
The entire 15th chapter of First Corinthians deals with the subject of the bodily resurrection of the dead. This great chapter easily divides into four sections: (1) The resurrection of Jesus Christ proved (1-11). (2) Christ's resurrection as the guarantee of the future resurrection (12-34); (3) The nature of the resurrection (35-49); and (4) The ultimate effect of the resurrection (50-58). In the midst of this chapter the apostle writes, "Else what shall they do that are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?" (15:29) It is well known of course, that the Mormon Church attempts to justify its doctrine of vicarious baptism on the basis of this passage. Joseph Smith, Jr. said, "A man may act as a proxy for his own relatives...we may be baptized for those whom we have much friendship for..." (B.H. Roberts, Ed., History of the Church of Jesus Christ of Latter day Saints, 1950, VI, p.366). The Mormons however, are wrong in their view of First Corinthians 15:29. Whatever else the verse may possibly mean, it certainly cannot imply "proxy baptism" for the following reasons.
1. In Ezekiel 18:20 the Bible clearly shows that neither righteousness nor wickedness is transferable from one generation to another. Every soul is accountable for his own actions; "...the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." If a living person can submit to an act of righteousness (baptism) and have the attendant blessing transferred to someone in the realm of the dead, why could not a living person yield to an act of wickedness (i.e., murder or robbery) and have the resultant condemnation transferred to another soul in the state of the dead? Scripture teaches that judgment will be of "each one" according "to what he has done, whether it be good or bad" (II Corinthians 5:10). Again, "each one of us shall give account of himself to God" (Romans 14:12).
2. In the Lord's great parable of the ten virgins (Matthew 25:1ff) the foolish virgins who failed to secure sufficient oil, that is they made not adequate preparation, and who subsequently, "slumbered and slept" (i.e., they dies; see Daniel 12:2; First Thessalonians 4:13-14), met the Bridegroom in that same unprepared condition! Significantly, when they attempted to "borrow" preparation from the faithful, they were refused. Moreover, if remission of sins could be given to the wicked in their place of punishment, then they could depart that place of torment and enter into the realm of the comforted. Yet Christ taught that, there is a great gulf fixed" between the two states so that, "none may cross over" (Luke 16:26). Interestingly, the verb rendered "is fixed" (esteriktai) is a perfect tense, passive voice term indicating that the boundary is permanent and that by divine authority! If one could pass from the realm of the lost to that of the saved, might it not be possible to slip from the state of bliss to that of condemnation?
Exegesis In Context - I Corinthians 15:29 is a difficult passage. More than thirty views have been suggested by commentators. In approaching the passage, two principles must be borne in mind. First, no view must be taken of this verse which contradicts other clear passages of Scripture. Secondly, a correct interpretation of the verse will harmonize with the contextual theme of the bodily resurrection. Let us consider several options.
a. Since Paul uses the third person pronoun, "what shall they do that are baptized for the dead" some suggest that the apostle refers to a heretical sect who though practicing a proxy baptism, denied the resurrection. According to this view, Paul by use of an ad hominem argument (i.e., reasoning from their position) exposes their theological inconsistency. But though proxy baptism was later practiced there is no evidence that it was practiced as early as the time when this passage was written (Bloomfield, Greek New Testament, II, p. 166).
b. Some interpret the phrase "for (huper) the dead" as expressing the motive for the baptism (Arndt & Gingrich, Greek-English Lexicon, p. 846). Hermann Cremer notes that, "It is not said that the baptism was for the advantage of the dead, but that the dead, inasmuch, namely as they will rise again (for only in this sense can mention be made of them) give the living occasion to be baptized..." (Biblico-Theological Lexicon, p. 128). According to this view, Paul would be saying (to those at Corinth who denied the resurrection), "If there is to be no resurrection why do you continue to follow the example of those Christians (now dead) who were baptized?" In other words, there is no virtue in the continuing practice of baptism (present tense forms), thus depicting a burial and resurrection if there is to be no resurrection from the dead (cf. Lenski, I Corinthians, p. 690).
c. Others suggest that the preposition huper is used in the sense of "in place of" or "in the stead of." If so, the meaning would be that people were being baptized to replace those saints who had died. The point would thus be, why be baptized to fill the ranks left vacant by the dead if they will not be raised? (cf. Macknight, Apostolical Epistles, p. 203).
Thursday, April 25, 2013
Daniel's Seventy Weeks (Conclusion)
This is the final installment of a series written by Wayne Jackson. This article appeared in the Christian Courier from November, 1979. It was published by the East Main Street Church of Christ in Stockton, California. Wayne Jackson is the editor.
A main item of emphasis in the great prophecy of Daniel's 70 weeks is the death of the Anointed Prince. The English translation of the LXX speaks of the coming of, "Christ the Prince" (25a). The term "prince" is used in the sense of "royal dignity" (Gesenius, Hebrew Lexicon, 531) and is frequently applied to a king in the Old Testament (I Samuel 9:16; 10:1; 13:14). Christ was that king (Matthew 2:2; 21:5).
It was foretold that the Messiah would be "cut off" (26a). The Hebrew term suggests the punishment of death in general, without any definition of manner (Gesenius, 417 - cf. Genesis 9:11, Exodus 31:14 with Numbers 15:32). The Syriac version renders the phrase, "the Messiah shall be slain." Though a different Hebrew term is used, notice the similar expression in Isaiah 53:8: "He was cut off out of the land of the living."
The KJV rendition that the Messiah shall be cut off, "but not for Himself" is not justified by the original. Better is the ASV (text and margin) that the Anointed One would, "have nothing" or, "there shall be none belonging to Him." The meaning may be that with the death of Christ, from the viewpoint of His generation, it appeared that He had nothing; His movement was finished! See Luke 24:21 where the expectation is expressed that the Lord might have politically redeemed Israel. Or the meaning may be, as expressed by the ASV footnote, that as Israel rejected Him by killing Him, so He would renounce physical Israel and they would belong to Him no longer; a hint of their impending doom.
The prophecy also states, "And He shall make a firm covenant with many for one week; and in the midst of the week He shall cause the sacrifice and the oblation to cease" (27a). As was noted in a previous article, the midst of the week (i.e., 3 1/2 years) denotes the Lord's personal ministry which was climaxed by His death. As a result, the law of Moses with its sacrifices and oblations was terminated. The law was nailed to the cross (Colossians 2:14). As a "middle wall of partition," the law was abolished by the death of Christ (Ephesians 2:13:17). Christ fulfilled the first covenant (Matthew 5:17) and hence, took it away that He might establish the second (Hebrews 10:9-10). Accordingly, the old covenant having been removed, Christ made a new covenant (foretold by Jeremiah 31:31-34; cf. Hebrews 8:6ff) which was inaugurated by the shedding of His own blood (Matthew 26:28).
But this question naturally arises; if Christ was cut off in "the midst" of that final week, why does the text state that the Lord would make a covenant with many for "one week?" In other words, what is the significance of the full seventy weeks? Possibly the termination of that full final week extends down to the time of the conversion of Paul, at which point the gospel accelerated predominately among the Gentiles. Paul's conversion is generally dated 3 to 4 years after the death of Christ (Zondervan's Encyclopedia, I, 822).
Finally, a word about the pre-millennial view of the covenant is needed. Despensationalists hold that the "covenant" is an agreement between the "Anti-Christ" and Israel during the so-called "Tribulation" period to precede the Millennium. These errorists further maintain that the cessation of sacrifices is a reference to the termination of a restored Judaism (with all its bloody offerings) in the early phase of the Tribulation period. In other words, it is alleged that due to a covenant made with the Anti-Christ, the Old Testament system will be restored during the first 3 1/2 years of the Tribulation period. But the Anti-Christ will break that covenant hence, the sacrifices will cease at the midway point of that final week.
Two things need to be said about that. (1) It contradicts all those Biblical passages which affirm the permanency of the abrogation of the law of Moses. In Colossians 2:14 Paul says the law, "has been taken away." The Greek verb is a perfect tense; it stresses the permanency of the abrogation of the law of Moses (cf. Robertson, Word Pictures, IV, 494). The Old Testament law served its function (Galatians 3:24-25) and it will never be restored. (2) To take a Biblical prophecy that has to do with Christ and His covenant and then to apply it to some Anti-Christ and a covenant he is supposed to make, is the very epitome of Scripture perversion. It smacks of an infidelic spirit.
The book Daniel records the prophecy of the Roman invasion of Jerusalem and the destruction of the temple. It was written that, "the people of the prince that shall come shall destroy the city and the sanctuary" (26b). It was further announced that desolation and war had been determined and such would come like an overwhelming flood. The historical facts of the situation are these. During the procurato ship of Florus (66 A.D.), the Jews revolted against the Roman government (see Dana, The New Testament World, 103-105). This plunged the Jews into several years of bloody, horrible war with the Romans. The "prince" who led the Roman forces was Titus, some and successor of the renowned Vespasian. (Note: The "prince" of vs. 26a is not the same prince as the Anointed One, Christ of vs. 25. The prince of vs. 26 comes after the Anointed One has been cut off.)
During this terrible holocaust, the city of Jerusalem was burned (cf. Matthew 22:7) and the sanctuary (the temple) was demolished. Jesus told the Jews of His day that the temple would be left desolate (Matthew 23:38); that it would be thrown down and not one stone would be left upon another (Matthew 24:2). Significantly, only one stone from that temple and parts of another have been positively identified by archaeologists (Frank, An Archaeological Companion to the Bible, 249).
J. N. Geldenhuys, summing up the horrible scene says that Titus: "...overran the city with his army, destroyed and plundered the temple, and slew the Jews - men, women and children - by tens of thousands. When their lust for blood had been sated, the Romans carried off into captivity all the able bodied remnant of the Jews (for they had done away with all the weaklings and the aged), so that not a single Jew was left alive in the city. For many years after the destruction of Jerusalem, no Jew was allowed in the city or its vicinity. Only on one day in the year, the day of remembrance of the destruction of the temple, were they allowed to mourn over the city from neighboring hilltops" (The Biblical Expositor, Carl Henry, Ed., III, 141).
It is not without great interest to observe that apparently the Jews recognized that the destruction of the city and temple was a fulfillment of Daniel's record. Josephus declares that, "Daniel also wrote concerning the Roman government, and that our country should be made desolate by them" (Antiquities, X, XI, 7).
In connection with the destruction of Jerusalem, Daniel said, "upon the wing of abominations shall come one that makes desolate" (27b). Gesenius identifies the wing as, "the highest summit of the temple" (406). "Abominations" is frequently used of idols in the Old Testament (I Kings 11:5; II Kings 23:13; Daniel 11:31; 12:11). Within this context it doubtless refers to the idolatrous ensigns of the Roman armies. Josephus says that when the Romans burned the temple they, "brought their ensigns to the temple, and set them over against its eastern gate; and there they did offer sacrifices to them..." (Wars, VI, VI, 1). Thus, the Roman armies with their abominable idolatries desolated the holy city and the holy place. And Christ foretold that very thing (Matthew 24:14; Luke 21:20).
One may wonder how the destruction of Jerusalem can be a part of the prophecy of Daniel's 70 weeks since that event occurred 40 years after the death of Christ. It must be noted however, that Daniel does not affirm that the actual desolation of the city would occur within the 70 weeks. Rather, the text suggests that Jerusalem's fate would be determined within that span (26b; 27b). When the Jews reached the epitome of their rebellion and crucified their own Messiah, the decree or determination was made that they be destroyed. By killing Christ, they had filled up the measure of wickedness characteristic of their rebellious ancestors (cf. Matthew 23:32). And Jesus indicated that that accumulative rebellion would be required of, "this generation" (Luke 11:50-51). So, this marked the "full end" of Judaism both religiously and politically from the divine vantage point.
Finally, a brief comment concerning the pre-millennial view of all of this. The dispensational theory alleges that the "abomination of desolation" standing in the holy place (Matthew 24:15) is a prophecy of a powerful dictator yet to arise, the Anti-Christ. It is claimed that he will desecrate the "restored temple" in that so-called Tribulation period, which is supposed to precede the Millennium. There are several things wrong with this. First, the participles rhethen ("which was spoken") and hestos ("standing") in Matthew 24:15 are neuter gender and hence, do not refer to a man (cf. Lenski, Matthew, 938; Mark, 574). Secondly, there is no specific solitary character in the Bible isolated as the Anti-Christ. The apostle John, the only Biblical writer to employ the term, declared of his own day, "...even now have there arisen many anti-Christs..." (I John 2:18). Thirdly, nowhere does the Bible even hint of a seven year Tribulation period. And fourthly, there is not the slightest indication that the holy place (i.e., the temple) will ever be restored. Jesus said to the Jews, "Behold, your house is left unto you desolate" (Matthew 23:38). This prophecy certainly includes the temple. And significantly, the verb "is left" is a prophetic presence tense and the word literally denotes: "to abandon, to leave destitute of God's help" (Thayer, Lexicon, 89).
The study of Daniel's Seventy Weeks is truly fascinating. It is hoped that this investigation has been a blessing to our readers.
A main item of emphasis in the great prophecy of Daniel's 70 weeks is the death of the Anointed Prince. The English translation of the LXX speaks of the coming of, "Christ the Prince" (25a). The term "prince" is used in the sense of "royal dignity" (Gesenius, Hebrew Lexicon, 531) and is frequently applied to a king in the Old Testament (I Samuel 9:16; 10:1; 13:14). Christ was that king (Matthew 2:2; 21:5).
It was foretold that the Messiah would be "cut off" (26a). The Hebrew term suggests the punishment of death in general, without any definition of manner (Gesenius, 417 - cf. Genesis 9:11, Exodus 31:14 with Numbers 15:32). The Syriac version renders the phrase, "the Messiah shall be slain." Though a different Hebrew term is used, notice the similar expression in Isaiah 53:8: "He was cut off out of the land of the living."
The KJV rendition that the Messiah shall be cut off, "but not for Himself" is not justified by the original. Better is the ASV (text and margin) that the Anointed One would, "have nothing" or, "there shall be none belonging to Him." The meaning may be that with the death of Christ, from the viewpoint of His generation, it appeared that He had nothing; His movement was finished! See Luke 24:21 where the expectation is expressed that the Lord might have politically redeemed Israel. Or the meaning may be, as expressed by the ASV footnote, that as Israel rejected Him by killing Him, so He would renounce physical Israel and they would belong to Him no longer; a hint of their impending doom.
The prophecy also states, "And He shall make a firm covenant with many for one week; and in the midst of the week He shall cause the sacrifice and the oblation to cease" (27a). As was noted in a previous article, the midst of the week (i.e., 3 1/2 years) denotes the Lord's personal ministry which was climaxed by His death. As a result, the law of Moses with its sacrifices and oblations was terminated. The law was nailed to the cross (Colossians 2:14). As a "middle wall of partition," the law was abolished by the death of Christ (Ephesians 2:13:17). Christ fulfilled the first covenant (Matthew 5:17) and hence, took it away that He might establish the second (Hebrews 10:9-10). Accordingly, the old covenant having been removed, Christ made a new covenant (foretold by Jeremiah 31:31-34; cf. Hebrews 8:6ff) which was inaugurated by the shedding of His own blood (Matthew 26:28).
But this question naturally arises; if Christ was cut off in "the midst" of that final week, why does the text state that the Lord would make a covenant with many for "one week?" In other words, what is the significance of the full seventy weeks? Possibly the termination of that full final week extends down to the time of the conversion of Paul, at which point the gospel accelerated predominately among the Gentiles. Paul's conversion is generally dated 3 to 4 years after the death of Christ (Zondervan's Encyclopedia, I, 822).
Finally, a word about the pre-millennial view of the covenant is needed. Despensationalists hold that the "covenant" is an agreement between the "Anti-Christ" and Israel during the so-called "Tribulation" period to precede the Millennium. These errorists further maintain that the cessation of sacrifices is a reference to the termination of a restored Judaism (with all its bloody offerings) in the early phase of the Tribulation period. In other words, it is alleged that due to a covenant made with the Anti-Christ, the Old Testament system will be restored during the first 3 1/2 years of the Tribulation period. But the Anti-Christ will break that covenant hence, the sacrifices will cease at the midway point of that final week.
Two things need to be said about that. (1) It contradicts all those Biblical passages which affirm the permanency of the abrogation of the law of Moses. In Colossians 2:14 Paul says the law, "has been taken away." The Greek verb is a perfect tense; it stresses the permanency of the abrogation of the law of Moses (cf. Robertson, Word Pictures, IV, 494). The Old Testament law served its function (Galatians 3:24-25) and it will never be restored. (2) To take a Biblical prophecy that has to do with Christ and His covenant and then to apply it to some Anti-Christ and a covenant he is supposed to make, is the very epitome of Scripture perversion. It smacks of an infidelic spirit.
The book Daniel records the prophecy of the Roman invasion of Jerusalem and the destruction of the temple. It was written that, "the people of the prince that shall come shall destroy the city and the sanctuary" (26b). It was further announced that desolation and war had been determined and such would come like an overwhelming flood. The historical facts of the situation are these. During the procurato ship of Florus (66 A.D.), the Jews revolted against the Roman government (see Dana, The New Testament World, 103-105). This plunged the Jews into several years of bloody, horrible war with the Romans. The "prince" who led the Roman forces was Titus, some and successor of the renowned Vespasian. (Note: The "prince" of vs. 26a is not the same prince as the Anointed One, Christ of vs. 25. The prince of vs. 26 comes after the Anointed One has been cut off.)
During this terrible holocaust, the city of Jerusalem was burned (cf. Matthew 22:7) and the sanctuary (the temple) was demolished. Jesus told the Jews of His day that the temple would be left desolate (Matthew 23:38); that it would be thrown down and not one stone would be left upon another (Matthew 24:2). Significantly, only one stone from that temple and parts of another have been positively identified by archaeologists (Frank, An Archaeological Companion to the Bible, 249).
J. N. Geldenhuys, summing up the horrible scene says that Titus: "...overran the city with his army, destroyed and plundered the temple, and slew the Jews - men, women and children - by tens of thousands. When their lust for blood had been sated, the Romans carried off into captivity all the able bodied remnant of the Jews (for they had done away with all the weaklings and the aged), so that not a single Jew was left alive in the city. For many years after the destruction of Jerusalem, no Jew was allowed in the city or its vicinity. Only on one day in the year, the day of remembrance of the destruction of the temple, were they allowed to mourn over the city from neighboring hilltops" (The Biblical Expositor, Carl Henry, Ed., III, 141).
It is not without great interest to observe that apparently the Jews recognized that the destruction of the city and temple was a fulfillment of Daniel's record. Josephus declares that, "Daniel also wrote concerning the Roman government, and that our country should be made desolate by them" (Antiquities, X, XI, 7).
In connection with the destruction of Jerusalem, Daniel said, "upon the wing of abominations shall come one that makes desolate" (27b). Gesenius identifies the wing as, "the highest summit of the temple" (406). "Abominations" is frequently used of idols in the Old Testament (I Kings 11:5; II Kings 23:13; Daniel 11:31; 12:11). Within this context it doubtless refers to the idolatrous ensigns of the Roman armies. Josephus says that when the Romans burned the temple they, "brought their ensigns to the temple, and set them over against its eastern gate; and there they did offer sacrifices to them..." (Wars, VI, VI, 1). Thus, the Roman armies with their abominable idolatries desolated the holy city and the holy place. And Christ foretold that very thing (Matthew 24:14; Luke 21:20).
One may wonder how the destruction of Jerusalem can be a part of the prophecy of Daniel's 70 weeks since that event occurred 40 years after the death of Christ. It must be noted however, that Daniel does not affirm that the actual desolation of the city would occur within the 70 weeks. Rather, the text suggests that Jerusalem's fate would be determined within that span (26b; 27b). When the Jews reached the epitome of their rebellion and crucified their own Messiah, the decree or determination was made that they be destroyed. By killing Christ, they had filled up the measure of wickedness characteristic of their rebellious ancestors (cf. Matthew 23:32). And Jesus indicated that that accumulative rebellion would be required of, "this generation" (Luke 11:50-51). So, this marked the "full end" of Judaism both religiously and politically from the divine vantage point.
Finally, a brief comment concerning the pre-millennial view of all of this. The dispensational theory alleges that the "abomination of desolation" standing in the holy place (Matthew 24:15) is a prophecy of a powerful dictator yet to arise, the Anti-Christ. It is claimed that he will desecrate the "restored temple" in that so-called Tribulation period, which is supposed to precede the Millennium. There are several things wrong with this. First, the participles rhethen ("which was spoken") and hestos ("standing") in Matthew 24:15 are neuter gender and hence, do not refer to a man (cf. Lenski, Matthew, 938; Mark, 574). Secondly, there is no specific solitary character in the Bible isolated as the Anti-Christ. The apostle John, the only Biblical writer to employ the term, declared of his own day, "...even now have there arisen many anti-Christs..." (I John 2:18). Thirdly, nowhere does the Bible even hint of a seven year Tribulation period. And fourthly, there is not the slightest indication that the holy place (i.e., the temple) will ever be restored. Jesus said to the Jews, "Behold, your house is left unto you desolate" (Matthew 23:38). This prophecy certainly includes the temple. And significantly, the verb "is left" is a prophetic presence tense and the word literally denotes: "to abandon, to leave destitute of God's help" (Thayer, Lexicon, 89).
The study of Daniel's Seventy Weeks is truly fascinating. It is hoped that this investigation has been a blessing to our readers.
Friday, April 19, 2013
Daniel's Seventy Weeks (Part 2)
This is the second installment of a series written by Wayne Jackson. It appeared in the October, 1979 edition of the Christian Courier. Jackson was also the editor and it was published by the East Main Street Church of Christ in Stockton, California.
The time element of the famous prophecy of Daniel 9:24-27 allowed the studious Jew to know when the promised Messiah would die for the sins of mankind. The chronology of the prophecy was to commence with the command to restore and rebuild Jerusalem (25a). First, 7 weeks would pass (i.e., 49 years) then 62 weeks would lapse (434 years). After this time (26a), specifically in "the midst" of the 70th week, the Anointed One would be cut off. Actually, therefore, from the starting point (the command regarding Jerusalem's restoration) until the termination point (the Messiah's death), some 486 and a half years would pass.
There are three generally recognized possibilities for the starting point of the prophecy. The following chart lists each of these and computes where a passing of 486 1/2 years would put the terminal point.
Zerubbabel's Return 536 B.C._________50 B.C.
Ezra's Return 457 B.C._________30 A.D.
Nehemiah's Return 444 B.C._________43 A.D.
Let us consider each of these:
1. Though some believe that Zerubbabel's commission (536 B.C.) was the one alluded to in the prophecy, such would appear unlikely. That charge was primarily to rebuild the temple (Ezra 1:2-3). Moreover, the terminal point would be a half century before the birth of Christ, thus 80 years before His death.
2. Others see Nehemiah's charge (444 B.C.) as the beginning time of the prophecy, especially since Nehemiah was definitely commissioned to rebuild the city of Jerusalem (Nehemiah 2:3-5). However, this would place the terminal point approximately 12 to 13 years beyond the death of Christ. It is claimed however, that such a few years are really insignificant compared with the fact that the prophecy spans nearly five centuries. While this may be a possibility, it is not favored by this writer in view of the precision of Old Testament prophecy concerning the time of the coming of Jesus and the accomplishment of His work. Note the following time indicators concerning Christ's first coming.
a. Christ, the Branch, would not come until the kingly lineage of Jesse became a stem (or stock - ASV, Isaiah 11:1). "Stem" is "the trunk of a felled tree" (Gesenius, Hebrew Lexicon, 116). The last political king of that family was Jeconiah (Jeremiah 22:24-30).
b. The Messiah and His kingdom would come in the days of the Roman kings (Daniel 2:44) between about 63 B.C. and 476 A.D.
c. Shiloh would come before Judah lost her right of self-government (Genesis 49:10). That privilege of political independence enjoyed by Judah was lost in 6 A.D. when Archelaus, son of Herod the Great (Matthew 2:22) was deposed (cf. H.E. Dana, The New Testament World, 97, 98).
d. As the anti-type of the Passover lamb (I Corinthians 5:7), Christ was slain at the time of the Passover (John 13:1). In fact, as the Passover lamb was killed, "between the two evenings, so Jesus died at the 9th hour (Mark 15:34, 37).
e. The Lord repeatedly spoke of His approaching "hour" as though such were a fulfillment of a scheduled program of death (John 2:4; 7:30; 12:23, 27; 13:1; 16:32; 17:1).
f. In view of the precision of this prophetic indications therefore, it seems unlikely that the prediction of Daniel 9 was so general as to miss the time of the Messiah's death by a dozen years or so.
3. If Daniel's prophecy is calculated from the return of Ezra (457 B.C.) the terminal point is 30 A.D.; the exact year of the death of Christ! (Note: The commonly accepted date of Jesus' death as 33 A.D. incorporates the 3 year error of the Dionysian calendar.) One of the objections to this view is the allegation that Ezra's commission involved only the restoration of the law. But Ezra's mission likely entailed more than that. Old Testament scholar Gleason Archer notes that Ezra's commission: "...apparently included authority to restore and build the city of Jerusalem (as we may deduce from Ezra 7:607 and also 9:9 which states, 'God...hath extended loving kindness unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of God, and to repair the ruins thereof, and to give us a wall in Judea and Jerusalem' ASV). Even though Ezra did not actually succeed in accomplishing the rebuilding of the walls till Nehemiah arrived thirteen years later, it is logical to understand 457 B.C. as the terminus a quo for the decree predicted in Daniel 9:25..." (Old Testament Introduction, p. 387).
It is the view of this writer therefore, that the general period known as Daniel's Seventy Weeks involves substantially that era between Ezra's return (457 B.C.) and the death of Christ (30 A.D.).
Chronological Breakdown - The 70 weeks, chronologically considered, falls into three sections. These are: 7 weeks; 62 weeks; the "midst" of the 70th week. Each of these will be considered briefly.
1. The division of 7 weeks (actually 49 years in prophetical computation) was the time in which Jerusalem was to be rebuilt (25b). This was in answer to Daniel's prayer (9:16). However, that rebuilding was to characterized by "troubled times." The Jews' enemies had troubled them in previous construction efforts (cf. Ezra 4:1-6) and continued to do so in the days of Ezra and Nehemiah. Whitcomb describes the period:
One of the by-products of the revival under Ezra seems to have been an effort on the part of the Jews to rebuild the walls of Jerusalem. This in turn provoked the wrath of Rehum and Shimshai, who wrote an accusation against them to Artaxerxes (Ezra 4:7-16). The king commanded the work to cease until a further decree should be issued (Ezra 4:21). Rehum and Shimshai, upon receiving this decree from the king, hurried to Jerusalem and 'mand them cease by force and power,' presumably breaking down the wall that had been started and burning the gates (Ezra 4:23; Nehemiah 1:3). It was the news of this fresh disaster that shocked Nehemiah and brought him to his knees before God" (Wycliffe Bible Commentary, 435.)
2. The second division of 62 weeks (or 434 years), which commenced following the completion of the 7 weeks, would culminate with the beginning of Jesus' personal ministry (approximately 3 1/2 years prior to His death). Thus, starting from 457 B.C. and counting forward 483 years (49 plus 434) would bring one to 26 A.D., the approximate time of the baptism of Christ (Matthew 3:1ff).
3. The third division of Daniel's chronology is "the midst" of the 70th week (i.e., approximately 3 1/2 years beyond the end of the 69th week). This was wonderfully fulfilled in the the 3 1/2 years of the personal ministry of Christ. That the Lord's ministry spanned this approximate time frame may be observed by noting that this period encompassed four Passovers (John 2:13, 23; 5:1; 6:4; 12:1) in addition to the weeks which preceded the first on in John 2:13.
The dispensational theory contends that the 69th week of Daniel's prophecy culminates in the death of Christ. It further alleges that there is a vast gap between the 69th and 70th weeks, known as "the church age," which was completely unknown to the Old Testament prophets. According to the dispensational scheme therefore, the 70th week is the so-called "tribulation period (of 7 years), which is supposed to precede the battle of Armageddon and the 1,000 year earthly reign of Christ! The utter falsity of this view is revealed by the fact that the passage does not suggest that the Messiah's death terminates the 69th week. Rather, the text is very clear that the Anointed One is cut off at some point AFTER the 69th week (26a).
There is absolutely no justification for assuming that there is a gap of hundreds of years between the 69th and 70th weeks of this prophecy. The truth is, more than 278 weeks have already passed since the death of the Lord. How in the name of common sense can we still be waiting for the 70th! Is it not reasonable to conclude between the first 7 weeks and the following 62 weeks, there was also continuity between the 69th and 70th weeks? How tragic it is that some religionists will butcher the text of the Bible in order to justify their pet theories.
The time element of the famous prophecy of Daniel 9:24-27 allowed the studious Jew to know when the promised Messiah would die for the sins of mankind. The chronology of the prophecy was to commence with the command to restore and rebuild Jerusalem (25a). First, 7 weeks would pass (i.e., 49 years) then 62 weeks would lapse (434 years). After this time (26a), specifically in "the midst" of the 70th week, the Anointed One would be cut off. Actually, therefore, from the starting point (the command regarding Jerusalem's restoration) until the termination point (the Messiah's death), some 486 and a half years would pass.
There are three generally recognized possibilities for the starting point of the prophecy. The following chart lists each of these and computes where a passing of 486 1/2 years would put the terminal point.
Zerubbabel's Return 536 B.C._________50 B.C.
Ezra's Return 457 B.C._________30 A.D.
Nehemiah's Return 444 B.C._________43 A.D.
Let us consider each of these:
1. Though some believe that Zerubbabel's commission (536 B.C.) was the one alluded to in the prophecy, such would appear unlikely. That charge was primarily to rebuild the temple (Ezra 1:2-3). Moreover, the terminal point would be a half century before the birth of Christ, thus 80 years before His death.
2. Others see Nehemiah's charge (444 B.C.) as the beginning time of the prophecy, especially since Nehemiah was definitely commissioned to rebuild the city of Jerusalem (Nehemiah 2:3-5). However, this would place the terminal point approximately 12 to 13 years beyond the death of Christ. It is claimed however, that such a few years are really insignificant compared with the fact that the prophecy spans nearly five centuries. While this may be a possibility, it is not favored by this writer in view of the precision of Old Testament prophecy concerning the time of the coming of Jesus and the accomplishment of His work. Note the following time indicators concerning Christ's first coming.
a. Christ, the Branch, would not come until the kingly lineage of Jesse became a stem (or stock - ASV, Isaiah 11:1). "Stem" is "the trunk of a felled tree" (Gesenius, Hebrew Lexicon, 116). The last political king of that family was Jeconiah (Jeremiah 22:24-30).
b. The Messiah and His kingdom would come in the days of the Roman kings (Daniel 2:44) between about 63 B.C. and 476 A.D.
c. Shiloh would come before Judah lost her right of self-government (Genesis 49:10). That privilege of political independence enjoyed by Judah was lost in 6 A.D. when Archelaus, son of Herod the Great (Matthew 2:22) was deposed (cf. H.E. Dana, The New Testament World, 97, 98).
d. As the anti-type of the Passover lamb (I Corinthians 5:7), Christ was slain at the time of the Passover (John 13:1). In fact, as the Passover lamb was killed, "between the two evenings, so Jesus died at the 9th hour (Mark 15:34, 37).
e. The Lord repeatedly spoke of His approaching "hour" as though such were a fulfillment of a scheduled program of death (John 2:4; 7:30; 12:23, 27; 13:1; 16:32; 17:1).
f. In view of the precision of this prophetic indications therefore, it seems unlikely that the prediction of Daniel 9 was so general as to miss the time of the Messiah's death by a dozen years or so.
3. If Daniel's prophecy is calculated from the return of Ezra (457 B.C.) the terminal point is 30 A.D.; the exact year of the death of Christ! (Note: The commonly accepted date of Jesus' death as 33 A.D. incorporates the 3 year error of the Dionysian calendar.) One of the objections to this view is the allegation that Ezra's commission involved only the restoration of the law. But Ezra's mission likely entailed more than that. Old Testament scholar Gleason Archer notes that Ezra's commission: "...apparently included authority to restore and build the city of Jerusalem (as we may deduce from Ezra 7:607 and also 9:9 which states, 'God...hath extended loving kindness unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of God, and to repair the ruins thereof, and to give us a wall in Judea and Jerusalem' ASV). Even though Ezra did not actually succeed in accomplishing the rebuilding of the walls till Nehemiah arrived thirteen years later, it is logical to understand 457 B.C. as the terminus a quo for the decree predicted in Daniel 9:25..." (Old Testament Introduction, p. 387).
It is the view of this writer therefore, that the general period known as Daniel's Seventy Weeks involves substantially that era between Ezra's return (457 B.C.) and the death of Christ (30 A.D.).
Chronological Breakdown - The 70 weeks, chronologically considered, falls into three sections. These are: 7 weeks; 62 weeks; the "midst" of the 70th week. Each of these will be considered briefly.
1. The division of 7 weeks (actually 49 years in prophetical computation) was the time in which Jerusalem was to be rebuilt (25b). This was in answer to Daniel's prayer (9:16). However, that rebuilding was to characterized by "troubled times." The Jews' enemies had troubled them in previous construction efforts (cf. Ezra 4:1-6) and continued to do so in the days of Ezra and Nehemiah. Whitcomb describes the period:
One of the by-products of the revival under Ezra seems to have been an effort on the part of the Jews to rebuild the walls of Jerusalem. This in turn provoked the wrath of Rehum and Shimshai, who wrote an accusation against them to Artaxerxes (Ezra 4:7-16). The king commanded the work to cease until a further decree should be issued (Ezra 4:21). Rehum and Shimshai, upon receiving this decree from the king, hurried to Jerusalem and 'mand them cease by force and power,' presumably breaking down the wall that had been started and burning the gates (Ezra 4:23; Nehemiah 1:3). It was the news of this fresh disaster that shocked Nehemiah and brought him to his knees before God" (Wycliffe Bible Commentary, 435.)
2. The second division of 62 weeks (or 434 years), which commenced following the completion of the 7 weeks, would culminate with the beginning of Jesus' personal ministry (approximately 3 1/2 years prior to His death). Thus, starting from 457 B.C. and counting forward 483 years (49 plus 434) would bring one to 26 A.D., the approximate time of the baptism of Christ (Matthew 3:1ff).
3. The third division of Daniel's chronology is "the midst" of the 70th week (i.e., approximately 3 1/2 years beyond the end of the 69th week). This was wonderfully fulfilled in the the 3 1/2 years of the personal ministry of Christ. That the Lord's ministry spanned this approximate time frame may be observed by noting that this period encompassed four Passovers (John 2:13, 23; 5:1; 6:4; 12:1) in addition to the weeks which preceded the first on in John 2:13.
The dispensational theory contends that the 69th week of Daniel's prophecy culminates in the death of Christ. It further alleges that there is a vast gap between the 69th and 70th weeks, known as "the church age," which was completely unknown to the Old Testament prophets. According to the dispensational scheme therefore, the 70th week is the so-called "tribulation period (of 7 years), which is supposed to precede the battle of Armageddon and the 1,000 year earthly reign of Christ! The utter falsity of this view is revealed by the fact that the passage does not suggest that the Messiah's death terminates the 69th week. Rather, the text is very clear that the Anointed One is cut off at some point AFTER the 69th week (26a).
There is absolutely no justification for assuming that there is a gap of hundreds of years between the 69th and 70th weeks of this prophecy. The truth is, more than 278 weeks have already passed since the death of the Lord. How in the name of common sense can we still be waiting for the 70th! Is it not reasonable to conclude between the first 7 weeks and the following 62 weeks, there was also continuity between the 69th and 70th weeks? How tragic it is that some religionists will butcher the text of the Bible in order to justify their pet theories.
Thursday, April 18, 2013
Israel's Protector and Punisher
This reprint comes from the September, 1979 Christian Courier. It was written by Wayne Jackson who was also the editor. It was published by the East Main Street Church of Christ in Stockton, California.
It is a fact beyond dispute that as long as Israel walked in the ways of God, He was their impregnable protector. For example, thrice yearly male Jews were required to "appear before the Lord" (in Jerusalem) to celebrate certain feasts. In connection with such, God promised, "neither shall any man desire thy land, when thou goest up to appear before Jehovah thy God three times in the year" (Exodus 34:23). T.H. Horne points out that, "it is a well known fact, that the Jews constantly attended these ceremonies without any fear of danger, and that their most vigilant enemies never invaded or injured them during these sacred seasons" (Critical Introduction, II, p. 122).
On the other hand, when Israel apostatized from Jehovah, neither fortress nor armament could protect them from God's providential instruments of punishment. Because of their corruptness, which was consummated by the crucifixion of Jesus, the Almighty decreed the destruction of Jerusalem. This was accomplished in 70 A.D. by the invasion of the Roman army (God's army - Matthew 22:7) under Titus. In connection with that event, Josephus records this remarkable statement: "...when he (Titus) saw their solid altitude (towers of the city) and the largeness of their several stones, and the exactness of their joints, as also how great was their breadth, and how extensive their length, he expressed himself after the following manner: 'We have certainly had no other than God for our assistant in this war, and it was no other than God who ejected the Jews out of these fortifications; for what could the hands of men or any machines do towards overthrowing these towers?'" (Wars, VI, IX, 1).
It is a fact beyond dispute that as long as Israel walked in the ways of God, He was their impregnable protector. For example, thrice yearly male Jews were required to "appear before the Lord" (in Jerusalem) to celebrate certain feasts. In connection with such, God promised, "neither shall any man desire thy land, when thou goest up to appear before Jehovah thy God three times in the year" (Exodus 34:23). T.H. Horne points out that, "it is a well known fact, that the Jews constantly attended these ceremonies without any fear of danger, and that their most vigilant enemies never invaded or injured them during these sacred seasons" (Critical Introduction, II, p. 122).
On the other hand, when Israel apostatized from Jehovah, neither fortress nor armament could protect them from God's providential instruments of punishment. Because of their corruptness, which was consummated by the crucifixion of Jesus, the Almighty decreed the destruction of Jerusalem. This was accomplished in 70 A.D. by the invasion of the Roman army (God's army - Matthew 22:7) under Titus. In connection with that event, Josephus records this remarkable statement: "...when he (Titus) saw their solid altitude (towers of the city) and the largeness of their several stones, and the exactness of their joints, as also how great was their breadth, and how extensive their length, he expressed himself after the following manner: 'We have certainly had no other than God for our assistant in this war, and it was no other than God who ejected the Jews out of these fortifications; for what could the hands of men or any machines do towards overthrowing these towers?'" (Wars, VI, IX, 1).
Daniel's Seventy Weeks (Part 1)
This is the first of a three part series written by Wayne Jackson. This appeared in the Christian Courier in September, 1979. It was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
In language unequivocal, Jesus Christ declared that the Old Testament scriptures spoke of Him (Luke 24:27, 44) and Bible scholars have catalogued more than 300 Old Testament prophecies that find precise fulfillment in the Son of God. One of the most amazing of these is the remarkable narrative of Daniel 9:24-27, commonly known as the prophecy of Daniel's Seventy Weeks. A study of these ancient passages is important for at least two reasons. One, this prophecy is greatly abused by those who hold to the doctrine of dispensational pre-millennialism; accordingly, it ought to be studied so that pre-millennial error might be refuted. Secondly, Daniel 9:24 and following is a tremendous apologetic. It is powerful testimony to the ancient reality of divine prophecy, hence the inspiration of the Holy Bible. In a series of several articles, this prophecy will be carefully studied.
Introductory Matters - A proper consideration of Daniel 9:24ff demands a three-fold approach. First, a contextual survey of the historical background of this passage is imperative. Secondly, a theological study of the Messiah's work, as well as the consequences of rejecting Him must be carefully pursued. Thirdly, the chronology of the numbers given must be studiously examined for precise fulfillment. Attention is now directed to the first of these matters.
Historical Context - Because of Israel's sinfulness, the prophet Jeremiah had foretold that the Jews would spend 70 years in Babylonian Captivity (Jeremiah 25:12; 29:10). he was the only prophet to specify the actual number of years that would be involved in the captivity. Well, Jeremiah's prophecies were literally fulfilled. The general time of the confinement was 70 years (Daniel 9:2; II Chronicles 36:21; Zechariah 1:12; 7:5). But why was a 70 year captivity decreed; why not 60 or 80? The law of Moses had commanded that Israel should observe every 7th year as a Sabbatical year. The ground was to lie in rest (Leviticus 25:1-7). Apparently, down through the centuries Israel had greatly ignored this divine law. One scholar noted that, "there is not a single recorded place in all of Israel's pre-exilic history where this Sabbatic law was observed" (Wick Broomall). Accordingly, in addition to being punished for their other sins (idolatry, etc.), the Jews were sentenced to 70 years of punishment until the land of Canaan, "had enjoyed its Sabbaths" (II Chronicles 36:21).
If each of the 70 captivity years represented the violation of a Sabbatical year, as II Chronicles appears to indicate, this suggests that Israel had ignored that divine requirement for at least some 490 years (70 x 7, the Sabbatical coming every 7th year). The Babylonian Captivity was therefore, sort of a mid-way historical point. It looked back upon some 490 years of sinful conduct; and then, looked forward 490 years to the, "end of sin."
In the first year of Darius, who had been appointed king over the realm of the Chaldeans (approximately 538 B.C.), Daniel calculated that Jeremiah's prophecy regarding the 70 years of captivity was almost fulfilled (9:1-2). So, he went to God in prayer. He confessed his sins and the sins of his people. He petitioned that Jehovah would turn His wrath away from Jerusalem and permit the temple to be rebuilt (cf. 9:16-17). His prayer was answered in a message from the angel Gabriel (9:24-27) which foretold that the temple would be rebuilt, but that a greater blessing would come in the Person of the Anointed (Christ) who was greater than the temple (cf. Matthew 12:6). This prophecy was therefore, a word of consolation to the distressed captives.
Captivity Chronology - In order to appreciate the chronological computation which will be done later, the following data concerning the captivity, deportations and returns are introduced.
DEPORTATIONS
606-605 B.C. (II Kings 24:1; Daniel 1:1-6)
597 B.C. (II Kings 24:10; Ezekiel 1:2)
586 B.C. (II Kings 25:8)
RETURNS
536 B.C. (Ezra 2:2, Zerubbabel)
457 B.C. (Ezra 7:6-7, Ezra)
444 B.C. (Nehemiah 2:1, 11, Nehemiah)
Prophetical Time Frame- At this point Daniel 9:24-27 should be carefully read again. Observe that the prophecy involves a time frame of 70 weeks. These are not literal weeks; they are prophetical weeks (cf. J.B. Payne, Encyclopedia of Biblical Prophecy, p. 383). The 70 weeks of 7 days each would compute to 490 days, or in prophetical language, 490 years (cf. Ezekiel 4:6; see the essay, "Year-Day Principle" by Robert Frew in Albert Barnes' Commentary on Revelation, pp. xiff). This view is accepted by virtually all conservative Bible scholars.
Design of the Prophecy - The following outline sketches the general function of the prophecy of Daniel's Seventy Weeks.
1. The Messiah's earthly advent and its purpose (24).
2. The beginning point of the prophetical 70 weeks (25a).
3. The initial phase of the prophecy - the rebuilding of Jerusalem (25b).
4. The Messiah's death (26a).
5. Jerusalem and the temple to be destroyed because of the Jewish rejection of the Messiah (26b).
6. The Messiah's covenant replaces the former covenant (27a).
7. The full end of the Jewish system (27b).
Purpose of Messiah's Advent - Daniel 9:24 sets forth the primary goal of Christ's coming to the earth. The anointed one was coming to finish transgression, to make an end of sin, to make reconciliation for iniquity. How wonderfully this was fulfilled by Jesus. The New Testament stresses repeatedly that the purpose of the Lord's earthly sojourn was to deal with the problem of sin (Matthew 1:21; 20:28; 26:28; I Corinthians 15:3; II Corinthians 5:21; Galatians 1:4; Ephesians 1:7; Colossians 1:20; I Peter 2:24; Revelation 1:5). The ultimate finality of Christ's work in dealing with sinful humanity is underscored in Hebrews 9:26, 28. He was manifested to put away sin! In connection with this mission of the Messiah, Isaiah 53 is strikingly similar. Note Isaiah's use of "transgression" (53:5, 8, 12), "sin" (10, 12) and "iniquity" (5, 6, 11). Now here is a vital point; Isaiah 53 is quoted frequently in the New Testament and applied to the first coming of Christ. Obviously therefore, since Daniel 9:24ff is parallel in emphasis, it points to that initial coming of the Lord, and not to his second coming as alleged by dispensationalists.
Daniel announced that the Anointed One would bring in everlasting righteousness. It was, of course, fitting that Jesus should, "fulfill all righteousness" (Matthew 3:15). The burden of the Holy Spirit's ministry, whom Christ sent (John 16:7) was to convict the world of sin, righteousness and judgment (John 16:8). The gospel of Jesus contained God's plan for making man righteous (Romans 1:16-17) and Paul, speaking of the Christian age declared that God's righteousness was made manifest, "at this present season" (cf. Romans 3:21-26). Assuredly this is not a promise regarding some future millennium. It is receivable now by means of gospel obedience!
The angel's message further foretold that "vision and prophecy" would be sealed up. Christ of course, fulfilled the testimony of the prophets regarding Himself (Luke 24:25-22, 44). Concerning the redemptive work of Jesus, Peter affirmed that all of the prophets from Samuel and onward, as many as spoke, told of "these days" i.e., the gospel dispensation (Acts 3:24). The major mission of the prophets was to testify by the Spirit, of the sufferings of Christ and the subsequent glories (I Peter 1:10-11). Moreover, with the coming of the Savior to effect human redemption, and the completion of the New Testament record setting forth this glorious system, the need for visions and prophecy became obsolete. Accordingly, prophecy ceased (cf. I Corinthians 13:8-13; Ephesians 4:11-16) with the complete revelation of that gospel system (called "the faith" Ephesians 4:13; cf. Galatians 1:23; Jude 3). So, there are no supernatural visions and prophecies today. (For a good discussion of this point, see An Evaluation of Claims to the Charismatic Gifts by Douglas Judisch, Baker, 1978. The author shows that Daniel's prophecy limits supernatural gifts to the apostolic age.)
It was then stated that the "most holy" would be anointed. What is the meaning of this? Dispensationalists view this as the renewed Jewish temple of the millennial age. Such a view is completely false. The reference likely is to the anointing of Christ by the Spirit at the commencement of His ministry. Note: (a) The anointing obviously belongs to the same time reference as the events of the previous clauses hence, is associated with the first advent of Christ and not the second. (b) The act of anointing is never applied to the temple's most holy place in the literature of the Old Testament (Pulpit Commentary, 13, p. 268). (c) Anointing was practiced in the Old Testament as a rite of inauguration and consecration to the offices of prophets (I Kings 19:16), priest (Exodus 28:41) and king (I Samuel 10:1). In the New Testament, Christ is identified as prophet (Acts 3:20ff), priest (Hebrews 3:1) and king (Matthew 21:5). (d) Finally, the anointing of Jesus was foretold in the Old Testament (Isaiah 61:1) and fulfilled in the New Testament (Luke 4:18ff; Acts 10:38). The fact of the matter is, the meaning of the name "Christ" is anointed. The Old Testament form of the term is Messiah (cf. John 1:41; 4:25).
It may be observed that some see the expression "to anoint the Most Holy" as a figurative reference to the establishment of the Lord's church. Such a view is possible and does no injustice to the context, either immediate or remote.
Daniel 9:24 is therefore, an amazing description of that which was effected by the Lord's atoning death. (To be continued.)
In language unequivocal, Jesus Christ declared that the Old Testament scriptures spoke of Him (Luke 24:27, 44) and Bible scholars have catalogued more than 300 Old Testament prophecies that find precise fulfillment in the Son of God. One of the most amazing of these is the remarkable narrative of Daniel 9:24-27, commonly known as the prophecy of Daniel's Seventy Weeks. A study of these ancient passages is important for at least two reasons. One, this prophecy is greatly abused by those who hold to the doctrine of dispensational pre-millennialism; accordingly, it ought to be studied so that pre-millennial error might be refuted. Secondly, Daniel 9:24 and following is a tremendous apologetic. It is powerful testimony to the ancient reality of divine prophecy, hence the inspiration of the Holy Bible. In a series of several articles, this prophecy will be carefully studied.
Introductory Matters - A proper consideration of Daniel 9:24ff demands a three-fold approach. First, a contextual survey of the historical background of this passage is imperative. Secondly, a theological study of the Messiah's work, as well as the consequences of rejecting Him must be carefully pursued. Thirdly, the chronology of the numbers given must be studiously examined for precise fulfillment. Attention is now directed to the first of these matters.
Historical Context - Because of Israel's sinfulness, the prophet Jeremiah had foretold that the Jews would spend 70 years in Babylonian Captivity (Jeremiah 25:12; 29:10). he was the only prophet to specify the actual number of years that would be involved in the captivity. Well, Jeremiah's prophecies were literally fulfilled. The general time of the confinement was 70 years (Daniel 9:2; II Chronicles 36:21; Zechariah 1:12; 7:5). But why was a 70 year captivity decreed; why not 60 or 80? The law of Moses had commanded that Israel should observe every 7th year as a Sabbatical year. The ground was to lie in rest (Leviticus 25:1-7). Apparently, down through the centuries Israel had greatly ignored this divine law. One scholar noted that, "there is not a single recorded place in all of Israel's pre-exilic history where this Sabbatic law was observed" (Wick Broomall). Accordingly, in addition to being punished for their other sins (idolatry, etc.), the Jews were sentenced to 70 years of punishment until the land of Canaan, "had enjoyed its Sabbaths" (II Chronicles 36:21).
If each of the 70 captivity years represented the violation of a Sabbatical year, as II Chronicles appears to indicate, this suggests that Israel had ignored that divine requirement for at least some 490 years (70 x 7, the Sabbatical coming every 7th year). The Babylonian Captivity was therefore, sort of a mid-way historical point. It looked back upon some 490 years of sinful conduct; and then, looked forward 490 years to the, "end of sin."
In the first year of Darius, who had been appointed king over the realm of the Chaldeans (approximately 538 B.C.), Daniel calculated that Jeremiah's prophecy regarding the 70 years of captivity was almost fulfilled (9:1-2). So, he went to God in prayer. He confessed his sins and the sins of his people. He petitioned that Jehovah would turn His wrath away from Jerusalem and permit the temple to be rebuilt (cf. 9:16-17). His prayer was answered in a message from the angel Gabriel (9:24-27) which foretold that the temple would be rebuilt, but that a greater blessing would come in the Person of the Anointed (Christ) who was greater than the temple (cf. Matthew 12:6). This prophecy was therefore, a word of consolation to the distressed captives.
Captivity Chronology - In order to appreciate the chronological computation which will be done later, the following data concerning the captivity, deportations and returns are introduced.
DEPORTATIONS
606-605 B.C. (II Kings 24:1; Daniel 1:1-6)
597 B.C. (II Kings 24:10; Ezekiel 1:2)
586 B.C. (II Kings 25:8)
RETURNS
536 B.C. (Ezra 2:2, Zerubbabel)
457 B.C. (Ezra 7:6-7, Ezra)
444 B.C. (Nehemiah 2:1, 11, Nehemiah)
Prophetical Time Frame- At this point Daniel 9:24-27 should be carefully read again. Observe that the prophecy involves a time frame of 70 weeks. These are not literal weeks; they are prophetical weeks (cf. J.B. Payne, Encyclopedia of Biblical Prophecy, p. 383). The 70 weeks of 7 days each would compute to 490 days, or in prophetical language, 490 years (cf. Ezekiel 4:6; see the essay, "Year-Day Principle" by Robert Frew in Albert Barnes' Commentary on Revelation, pp. xiff). This view is accepted by virtually all conservative Bible scholars.
Design of the Prophecy - The following outline sketches the general function of the prophecy of Daniel's Seventy Weeks.
1. The Messiah's earthly advent and its purpose (24).
2. The beginning point of the prophetical 70 weeks (25a).
3. The initial phase of the prophecy - the rebuilding of Jerusalem (25b).
4. The Messiah's death (26a).
5. Jerusalem and the temple to be destroyed because of the Jewish rejection of the Messiah (26b).
6. The Messiah's covenant replaces the former covenant (27a).
7. The full end of the Jewish system (27b).
Purpose of Messiah's Advent - Daniel 9:24 sets forth the primary goal of Christ's coming to the earth. The anointed one was coming to finish transgression, to make an end of sin, to make reconciliation for iniquity. How wonderfully this was fulfilled by Jesus. The New Testament stresses repeatedly that the purpose of the Lord's earthly sojourn was to deal with the problem of sin (Matthew 1:21; 20:28; 26:28; I Corinthians 15:3; II Corinthians 5:21; Galatians 1:4; Ephesians 1:7; Colossians 1:20; I Peter 2:24; Revelation 1:5). The ultimate finality of Christ's work in dealing with sinful humanity is underscored in Hebrews 9:26, 28. He was manifested to put away sin! In connection with this mission of the Messiah, Isaiah 53 is strikingly similar. Note Isaiah's use of "transgression" (53:5, 8, 12), "sin" (10, 12) and "iniquity" (5, 6, 11). Now here is a vital point; Isaiah 53 is quoted frequently in the New Testament and applied to the first coming of Christ. Obviously therefore, since Daniel 9:24ff is parallel in emphasis, it points to that initial coming of the Lord, and not to his second coming as alleged by dispensationalists.
Daniel announced that the Anointed One would bring in everlasting righteousness. It was, of course, fitting that Jesus should, "fulfill all righteousness" (Matthew 3:15). The burden of the Holy Spirit's ministry, whom Christ sent (John 16:7) was to convict the world of sin, righteousness and judgment (John 16:8). The gospel of Jesus contained God's plan for making man righteous (Romans 1:16-17) and Paul, speaking of the Christian age declared that God's righteousness was made manifest, "at this present season" (cf. Romans 3:21-26). Assuredly this is not a promise regarding some future millennium. It is receivable now by means of gospel obedience!
The angel's message further foretold that "vision and prophecy" would be sealed up. Christ of course, fulfilled the testimony of the prophets regarding Himself (Luke 24:25-22, 44). Concerning the redemptive work of Jesus, Peter affirmed that all of the prophets from Samuel and onward, as many as spoke, told of "these days" i.e., the gospel dispensation (Acts 3:24). The major mission of the prophets was to testify by the Spirit, of the sufferings of Christ and the subsequent glories (I Peter 1:10-11). Moreover, with the coming of the Savior to effect human redemption, and the completion of the New Testament record setting forth this glorious system, the need for visions and prophecy became obsolete. Accordingly, prophecy ceased (cf. I Corinthians 13:8-13; Ephesians 4:11-16) with the complete revelation of that gospel system (called "the faith" Ephesians 4:13; cf. Galatians 1:23; Jude 3). So, there are no supernatural visions and prophecies today. (For a good discussion of this point, see An Evaluation of Claims to the Charismatic Gifts by Douglas Judisch, Baker, 1978. The author shows that Daniel's prophecy limits supernatural gifts to the apostolic age.)
It was then stated that the "most holy" would be anointed. What is the meaning of this? Dispensationalists view this as the renewed Jewish temple of the millennial age. Such a view is completely false. The reference likely is to the anointing of Christ by the Spirit at the commencement of His ministry. Note: (a) The anointing obviously belongs to the same time reference as the events of the previous clauses hence, is associated with the first advent of Christ and not the second. (b) The act of anointing is never applied to the temple's most holy place in the literature of the Old Testament (Pulpit Commentary, 13, p. 268). (c) Anointing was practiced in the Old Testament as a rite of inauguration and consecration to the offices of prophets (I Kings 19:16), priest (Exodus 28:41) and king (I Samuel 10:1). In the New Testament, Christ is identified as prophet (Acts 3:20ff), priest (Hebrews 3:1) and king (Matthew 21:5). (d) Finally, the anointing of Jesus was foretold in the Old Testament (Isaiah 61:1) and fulfilled in the New Testament (Luke 4:18ff; Acts 10:38). The fact of the matter is, the meaning of the name "Christ" is anointed. The Old Testament form of the term is Messiah (cf. John 1:41; 4:25).
It may be observed that some see the expression "to anoint the Most Holy" as a figurative reference to the establishment of the Lord's church. Such a view is possible and does no injustice to the context, either immediate or remote.
Daniel 9:24 is therefore, an amazing description of that which was effected by the Lord's atoning death. (To be continued.)
Tuesday, April 16, 2013
Exploring the Greek New Testament
It took me several years to realize the importance of having a basic understanding of Greek as it relates to our study of the New Testament. I hope you find this article helpful. It appeared in the August, 1979 edition of the Christian Courier. It was written by Wayne Jackson. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
Language experts have declared that the Greek tongue was one of the truly great developments of antiquity. Its history extends back about 1,500 years before Christ and it is fairly clear from the time of the blind poet Homer (900 B.C.) onward. The study of ancient Greek falls into two major classes. First, there was the classical Greek of the philosophers, poets and orators of the ancient past (e.g., Plato, Aristotle, etc.); then later, from the time of Alexander the Great's conquests, around 330 B.C., and forward to approximately 330 A.d. there was the era of Koine Greek. Koine is a transliterated term meaning "common." Koine Greek was thus the language of the common person, and at the commencement of the Christian age it was found everywhere in the civilized world. It was employed in inscriptions. It was utilized for business documents and it was the medium of personal correspondence. It was a magnificently precise instrument of communication. In the providence of God, the 27 books of the New Testament were penned in Koine Greek.
The great scholar A.T. Robertson once wrote: "The most perfect vehicle of human speech thus far devised by man is the Greek. English comes next, but Greek outranks it. The chief treasure in the Greek language is the New Testament. Homer and Thucydides and Aeschylus and Plato all take a rank below Paul and John and Luke. The cultural and spiritual worth of the Greek New Testament is beyond all computation. In the Renaissance the world woke up with the Greek Testament in its hands. It still stands before the open pages of this greatest of all books in wonder and in rapture as the pages continue to reveal God in the face of Jesus Christ" (The Minister and His Greek New Testament, p. 28).
The Greek New Testament is an absolutely inexhaustible treasure house of spiritual information. One of the great misfortunes of our day is the fact that the average Christian has virtually no exposure to this wealth of beauty and power; it largely remains concealed in the libraries of college professors and a relatively minimum number of preachers. Buy why should it be so? Is it not possible that with competent guidance, and the acquisition of some reliable language tools, the average church member, who is inclined to be more than a surface student, could at least be exposed to the indescribable thrills of exploring the New Testament in the language of its original composition?
Admittedly, interest in such an effort might need to be stimulated somewhat. For as everyone knows, there are excellent English translations available such as the American Standard Version (1901) and the venerable King James Translation (1611) that are perfectly capable of guiding us to Heaven. And this writer has not the slightest intention of minimizing these grand versions. But it needs to be recognized that the work of translating is at best a difficult labor. It frequently requires great skill to bring the thought connected with a particular word from one language into another tongue. This is especially true of translating a highly organized and specialized language like Greek. Be that as it may, our standard versions have accomplished this in a most remarkable way. It may be observed however, that the Greek of the New Testament period could pack more into a single word than can sometimes be brought out by a corresponding solitary English term. The translator, in such an instance, must try to give the English reader the predominate idea of the Greek word. There may be though, some precious insights left behind, a sort of residual treasure that only one who has access to the Greek text can discover. Surely an awareness of this fact would excite numerous brethren to the possibilities of an adventurous exploration of the New Testament in its original language.
It is our intention therefore, to periodically produce a series of articles under the general designation, "Exploring the Greek New Testament." Our purpose for this project will not only be to expound the verbally inspired text of the sacred Book but also to entice our fellow Christians into a richer study of, "every word that proceedeth out of the mouth of God" (Matthew 4:4).
Language experts have declared that the Greek tongue was one of the truly great developments of antiquity. Its history extends back about 1,500 years before Christ and it is fairly clear from the time of the blind poet Homer (900 B.C.) onward. The study of ancient Greek falls into two major classes. First, there was the classical Greek of the philosophers, poets and orators of the ancient past (e.g., Plato, Aristotle, etc.); then later, from the time of Alexander the Great's conquests, around 330 B.C., and forward to approximately 330 A.d. there was the era of Koine Greek. Koine is a transliterated term meaning "common." Koine Greek was thus the language of the common person, and at the commencement of the Christian age it was found everywhere in the civilized world. It was employed in inscriptions. It was utilized for business documents and it was the medium of personal correspondence. It was a magnificently precise instrument of communication. In the providence of God, the 27 books of the New Testament were penned in Koine Greek.
The great scholar A.T. Robertson once wrote: "The most perfect vehicle of human speech thus far devised by man is the Greek. English comes next, but Greek outranks it. The chief treasure in the Greek language is the New Testament. Homer and Thucydides and Aeschylus and Plato all take a rank below Paul and John and Luke. The cultural and spiritual worth of the Greek New Testament is beyond all computation. In the Renaissance the world woke up with the Greek Testament in its hands. It still stands before the open pages of this greatest of all books in wonder and in rapture as the pages continue to reveal God in the face of Jesus Christ" (The Minister and His Greek New Testament, p. 28).
The Greek New Testament is an absolutely inexhaustible treasure house of spiritual information. One of the great misfortunes of our day is the fact that the average Christian has virtually no exposure to this wealth of beauty and power; it largely remains concealed in the libraries of college professors and a relatively minimum number of preachers. Buy why should it be so? Is it not possible that with competent guidance, and the acquisition of some reliable language tools, the average church member, who is inclined to be more than a surface student, could at least be exposed to the indescribable thrills of exploring the New Testament in the language of its original composition?
Admittedly, interest in such an effort might need to be stimulated somewhat. For as everyone knows, there are excellent English translations available such as the American Standard Version (1901) and the venerable King James Translation (1611) that are perfectly capable of guiding us to Heaven. And this writer has not the slightest intention of minimizing these grand versions. But it needs to be recognized that the work of translating is at best a difficult labor. It frequently requires great skill to bring the thought connected with a particular word from one language into another tongue. This is especially true of translating a highly organized and specialized language like Greek. Be that as it may, our standard versions have accomplished this in a most remarkable way. It may be observed however, that the Greek of the New Testament period could pack more into a single word than can sometimes be brought out by a corresponding solitary English term. The translator, in such an instance, must try to give the English reader the predominate idea of the Greek word. There may be though, some precious insights left behind, a sort of residual treasure that only one who has access to the Greek text can discover. Surely an awareness of this fact would excite numerous brethren to the possibilities of an adventurous exploration of the New Testament in its original language.
It is our intention therefore, to periodically produce a series of articles under the general designation, "Exploring the Greek New Testament." Our purpose for this project will not only be to expound the verbally inspired text of the sacred Book but also to entice our fellow Christians into a richer study of, "every word that proceedeth out of the mouth of God" (Matthew 4:4).
Synonyms (1)
One of the fascinating studies to be made in the Greek New Testament is that of synonyms. The term synonym literally means "together in name." It is a word having the same meaning in one or more senses as another word in the same language. In his classic volume Synonyms of the New Testament, R.C. Trench has observed that the Greeks were a people of the subtlest intellect. They saw fine shades of distinctions in words where other people did not; they divided ideas into different words where other cultures would confusedly huddle them under a common term. Trench says that, "the characteristic excellences of the Greek language especially invite us to the investigation of the likenesses and differences between words..." He stresses that, "If by such investigations as these we become aware of the delicate variations in an author's meaning, which otherwise we might have missed..." we will have been well rewarded, for in the study of these words we are dealing with, "the vehicles of the very mind of God Himself" (11th Edition, 1890, pp. vii, viii). (Note: The following discussions are not intended to be exhaustive; rather, they are merely illustrative of the type of study that can be done with synonyms.)
(1) The Greek New Testament contains several words represented by the English term "teach" or "instruct." For instance, didasko simply means to teach generally. A woman is not to teach (didaskein) in any capacity wherein she is exercising dominion over a man (I Timothy 2:12). On the other hand, there is katecheo, which specifically means, "to teach by word of mouth." Luke's gospel account was penned so that Theophilus might know the certaintly concerning the things wherein he had been instructed by word of mouth (Luke 1:4; cf. the footnote AVS). In Romans 2:18 Paul alludes to the oral instruction which the Jews had received in the law of Moses. On the other hand, in his great sermon in Acts 7, Stephen says that, "Moses was instructed in all the wisdom of the Egyptians" (v. 22). "Instructed" is from the word paideuo, which suggests an instruction that involves training and discipline. His Egyptian training really disciplined Moses for his life as leader of Jehovah's people. The writer of Hebrews notes that, "those whom the Lord loves, He disciplines" (12:6). There is an interesting use of paideuo in Luke 23:16, 22. Pilate, not wishing to be caught in the position of condemning Jesus without evidence, yet desiring to placate the Jews, suggested that he would chastise (paideuo) Christ and release Him. Perhaps the governor hoped that the scourging which he gave the Lord (Mark 15:15) would teach Him a lesson!
(2) There are two adjectives rendered "vain" in the New Testament. First, kenos denotes that which is empty as to contents; it gives particular emphasis to quality. The man who contends that faith alone, apart from works can save is a vain (kene) person. He is empty of divine wisdom! A Christian must be on his guard for it is possible to be deceived with empty (kenois) words, i.e., words with, "no inner substance or kernal of truth" (Trench). Then, there is mataios, that which is vain in the sense of being purposeless or aimless; the special emphasis focuses upon that which is void of result. And so, "foolish questionings," etc., are vain (i.e., of no real purpose, useless, and fruitless, Titus 3:9). The idols of pagan worship were "vain things" (mataion) i.e., worthless (Acts 14:15) for they could produce no beneficial results in their devotees' lives. The importance of Jesus' resurrection to the Christian faith is seen in I Corinthians 15:14, 17 where it is declared that if Christ has not been raised from the dead, our preaching and faith are empty (kenon, there is no substance in it, vs. 14) and purposeless (mataia, can lead to no happy end, vs. 17).
(3) A study of the Greek words which form the basis of our English adjectives "other" or "another" is quite revealing. Allos is a term which denotes numerical distinction; it is the "other" or "another" of the same kind. Heteros, on the other hand, generally refers to something which is qualitatively different; it is "another" of a different type. Consider these examples. Though He was going to personally leave them, Jesus promised the disciples that He would send them another (allon) Comforter, the Holy Spirit (John 14:16). Just as Christ was a divine Being, so would be the other (allos, of the same type); an excellent argument for the divine personality of the Holy Spirit! The Lord once told the Jews, "Destroy this temple, and in three days I will raise it up." Of course He spoke figuratively of the temple of His body (John 2:19-21). During His trial however, Christ's enemies charged Him with claiming that He would, "build another" (allon, of the same type as Herod's temple) without hands in three days (Mark 14:58). What perversion! A number of amazing miracles, which Jesus performed, are recorded in the Gospel of John. But the Lord also performed many other (alla: of the same impressive character) signs which were not recorded in John's account (John 20:30). John, by the Spirit's direction, was selective in his record.
On Pentecost when the apostles began to speak in other (heterais) tongues (i.e., though human languages, of a different type in that they had not been learned through the educatory process) some in the assembled audience were honestly impressed, but others (heteroi, of a different character) accused them of drunkenness (Acts 2:1-13). In the parable of the pounds, the first two servants considered (Luke 19:16ff) were rewarded according to their faithful labors, but the other (heteros, a wicked man) was faithless and hence severely judged. When Christ was led away for crucifixion, there were two others (heteroi), malefactores, taken as well (Luke 23:32). Yes, completely different types, the innocent and the guilty. Somewhat similarly, Paul and some other (heterous) prisoners bound for Rome were committed to the centurion, Julias (Acts 27:1). Those other prisoners were doubtless law breakers, but Paul was a prisoner for Christ. In Thessalonica Jason and certain brethren were charged before the city rulers with acting contrary to the decrees of Caesar and saying, "that there is another (heteron) king, one Jesus" (Acts 17:7). These brethren confessed serving a king, but one who was in an entirely different class from Caesar.
Monday, April 15, 2013
The Origin of the Bible
The following was written by Wayne Jackson and appeared in the May, 1979 edition of the Christian Courier. It was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
One of the best known laws of the universe is the law of cause and effect. Simply stated it is this: every effect must have an adequate cause. Now let this law be applied to the Bible. The Bible is an effect. It was caused by some source. Really, there are but two possibilities: (a) The Bible originated from a purely human source or (B) The Bible, while employing human writers, is nevertheless ultimately of divine origin. How can one determine which of these views is correct? The only way is to examine the Bible itself and see whether or not it bears those marks of identification which would be expected of a book that originated with God. What would be expected of a divine volume?
1. If God gave the Bible, we would expect Him to tell us so. The fact is, the Bible claims to be the Word of God literally thousands of times (cf. Jeremiah 1:9; Acts 1:16), and Christ Himself endorsed this very view of Scriptures (see Matthew 22:31).
2. If God is the source of the Bible, since He is perfect (Matthew 5:48) and not the author of confusion (I Corinthians 14:33), we would expect it to be perfectly harmonious. Though composed over sixteen centuries, the Scriptures are perfectly harmonious. While some have charged the Bible with contradictions, such an allegation will not stand.
3. Since God is holy (Isaiah 6:3) we would expect the Bible to have an exalted moral tone. That is exactly what one finds. Its precepts, "love your neighbor as yourself" and "do unto others as you would have them do unto you" (see Matthew 22:39; 7:12) have amazed millions of people down through the ages. No philosophy can boast of such morals.
4. If the Bible is from God, we would not expect that any group of men, regardless of their genius, could produce a volume that would surpass that ancient document. Though the Scriptures have been completed nineteen centuries, no one has been able to author a book that would make the Bible obsolete. This is inexplicable!
5. If the Bible is from the timeless God, we would expect it to be perpetually relevant. This is the case. Other books are shortly outdated but the Bible is as fresh and up to date as when it came from the pens of the inspired writers.
6. If the Bible were of divine origin, we would expect it to accurately portray the character of man. This is exactly what it does do. Though man was created upright in God's own image, (Genesis 1:26), by sin he has progressively separated himself from his Maker (Isaiah 59:1-2). He has become exceedingly corrupt (Jeremiah 17:9) and hence stands in dire need of help. Man could not have authored the Bible if he would and would not have penned it if he could!
7. Finally, if the Bible is of God, we would not expect it to be simply a vague philosophical and abstract treatise but rather, to give specific information of what man's purpose is and how he may achieve that purpose. Thrillingly, the Bible reveals that man's purpose on earth is to serve God (Isaiah 43:7; Ecclesiastes 12:13). It reveals the mission of Christ to save man from his wickedness (Luke 19:10) and urges us to be responsive to His redeeming message of grace (Hebrews 5:8-9; Mark 16:16; Acts 2:38). Let us hear its message.
One of the best known laws of the universe is the law of cause and effect. Simply stated it is this: every effect must have an adequate cause. Now let this law be applied to the Bible. The Bible is an effect. It was caused by some source. Really, there are but two possibilities: (a) The Bible originated from a purely human source or (B) The Bible, while employing human writers, is nevertheless ultimately of divine origin. How can one determine which of these views is correct? The only way is to examine the Bible itself and see whether or not it bears those marks of identification which would be expected of a book that originated with God. What would be expected of a divine volume?
1. If God gave the Bible, we would expect Him to tell us so. The fact is, the Bible claims to be the Word of God literally thousands of times (cf. Jeremiah 1:9; Acts 1:16), and Christ Himself endorsed this very view of Scriptures (see Matthew 22:31).
2. If God is the source of the Bible, since He is perfect (Matthew 5:48) and not the author of confusion (I Corinthians 14:33), we would expect it to be perfectly harmonious. Though composed over sixteen centuries, the Scriptures are perfectly harmonious. While some have charged the Bible with contradictions, such an allegation will not stand.
3. Since God is holy (Isaiah 6:3) we would expect the Bible to have an exalted moral tone. That is exactly what one finds. Its precepts, "love your neighbor as yourself" and "do unto others as you would have them do unto you" (see Matthew 22:39; 7:12) have amazed millions of people down through the ages. No philosophy can boast of such morals.
4. If the Bible is from God, we would not expect that any group of men, regardless of their genius, could produce a volume that would surpass that ancient document. Though the Scriptures have been completed nineteen centuries, no one has been able to author a book that would make the Bible obsolete. This is inexplicable!
5. If the Bible is from the timeless God, we would expect it to be perpetually relevant. This is the case. Other books are shortly outdated but the Bible is as fresh and up to date as when it came from the pens of the inspired writers.
6. If the Bible were of divine origin, we would expect it to accurately portray the character of man. This is exactly what it does do. Though man was created upright in God's own image, (Genesis 1:26), by sin he has progressively separated himself from his Maker (Isaiah 59:1-2). He has become exceedingly corrupt (Jeremiah 17:9) and hence stands in dire need of help. Man could not have authored the Bible if he would and would not have penned it if he could!
7. Finally, if the Bible is of God, we would not expect it to be simply a vague philosophical and abstract treatise but rather, to give specific information of what man's purpose is and how he may achieve that purpose. Thrillingly, the Bible reveals that man's purpose on earth is to serve God (Isaiah 43:7; Ecclesiastes 12:13). It reveals the mission of Christ to save man from his wickedness (Luke 19:10) and urges us to be responsive to His redeeming message of grace (Hebrews 5:8-9; Mark 16:16; Acts 2:38). Let us hear its message.
Sanctity of Human Life
This article is reprinted from the Christian Courier from March, 1979. It was written by Wayne Jackson. The East Main Street Church of Christ was the publisher. Jackson was the editor.
Contrary to the unscientific assertions of evolutionists, man did not evolve from lifeless primordial matter; rather, as the Bible clearly teaches, "Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7). In the New Testament Paul acknowledges that it is God who, "giveth to all life, and breath, and all things" (Acts 17:25). Human life, as a gift from God, is thus sacred. Yet, shockingly, there is a growing tendency to ignore this divine principle and hence to view human life as that which may be capriciously destroyed. Consider the following attitudes and practices.
Abortion - According to Dr. Paul Marx, the United Nations estimates that there are some 55 million abortions performed throughout the word annually (Abortion International, p. 1). Here in the U. S. approximately 1 to 2 million unborn babies are murdered each year, more than all the American lives lost in about 200 years of wars! In the 11 year Vietnam war, 50,000 American men died yet this country's medical profession, via abortions, kills more than that in any given 11 days. But it is radically argued that abortion does not constitute the taking of a human life. Well what is it then? Surely that which is conceived is alive. And unquestionably it is human. Abortion kills babies and that is a violation of Biblical morality. (Note: In some very rare instances, when a continued pregnancy would result in the mother's death, and very possibly the infant's as well, a decision must be made as to which life to save. Such a circumstance of course, is not comparable to active abortion.)
Euthanasia - More and more there is a clamoring in this country to kill the handicapped, the weak, the old, etc. Nobel laureate Francis Crick urges: "...no newborn infant should be declared human until it has passed certain tests regarding its genetic endowment and...if it fails these tests it forfeits the right to live" (Howard & Rifkin, p. 81). In 1974, Dr. Robert Cook of the University of Wisconsin testified before a Senate sub-committee than an estimated, "2,000 infants a year are dying in America because treatment has been withheld or stopped" (Paul Marx, Death Without Dignity, p. 9). Dr. Glanville Williams, in his book, The Sanctity of Life and the Criminal Law, strongly advocates the legalization of both, "humanitarian infanticide" and "euthanasia for handicapped children." Joseph Fletcher, prominent advocate of situational ethics, argues that we are, "morally obliged" to end the lives of those terminally ill. Dr. William Gaylin, professor of psychiatry and law at Columbia University declared, "...It used to be easy to know what we wanted for our children, and now the best for our children might mean deciding which ones to kill. We've always wanted the best for our grandparents, and now that might mean killing them..." (Marx, p. 3). Such attitudes as these are horribly wicked and Christians must speak out with vigor against such evils. (To be continued.)
Contrary to the unscientific assertions of evolutionists, man did not evolve from lifeless primordial matter; rather, as the Bible clearly teaches, "Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Genesis 2:7). In the New Testament Paul acknowledges that it is God who, "giveth to all life, and breath, and all things" (Acts 17:25). Human life, as a gift from God, is thus sacred. Yet, shockingly, there is a growing tendency to ignore this divine principle and hence to view human life as that which may be capriciously destroyed. Consider the following attitudes and practices.
Abortion - According to Dr. Paul Marx, the United Nations estimates that there are some 55 million abortions performed throughout the word annually (Abortion International, p. 1). Here in the U. S. approximately 1 to 2 million unborn babies are murdered each year, more than all the American lives lost in about 200 years of wars! In the 11 year Vietnam war, 50,000 American men died yet this country's medical profession, via abortions, kills more than that in any given 11 days. But it is radically argued that abortion does not constitute the taking of a human life. Well what is it then? Surely that which is conceived is alive. And unquestionably it is human. Abortion kills babies and that is a violation of Biblical morality. (Note: In some very rare instances, when a continued pregnancy would result in the mother's death, and very possibly the infant's as well, a decision must be made as to which life to save. Such a circumstance of course, is not comparable to active abortion.)
Euthanasia - More and more there is a clamoring in this country to kill the handicapped, the weak, the old, etc. Nobel laureate Francis Crick urges: "...no newborn infant should be declared human until it has passed certain tests regarding its genetic endowment and...if it fails these tests it forfeits the right to live" (Howard & Rifkin, p. 81). In 1974, Dr. Robert Cook of the University of Wisconsin testified before a Senate sub-committee than an estimated, "2,000 infants a year are dying in America because treatment has been withheld or stopped" (Paul Marx, Death Without Dignity, p. 9). Dr. Glanville Williams, in his book, The Sanctity of Life and the Criminal Law, strongly advocates the legalization of both, "humanitarian infanticide" and "euthanasia for handicapped children." Joseph Fletcher, prominent advocate of situational ethics, argues that we are, "morally obliged" to end the lives of those terminally ill. Dr. William Gaylin, professor of psychiatry and law at Columbia University declared, "...It used to be easy to know what we wanted for our children, and now the best for our children might mean deciding which ones to kill. We've always wanted the best for our grandparents, and now that might mean killing them..." (Marx, p. 3). Such attitudes as these are horribly wicked and Christians must speak out with vigor against such evils. (To be continued.)
Friday, April 12, 2013
Last Things First
Dan S. Shipley wrote this article which appeared in the publication Plain Talk in December of 1972. It was published by the Oaks-West Church of Christ in Burnet, Texas and was edited by Robert F. Turner.
The scene is Shechem. The occasion is Joshua's farewell address just prior to his death. All the tribes of Israel are assembled to hear the aged Joshua, now 110, as he begins recounting God's dealings with their great nation. Showing that God has continually been with and helping them, he concludes, "Now therefore fear the Lord, and serve Him in sincerity and in truth..." (Joshua 24:16)
The scene is Jerusalem. David is nigh unto death as he gives this last charge to his son Solomon. "...I go the way of all the earth; be thou strong therefore, and show thyself a man; and keep the charge of the Lord thy God, to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies..." (I Kings 2:2-3)
The scene is a Roman prison. Paul is writing his last epistle. In giving his final charge to Timothy, he reminds the young evangelist not to be ashamed of the gospel (II Timothy 1:18); to hold the pattern of sound words (1:13); to suffer hardship as a good soldier of Christ Jesus (2:3); to give diligence to present himself approved unto God (2:15) and to persevere with urgency in preaching the word (4:2) with the assurance that a crown of righteousness awaits all the faithful (4:8).
Such are the words with which these great men of God conclude the final chapter of their earthly existence. The last words of any dying man are generally regarded as having special significance but the words of these men ought to be especially so regarded; not so much because of being last words necessarily, but because of who they were and what they said with these words.
Joshua, David and Paul were men who had given most of their lives in consecrated service to the Lord. God had used their tongues and talents extensively to serve His purposes among men. Through experience and revelation they accumulated such wisdom as experienced by few mortals. Joshua for instance, knew how the lack of faith could prevent one's entering to God's rest. David understood about temptation and sin and Paul himself had made the transition from, "chief of sinners" to ambassador for Christ. As few others could, they perceived how the will of God compliments the greatest needs of man, so their last words deserve an attentive hearing.
And what do we hear? Though different in expression and separated by hundreds of years, we hear messages that are strikingly similar. All emphatically recommend to others the same course they have now finished. all emphasize serving the Lord. Essentially, they are saying to all who shall come after them, "Live for the Lord!"; or as another wise man put it, "fear God and keep His commandments." After all, that's what living is all about. Theirs is a lesson we must learn! Apart from truly reverencing God and walking in His ways, man can have no meaningful existence here nor hope of life in the hereafter. As those destined to go, "the way of all the earth" may the last words of these godly men find first priority in our lives.
The scene is Shechem. The occasion is Joshua's farewell address just prior to his death. All the tribes of Israel are assembled to hear the aged Joshua, now 110, as he begins recounting God's dealings with their great nation. Showing that God has continually been with and helping them, he concludes, "Now therefore fear the Lord, and serve Him in sincerity and in truth..." (Joshua 24:16)
The scene is Jerusalem. David is nigh unto death as he gives this last charge to his son Solomon. "...I go the way of all the earth; be thou strong therefore, and show thyself a man; and keep the charge of the Lord thy God, to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies..." (I Kings 2:2-3)
The scene is a Roman prison. Paul is writing his last epistle. In giving his final charge to Timothy, he reminds the young evangelist not to be ashamed of the gospel (II Timothy 1:18); to hold the pattern of sound words (1:13); to suffer hardship as a good soldier of Christ Jesus (2:3); to give diligence to present himself approved unto God (2:15) and to persevere with urgency in preaching the word (4:2) with the assurance that a crown of righteousness awaits all the faithful (4:8).
Such are the words with which these great men of God conclude the final chapter of their earthly existence. The last words of any dying man are generally regarded as having special significance but the words of these men ought to be especially so regarded; not so much because of being last words necessarily, but because of who they were and what they said with these words.
Joshua, David and Paul were men who had given most of their lives in consecrated service to the Lord. God had used their tongues and talents extensively to serve His purposes among men. Through experience and revelation they accumulated such wisdom as experienced by few mortals. Joshua for instance, knew how the lack of faith could prevent one's entering to God's rest. David understood about temptation and sin and Paul himself had made the transition from, "chief of sinners" to ambassador for Christ. As few others could, they perceived how the will of God compliments the greatest needs of man, so their last words deserve an attentive hearing.
And what do we hear? Though different in expression and separated by hundreds of years, we hear messages that are strikingly similar. All emphatically recommend to others the same course they have now finished. all emphasize serving the Lord. Essentially, they are saying to all who shall come after them, "Live for the Lord!"; or as another wise man put it, "fear God and keep His commandments." After all, that's what living is all about. Theirs is a lesson we must learn! Apart from truly reverencing God and walking in His ways, man can have no meaningful existence here nor hope of life in the hereafter. As those destined to go, "the way of all the earth" may the last words of these godly men find first priority in our lives.
Thursday, April 11, 2013
The Epistles of Paul (Chronologically Arranged With Pertinent Data)
This is reprinted from the December, 1978 Christian Courier which was published by the East Main Street Church of Christ in Stockton, California and edited by Wayne Jackson.
Galatians - Possibly the first of Paul's letters, written from Antioch (Acts 14:26) around 49 A.D. Argues the release from the bondage of the law and reveals the liberty to be found in obedience to Christ (cf. 5:1).
I Thessalonians - From Corinth (Acts 18:5-11) circa 52 or 53 A.D. Designed to give encouragement to Christians in view of the Lord's promised return (cf. 4:13f).
II Thessalonians - From Corinth (Acts 18:5-11) circa 52 or 53 A.D., shortly after the first letter. Corrects a misunderstanding of the first epistle on the part of those who assumed an imminent return of Christ (cf. 2:1f).
I Corinthians - Written from Ephesus (Acts 19:8-22) in the spring of 54-55 A.D. The letter deals with problems of a local church and answers questions that had been submitted by those brethren (cf. 7:1).
II Corinthians - From Macedonia (Acts 20:1) in the fall of 54 or 55 A.D. Contains a defense of Paul's apostleship; encouragement to complete a promised contribution for needy Christians (cf. 8:1f; 11:5).
Romans - From Greece (Corinth) around 56 A.D. (Acts 20:2-3). Sets forth the theme of justification (5:1), through the gospel (1:16) by means of obedient faith (1:5; 16:26).
Philemon - From Rome during Paul's first imprisonment there (Acts 28). Instructions to Philemon regarding the reception of his newly converted runaway slave, around 62 A.D.
Colossians - From Rome (Acts 28), circa 62 A.D. Contains a great defense of the preeminence of Christ in opposition to a Judaic-Gnostic heresy (cf. 1:15f; 2:8f).
Ephesians - From Rome (Acts 28) around 62 A.D. A discourse on the fulfillment of God's eternal purpose in Christ, with practical applications (cf. 3:10; 4:1f).
Philippians - From Rome (Acts 28) in either 62 or 63 A.D. An intimate letter of Paul's beloved brethren. Thanks for support (1:5; 4:10f); encouragement in unity (1:27f; 2:2f).
I Timothy - Written from Macedonia (1:3) after Paul's release from his first Roman confinement (Acts 28) around 64 A.D. Practical instructions to young Timothy (3:15).
Titus - Possibly from Macedonia while proceeding toward Nicopolis (3:12) around 64 A.D. Instructions for church organization, practical counsel and warnings against heretics.
II Timothy - From Paul's final Roman imprisonment where he was awaiting martyrdom (4:6-8) around 66 or 67 A.D. Exhortation to courage and faithfulness; warnings about apostasy. Contains the apostle's final charge to Timothy.
*Many believe that Paul also authored Hebrews. Since however, the Holy Spirit led the writer of that document to leave it anonymous, it is wise to concur.
Galatians - Possibly the first of Paul's letters, written from Antioch (Acts 14:26) around 49 A.D. Argues the release from the bondage of the law and reveals the liberty to be found in obedience to Christ (cf. 5:1).
I Thessalonians - From Corinth (Acts 18:5-11) circa 52 or 53 A.D. Designed to give encouragement to Christians in view of the Lord's promised return (cf. 4:13f).
II Thessalonians - From Corinth (Acts 18:5-11) circa 52 or 53 A.D., shortly after the first letter. Corrects a misunderstanding of the first epistle on the part of those who assumed an imminent return of Christ (cf. 2:1f).
I Corinthians - Written from Ephesus (Acts 19:8-22) in the spring of 54-55 A.D. The letter deals with problems of a local church and answers questions that had been submitted by those brethren (cf. 7:1).
II Corinthians - From Macedonia (Acts 20:1) in the fall of 54 or 55 A.D. Contains a defense of Paul's apostleship; encouragement to complete a promised contribution for needy Christians (cf. 8:1f; 11:5).
Romans - From Greece (Corinth) around 56 A.D. (Acts 20:2-3). Sets forth the theme of justification (5:1), through the gospel (1:16) by means of obedient faith (1:5; 16:26).
Philemon - From Rome during Paul's first imprisonment there (Acts 28). Instructions to Philemon regarding the reception of his newly converted runaway slave, around 62 A.D.
Colossians - From Rome (Acts 28), circa 62 A.D. Contains a great defense of the preeminence of Christ in opposition to a Judaic-Gnostic heresy (cf. 1:15f; 2:8f).
Ephesians - From Rome (Acts 28) around 62 A.D. A discourse on the fulfillment of God's eternal purpose in Christ, with practical applications (cf. 3:10; 4:1f).
Philippians - From Rome (Acts 28) in either 62 or 63 A.D. An intimate letter of Paul's beloved brethren. Thanks for support (1:5; 4:10f); encouragement in unity (1:27f; 2:2f).
I Timothy - Written from Macedonia (1:3) after Paul's release from his first Roman confinement (Acts 28) around 64 A.D. Practical instructions to young Timothy (3:15).
Titus - Possibly from Macedonia while proceeding toward Nicopolis (3:12) around 64 A.D. Instructions for church organization, practical counsel and warnings against heretics.
II Timothy - From Paul's final Roman imprisonment where he was awaiting martyrdom (4:6-8) around 66 or 67 A.D. Exhortation to courage and faithfulness; warnings about apostasy. Contains the apostle's final charge to Timothy.
*Many believe that Paul also authored Hebrews. Since however, the Holy Spirit led the writer of that document to leave it anonymous, it is wise to concur.
Wednesday, April 10, 2013
Paul - His Life and Labors (Part 4)
This is part of a continuing look at the life of the apostle Paul. It was written by Wayne Jackson and appeared in the December, 1978 edition of the Christian Courier. The paper was published by the East Main Street Church of Christ in Stockton, California and was edited by Jackson.
No devotee of ancient Christianity has made such an impact upon world culture as Paul the apostle. He was a tireless traveler and indefatigable worker for the cause of his Christ in the antique world of the Roman empire. His ministry spanned approximately thirty years and his, "known travels totaled some 12,000 miles" (National Geographic Magazine, December 1956, p. 710).
The Early Years - Immediately after his remarkable conversion, Paul began to proclaim Christ as the Son of God in the Jewish synagogues of Damascus (Acts 9:20). Subsequently, he journeyed to Arabia and then returned to Damascus (Galatians 1:17). Forced to flee Damascus, he went to Jerusalem (Acts 9:23) where he stayed for fifteen days (Galatians 1:18). While praying in the temple, he was warned to quickly leave the city and to go, "forth far hence to the Gentiles" (Acts 22:17-21). He thus went to his native Tarsus (Acts 9:30) where he remained for some eight to ten years. Later he came to Antioch of Syria, where he and Barnabas labored for a year (Acts 11:25-26).
The Missionary Journeys - All serious Bible students are familiar with Paul's three missionary journeys. The first (Acts 13:4-14:26) took them west to Cyprus and northward into Asia Minor. This tour lasted possibly some two years. Some scholars believe that the churches of Antioch (Pisidia), Iconium, Lystra and Derbe were the churches of Galatia addressed in the Epistle to the Galatians. Upon completing that first trip, Paul and Barnabas went to Jerusalem where, under the guidance of the Holy Spirit (Acts 15:28), the issue regarding the observance of the law of Moses as a means of salvation was settled (see Acts 15).
For the second journey (Acts 15:40-18:22), the apostle's companion was Silas. Along the way westward through Asia Minor, they were joined by Timothy (Acts 16:1-3) and Luke (see "we" in 16:10-11). For the first time the gospel entered Europe (16:12ff). The apostle labored in such prominent European cities as Philippi, Thessalonica, Berea, Athens and Corinth (where he stayed 18 months and from which he wrote First and Second Thessalonians). The second campaign probably spanned approximately four years of time.
The third journey (18:23-21:17) sees Paul once more leaving Antioch of Syria and traveling westward through Asia, "establishing all the disciples" ( Acts 18:23) and urging a contribution for the poor saints in Jerusalem (I Corinthians 16:1-2). The apostle established a church in Ephesus and continued to labor there for two to three years (Acts 19:8, 10; 20:31) so that all of Asia heard the word. During this time he wrote I Corinthians. He then went over to Macedonia, where he was joined by Titus (II Corinthians 7:5-6) and possibly Timothy (I Timothy 1:1) from whence he penned II Corinthians. He then proceeded to Greece (Corinth) where he stayed three months and wrote to the saints in Rome (Romans 1:7). Accompanied by friends, Paul went to Philippi where he was joined by Luke (Acts 20:6) and from thence they sailed to Asia. Finally, this third tour of duty was concluded in Jerusalem (Acts 21:17), having consumed some three to four years.
The Final Years - At Jerusalem, Paul was accused by Jewish enemies and arrested (Acts 21:33). Under heavy guard, the apostle was taken to Caesarea where he was unjustly imprisoned for two years (Acts 24:27). Even here Paul likely evangelized, at least indirectly, for his friends could visit him freely (Acts 24:23). Eventually, the great apostle appealed to Caesar (Acts 25:9-12). And so, in the company of Luke (Acts 27:1), Paul embarked for Rome under guard. The long and dangerous journey is picturesquely described by Luke (Acts 27:1-28:16). In Rome the apostle was imprisoned in his own rented dwelling for two years. Here he wrote the epistles of Ephesians, Philippians, Colossians and Philemon. Eventually he was released. There are some historical indications that he went to Spain (cf. Romans 15:24; Letter of Clement, 95 A.D.). During this period be penned I Timothy, Titus and finally just before his death (c. 67 A.D.), II Timothy.
No devotee of ancient Christianity has made such an impact upon world culture as Paul the apostle. He was a tireless traveler and indefatigable worker for the cause of his Christ in the antique world of the Roman empire. His ministry spanned approximately thirty years and his, "known travels totaled some 12,000 miles" (National Geographic Magazine, December 1956, p. 710).
The Early Years - Immediately after his remarkable conversion, Paul began to proclaim Christ as the Son of God in the Jewish synagogues of Damascus (Acts 9:20). Subsequently, he journeyed to Arabia and then returned to Damascus (Galatians 1:17). Forced to flee Damascus, he went to Jerusalem (Acts 9:23) where he stayed for fifteen days (Galatians 1:18). While praying in the temple, he was warned to quickly leave the city and to go, "forth far hence to the Gentiles" (Acts 22:17-21). He thus went to his native Tarsus (Acts 9:30) where he remained for some eight to ten years. Later he came to Antioch of Syria, where he and Barnabas labored for a year (Acts 11:25-26).
The Missionary Journeys - All serious Bible students are familiar with Paul's three missionary journeys. The first (Acts 13:4-14:26) took them west to Cyprus and northward into Asia Minor. This tour lasted possibly some two years. Some scholars believe that the churches of Antioch (Pisidia), Iconium, Lystra and Derbe were the churches of Galatia addressed in the Epistle to the Galatians. Upon completing that first trip, Paul and Barnabas went to Jerusalem where, under the guidance of the Holy Spirit (Acts 15:28), the issue regarding the observance of the law of Moses as a means of salvation was settled (see Acts 15).
For the second journey (Acts 15:40-18:22), the apostle's companion was Silas. Along the way westward through Asia Minor, they were joined by Timothy (Acts 16:1-3) and Luke (see "we" in 16:10-11). For the first time the gospel entered Europe (16:12ff). The apostle labored in such prominent European cities as Philippi, Thessalonica, Berea, Athens and Corinth (where he stayed 18 months and from which he wrote First and Second Thessalonians). The second campaign probably spanned approximately four years of time.
The third journey (18:23-21:17) sees Paul once more leaving Antioch of Syria and traveling westward through Asia, "establishing all the disciples" ( Acts 18:23) and urging a contribution for the poor saints in Jerusalem (I Corinthians 16:1-2). The apostle established a church in Ephesus and continued to labor there for two to three years (Acts 19:8, 10; 20:31) so that all of Asia heard the word. During this time he wrote I Corinthians. He then went over to Macedonia, where he was joined by Titus (II Corinthians 7:5-6) and possibly Timothy (I Timothy 1:1) from whence he penned II Corinthians. He then proceeded to Greece (Corinth) where he stayed three months and wrote to the saints in Rome (Romans 1:7). Accompanied by friends, Paul went to Philippi where he was joined by Luke (Acts 20:6) and from thence they sailed to Asia. Finally, this third tour of duty was concluded in Jerusalem (Acts 21:17), having consumed some three to four years.
The Final Years - At Jerusalem, Paul was accused by Jewish enemies and arrested (Acts 21:33). Under heavy guard, the apostle was taken to Caesarea where he was unjustly imprisoned for two years (Acts 24:27). Even here Paul likely evangelized, at least indirectly, for his friends could visit him freely (Acts 24:23). Eventually, the great apostle appealed to Caesar (Acts 25:9-12). And so, in the company of Luke (Acts 27:1), Paul embarked for Rome under guard. The long and dangerous journey is picturesquely described by Luke (Acts 27:1-28:16). In Rome the apostle was imprisoned in his own rented dwelling for two years. Here he wrote the epistles of Ephesians, Philippians, Colossians and Philemon. Eventually he was released. There are some historical indications that he went to Spain (cf. Romans 15:24; Letter of Clement, 95 A.D.). During this period be penned I Timothy, Titus and finally just before his death (c. 67 A.D.), II Timothy.
Tuesday, April 9, 2013
The Doctrine of Original Sin and a Misapplied Passage
Wayne Jackson is the author of this article which appeared in the November, 1978 Christian Courier. The paper was published by the East Main Street Church of Christ in Stockton, Californian. Jackson was also the editor.
The doctrine of original sin, the notion that one is born into this world hereditarily totally depraved, is widely believed in the religious world. For example, the Augsburg Confession of Faith, (1530), Lutheranism's creed, asserted that, "all men, born according to nature, are born into sin, that is, without the fear of God, without confidence toward God and with concupiscence, and that this original disease or flaw is truly a sin, bringing condemnation and also eternal death to those who are not reborn through baptism and the Holy Spirit." (Article II) This of course, explains the practice of infant baptism as advocated by numerous sects.
Likely, the passage that is commonly appealed to in an attempt to justify the concept of original sin is Psalm 51:5. "Behold, I was brought forth in iniquity; And in sin did my mother conceive me." Does this verse provide a basis for the doctrine of original sin? Assuredly, it does not. But let us carefully study the matter.
Preliminary Principles - First of all, it needs to be initially recognized that this passage is Hebrew poetry. And Hebrew poetry abounds with bold and imaginative figures of speech. It is frequently characterized by a freedom which departs from customary forms of expression. It is, therefore, a mistake of great magnitude to extract statements from poetical literature and thus employ them as a foundation for doctrinal schemes. This is precisely the error of the materialists (Watchtower Witnesses, Armstrongites, etc.) who dip into the Psalms, Job, etc., for their doctrines of "soul-sleeping," "annihilation of the wicked" and so on.
Secondly, one of the primary rules of Biblical interpretation suggests that: "The language of Scripture may be regarded as figurative, if the literal interpretation will cause one passage to contradict another" (D.R. Dungan, Hermeneutics, p. 196). There are numerous Bible verses in plain, literal language that affirm the innocency of infants; and Psalm 51:5 must not be arrayed against these. Consider the following: (1) Scripture plainly teaches that sin is not inherited. "...the son shall not bear the iniquity of the father..." (Ezekiel 18:20). Every person is responsible for their own conduct (Romans 14:12). (2) Human sinfulness commences in that period of one's life that is characterized as "youth" (Genesis 8:21; Jeremiah 3:25). (3) A child must reach a certain level of maturity before his is able to choose between evil and good (Isaiah 7:15-16). (4) The qualities of little children are set forth as models for those who would aspire to enter the kingdom (Matthew 18:3; 19:14) and for those already in the church (I Corinthians 14:20). Surely the Lord was not suggesting that we emulate little, totally corrupt sinners! (5) The human spirit is not inherited from one's parents; rather, it is given by God (Ecclesiastes 12:7; Hebrews 12:9). Hence, at birth it must be as pure as the source from whence it comes. Clearly, babies are not born in sin.
Psalm 51:5 Analyzed - Having shown what Psalm 51:5 cannot mean, we now turn to some possible views of the passage that do not violate portions of Scripture found elsewhere.
1. Since Psalm 51 is one of David's penitent psalms revealing the anguish resulting from his adulterous conduct with Bathsheba, some have felt that verse 5 contains words that are figuratively put into the mouth of the child conceived by that illicit union (II Samuel 11:5), thus acknowledging the sinfulness of that relationship. The sinfulness is therefore attributed to the parent and not the child. T. W. Brents commented: "Whatever may be the meaning of this passage, it can not be the imputation of sin to the child. 'In sin did my mother conceive me:' that is, she acted wickedly when I was conceived. Were the wife to say, 'In my drunkenness my husband beat me,' or the child that 'in anger my father whipped me,' surely no one would attribute drunkenness to the wife or anger to the child; neither can they impute the sin of the mother to the child" (The Gospel Plan of Salvation, pp. 133,134).
2. Others have suggested that David alludes to an incident in his ancestral lineage, an adulterous affair (Genesis 38) whereby he was considered ceremonially defiled because he was of the 10th generation of that unlawful intercourse (Deuteronomy 23:2). This is probably a rather remote possibility.
3. Most likely however, Psalm 51:5 merely refers to the fact that David was born into a sinful environment. We are all conceived in and brought forth into, a sinful world; but we do not actually sin until we arrive at a stage of spiritual responsibility. Perhaps David also, by the use of dramatic language, alludes to the fact that sin had characterized his whole life, relatively speaking. In a similarly poetic section, for example, Job in denying that he had neglected his benevolent responsibilities, affirmed that he had cared for the orphan and the widow from his mother's womb! Surely, no one believes that on day one of his existence that he was out ministering to the needy! In fact, the Hebrew parallelism of this verse (Job 31:18), clearly indicates that the word "womb" is used in the sense of "youth."
A Concluding Problem - Those who employ Psalm 51:5 to buttress the doctrine that sin is inherited from one's mother are faced with a serious problem. Jesus was both conceived by and brought forth from a human mother (Luke 1:31). If original sin is inherited from one's mother, Christ had it. If however, someone should suggest that depravity is received only from the father, Psalm 51:5 cannot be used to prove it, for it mentions only the mother!
The truth of the matter is, the doctrine of original sin is not Biblical. It had its origin in the writings of the so-called "church fathers" in the post-apostolic era. Such men as Tertullian (160-220) and Cyprain (200-258) first formulated the doctrine and it was later popularized by Augustine and John Calvin. Those who accept the plain testimony of the sacred Scriptures will reject this error.
The doctrine of original sin, the notion that one is born into this world hereditarily totally depraved, is widely believed in the religious world. For example, the Augsburg Confession of Faith, (1530), Lutheranism's creed, asserted that, "all men, born according to nature, are born into sin, that is, without the fear of God, without confidence toward God and with concupiscence, and that this original disease or flaw is truly a sin, bringing condemnation and also eternal death to those who are not reborn through baptism and the Holy Spirit." (Article II) This of course, explains the practice of infant baptism as advocated by numerous sects.
Likely, the passage that is commonly appealed to in an attempt to justify the concept of original sin is Psalm 51:5. "Behold, I was brought forth in iniquity; And in sin did my mother conceive me." Does this verse provide a basis for the doctrine of original sin? Assuredly, it does not. But let us carefully study the matter.
Preliminary Principles - First of all, it needs to be initially recognized that this passage is Hebrew poetry. And Hebrew poetry abounds with bold and imaginative figures of speech. It is frequently characterized by a freedom which departs from customary forms of expression. It is, therefore, a mistake of great magnitude to extract statements from poetical literature and thus employ them as a foundation for doctrinal schemes. This is precisely the error of the materialists (Watchtower Witnesses, Armstrongites, etc.) who dip into the Psalms, Job, etc., for their doctrines of "soul-sleeping," "annihilation of the wicked" and so on.
Secondly, one of the primary rules of Biblical interpretation suggests that: "The language of Scripture may be regarded as figurative, if the literal interpretation will cause one passage to contradict another" (D.R. Dungan, Hermeneutics, p. 196). There are numerous Bible verses in plain, literal language that affirm the innocency of infants; and Psalm 51:5 must not be arrayed against these. Consider the following: (1) Scripture plainly teaches that sin is not inherited. "...the son shall not bear the iniquity of the father..." (Ezekiel 18:20). Every person is responsible for their own conduct (Romans 14:12). (2) Human sinfulness commences in that period of one's life that is characterized as "youth" (Genesis 8:21; Jeremiah 3:25). (3) A child must reach a certain level of maturity before his is able to choose between evil and good (Isaiah 7:15-16). (4) The qualities of little children are set forth as models for those who would aspire to enter the kingdom (Matthew 18:3; 19:14) and for those already in the church (I Corinthians 14:20). Surely the Lord was not suggesting that we emulate little, totally corrupt sinners! (5) The human spirit is not inherited from one's parents; rather, it is given by God (Ecclesiastes 12:7; Hebrews 12:9). Hence, at birth it must be as pure as the source from whence it comes. Clearly, babies are not born in sin.
Psalm 51:5 Analyzed - Having shown what Psalm 51:5 cannot mean, we now turn to some possible views of the passage that do not violate portions of Scripture found elsewhere.
1. Since Psalm 51 is one of David's penitent psalms revealing the anguish resulting from his adulterous conduct with Bathsheba, some have felt that verse 5 contains words that are figuratively put into the mouth of the child conceived by that illicit union (II Samuel 11:5), thus acknowledging the sinfulness of that relationship. The sinfulness is therefore attributed to the parent and not the child. T. W. Brents commented: "Whatever may be the meaning of this passage, it can not be the imputation of sin to the child. 'In sin did my mother conceive me:' that is, she acted wickedly when I was conceived. Were the wife to say, 'In my drunkenness my husband beat me,' or the child that 'in anger my father whipped me,' surely no one would attribute drunkenness to the wife or anger to the child; neither can they impute the sin of the mother to the child" (The Gospel Plan of Salvation, pp. 133,134).
2. Others have suggested that David alludes to an incident in his ancestral lineage, an adulterous affair (Genesis 38) whereby he was considered ceremonially defiled because he was of the 10th generation of that unlawful intercourse (Deuteronomy 23:2). This is probably a rather remote possibility.
3. Most likely however, Psalm 51:5 merely refers to the fact that David was born into a sinful environment. We are all conceived in and brought forth into, a sinful world; but we do not actually sin until we arrive at a stage of spiritual responsibility. Perhaps David also, by the use of dramatic language, alludes to the fact that sin had characterized his whole life, relatively speaking. In a similarly poetic section, for example, Job in denying that he had neglected his benevolent responsibilities, affirmed that he had cared for the orphan and the widow from his mother's womb! Surely, no one believes that on day one of his existence that he was out ministering to the needy! In fact, the Hebrew parallelism of this verse (Job 31:18), clearly indicates that the word "womb" is used in the sense of "youth."
A Concluding Problem - Those who employ Psalm 51:5 to buttress the doctrine that sin is inherited from one's mother are faced with a serious problem. Jesus was both conceived by and brought forth from a human mother (Luke 1:31). If original sin is inherited from one's mother, Christ had it. If however, someone should suggest that depravity is received only from the father, Psalm 51:5 cannot be used to prove it, for it mentions only the mother!
The truth of the matter is, the doctrine of original sin is not Biblical. It had its origin in the writings of the so-called "church fathers" in the post-apostolic era. Such men as Tertullian (160-220) and Cyprain (200-258) first formulated the doctrine and it was later popularized by Augustine and John Calvin. Those who accept the plain testimony of the sacred Scriptures will reject this error.
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