WHAT HAVE I DONE?

 WHAT HAVE I DONE?

Marvin L. Weir

        God said to Jeremiah, “Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle” (Jer. 8:4-6).
        Each person was busy chasing after his own dream and was determined to satisfy his own needs. People were holding fast to that which would destroy them — not that which would save them! No one seemed to care what they were doing as long as their personal whims and desires were satisfied.
        God was listening, and He heard no one repent. His people were excelling at one thing —“perpetual backsliding.” The people were encouraged by Jeremiah to “rise up” from the deplorable depths to which they had sunk, but they refused to return to God and rushed to become even more entangled in sin. The deceit to which they held fast was in all probability their idolatry coupled with their refusal to believe their impending doom as foretold by God’s prophet Jeremiah.
        Like Israel of old, many members of the Lord’s church today are pursuing and holding fast to material things while steadfastly refusing to “seek first His kingdom and His righteousness” (Matt. 6:33). It is as it was during Jeremiah’s day; no one believes their sin will condemn them, so they feel no need to repent!
        In Luke 16 we are given a glimpse of life after death. Surely the rich man “in torments” thought to himself again and again, “What have I done?” While on the earth he had refused to listen to “Moses and the prophets,” and now there is no opportunity to “rise up” and “return.” Will people today continue to refuse to recognize the guilt of sin and refrain from asking, “What have I done?”
        Let us consider some questions we need to ask while we are alive and able to “rise up” and “return” to the Father.
        What have I done with God? Christ stressed that one’s first obligation is to “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matt. 22:37). This does not leave room for divided affections. The Lord again said, “No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon” (Matt. 6:24).
        Man was created and formed to glorify the Father (Isa. 43:7), but an ever-growing number of professing Christians firmly believe in self-glorification. They are convinced that the worship of the Lord’s church should revolve around their “felt needs.” So they incorrectly conclude that whatever pleases them has to please God! Those who “love the glory that is of men more than the glory that is of God” (John 12:43) will never enter into the heavenly home.
        Some members of the church worship their “jobs” and the opportunities to be even more successful. Other church members worship “recreation” and the opportunity to have fun. Some members worship “family” and are more committed to them than to the teaching of the Holy Scriptures. The Lord stated it clearly and correctly when He said to Satan’s temptations, “Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt. 4:10).
        Whatever it might be that seeks to drive a wedge between our love, devotion, service and worship of God should cause us to ask, “What have I done with God?”
        What have I done with Christ? Sin is the great separator between God and man (Isa. 59:2), and “all have sinned” (Rom. 3:23). Christ came into this world “to seek and save that which was lost” (Luke 19:10). His way is the “only way” to the Father (John 14:6). Yet, many today try to get to the Father “their way” or the way of some man!
        In the Christian age, Christ has “all” authority (Matt. 28:18). He is the head of His church which is His body (Eph. 1:22-23). It is true that only by God’s grace is salvation available to all men (Titus 2:11), but such does not eliminate the need for men to be obedient to Christ. The Scriptures teach that Christ “became unto all them that obey him the author of eternal salvation” (Heb. 5:9).
        Some claim to be followers of Christ while reserving the right to reject certain of His commandments they do not desire to follow. They accept, as inspired only, those Scriptures they deem to be meaningful and valid. All of Christ’s words are valid and true (John 17:17). One cannot honor the Savior while refraining to abide by His will (John 14:15). Regardless of what one may say, he does not love God who refuses to keep His commandments (1 John 5:3). Today is the day to genuinely ask, “What have I done with the Christ?”
        What have I done with the Lord’s church? Why is it that so many cannot see that if you accept the New Testament Christ you must also accept the New Testament church? The “give me Christ but not the church” belief comes from the mind of men — not the Word of God! One cannot successfully separate the head (Christ) from the body (His church). The apostle Paul could not have made it more clear when he said, “and he put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all” (Eph. 1:22-23).
        Look at those today who desire to “change” the body to suit their personal fancies while claiming to keep the same head! Christ is the builder of His church (Matt. 16:18). It was purchased, not with the sweat of man, but with the blood of the Savior (Acts 20:28). Where you find the original head, you will find the original body — you cannot have one without the other! An apostate body (congregation) is not worthy to wear the name of Christ even if it’s in “name only.” Now is the time to ask, “What have I done with the Lord’s church?”
        What have I done with the Holy Scriptures? It is God’s Word that should be a lamp unto the Christian’s feet and a light unto his path (Psalm 119:105). A child of God should never accept the counsel of man as an infallible guide to Heaven. Neither does any man have the authority to authorize where God has not authorized. The inspired Word of God is sufficient and complete (2 Tim. 3:16-17), containing “all things that pertain unto life and godliness” (2 Peter 1:3).
        The precious Gospel is God’s “only” power unto salvation. One cannot be ashamed of the Gospel and have a legitimate hope of eternal life (Rom. 1:16). Many boast of their love for the Scriptures until the Scriptures condemn the way they are worshipping and/or living. These folks then readily recite their favorite Scripture, saying, “Judge not, that ye be not judged” (Matt. 7:1). However, a verse from the Master Himself they absolutely cannot recall says, “Judge not according to appearance, but judge righteous judgment” (John 7:24). The memory of those desiring to live as they please while demanding to be told they are going to Heaven is indeed an amazing thing!
        One cannot “continue in sin, that grace may abound” (Rom. 6:1). Such is an abuse of God’s grace and will condemn the one “living in sin” to an eternal hell (Col. 3:5-7). This is a truth that must be taught if one has agape love for the souls of others. This type of love will only do or say what is in another’s best spiritual interest.
        Some members of the Lord’s church demand their “social drinking” be deemed acceptable while rejecting the Scripture’s warnings against strong drink (Prov. 20:1; 23:31). The truth will never change that drunkenness is a work of the flesh and “they who do such things shall not inherit the kingdom of God” (Gal. 5:21).
        Other members of the Lord’s body want to “live in adultery” and be saved in eternity. They speak of their “right” to be married and stress that baptism washes away all sin. First, one has no “rights” that are not given to him by God. Second, the act of baptism has never made an unholy thing holy or a wrong thing right. God grants the man and woman who has never been married the right to marry. They are to remain married to one another for life and such has been God’s plan from the beginning (Gen. 1:27; 2:24). The general rule states that only the death of a spouse frees one to remarry in the Lord (Rom. 7:2-3; 1 Cor. 7:39). The one exception to the rule Christ gave is that one guilty of fornication forfeits his/her right and privilege of marriage. The innocent person who scripturally puts him/her away may remarry one eligible to be married (Matt. 19:3-12).
        All who do not repent and give up the sin of adultery will be doomed to eternal torment (1 Cor. 6:9-10). An adulterous situation will always be adulterous and will never become a marriage sanctioned by God. Both the Christian and the non-Christian are amenable to God’s laws.
        It is now socially acceptable to dress as the world dresses — undresses would be more accurate. A child of God, however, is not to be “fashioned” (ASV) or “conformed” (KJV) to the ways of the world (Rom. 12:2). A lady who is a Christian has a special obligation not to dress in such a way as to contribute to the “lust of the flesh” (1 John 2:16). She should now be a “new creature.” The old worldly things are no longer a part of her life (2 Cor. 5:17). Since men are usually aroused much easier (sexually) by sight than women, it is imperative that women not dress in a manner as to contribute to a man looking on her with lust in his heart (Matt. 5:28; Titus 2:5; 1 Peter 3:2). Neither should a Christian man dress in a way to expose as much flesh as possible. Christians are not commanded to be followers of “Hollywood,” but of Christ (1 Peter 2:21). A member of the Lord’s church must “imitate not that which is evil, but that which is good” (3 John 11).
        Many mothers today train their daughters in the art of worldly and provocative dress and encourage them to dance to be socially acceptable. Fathers encourage their sons to drink, gamble and sow their wild oats. These parents then later claim to be amazed as to why their children are in trouble or no longer interested in the Lord’s church! Although ignored, the principle is true, “whatsoever a man soweth, that shall he also reap” (Gal. 6:7). It is now that one should ask, “What have I done with the Scriptures?”
        What have I done with my Talents? Isn’t it amazing that so many members of the Lord’s church can be so successful and capable in the business world but unable to do a single thing for the local congregation? Why will so many never volunteer to teach a Bible class? Even those who are trained to teach (school teachers) many times refuse to teach Bible classes. Many men will not lead prayer, serve at the Lord’s table, or help in any other capacity where help is needed. A congregation should not have to beg for servants in the kingdom! Christians have been purchased by God (Acts 20:28; 1 Cor. 6:19) and are thus obligated to serve. It is not right for a child of God to willingly use his time, money and tongue to glorify self while refusing to do the same to glorify God.
        A Christian will lay up treasures in heaven because “where thy treasure is, there will thy heart be also” (Matt. 6:21). Let one sincerely ask in this life, “What have I done with my talents?”
        What have I done with my Opportunities? It is a Christian’s privilege to study the Bible, to be the “salt of the earth” and “light of the world” (Matt. 5:13-14), to speak “the oracles of God” (1 Peter 4:11) and to “reprove, rebuke, exhort, with all longsuffering and doctrine” (2 Tim. 4:2). Do we consider it a privilege to attempt to teach others the precious Gospel? Are we truly “redeeming the time” (Col. 4:5) we have been blessed with on this earth? What a tragedy to wait until judgment to ask, “What have I done with my opportunities?”
        Today is the day to ask, “What have I done?” Make sure your citizenship is in heaven (Phil. 3:20)!
                484 CR 44700
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                This lesson should make us search our soul every day!
        What are YOU doing with your responsibility...
        Toward GOD (Matt. 4:10)?
        Toward CHRIST (Acts 4:12)?
        Toward the CHURCH (Eph. 5:23)?
        Toward the BIBLE (Matt. 4:4)?
        Regarding your TALENTS (Matt. 25:14-30)?
        Regarding your OPPORTUNITIES (Gal. 6:10)?
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Hebrews 6:4-6 and the Unpardonable Sin

Kyle Butt, D.Min.

Doctrinal MattersBible Interpretation

Forgiveness is one of the most sublime concepts in the Bible. To think that our Creator loves us in spite of grievous sins that we have committed is thrilling. And to know that the blood of Jesus can forgive us when we repent and obey is nothing short of amazing (see Lyons and Butt, 2015). One of the most terrifying ideas, however, is the thought that maybe we have done things that are so wicked and sinful that we are beyond God’s forgiveness. Some believe this due to an incorrect understanding of two concepts in the Bible—the unpardonable sin and a statement in Hebrews 6:4-6.

The idea of an unpardonable sin scares some people, because they believe they may have committed it, even though most of them do not have a proper understanding of what the sin actually is. We read about the unpardonable sin in Matthew 12:31-32, Mark 3:28-30, and Luke 12:10. The sin is the very specific sin of blasphemy of the Holy Spirit. That means the act of speaking evil of the Holy Spirit. It was committed by those who actually saw Jesus perform miracles and attributed His power to Satan. Because no one today can see Jesus perform such miracles, then the sin apparently cannot even be committed today. Some have suggested that the sin is any sin that is unrepented of, or murder, or adultery, or various other behaviors. The text is plain that those sins cannot be the unpardonable sin. It was specifically blasphemy that was the result of seeing Jesus’ miracles (see Butt, 2003).

With the idea of an unpardonable sin in mind, many people then go to Hebrews 6:4-6 and are convinced that they have fallen away from God and that it is now impossible for them to be saved. A closer look at Hebrews 6:4-6 will show the problem with this thinking. The text reads:

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame (Hebrews 6:4-6).

Notice what the text does not say. It does not say it is impossible to forgive a person who has fallen away. This is in contrast to the unpardonable sin. The gospel writers describe that sin as an “eternal” sin, for which there was never any forgiveness. The text in Hebrews says that if people fall away it is impossible to “renew them again to repentance.” The difference between forgiveness and repentance is profound. The message in Hebrews 6 is not that those who fall away have committed sins that God will not forgive, it is that their hearts have become so hard that they will not repent. Thus, if a person is willing to repent, he or she cannot be one of those who have fallen away according to Hebrews 6:4-6. A similar idea is found in 1 Timothy 4:2, where we read about those who have “their own conscience seared with a hot iron.” Again, it is not that God will not forgive these people, it is that they will not repent and come back to God.

An excellent example of the difference between forgiveness and repentance is seen in the lives of Judas and Peter. In a very real sense, both of these apostles betrayed their Lord. Judas sold Him to the Jewish leaders, and Peter denied three times even knowing Him. Their actions after their sins, however, show that Peter was willing to repent and come back to his Savior, but Judas’ heart was so calloused he would not repent. Peter was forgiven and Judas was lost, not because Judas’ sin was so much more grievous than Peter’s, but because Judas had allowed his heart and conscience to be so seared that he would not repent.

In summary, any person who reads Hebrews 6:4-6 and wonders if he or she is a person who is without hope and has fallen away from God can easily answer that question. If that person is willing to repent of sins and obey God, that passage cannot apply to him or her.

REFERENCES

Butt, Kyle (2003), “Blasphemy Against the Holy Spirit—The ‘Unpardonable Sin,’” Apologetics Press, https://apologeticspress.org/apcontent.aspx?category=11&article=1218.

Lyons, Eric and Kyle Butt (2015), “Receiving the Gift of Salvation,” Apologetics Press, https://apologeticspress.org/pdfs/e-books_pdf/Receiving%20the%20Gift%20of%20Salvation.pdf.

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What Happens to the Soul After Death?

What Happens to the Soul After Death?

Jon Gary Williams

Many wonder about what happens to man's soul after this life has ended. Some believe that since man's body is his soul, there is no soul to exist after death. Some believe that the soul goes into some kind of unconscious state. The scriptures support neither of these views. Jesus taught that the soul and body are not the same (Matt. 10:28). He also taught that the soul is conscious after death (Luke 16:19-31).

Another false view accepted by many is that at the point of death, the soul goes directly to either heaven or hell. If this is not true, then where does the soul go? Here is what the scriptures tell us. Compare with the companion reference chart included below.

At death the body goes to the grave. (Hebrews 9:27)

The soul goes to hades - the realm of the "unseen."

There are two parts to the hadean realm - Paradise and Tartarus

- Paradise is where Jesus said he was going (Luke 23:43). However, Jesus' soul went to Hades (Acts 2:27-31) Note: the word here is hades, not gehenna hell.

- Tartarus is reserved for the lost (II Peter 2:4,9) (cf. Jude 6)

There is a great gulf which cannot be crossed separating Paradise and Tartarus. (Luke 16:26)

At death what happens to all souls?

- Infants and faithful Christians go to paradise.

- Unfaithful Christians and those still lost go to tartarus.

What happens at the judgment?

- The bodies of all the deceased will be resurrected (John 5:28; Acts 24:15; I Corinthians 15:52)

- The souls will be reunited with new, resurrected bodies.

- All will pass into their eternal state.

Those in paradise will enter heaven. (Matthew 25:34).
Those in tartarus will enter hell (gehenna) (Matthew 25:41)

Some reason that souls go directly to heaven or hell at the point of death. If this is true, then it follows that souls go there without their resurrected bodies and also that they go there before the judgment occurs.

This brings about an awkward conclusion: that souls would be brought out of heaven and hell to be judged, and then those souls would be reunited with their resurrected bodies and returned to their respective final abodes.

A great judgment will someday take place for all of us, whether we are alive on that day or waiting in the hadean realm. On that day, those bodies in the graves will be reunited with new bodies, and those alive on that day will be given new spiritual bodies - bodies even more real than those we currently have.

This chart shows what the New Testament teaches about the soul and what will happen to it after physical death. It also illustrates the error of many denominational doctrines regarding the afterlife - - teachings such as the Jehovah's Witness doctrine of no immortal soul, the premillennial doctrine of two separate resurrections and the Catholic doctrine of purgatory.

        

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The Great Mystery of Godliness

Paul’s great “mystery of godliness,” when unfolded, is rich indeed. It is the gospel in seed form. It is intellectually satisfying, emotionally rewarding, and practically motivating.

By Wayne Jackson | Christian Courier

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In his first letter to Timothy, Paul declared that one of his reasons for writing the epistle was that men might know how to behave themselves in the house (family) of God, which is the church of the living God (3:15).

Further, he affirms that it is the responsibility of those in the church to be the pillar and support of the truth. The great truth, so worthy of Christian support, has to do with the redemptive mission of Jesus Christ, which the apostle summarizes in the following fashion:

And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory (v. 16, ASV).

In this study, some of the thrilling gems of this context will be considered.

The expression “without controversy” translates the Greek term homologoumenos, which literally denotes that which one confesses, hence, it might be rendered “confessedly,” “undeniably,” “most certainly.” It is a declaration of absolute confidence.

Next, the apostle speaks of the great “mystery of godliness.” “Mystery” is a rendition of the Greek word musterion. The term does not, as many suppose, refer to that which is mysterious, hence, incapable of being understood. Rather, in Bible parlance, the word denotes that which was formerly obscured, but which has now been announced through the gospel of Christ. It has to do with the unfolding of the heavenly scheme of salvation. Compare the expression “the mystery of the faith” in verse nine of this same chapter.

Perhaps the most comprehensive discussion of this matter is to be found in Paul’s epistle to the Ephesians, where the apostle declares that the “mystery,” which in former generations was unknown to men, has now been revealed through Spirit-inspired apostles and prophets, so that those who read the New Testament record can perceive the heavenly plan which is fulfilled in the work of Christ (cf. 3:1-12).

The word “godliness” in the Greek Testament is the noun eusebia. This term, along with its various cognate forms, suggests piety, devotion, religion, or a disposition of God-towardness.

One version renders the phrase, “Great indeed, we confess, is the mystery of our religion” (RSV). A fair paraphrase might be, “Undeniably, great is the strategy of the divine plan of salvation.”

Subsequently, Paul lists six magnificent propositions which form a miniature outline of the life of Christ. They are as follows:

“He [Christ] who was manifested in the flesh”

Though the King James Version has it, “God was manifest in the flesh,” the better manuscript evidence supports the rendition “He who” (cf. Metzger 1971, 641). Be that as it may, the text certainly argues for the incarnation of Christ, hence, his deity. It postulates the mission of one who was existing in a pre-fleshly condition, but who appeared in human form.

John wrote: “And the Word became flesh, and dwelt among us” (John 1:14). This affirmation was in direct conflict with certain gnostic ideas of antiquity which asserted that Christ could not have possessed a body of flesh, since flesh was intrinsically evil—a concept which John labels as the spirit of the anti-christ (1 John 4:2, 3).

The New Testament reveals that Jesus was manifest in the flesh for the following reasons:

(1) He became flesh so that men might see, in visible form, a commentary on Deity. John affirmed that Christ came to “declare” (exegesato—to give an exegesis of) the Father (1:18). Thus, to view the Lord was to comprehend something of the nature of his heavenly Father (John 14:9).

(2) He became flesh to identify with us (Hebrews 5:1-10). Having lived in human form, and thus been subjected to temptation (Hebrews 4:15), he is able to effectively function as our high priest, hence, come to our aid when we are tempted (Hebrews 2:17, 18).

(3) He was manifested as man to provide us with a model for living (1 Peter 2:21; 1 John 2:6).

(4) Since it is impossible for Deity, as a spirit being, to die (cf. 1 Timothy 6:16), Christ became flesh so that he might be subjected to death (Hebrews 2:9, 14), hence qualified to put away sins (1 Corinthians 15:3; 1 John 3:5).

(5) Finally, the Lord was manifested that “he might destroy the works of the devil” (1 John 3:8), which, of course, will be realized ultimately at the time of his second coming.

“Justified in the spirit”

First, we must note that the word “justified” does not suggest that Christ at one time was sinful, hence, at some point, was pardoned or justified from sin. That cannot be the meaning (cf. 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22).

The term denotes a vindication. Though Jesus was manifested in the flesh, and “put to death in the flesh” by his enemies (1 Peter 3:18), God Almighty vindicated the Lord, raising him from the dead. Thus was the Master “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Romans 1:4).

But what does the phrase “in the spirit” signify? There are several possibilities, both grammatically and contextually.

Most translations capitalize the term “Spirit,” suggesting that there is an allusion to the Holy Spirit. If that is the meaning, the phrase could be a reference to the Spirit’s operation at the time of the Lord’s bodily resurrection.

In Romans 8:11 Paul wrote: “But if the Spirit of him that raised up Jesus from the dead dwells in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwells in you.” Roy Lanier Sr. observed that “the word ‘also’ suggests the Holy Spirit not only will raise our bodies, but ‘also’ was the agent of the Father in raising Christ” (n.d., 56).

Others think that “Spirit” in 1 Timothy 3:16 is a general reference to the Spirit’s operation in the life of Christ. The Lord’s miracles, message, etc., climaxing with his resurrection, demonstrated his deity, hence, in spite of his death at the hands of cruel men, the Savior was vindicated.

The ASV does not capitalize “spirit,” thus reflecting the opinion that the allusion is to the Lord’s human spirit. This could also be a reference, however, to the resurrection of Christ, at which point the Savior’s spirit re-entered his body.

In 1 Peter 3:18 the apostle states that Jesus “was put to death in the flesh, but made alive in the spirit.” Roy Deaver has effectively argued that Jesus was raised by the re-energizing of his body through his spirit (1974, 11-13), though some also see “spirit” as a reference to the Holy Spirit in this passage (Kistemaker 1987, 140).

“Seen of angels”

Angels were intimately involved with the work of our Lord. Note the following:

(1) Angels were associates of the preincarnate Word (cf. John 1:1, 14). When Abraham was visited by “three men” at the oaks of Mamre, two of them are identified as angels (Genesis 19:1) while the other is a divine person who subsequently rains “upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven” (19:24; cf. 18:1, 21).

(2) Angels heralded the impending birth of Jesus (Matthew 1:20; Luke 1:26) and praised God when Mary brought forth her child (Luke 2:13).

(3) After Christ concluded his temptation ordeal in the wilderness, “angels came and ministered unto him” (Matthew 4:11).

(4) When the Lord experienced great agony of soul just prior to his death, “there appeared unto him an angel from heaven, strengthening him” (Luke 22:43), and had he so chosen, he might have summoned thousands of angels to deliver him from the curse of Calvary (cf. Matthew 26:53).

(5) Angels were present at the time of Christ’s resurrection from the grave (Matthew 28:2ff; Mark 16:5; Luke 24:4; John 20:12) and at his ascension into heaven (Acts 1:10).

(6) Finally, the angels of heaven are subject to him (1 Peter 3:22), and praise him saying, “Worthy is the Lamb that hath been slain to receive power, and riches, and wisdom, and might, and honor, and glory, and blessing” (Revelation 5:11, 12).

“Preached among the nations [Gentiles – KJV]”

This, of course, suggests the universal scope of the Savior’s redemptive system—a fact that was predicted in the Old Testament (Isaiah 2:2; 11:10), previewed in the earthly ministry of Christ (Matthew 4:15ff; 8:11), announced in the “great commission” (Matthew 28:19; Mark 16:15; Luke 24:47), and implemented by the apostles, prophets, and others, as revealed in the book of Acts.

We must note in passing that when the New Testament speaks of preaching “Christ,” such expression not only denotes the historical facts regarding the person of Jesus, but also the truths concerning his kingdom and how to gain entrance into the same (cf. Acts 8:5, 12, 35ff).

“Believed on in the world”

Though a majority in the first-century world did not believe on Christ (cf. Isaiah 53:1; John 12:37; 1:11), nevertheless, many did (Acts 2:44; 4:4; 5:14; 9:42).

It must be understood, however, that the expression “believed on” does not denote a mere “faith-only” concept as implied in some of the creeds of protestantism (cf. Discipline of the Methodist Church 1939, Article IX; Hiscox 1890, 62). Rather, “faith,” or “believing” in Bible terminology, that avails in God’s sight is that which is active in obeying the Lord, as the following evidence indicates:

(1) John declares that “whosoever believes” should not perish, but have eternal life (3:16), while the writer of Hebrews affirms that eternal salvation is given to those who “obey” the Son (5:8, 9). Obviously, therefore, believing in Christ must include obedience as a requisite to salvation.

(2) John 3:36 affirms: “He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him” (ASV).

Note how the terms “believeth” and “obeyeth not,” as correctly reflected in the American Standard Version, stand in bold contrast. To believe is to obey!

(3) The Scriptures speak of being “obedient to the faith” (Acts 6:7).

(4) When the jailor at Philippi heard Paul’s proclamation of the gospel, acknowledged its validity, evidenced penitence, and submitted to immersion (Acts 16:31-33), Luke sums up the entire process by saying that he, along with his family, had “believed in God” (16:34).

(5) Romans 5:1 announces: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ.” In the same inspired document, however, the apostle argues that one is “made free from sin” after he has “become obedient from the heart” to the pattern of divine instruction (6:17, 18).

Since “peace with God” and being “made free from sin” are equivalent, it necessarily follows that the “faith” of 5:1 includes the “obedience” of 6:17. Indeed, one of the major emphases of the book of Romans is the “obedience of faith” (cf. 1:5; 16:26).

(6) The author of the book of Hebrews stresses that those Israelites who perished in the wilderness were condemned because they were “disobedient,” which, in fact, was an expression of their "unbelief ’(cf. Hebrews 3:18, 19; 4:3, 6 – ASV). The terms are employed interchangeably.

(7) The discussion of James, that faith apart from works is “dead,” “barren,” etc., is too well-known to need elaboration at this point (cf. James 2:14ff).

“Received up in glory”

This refers, of course, to the Lord’s reception into heaven some forty days following his resurrection from the dead. Jesus had prophesied that he must suffer and then enter into his glory (Luke 24:26); and so, following his bodily resurrection, he was “received up into heaven” (Mark 16:19; cf. Acts 1:2).

In these latter passages, the same verb (analambano) is used as that employed by Paul in his letter to Timothy. When Jesus entered into this glorious realm, all authority was made subject to him (Matthew 28:18; Ephesians 1:20ff).

Thus, Paul’s great “mystery of godliness,” when unfolded, is rich indeed. It is the gospel in seed form. It is intellectually satisfying, emotionally rewarding, and practically motivating.

May the church of the living God recognize her mission to proclaim these pearls of truth in a world that languishes in darkness and has no hope apart from the mission and message of Christ. To this end let us dedicate ourselves.

Sources

Deaver, Roy. 1974. The Spiritual Sword, October.
Discipline of the Methodist Church. 1939. New York, NY: The Methodist Book Concern.
Hiscox, Edward T. 1890. The Standard Manual for Baptist Churches. Philadelphia, PA: The Baptist Publication Society.
Kistemaker, S. J. 1987. Peter and Jude. Grand Rapids, MI: Baker.
Lanier, Roy, Sr. n.d. Class Notes on Romans. Denver, Co: Privately published.
Metzger, Bruce. 1971. Textual Commentary on the Greek New Testament. London, England: United Bible Societies.

 

The English Standard Version

Wayne Jackson reviews the new English Standard Version translation of the Bible.

By Wayne Jackson | Christian Courier

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For centuries men have been translating the original Scriptures (Hebrew, Aramaic, and Greek) into their native vernacular. Each time a translation is produced, there is the hope that it will be the perfect one.

It never is because translations, unlike the original autographs, are the productions of fallible men. And “to err is human.”

Some degree of subjective interpretation is woven into the fabric of any Bible version. Admittedly, though, some translations are better than others.

In the autumn of 2001, a fresh English translation made its appearance. Crossway Bibles, a division of Good News Publishers (Wheaton, IL) introduced the English Standard Version (ESV). The Preface of this rendition begins by echoing a statement expressed by the translators of the original King James Version. “God’s sacred Word . . .is that inestimable treasure that excelleth all the riches of the earth.” The translators pledge that this sentiment “is the motivating force” that undergirds the publication of the ESV.

Unlike many modern paraphrases, which pursue the Dynamic Equivalence (DE) approach, the ESV “seeks as far as possible to capture the precise wording of the original text and personal style of each Bible writer.” Its goal, therefore, was to produce a “word-for-word” edition.

As noted earlier, the DE ideology contends that the best version is that which is concerned more with the representation of ideas that express the primitive meaning and not so much with the replication of the original words (usually designated as Form Equivalence – FE).

It is not difficult to see that the DE concept lends itself more readily to subjectivity, than does the more literal approach. Surely, those who believe that God inspired the very words of the original documents would prefer a literal translation — to the extent that such is possible and practical.

The original-language texts employed in the project were the Masoretic text for the Old Testament, Biblia Hebraica Stuttgartensia (1983 – 2nd Ed.), and for the New Testament, The Greek New Testament (1993 – 4th ed. UBS) and Novum Testamentum Graece (Nestle/Aland – 27th ed.). The English rendition of this new version is somewhat analogous to the RSV of 1971, minus the liberal elements of that translation.

The translation team involved more than 100 scholars, the names and credentials of whom are available upon request from Crossway Bibles. The ESV is recommended by such notable scholars as Robert Mounce, J.I. Packer, R.C. Sproul, Leon Morris, Harold Hoehner, and Jack Cottrell.

The Classic Reference edition of this Bible contains 76,000 center-column references, a concordance with 14,500 entries, introductions to each Bible book, full-color maps, and even a CD-Rom with two English translations (KJV, ESV), along with several additional resources.

I have not gone through the entire volume. I’ve only checked random passages. Nonetheless, I am impressed with this new version. It may turn out to be one the best modern alternative to the King James translation, although I still prefer the meticulous precision of the American Standard Version (1901).

Strengths of the ESV

There are several strengths that underscore the value of the new ESV. First, as reflected in the textual base, it is translated from the latest collection of Hebrew and Greek documents, giving it the strongest textual foundation of anything yet produced in a translation.

Second, unlike some of the more recent versions, whose translators were characterized by liberal tendencies, the ESV appears to have been produced by men who attempted to “carry over every possible nuance of meaning in the original words of Scripture into our language.”

For example, the RSV created a storm of controversy with its “young woman” rendition of Isaiah 7:14, whereas the ESV has it “virgin” — and so Isaiah and Matthew (1:22-23) are in harmony again!

Another strength of the ESV is the clarity and accuracy that many passages lacked in some of the earlier versions. For example “expanse” replaces the ill-rendered “firmament” in Genesis 1. The term “livestock” (more generic) replaces “cattle” (a specific term) in the ESV of Genesis 1.

Genesis 22:1 notes that “God tested Abraham,” a better rendition than the old KJV, where it says God “tempted” Abraham (cf. Jas. 1:13).

The Shakespearean “thee” and “thou” are replaced with contemporary pronouns: “And God said to Abram, Go from your country and your father’s house” (Gen. 12:1). The increasingly obsolete “brethren” is now found as “brothers.” Or when more distant relatives are considered, “brethren” becomes “kinsmen” (Gen. 13:8).

Compare the following passages which depict the power of God in the storms of nature. “The noise thereof sheweth concerning it, the cattle also concerning the vapour” (Job 36:33 – KJV).

The ESV has it: “Its crashing declares his presence; the cattle also declare that he rises.”

Or these: " . . .you are straightened in your own bowels" (2 Cor. 6:12 – KJV); " . . .you are restricted in your own affections" (ESV).

Concerning the Sunday collection, the ESV correctly has: “On the first day of every week,” whereas both the KJV and ASV omit the term “every.”

Note how beautifully the following passages dealing with God’s creation are rendered:

“For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Rom. 1:20).

“By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible” (Heb. 11:3).

The ESV corrects the NIV relative to 1 Corinthians 7:15. The NIV suggests that if an unbeliever leaves his Christian mate, the Christian “is not bound” to the relationship any longer (which is at variance with Matthew 19:9).

The ESV, however, correctly notes that the Christian is “not enslaved,” i.e., is not obligated to pursue the abandoning mate, maintaining perpetual proximity.

Passages dealing with baptism are treated fairly in this version. However, as with most other translations, the verb baptizo is anglicized rather than being strictly translated as “immerse” (for commercial purposes). This problem goes all the way back to the King James Version and has been almost uniformly followed since then. One can only imagine how few editions would be sold among denominationalists if “immersion” was the common rendition of baptizo.

The ESV of 1 Peter 3:21 shows that immersion is “an appeal to God for a good [i.e., clean] conscience,” which obviously one cannot have apart from that obedience.

Corrections and Improvements

As noted earlier, there is no flawless translation. There is no version upon which all will agree in every particular. One may suggest improvements in a translation without adopting the radical viewpoint that the version must be condemned altogether because of a weakness or mistranslation in some instances. The ESV appears, in this writer’s judgment, to be a good translation — in spite of a few problems.

Some earlier versions (e.g., KJV, NKJV, ASV, NASB) employed italics in the type-setting process, indicating when words were being added to the text for clarification purposes. Unfortunately, the ESV does not continue that helpful procedure.

Some translations in recent years have had the tendency to be more generic than they needed to be. For example, the NASB rendered the Greek term porneia (“fornication”) by “immorality” in Matthew 19:9. That is too generic. Stealing is a form of immorality, but it is not the basis for scriptural divorce.

Similarly, the ESV translates porneia as “sexual immorality.” Again, though, that is too general. Lust is a form of sexual immorality, but evil thoughts are not a justification for terminating a marriage. The translators probably felt that the term “fornication” is not understood well enough today. That assumption likely is unwarranted.

The ESV’s rendition of monogenes (“only begotten” – KJV, ASV) as “only” will probably reignite the controversy that raged mightily a few years ago. But the basic disagreement has to do with the etymology of the original term. Does genos signify “kind,” hence, monogenes indicates “one of a kind,” i.e., unique? Or does genos mean “begotten”?

Actually, the term “begotten” is from gennan, a kindred term, but with a different meaning. Most modern scholars who insist that “only begotten” is the preferred term do so on theological grounds, i.e., the idea that Jesus derived his “being” from the Father (see Hoch, p. 606). Actually, one can argue that monogenes means “only” without being liberal in his view of the Savior. Monogenes is rendered “only” on two occasions in the KJV (Lk. 7:12; 8:42).

The ESV has followed the NASB in rendering the present participle, hyparchon (“being” KJV; “existing” ASV), in Philippians 2:6, as a past tense form — “was in the form of God” — which could leave the impression that Jesus was not deity while in the flesh, though the translators do not mean to imply this. The Lord always existed, and continued to exist, as deity, even though incarnate (Fee, 1995, p. 203; Vine, 1991, pp. 279-80). R.C.H. Lenski noted that Jesus never existed apart from the nature of deity (p. 774). There is no reason not to give the participle its full, present tense flavor, as we have noted earlier.

In a segment where the headship of “man” (in general) over “woman” is in view rather than the husband-wife relationship (1 Cor. 11:3ff), the ESV renders the original words aner as “husband” and gune as “wife” in a manner that is inconsistent with the immediate context. This creates more confusion when comparing this context with other contexts dealing with the same gender theme (1 Cor. 14:34-35; 1 Tim. 2:8ff).

The ESV could be improved by translating “the perfect” (1 Cor. 13:10) as “the complete,” which would then balance with its rendition, “the partial,” in 10b. The contrast is between partial revelation and complete revelation. Too many people erroneously attach a moral connotation to “perfect” in this text, thus contending that spiritual gifts were to continue until the coming of Christ (who is presumed to be the “perfect” one, implied in the passage).

It is unfortunate that most translations continue to lend credence to the notion of “hereditary depravity” by rendering the Greek term psusei as “by nature” in Ephesians 2:3. The word can denote that which reflects “a mode of feeling and acting which by long habit has become nature” (Thayer, p. 660). Man becomes a “child of wrath” by his practice, not by a contaminated nature effected by inheritance.

It is puzzling that the ESV transliterated the Greek word hades in Acts 2:27, and yet rendered the same term as “hell” in Matthew 16:18. The common conception of “hell” is that it represents the final abode of the wicked. One is grateful, however, for the ESV footnotes on Matthew 16:19 and 18:18, which reflect the perfect tense form of the verbs, “shall have been bound,” etc., thus showing that the apostles yielded to Heaven’s will, rather than the reverse being true (as alleged by Catholicism).

Conclusion

Though the ESV is not without some weakness, generally speaking, it appears to be an accurate, literal translation, rendered in beautiful English. It is a version, we believe, that will serve the English-speaking world with distinction. It is our hope that this new version will not become a point of contention within the body of Christ.

Sources

Fee, Gordon. 1995. Paul’s Letters to the Philippians. Grand Rapids:Eerdmans.
Hoch, C.B., Jr. 1986. “Only-Begotten.” International Standard Bible Encyclopedia – Revised. Grand Rapids: Eerdmans. III.
Lenski, R.C.H. 1961. Galatians, Ephesians, Philippians. Minneapolis: Augsburg.
Thayer, J.H. 1958. A Greek-English Lexicon of the New Testament. Edinburgh: T.&T. Clark.
Vine, W.E. 1991. Amplified Expository Dictionary of New Testament. Iowa Falls, IA: World.