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

Follow @FortifyFait

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

Follow @FortifyFaith

No narration available

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.

 

Lightning and God

Jeff Miller, Ph.D.

Existence of God

“Can you send out lightnings, that they may go, and say to you, ‘Here we are!’?” (Job 38:35). 

In Job chapters 38-40, God highlights for Job many of the amazing wonders of the Universe that He created, including “lightnings.” When the Israelites were standing at the base of Mount Sinai receiving God’s Law in Exodus, God’s presence on the mountain resulted in “thunderings and lightnings”—“lightning flashes” (Exodus 19:16; 20:18). In the Psalms, lightning is often used symbolically to refer to how God scares, strikes, and scatters His enemies. Lightning is amazing and is even proof of God’s existence, because the scientific rules that govern the Universe (Job 38:33), causing lightning to happen, could not exist without God to make them! God highlights lightning 28 times in the Bible, where it is usually mentioned alongside references to God and, in this issue of Discovery, we will see why. 

What is lightning? Have you ever shuffled your feet on the carpet and then touched someone, shocking them? When you shuffle your feet, you are building up a negative charge in your body (that is, you are picking up tiny electrons from the carpet). One of the rules that God set up in the Universe is that unstable situations want to even/balance out so that there will be stability. The built-up negative charge in your body wants to release its charge (its electrons) into another object that has an opposite charge (that is, has fewer electrons), so that they can balance out their charge and become stable. 

Lightning is basically a cloud shocking something—releasing electrical charges (that is, electrons) from the cloud along a path to balance out its charge with its surroundings. 

How does that work, exactly? Scientists are not sure about every step of the process, but they think that as clouds move during a storm, particles in the clouds organize themselves, with lighter particles moving upwards and becoming positively charged (fewer electrons) and heavier particles moving downwards, becoming negatively charged (more electrons). Objects on the ground do the same thing. This causes an imbalance between groups of charged areas that want to “fix” themselves and get balanced. The surrounding air creates a strong insulation that keeps those areas from exchanging their charge. When the difference in the charges becomes great enough, electricity explosively breaks through the air and is released between the groups. The release tries to even out the charge differences between the two oppositely charged areas, creating a “shock”—a lightning bolt. 

The discharge of electricity can travel over 200 million miles per hour—over 2,000 times faster than a meteorite and over 100,000 times faster than a bullet! Like lightning, Isaiah 19:1 describes God as riding “on a swift cloud.”

Most of the time, lightning bolts happen within a cloud or between two clouds in the sky (which looks like clouds flashing from our perspective), but sometimes a lightning bolt travels between the cloud and the ground (especially taller objects on the ground). Interestingly, lightning bolts are not actually one stroke of electricity, but a series of very fast return strokes that move back up into the cloud. 

The charges that the clouds release zig zag through the air (not the rain), taking the path through the air that is easiest for the electricity to travel. Amazingly, the power created by each bolt of lightning carries enough energy to provide power for 30 million people to have electricity for an entire year. 

Like lightning, the power of God is highlighted repeatedly in the Bible. When describing what happened at Mount Sinai, Moses explained, “Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled…. Now Mount Sinai was completely in smoke, because the Lord descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly” (Exodus 19:16,18).

Amazingly, the path that lightning moves through heats up to 30,000oC—five times hotter than the surface of the Sun. The immense heat causes the surrounding air to become plasma (a special form that is different from a gas, liquid, or solid) that glows, emitting very strong light. The Bible often describes the intense brightness of God. In fact, God is called the “Father of lights” (James 1:17). Again, accompanying the lightning at Mount Sinai, “The sight of the glory of the Lord was like a consuming fire on the top of the mountain in the eyes of the children of Israel” (Exodus 24:17). Habakkuk 3:3-4 says, “God came…. His glory covered the heavens, and the earth was full of His praise. His brightness was like the light; He had rays flashing from His hand….”

Interestingly, the skin of the angel that rolled back the stone at Jesus’ tomb was “like lightning” (Matthew 28:3).

What is thunder? As lightning moves through the air, the air around its path heats and, therefore, expands. The expansion, however, is faster than the speed of sound, rapidly compressing the air in front of it, which causes the “booms” of thunder we hear. 

Given this information, consider: can you have thunder without lightning? Since light travels faster than sound, unless the lightning is close to you, you can see the lightning before you hear its thunder, which only travels at the speed of sound. Once again, many times in Scripture, God’s voice is compared to thunder. “Have you an arm like God? Or can you thunder with a voice like His?” (Job 40:9; see also 2 Samuel 22:14). 

Everything about God is awesome. His almighty power. His lightning speed. His blinding brightness. His thundering voice. While we really cannot fathom just how great God is, since He is an infinite spiritual Being, and we (for now) are bound to the physical world around us, God created physical things that He wants us to study because they can help us to understand to a small degree things about Him (Romans 1:20). When God created lightning, He no doubt did so, in part, to help us understand more about Who He is. 

Very importantly, Jesus’ coming in judgment is also compared to lightning in Matthew 24:27: “For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be.” Let’s all make sure we’re ready to meet Him on Judgment Day!

Doc’s Corner: Was Behemoth a Dinosaur?

In Job 40:15-24, God shows Job an amazing beast called “behemoth,” and nobody is certain what it was. The description doesn’t match any known, modern species, but several of its features line up best with a sauropod dinosaur (the long-neck, long-tail dinosaurs). One of those features is mentioned in vs. 18: behemoth’s “bones are like beams of bronze, his ribs like bars of iron”—apparently like solid metal. While most animals (including hippos and elephants) have open spaces in their bones which make them “spongy,” sauropod dinosaurs were unique among animals in that their ribs (and certain other bones) were made of solid bone. If God considered behemoth special and worth highlighting, wouldn’t it make sense for Him to highlight some of the features that made it different (like its bones, tail, stomach muscles, and where its strength lay, vss. 16-17)? A sauropod fits God’s description of behemoth better than any other animal we know about.

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