Where is the Stigma?

Posted on March 2, 2015 by Bryan Hodge

“One of illegitimate birth shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD” (Deuteronomy 23:2).

It certainly was not the fault of the illegitimate offspring that he was so born.  “The son shall not bear the guilt of the father, nor the father bear the guilt of the son” (Ezekiel 18:20).

Why then this command?  Let me suggest that the command was designed to put a stigma on illegitimacy, and thereby send a message to society that such is not God’s ideal for bringing children into the world.

What about today?  I do realize that we are not under the specifics of the Old Covenant.  However, there are valuable principles to be learned (Romans 15:4; 1 Corinthians 10:11; Jude 5). I am greatly concerned that today all stigma has been removed.  Individuals and churches throw baby showers, even without repentance and confession of sin, welcoming the illegitimate into the world.  Moreover, these showers sometimes go beyond helping with some basic necessities, and celebrate in the coming child.  Families celebrate parenthood, and grandparenthood which comes this way.  There is no longer any apparent shame over such.

This acceptance applies as well to those in other sins.  One can live openly in sin, and still enjoy family gatherings, thanksgiving meals and the like without repentance and confession.  In one case, I recall a group of church members eating a thanksgiving meal together.  One lady invited her drug-addicted son, who had been supposedly withdrawn from by the church, to be a part of the meal and games which followed.

Paul said this, “I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or an drunkard, or an extortioner – not even to eat with such a person” (1 Corinthians 5:11).  The wording “keep company” (sunanamignumi) means “to mix together with, co-mingle… to mingle one’s self with… to associate with, to have familiar intercourse with” (Perschbaucher).  True, not all sins are to be handled in the same manner (see article – Different Type of Sin by B.H.).  However, those who are informed but still engage in open, willful, sin and who refuse to repent are to be so treated.  Such is to be done: (1) to make the sinner ashamed (2 Thessalonians 3:6);  (2) To try to produce repentance and bring salvation (1 Corinthians 5:6); (3) to protect and send a message to others (1 Corinthians 5:6 cf. Deuteronomy 13:11; 17:13; 21:21).  (4) to obey the inspired instructions (1 Corinthians 5:4-5; 2 Thessalonians 3:6).

Yes, it is difficult.  Yes, it hurts us to do this.  However, it also hurts not to do this.  Let us not be guilty of legitimizing sin.  There are three important questions to ask: (1) Are we willing to do what is right?  (2) Are we willing to do what is right, right now?  (3) Are we willing to let God’s word determine what is right?

We should help the one in sin to repent. We can hold the hand and walk down the aisle supportive of the one who is ready to confess sin. We can tell the one who has sin that the consequences of sin may be difficult, but we will stand by them and help them. We can do all of these things and more, but let us not legitimize sinful behavior by passively over looking such, doing this will not help.

 Once repentance has occurred, we are told – “you ought… to forgive and comfort… lest perhaps a one be swallowed up with too much sorrow… I urge you reaffirm your love to him” (2 Corinthians 2:6-8).  Let us remember that all have sinned.

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Peer Pressure

Posted on February 27, 2015 by Bryan Hodge

We hear a lot about “peer pressure” today.  Usually, the context of such discussions centers upon our teens.  Some boyfriend, girlfriend or group at school is trying to get “little Johnny” or “little Suzy” to do something that they should not (or not to do something that they should).  Now “little Johnny” or “little Suzy” knows what the right thing to do is… but, they want so very much to fit in, and be accepted by their peers, and thus you have “peer pressure.”

Brethren, two myths need to be dispelled. Myth #1 – “Peer pressure” is a new phenomenon.  My friends, “there is no new thing under the sun” (Ecclesiastes 1:9).  We may not have always used the label “peer pressure,” but the concept is not new.  It was in the garden of Eden.  Adam was not deceived (1 Timothy 2:4). It was “peer pressure” to which he succumbed.  Thus, this concept is not new.  It is, in fact, one of Satan’s oldest ploys.  Myth #2 – “Peer pressure” only affects the young.  No, on the contrary, it affects adults too.   It did in Jesus’ day. Notice the words of John 12:42-43: “Nevertheless among the chief rulers also many believed on Him (Christ – B.H.); but because of the Pharisees they did not confess Him (Christ – B.H.), lest they should be put out of the synagogue: For they love the praise of men more than the praise of God.”  It was due to Pilate’s “wanting to gratify the crowd” that prompted him to release of Barabbas, and deliver Jesus to be crucified (Mark 15:9-15).  Political pressure and the desire to please caused him to this. (Do we call this peer pressure? It could be argued that these Jews were not even his peers.) It was peer pressure which caused Peter to separate himself from gentile Christians (Galatians 2:11-14) “Peer pressure” a very real thing. It is not new; it has existed throughout the history of man-kind.  It affects young and old alike.

What can be done?  (1) We must honestly ask ourselves, “Whose praise and friendship do I want?” (John 5:44; 12:42-43).  (2) We must acquaint ourselves with the fact: To compromise truth for the sake of earthly friends is to love those friends more than God (John 12:43); in fact, it is to make oneself an enemy of God (James 4:4; Matthew 10:37). (3) We should choose friends that will better us and not hinder us in our walks of righteousness (Proverbs 13:20; 22:24; 27:17; 1 Corinthians 15:33). A friend worth having will not seek to influence or pressure us to do evil (1 Corinthians 13:6; Proverbs 27:5-6). (4) We, as God’s people, need to have close fellowship one with another, so that members of the church do not feel that they have to look elsewhere for acceptance and love (Hebrews 3:12-13; 10:24-25; 1 Thessalonians 4:9-10; 5:14; 2 John 5). (5) We should remember that the true Christian never will be popular with the all (Luke 6:26; 2 Timothy 3:12; Matthew 10:25). (6) We should remember that even if all on earth reject us, we still have a friend who has promised “I will never leave thee, nor forsake thee” (Hebrews 13:5; Psalm 27:10).

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Now Is That Rainy Day!

Posted on February 25, 2015 by Bryan Hodge

You have heard the saying: “We are saving it for a rainy day.” This may be prudent in one’s personal life [The Bible warns against: (1) wastefulness (Proverbs 12:27; 19:24; 21:20); (2) the life of luxury, prodigal living of the high life (Proverbs 21:17 cf. Luke 15); (3) abuse of credit (Proverbs 6:1-5; 11:15; 17:18; 22:7); (4) lack of preparation for the future (Proverbs 30:25). Moreover, it teaches that we are to: (1) support self and family (2 Thessalonians 3:10; 1 Timothy 5:4, 8, 16; 2 Corinthians 12:14). (2) Pay financial obligations (Psalm 37:21; Proverbs 6:1-5; James 5:4), including taxes (Matthew 17:24-27; 22:15-21; Romans 13:1-7)]. This may be prudent in business [though, money is a tool for growth. It should not sit idle, but put to work – at least drawing interest when possible (Matthew 25:14-30; Luke 19:12-27)].

What about churches? “Saving for a rainy day” may be prudent. Some reserves are needed. Major expenses do occur (roofs, foundations, plumbing, electrical, parking lots, flooring). Nature can be destructive (hurricanes, tornadoes, hail, wind, termites). Economic downturns do occur (members get laid off from their jobs or lose their jobs). Members disappoint (get disgruntled and leave), etc.

However, I suspect that sometimes the “saving for a rainy day” is just an excuse for not using talent, or even hoarding. Remember, money can be viewed as a tool for growth (Matthew 25:14-30; Luke 19:12-27).

The work of the church is: evangelism (proclaiming the good news, trying to reach the lost); edification (building up, strengthening, fortifying members); benevolence (kindness toward those in need); and worship of God (see article – The Work of the Church by B.H.). The church should use its money to accomplish these works, to the glory of God, and as an attempt to help save man.

Franklin Camp made these pertinent observations: (1) “One of the blessings of my life has been the privilege of working with some elders who believe that opportunities create responsibilities, and that, when they lead the church in accepting responsibilities, God will provide the needs… How many doors are closed by leadership today by simply saying, ‘That is not in our budget?’’(Principles and Perils of Leadership, p. 10). (2) “What is a budget? …it is a means of growing character When elders decide that a budget is raising money instead of developing spiritual lives, they have lost their concentration on the principles of Christianity” (ibid, p. 33).

What about that rainy day? Let me suggest to you that Now Is That Rainy Day! Society is at a moral low. The illegitimate birth rate in 2012 was 40.7% (Roger Clegg, nationalreview.com, October 11, 2013). It was 5.3% in 1960 (William Bennett, The Index of Leading Cultural Indicators, p. 46). The abortion rate is 21% (gutmacher.org, July 2014). “Cohabitation has increased 900% over the last 50 years” (Lauren Fox, theatlantic.com, March 20, 2014). “Two-thirds of couples married in 2012 shared a home together for more than two years before they ever waltzed down an aisle” (ibid). The divorce rate in 2010 was 41% of all first marriages; 60% of second marriages; and 73% of third marriages (divorcestatistics.org). The divorce rate was one in six in 1940 (Tom Brokaw, The Greatest Generation, p. 231). In 2012 there was 386.9 violent crimes per 100,000. The number was 160.9 per 100,000 in 1960 (Wikipedia.org). Property crime in 2012 was 2,859.2 per 100,000. The number was 1,726.3 in 1960 (ibid). Churches are struggling. “Somewhere between 4,000 and 7,000 churches close their doors every year… Between 2010 and 2012, more than half of all churches in America added not one new member. Each year, nearly 3 million previous churchgoers enter the ranks of the ‘religiously unaffiliated’” (Steve McSwain, Why Nobody Wants to go to Church Anymore, Huffpost, October 14, 2013). “More than 40% ‘say’ they go to church weekly. As it turns out, however, less than 20% are actually in church” (ibid). The Disciples of Christ, Evangelical Lutheran church, Lutheran church (Missouri Synod), Episcopal church, American Baptist, United Methodist church, Presbyterian church, and the United Church of Christ all saw declines of adherents between 1990 – 2000. During this same period, the church of Christ grew barely by 2.7% (Flavil Yeakley Jr., Why They Left, p. 30). Do not get too excited. The population of the U.S. increased 13% during this same period (Bloomberg.com). We are losing about 45% of our young people when they leave home, about 12% fall away but return in time, 33% fall away and do not return (Flavil Yeakley Jr., Why They Left, p. 30). My personal observation is that most local churches are graying. If this is not a rainy day, then what is? It seems time for a full-court press, but such is another metaphor.

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Recipe for Revival

Posted on February 23, 2015 by Bryan Hodge

“If my people who are called by my name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land” (2 Chronicles 7:14).

1.  Humility is needed. Pride blinds one to his own sins (Luke 18:9-14). Pride deceives one into a false sense of security (Obadiah 1:3). Pride hinders spiritual health and growth (Proverbs 26:12).   Pride prevents one from returning to God (Hosea 7:10). Pride is an abomination to the LORD (Proverbs 16:5; 6:16-19).

The first step to forgiveness is humility. “God resists the proud, but gives grace to the humble. Therefore submit to God” (James 4:6-7a). “Humble yourselves in the sight of the Lord, and he will lift you up” (James 4:10). The humble pray, “God, be merciful to me a sinner!” (Luke 18:14). They do not deny their sins. They are not arrogant or self-righteous. They understand just how much they need the mercy and grace of God.

2.  Prayer is needed. When one has become guilty of sin, denying that guilt will not help. The Bible declares, “He who covers his sins will not prosper” (Proverbs 28:13a). When sin exists in one’s life, denying such is at best self-deception (1 John 1:8), and at worst it is lying to God (Acts 5:4), or even denying His word and thereby calling Him a liar (1 John 1:10).

When one has sinned, one needs to humbly acknowledge such to God. “Whoever confesses and forsakes (sins – B.H.) will have mercy” (Proverbs 28:13b). Peter instructed Simon, “Repent… of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you” (Acts 8:22).   John declared, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:10). David prayed, “Have mercy upon me, O God, according to Your loving-kindness; according to the multitude of Your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I acknowledge my transgressions…” (Psalm 51:1-3). The tax collector beat his breast saying, “God, be merciful to me a sinner!” (Luke 18:13). It takes humility to do this. It takes a broken and contrite spirit. He will not despise such (Psalm 51:17).

3.  A God-ward seeking needed. Some do not have a God-ward attitude. There are those who do not like to retain God in their knowledge (Romans 1:28). They do not even like to think of Him. There are those who worship Him with their lips, but their heart is far from Him (Matthew 15:8; Ezekiel 33:31). There are those who try to run from their God given-responsibility, as did Jonah (Jonah 1:1-3).

One needs a God-ward heart to be spiritually successful. “The first of all the commandments is: ‘Hear, O Israel, the LORD our God, the LORD is one. And you shall love the LORD your God with all of your heart, with all of your soul, with all of your mind, and with all of your strength.’ This is the first commandment” (Mark 12:29-30). “Seek first the Kingdom of God and His righteousness…” (Matthew 6:33). Christians are to “seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth” (Colossians 3:1-2). Creation should “Seek the Lord, in hope that they might grope for Him and find Him” (Acts 17:27). It has been promised, “You will find Him if you seek Him with all your heart and with all your soul” (Deuteronomy 4:29). The spiritually successful seek Him. They want to know Him. They want a good relationship with Him. The want His fellowship.

4.  Repentance is needed. Some want a relationship with God, without any change of behavior. It will not work. “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth (1 John 1:6). “He who says ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him” (1 John 2:4).

One in sin needs to repent. Repentance is a change of mind, and this change of mind will produce change in behavior (Matthew 12:41 cf. Jonah 3:10). “Whoever confesses and forsakes (sins – B.H.) will have mercy” (Proverbs 28:13). “Repent… and pray” was the instruction given to Simon

If these four things are followed good things will result. God will forgive sins. A nation ills can be healed if the whole would do these things.

Posted in Forgiveness, Humility, Prayer, Repentance, Revival, Sin, Textual study | Tagged , , , , , , , , , , , | Leave a comment

The Ethiopian Eunuch’s Confession (Acts 8:37)

Posted on February 20, 2015 by Bryan Hodge

“And the eunuch said, ‘See here is water.  What hinders me from being baptized?'” (Acts 8:36).

“Then Philip said, ‘If you believe with all your heart, you may.’  And he answered and said, ‘I believe that Jesus Christ is the Son of God.'” (Acts 8:37).

Does verse 37 belong in the Bible?  Is it genuine?  Many do not believe that it is.  The manuscript evidence available to us is not very supportive of this verse.  It appears in no known Greek manuscript before the 6th century.  The Codex Laudianus from the 6th century is the earliest Greek manuscript we have which contains this verse.  Moreover, this verse is missing in the earliest known translations known to us.

However, the words clearly pre-date the 6th century.  Irenaeus (130-202 A.D.) wrote that the eunuch confessed, “I believe Jesus Christ is the Son of God” (Against Heresies 3:12).  Cyprian (200-258 A.D.) wrote, “In the Acts of the apostles… ‘Lo here is water; what is there which hinders me from being baptized?’  Then said Philip, ‘If you believe with all your heart you may.'” (Treatises of Cyprian).  Augustine (354-430 A.D.) wrote, “The eunuch believed on Christ, and said when they came to certain water, ‘See water, who does hinder me to be baptized?’  Philip said to him, ‘Do you believe on Jesus Christ?’  He answered, ‘I believe that Jesus Christ is the Son of God.’  Immediately, he went down into the water” (Sermon 49).

There is reason to question the genuineness of this verse.  J.W. McGarvey pointed out, “The fact that it is interpolated does not prove that the eunuch did not make the confession.  On the contrary, when rightly considered, it establishes the presumption that the passage, as it now reads, is  faithful account of the event” (Original Commentary on Acts).

When studying with someone who objects to the use of this verse, remember that there are other passages which can be used to teach the same doctrine.  Jesus Christ is the Son of God, according to the scriptures (cf. Acts 9:20).  Belief comes before baptism in the Bible (cf. Acts 8:5, 12; 16:30-34; 18:8).  Confession is to be made (cf. Matthew 10:32; 16:16; John 12:42-43; Romans 10:8-10; Philippians 2:9-11; 1 Timothy 6:12-13; Hebrews 3:1), and such is to occur before salvation (cf. Romans 10:8-10).

It is important to keep in mind that no doctrine is affected in manuscript differences.  F.F. Bruce remarked, “The variant readings… affect no material question of historic fact or Christian faith and practice” (F.F. Bruce, The New Testament Documents: Are They Reliable?, pp. 19-20)  The New Open Bible/ NKJV preface reads, “Some variation exist in the spelling of Greek words, in word order, and in similar details… other manuscript differences, regarding the omission or inclusion of a word or  clause, as well as two paragraphs in the gospels, should not overshadow the overwhelming degree of agreement which exists among the ancient records.  Bible readers may be assured that the most important differences in the English New Testament of today are due, not to manuscript divergence, but to the way in which translators view the task of translation: How literal should the text be rendered?  How does the translator view the matter of Biblical inspiration?  Does the translator adopt a paraphrase when a literal rendering would be quite clear and more to the point?” (p. 14).

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Mardi Gras: A Mockery of Pure Religion

Posted on February 18, 2015 by Bryan Hodge

It is called “Mardi Gras” meaning “Fat Tuesday.”  It is called “Carnival” from “Carne Vale” meaning farewell to flesh.”   It is the last opportunity to revel and “live it up,” before the Catholic’s forty days of lent starts, and abstinence begins.  The lent season is supposed to be a time to grow in virtue through penance, sacrifice, and mortification leading up to “Easter Sunday” (Note: Sundays are not counted when counting out the forty days). Really, Mardi Gras is, to many, an excuse for sin.  Booze, the flashing of boobs, and transvestites are common sights at Mardi Gras celebrations.

It is difficult to distinguish Mardi Gras celebrations from pagan feasts.  New Orleans has the Bacchus Parade on the Sunday before Fat Tuesday.  Bacchus was the Roman god of wine.  There use to be a Comus parade and still is a Comus organization. Comus was the Greek god of festivities and excess. He is the  son of Dionysus, the Greek god of wine. “During his festivals in Ancient Greece, men and women exchanged clothes. He is depicted as a young man on the point of unconsciousness from drink” (Wikipedia). Comus is source for the Greek word translated “revelries” in Galatians 5:21.  The word is listed among the works of the flesh.

Many believe that the celebration is pagan in origin.  Robert Farrell has written, “Mardi Gras long predates Christianity.  The earliest record comes from ancient times, when tribes celebrated a fertility festival that welcomed the arrival of spring… The Romans called this pagan festival Lupercalia in honor of ‘Lupercus,’ the Roman god of fertility.  Lupercalia was a drunken orgy of merry-making held each February in Rome, after which participants fasted for 40 days.  Interestingly, similar to modern celebrations, the Romans donned masks, dressed in costumes and indulged in all of their fleshly desires as they gave themselves to the gods ‘Bacchus’ (god of wine) and ‘Venus’ (god of love).  The masks and costumes were used as disguises to allow sexual liberties not normally permitted as individuals engaged in ‘bacchanal,’ the drunken and riotous occasion in honor of Bacchus.  The word ‘bacchanal’ is still associated with carnival celebrations to this day.   As pagans converted to Catholicism, they did not want to give up this popular celebration.  Church leaders… decided to ‘Christianize’ this festival” (realtruth.org).

Remember these passages:

1.  Galatians 6:7 – “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.  For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.”

2.  James 1:27 – “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.”

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In The News: No More Leggings

Posted on February 16, 2015 by Bryan Hodge

It is not every day that the news media reports on what a religious blogger has written. However, twenty-five year old Veronica Partridge of Oregon has gained the attention of the news media, both in the United States and Europe. She posted an article entitled, “Why I Chose To No Longer Wear Leggings” on January 5, 2015 (veronicapartridge.com). Her article has brought strong reactions – some positive, others negative.

In her article she shared her personal story about why she decided to no longer wear yoga pants or leggings in public. She had a conversation with a few others, including both men and women. “The conversation was about leggings and how when women wear them it creates a strong attraction for a man to look at a woman’s body and make them to think lustful thoughts.” She then had a conversation with her husband. “I asked my husband his thoughts on the subject… he told me, ‘When I walk into a place and there are women wearing yoga pants everywhere, it’s hard not to look. I try not to, but it is not easy.’” She thought about this and reasoned, “If it is difficult for my husband who loves, honors, and respects me to keep his eyes focused ahead, then how much more difficult could it be for a man that may not have the same self-control?   Sure, if a man wants to look, they are going to look, but why entice them? Is it possible that the thin, form-fitting yoga pants or leggings could make a married (or single) man look at a woman in a way he should only look at his wife? And at that moment I made a personal vow to myself and to my husband. I will no longer wear thin, form-fitting yoga pants or leggings in public. The only time I feel (for myself) it is acceptable to wear them, is if I am in the comfort of my own home or if I am wearing a shirt long enough to cover my rear end… I feel that I am honoring God and my husband in the way that I dress.”

What does the Bible say about modesty?

  1. The subject of modesty applies to both men and women. God made both Adam and Eve “tunics of skin and clothed them” (Genesis 3:21). He wanted the priests to maintain modesty (Exodus 20:26; 28:41-43).
  2. How one dresses conveys a message (Genesis 38:14-15).
  3. We should dress with regards to others. We are to be “with shamefacedness” (KJV), “with propriety” (NKJV). This word is defined to mean “Having regards to others… precedes and prevents the shameful act” (Thayer); “Having regards for others… restrains a good man from an unworthy act” (Vine’s).
  4. We should dress with regards to self. We should be “with sobriety” (KJV); “moderation” (NKJV); “discreetly” (NASB); “self-control” (ESV). This word is defined to mean “curbing one’s desires and impulses, self-control, temperate” (Thayer); “that habitual inner self-government, with its constant reign on all passions and desires, which would hinder the temptations to these from arising” (Vine’s).
  5. We should dress as those professing godliness (1 Timothy 2:10).
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Revelation: All Things New

Posted on February 13, 2015 by Bryan Hodge

“Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.  And there was no more sea.” (21:1)

The phrase “a new heaven and a new earth” refers to a new realm of existence.  The phrase is used in the Bible to refer: (1) A new realm of existence post-exile (Isaiah 65:17-19; 66:22-23).  Some believe that it refers to a new life in Canaan land for the Israelites (Albert Barns; Adam Clark).  Others believe that its full meaning is achieved in the church (Matthew Henry, Wayne Jackson).  (2) A new realm of existence for the faithful after the heavens are dissolved with fire and the elements melt with fervent heat (2 Peter 3:11-13; Revelation 21:1).  It is a new realm of existence following Judgment (Revelation 20:11-15).

The sea was no more.  This seems to refer to hades, the place of the dead (cf. Revelation 20:13-14).  Others think that it means the distance or separation from God is removed (cf. Revelation 4:6; 15:4; 21:1).

“Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (21:2).

The language, “I… saw… coming down” is language of a vision (cf. 10:1-2; 18:1-2; 20:1-2; 21:2).  The vision pictures the city coming down to man from God.  James Coffman commented, “When humanity’s long and pitiful dream of some golden age, some fair Utopia, is finally realized it will not be from man’s devices, but ‘down out of heaven from God.'”  The city is pictured as a bride adorned for her husband.  This city is composed of the faithful (cf. Revelation 3:4-5; 19:7-8).  This, no doubt, is that city of which Abraham and Sarah wanted to be part (Hebrews 11:10,16).

“And I heard a loud voice from heaven, saying ‘Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people.  God Himself will be with them and be their God.  And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying.  There shall be no more pain, for the former things have passed away.’ Then he who sat on the throne said, ‘Behold, I make all things new'” (21:3-5a).

Things are new.  The sorrows of the first heaven and first earth are gone.  Very similar language was used of post-exile Israel (Isaiah 65:19).  Foy Wallace Jr. commented, “Israel had been weeping with their harps hanging on the willows in Babylon; but upon their return to their land the weeping and tears of exile would be wiped away.  It was the same metaphorical representation in Revelation 7:17 and 22:4.”  Death itself would be no more (cf. 1 Corinthians 15:26, 54; 2 Timothy 1:9-10).

The word “new” is not neos, meaning new in time; but it is Kainos, meaning new in quality or form.  This refers to a new quality of life.

“I am the Alpha and the Omega, the Beginning and the End.  I will give of the fountain of the water of life freely to him who thirsts” (21:6).  “And he showed me a pure river of water of life, proceeding from the throne of God and of the Lamb… on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month.  The leaves of the tree were for the healing of the nations” (22:1-2).

God provides for our needs.  The tree of life is there (cf. Genesis 2:9; 3;24).  Paradise is restored (Revelation 2:7 cf. Genesis 3:8 Douay).

“I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.  The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it.  The Lamb is its light” (21:22-23).  “There shall be no night there: They need no lamp nor light of sun, for the Lord God gives them light” (22:5).

Man is in the presence of God’s glory.  He needs no temple to communicate with God.  James Coffman commented, “All devices for communicating with God will be unnecessary in the glorified state.”

“Its gates shall not be shut at all by day (there is no night there)” (21:25).

Ancient cities shut their gates at night for security reasons.  There is no need to do so in this city.  There is no night.  Moreover, “there shall by no means enter it anything that defiles, or causes an abomination or a lie” (Revelation 21:27).  He keeps the city safe.

“He who overcomes shall inherit all things” (21:7; cf. 2:7; 2:11; 2:17;2:26; 3:5; 3:12; 3:21; 12:11).  “Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city” (22:14).

Access into this city is conditional.  Will you be there?

 

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The Last Verses of Mark (Mark 16:9-20)

Posted on February 11, 2015 by Bryan Hodge

“Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:15-16).

Do these verses belong in the Bible?  Are they genuine?  Many do not believe that they are.  Three major arguments are set forth against these verses: (1) Two ancient manuscripts, the Vaticanus and the Sinaiticus, do not contain these verses.  (2) The vocabulary is different from the rest of the book of Mark.  These verses contain 17 words not found elsewhere in this book.  (3) It is alleged that Eusebius denied the canonicity of these verses.

Here is a response to these arguments: (1) While it is true that the fourth century manuscripts – Vaticanus and Sinaiticus – do not contain these verses, “the vast majority of Greek mms. do contain Mk. 16:9-20” (ed. Terry Hightower, A Handbook of bible Translation, p. 690).  The fifth century manuscript, Alexandrius contains these verses.  Second century translations contain these verses.  “The Peshito Syriac (which dates to the second century) contains it.  That is a full 200 years before Sinaiticus and Vaticanus” (ibid).  Moreover, the Vaticanus leaves unfilled space sufficient for Mark 16:9-20.  “It is the only vacant column in the whole manuscript” (John Burgon, The Last Twelve Verses of Mark, p. 165).  Spaces were never left in manuscripts (Hightower, p, 690).  This seems to indicate that the copyist had knowledge of these verses.  “The earliest Christian writings which show acquaintance with Mark assume their (Mark 16:9-20, B.H.) genuineness” (Donald Guthrie, New Testament Introduction, pp. 89-90).  Papias (c 70-163 A.D.) and Justin Martyr (100-165 A.D.) seem to allude to these verses (studytoanswer.net).  Irenaeus (130-202A.D.) quotes Mark 16:19 (ibid).  Tatian (120-180 A.D.) includes these verses in his Diatessaron (c. 175 A.D.), which is a harmony of the four accounts of Jesus’ life (ibid).  Tertullian (166-220 A.D.) refers to Mark 16:19 (ibid).

(2) The vocabulary argument is misleading.  While it is true that there are 17 words which appear in the last twelve verses of Mark (Mark 16:9-20) which do not appear in the rest of the book, there are also 17 words which appear in the previous twelve verses (Mark 15:44-16:8) which do not appear elsewhere in the book (Robert Taylor, Jr., Challenging Dangers of Modern Versions, p. 51).  There are nine unique words which appear in the last twelve verses of Luke (Hightower, p. 701).  There are 175 words which appear in 1 Timothy, 2 Timothy, and Titus which do not appear elsewhere in Paul’s writings.  The context determines the words.  Here are some of the words which are unique (in the original language) to Mark’s last twelve verses: went (Mark 16:10, 12); believe not (Mark 16:11, 16); had seen (Mark 16:11, 14); afterward (Mark 16:14); eleven (Mark 16:14); confirming (Mark 16:20); following (Mark 16:20).  What does this prove?

(3) Eusebius (263-314 A.D.) reported that most of the manuscripts with which he was familiar lacked these verses.  “It should be noted that the statement made by Eusebius occurs in a context in which he offered two possible solutions to an alleged contradiction (between Matthew 28:1 and Mark 16:9) posed by Marius one solution was to dismiss Mark’s words on the grounds it is not contained in all texts.  But Eusebius did not share this solution…” (Dave Miller, Is Mark 16:9-20 Inspired?, Apologetics Press).

It is my belief that these verses are genuine; but not all are convinced.  If the one you are studying with objects to this passage, remember that there are other passages that can be used.  Other passages teach the necessity of baptism (John 3:5; Acts 2:38; Acts 22:16; Galatians 3:26-28 cf. Ephesians 1:3, 7 cf. 2 Timothy 2:10; 1 Peter 3:20-21).  Other passages teach the purpose of miracles (Hebrews 2:3-4; Romans 15:18-19; 1 Corinthians 2:4-5; 1 Thessalonians 1:5, etc).

Significant textual variations exist in the following passages: Mark 16:9-20; Luke 23:34a; John 5:3-4; John 7:53-8:11; Acts 8:37; and 1 John 5:7-8.  It is important to keep in mind that no doctrine is affected.  F.F. Bruce remarked, “The variant readings… affect no material question of historic fact or of Christian faith and practice” (F.F. Bruce, The New Testament Documents: Are They Reliable?” pp. 19-20).

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Revelation: 1,000 Years

Posted on February 9, 2015 by Bryan Hodge

“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon… and bound him for a thousand years… so that he should deceive the nations no more till the thousand years were finished” (Revelation 20:1-3).

Satan is bound in some way. However, we should understand that one may be bound and still have some power or influence. Example: Paul was bound (Colossians 4:3), yet was still able to proclaim the Gospel (Acts 28:31; Philippians 1:12-14), and convert a soul (Philemon 10). Example: A dog may be bound with a chain. However, if one ventures inside the length of that chain, then he might find that the dog still has power. Example: A woman is bound to her husband (Romans 7:2; 1 Corinthians 7:39), and a man to his wife (1 Corinthians 7:27). This does not mean that they are restricted in every way, but they are restricted in some sense. They are not free to marry another.

In what respect was Satan bound? In everything? No. The reference is that he would be restricted from deceiving the nations into a wide-spread persecution of Christians (Revelation 20:3 cf. 20:7-10).

The thousand years are not to be taken as a literal length of time. No one that I know takes the great chain or keys as literal. Foy Wallace, Jr. commented, “There are twenty figures of speech in the nineteenth and twentieth chapters alone. In a series of symbols such as these, it is not reasonable to make a literal application of the thousand years and a figurative application of all the rest of the symbols, without a contextual or historical reason for doing so” (The Book of Revelation, p. 403).

The term “thousand” simply denotes many years, or a long period of time (cf. Deuteronomy 7:9; Psalm 50:10; Psalm 90:4). My understanding is – the church was going to come out of persecution and experience a long unprecedented period of relative peace (cf. Revelation 19:19, 20).

“And I saw thrones, and judgment was committed to them. Then, I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God… and they lived and reigned for a thousand years” (Revelation 20:4).

Notice what this does not say. It does not mention Christ’s second coming. It does not mention human in bodies reigning with Jesus on this earth. It does not say anything about Jesus living on earth.

Instead, this pictures the petition of the martyrs being granted (cf. Revelation 6:9-10). It pictures the cause of Christ triumphing.

“But the rest of the dead did not live again until the thousand years were finished” (Revelation 20:5).

This is not referring to the resurrection from the grave (John 5:28-29). Such will occur for both the righteous and unrighteous in the same “hour,” not a thousand years apart, or a thousand and seven years apart.

This is referring to the fact that the cause of the unrighteous does not live again until the thousand years are finished. This fits the context (cf. Revelation 20:7).

“Now when the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations… the devil… was cast into the lake of fire and brimstone” (Revelation 20:7-10).

This may refer to difficult and wicked times returning before the end. James Burton Coffman commented, “Very near the end, faith shall practically vanish from the earth. When the son or man cometh, shall he find faith on the earth?” (Luke 18:8)” (Commentary on Revelation, p. 415).

However, Satan will be defeated in the end. We should always remember this.

“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power? (Revelation 20:6).

Two deaths are implied. The second death refers to eternal separation from God (cf. Revelation 20:12-14). The first death, no doubt, refers to physical death.

Two resurrections are implied. The first does not refer to the resurrection from the grave (Revelation 20:4 cf. 20:5b-6). It refers to the ones who overcome (Revelation 2:11 cf. 20:6), and were honored. Foy Wallace Jr. remarked, “Just as Israel’s deliverance from the bondage of Babylon was referred to in Ezekiel 37 as a resurrection out of their grave; and the broken dominion of the lords was a resurrection from oppression, of Isaiah 26; so overcoming these persecutions, triumphing over death and martyrdom, in the victorious cause of Christ, was called a resurrection in Revelation 20.” (The Book of Revelation, p. 415-f). The second resurrection no doubt refers to the resurrection from the grave.

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