In the Beginning was the Word (John 1:1)

On February 22, 2012June 18, 2024 By Jovan PayesIn Christology, Essays, Glendale Gleaner, John, New Testament, PublishedLeave a comment

It is a staggering idea to contemplate God choosing self-sacrifice in order to create the opportunity for reconciliation between Himself and his rebellious creation. In fact, Paul would word the matter in the following way: “God was reconciling the world to himself, not counting their trespasses against them” (2 Cor 5:19). The agent through whom this is accomplished is Jesus Christ in His death so that we (humanity – “us”) may potentially experience the reconciliation of God (2 Cor 5:14-21).

The Gospel of John provides a fuller detail as to how God was reconciling the world to himself. The record of John is, however, unlike Matthew’s Gospel which begins with the Hebrew genealogical table which emphasizes the Lord’s lineage from David and Abraham (Matt 1:1-17). It is unlike Mark’s abrupt mention of “the beginning” of the gospel, which is marked by Jesus’ ministry inaugurated by the baptism by John (Mark 1:1-14).

It is even unlike Luke’s historically grounded retelling, beginning from Jesus’ birth announcements to the unfolding of the universal gospel call as seen in Luke’s second volume Acts (Luke 1:1-4; Acts 1:1-9). John begins the narration of his Gospel Account from the very beginning. In this way John stands upon unique footing.

Jesus the Eternal Word

Although not being distinct in its message and general outline, John’s Gospel Account is a maverick of sorts, focusing upon the cosmic drama mentioned above which grounds the gospel message. To provide his readers the needed perspective in order to appreciate all that proceeds, John pens the first line of his account with the following words:

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. (John 1:1–3 ESV)[1]

This eternal “Word” is explicitly identified as the Father’s son – Jesus – who indeed “became flesh and dwelt among us” (1:14). John further affirms, “and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (1:14; As an important side note stands the fact that the term “Father” is used approximately 107 times as the name for “God” in John’s Gospel).

This is a profound truth regarding Jesus’ nature and ought to inform our understanding of the Gospel message as well. Let us consider a few ideas from John 1:1, as expressed in three clauses: (a) “In the beginning was the Word,” (b) “the Word was with God,” and (c) “the Word was God.” The rich language of the first verse of John’s Gospel conveys the divine nature of “the Word” (Grk. logos), who in fact is the pre-incarnate Jesus (i.e. before he put on his human identity).

Many times the “beginnings” of Jesus of Nazareth are only considered from the standpoint of his birth and baptism; however, the implications of John 1:1 demonstrate that His beginnings are from eternity (Micah 5.2). As Jack Cottrell succinctly writes:

Each of these clauses affirms the divine nature of the Logos. The first asserts his eternity, since he was already there when everything else had its beginning (see vv. 2-3). The second asserts his eternal coordination with God. He is distinguished from God, yet placed alongside God. The third clause declares his identity or equality with God.[2]

In order to truly appreciate the gospel proclamation, it is a vital matter to understand that Jesus had an existence before he walked the rocky soil of Palestine in the 1st Century A.D. In fact, Jesus was/is an eternal divine being, namely God.

For this reason, the Gospel of John continuously makes reference to Jesus’ divine nature (5:16-17, 25-27, 6:41, 8:58), Jesus’ claims to divine authority and commission (2:16, 4:34), plus the difficulty held by those who heard Jesus make these claims (5:18, 6:42), and the rejection experienced because of this inability to accept both the human nature of Jesus and his claims to “God-hood” (2:16, 8:59). Nevertheless, it is clear from the very beginning of the Gospel of John, that his inspired Apostles believed and taught that Jesus was/is an eternal being who predates time and our universe, and has entered into His creation (John 1:2-3, 17:5).

Is Jesus “a god”?

It is a tragedy that there are groups which claim allegiance to Jesus and yet they deny the biblical doctrine of the eternal deity of Christ. One such group, the Jehovah Witnesses, offer the translation for John 1:1 in the following way:

In [the] beginning the Word was, and the Word was the God, and the Word was a god. (brackets original)[3]

In the footnote to this passage, they refer to Appendix 6A which sets forth their justification for the translation “the Word was a god.”

The essential thrust of the argument is, according to them, a grammatical one. It is here, however, that the theological bias of the Watchtower New World Translation is evident. They argue that in New Testament Greek (koine) a noun with the article “points to an identity, a personality”, but a predicate noun without the article “preceding the verb points to a quality about someone.”[4] Accordingly, it is argued that “it does not identify him [Jesus] as one and the same as God himself.”

The Watchtower followers are determined to maintain the “oneness” of God as is traditionally understood as monotheism (Deut 6:4-5); however, they affirm the “oneness” of Jehovah at the expense of robbing Jesus of His eternal divine nature – His “God-hood.” They go so far as to affirm that the Word (Jesus) is a creation of God: “The Word’s preeminent position among God’s creatures as the Firstborn, the one through whom God created all things.”[5] This is but a primer of their teaching on Jesus.

While an exhaustive response cannot be given here, the following two responses are enlisted which demonstrate the weakness – even blasphemy – of the Watchtower “reasoning”. First, the “no-article-a-god” argument based upon grammar is faulty at best, if not theologically biased at worst. As Frank Pack writes, when John writes “the Word was God” he is expressing “the quality or nature” of the Word/Logos.[6] John was not affirming that Jesus is the same person as the Father (“the Word was with God”), but that the Word was distinct in person, and yet shares the same Divine nature (Grk. theos; cf. John 20:28; Phil 2:5-8).

Second, the Gospel of John explicitly sets the “Word” as the agent through which “all things were made” (1:3). In fact, the Watchtower’s New World Translation words the last clause of verse 3 this way: “and apart from him not even one thing came into existence.” It ought to go without saying that Jesus did not self-create himself. Moreover, John expands our understanding of the creation story and is purposeful in echoing Genesis 1:1, “In the beginning, God created the heavens and the earth” (ESV). It is God (Heb. ’elohim) who said, “Let us make man in our image, after our likeness” (Gen 1:26). Denying John’s placement of Jesus in eternity and at the beginning is a tragic failure to accept basic bible teaching.

Conclusion

John 1:1 is a powerful passage serving as a gateway to understanding Jesus and the gospel story. The Eternal Divine Agent of creation (John 1:1-3) put upon himself the nature of “flesh” (1:14) and became “the Lamb of God, who takes away the sin of the world!” (1:30). May we, unlike those who deny the Lord’s deity, respond to Jesus as Thomas did and herald Him as our Lord and our God (John 20:28).

Sources

Unless otherwise noted the translation employed is the English Standard Version (ESV) of the The Holy Bible (Wheaton, IL: Crossway, 2001).
Jack Cottrell, The Faith Once for All (Joplin, MO: College Press, 2002), 236.
(NWT) New World Translation of the Holy Scriptures with References, rev. ed. (Brooklyn, NY: Watchtower Bible and Tract Society of New York, 1984). Recently, the 2013 revision of the Watchtower’s New World Translation still maintains the following rendition of verse 1: “In the beginning was the Word, and the Word was with God, and the Word was a god.” The editors have removed the brackets; however, the online edition the footnote (*) on “was a god” reads: “Or ‘was divine.'” This is not a shift in their Christology, but it is a better translation than “a god”; furthermore, it is a step in the right direction by deriving understanding of Jesus based upon the language of the text first.
“Appendix 6A,” NWT, 1579. The pages for these notes have been reproduced here for those wishing to see the actual Watchtower source.
Aid to Bible Understanding, 919.
Frank Pack, Gospel of John 1:29; cf. Dana and Mantey, Manual Grammar of the Greek New Testament, 139-40

This is a reformatted and slightly expanded version of the article which originally published in The Glendale Gleaner (Newbern, TN: Glendale church of Christ).

Church: A Preliminary Survey

On March 25, 2010October 6, 2022 By Jovan PayesIn Book of Acts, Ecclesiology, Essays, General Letters, Gospel, New Testament, Paul's Letters, Peter's Letters, Revelation, Theology, Word Studies2 Comments

With so many “churches” in the religious world, people interested in visiting one are often sidelined by the inevitable question, “which church should I go to?” After all, there are as many “churches” as there are potential opinions on what a church should be like. But where should a person begin as they search for a church, should they simply jump out on a whim? Hardly.

Searching for a church should be a reverent endeavor, especially since in the New Testament the “church” is said to have been “purchased” by the very blood of Jesus Christ (Acts 20.28). Consequently, if the church was that important to Jesus and the Father, those seeking to “go to church” should realize this spiritual venture should not be taken lightly.

Where then might a person find the necessary perspective from which to begin this search? The relevant information is found in the New Testament documents, the documents which record the formative forces which began the church in the first place; moreover, the New Testament provides ample information about how people became members of the blood-bought church of Jesus, along with important church organizational references.

This piece is a primer, in a sense, on the nature of the church. There are many ways that this topic can be addressed. But, nevertheless, below are some relevant points to glean from the New Testament on the topic of the church of Christ (Rom. 16.16).

The New Testament Documents

In the New Testament, from the beginning to end, the thought and actual fact that the saved existed as a collective known as the “church” or body of Christ is clearly self-evident (Matt 16:18 and Eph 1:22, 23, 4:4; Acts 2:47). Consider a sample of the New Testament documents.

There are four accounts of the ministry of Jesus, they are called Gospels. The term “church” is found only in the Gospel of Matthew, particularly in chapters 16 and 18. In chapter 16, Jesus speaks of building His church – “my church” (16:18). He explains that death (Grk. hades – not hell, contra KJV) will be incapable of deterring his plans to bring His church into reality.[1] In chapter 18, verses 15-17 describe the disciplinarian process regarding a Christian brother living in sin, and hence, needing private correction. The final stage is to bring the sin to the public forum by telling it to the church, with the intention that it can act as a loving measure of leverage to pressure the brother to quit the sinful practice. Thus, in Matthew Jesus speaks of his church in two ways: (1) that it will be built (Matt 16:18), and (2) as the ultimate forum for maintaining moral purity among God’s people (Matt 18:15-17).

The Acts of the Apostles is the inspired historical account of the church – albeit a history with a theological focus. It is most definitely a primary source for the church, and therefore a logical document to examine in order to find the biblical church. To save space, consider what we find in only the first half of Acts (Acts 1-12). We find it was “the church”[2] that had become fearful after the Divine retribution against Ananias and Sapphira was administered by the Lord (Acts 5:11); the object of Saul of Tarsus’ brutal obsession was “the church” anywhere it assembled (Acts 8:1, 3; cf. Gal 1:13); it was “the church” at large in Samaria and Judea that enjoyed peace when the persecuting Saul became the believing Paul (Acts 9.31).

We find Barnabas and Paul (Saul) laboring in “the church,” particularly in Antioch of Syria,[3] and labeling the disciples (i.e. the individual members of the church) Christians (Acts 11:22, 26); several members of “the church” suffered persecution under the hand of King Herod (Acts 12:1, 5); “the church” in Antioch of Pisidia had prophets and inspired teachers, and sent Paul and Barnabas out to accomplish their first missionary call (Acts 13:1ff.); Paul and Barnabas had appointed elders in every “church” they established on their missionary labors (Acts 14:23), and upon their return to Antioch they recounted they travel to “the church” (Acts 14:27).

The largest sub-category of the New Testament documents is The Letter (also commonly styled, “epistle”) – 21 letters to be exact.[4] They are further divided by the prophets which God employed to pen them: Paul (13 letters), John (3), Peter (2), James (1), Jude (1), and the unknown author of the Letter to the Hebrews. This is a vast amount of literature to scan, but we can reflect on the following citations of “the church” among the letters and observe that “the church” is the redeemed body of Jesus believers. It goes without saying – at least it should be by students – that the New Testament Letters assume their audience is the redeemed body of Jesus disciples.

Ancient letter writing etiquette had the author’s name first and then the recipient’s name; thus, we read, “from me… to you.” When Paul wrote his letters, he often addressed the recipients with the nomenclature “saints” (cf. Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). The term “saint” is the general description of all members of “the church” in the respect that they have been sanctified in baptism, and this sanctification continues in obedience shown by a holy life (Matt 26:28; Acts 2:38; 1 Cor 6:11-13; 1 John 1:6-7). The “saints” are members of the church viewed from the perspective of consecration. In fact, many times the letters begin like this: to the church with the saints.

Some appear to use Jewish terminology, like James and Peter, to describe the people of God. The letter of James is written to “the twelve tribes in the Dispersion” (1:1); meanwhile, the audience for the Letters of Peter (if to the same audience) is depicted in the following way: “To those who are elect exiles of the dispersion” (1 Pet 1:1). However, in Peter’s second letter, he speaks of his audience as “those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (2 Pet 1:1). It seems like the language applies the covenant aspect that biblical Israel had with God, and here it is applied in a new way to demonstrate that Peter’s audience is the new covenant people of God (Jer 31:31; Heb 8:13). These are members of the biblical church.

The Letter of Jude addresses his recipients with the nomenclature “called” and “beloved” (vs. 1). Their calling seems from the simple fact that they received their invitation (a clearer meaning of the term, kleitos translated “called”) to share the “common salvation”. Moreover, they received access to the love of God actuated in the redemption of their soul accomplished through Jesus Christ, thus, they are the beloved of God. What Jude emphasized that their identity was related to their Divine relationship through obedience to the Gospel. For our purposes, we are to understand that these “saints” and “beloved” ones are members of the New Testament church.

The First Letter of John, much like Hebrews, does not begin in the traditional letter format. Some describe them as tractates or some larger form of literary work sent as a letter. Nevertheless, John assumes a relationship – a fellowship between the apostolic circle, God, and themselves – that is based on obedient living and faithful confession of sin as they strive to live a disciplined life (1 John 1:1-10). They already are in this relationship, they are saved. Again, in Hebrews 2:1-4, the evidence is provided regarding the recipients. They are encouraged to remain vigilant, not neglecting their salvation which was shown to have a supernatural origin. Likewise, these recipients are members of the biblical church.

The last document in the New Testament is the Apocalypse, the Book of Revelation. The document opens up with these words: “John to the seven churches that are in Asia” (Rev 1:4). In the doxology, it is Jesus “who loves us and has freed us from our sins by his blood, and made us a kingdom, priests to his God and Father” (Rev 1:5-6). The audience, the churches, share salvation and the love of God, are part of a kingdom, and share involvement in the priesthood of God. The message of Revelation is the victory over the enemies of God as it is revealed in the inability of these satanic forces to prevent the faithful saints from entering the New Jerusalem, wherein lies the tree of life (Rev. 22.14). The brief but spiritually dense letters sent to the churches of Asia in Revelation 2 and 3 show among other things, the audience intended for the prophecies embedded into the fabric of this symbolic book. They assume that the recipients are already Christians, members of the church.

The picture should be clear that the New Testament is a collection of 27 books which speak to or about the church of Jesus Christ. Consequently, anyone looking for a church should reverently approach the prospect with the New Testament as the guiding source for determining what the church that God established should look like and be like.

The Church: A Brief Word Analysis

We may survey some of the information from the New Testament regarding the “church” and the redeemed which make up the “church”, but what does “church” mean? The term “church” is the most common, though unclear, translation for the New Testament Greek term ekklesia. Often times, “church” is thought of as solely “the building” in which a person congregates with others to worship God; however, ekklesia does not refer to a building – hence, “church” is an unclear translation if not misleading altogether. But the term is so commonplace that it need not be shelved; after all, even modern dictionaries have various nuances for the word “church.”

The English word “church” has a peculiar history that demands some attention. Hugo McCord (1911-2004) – professor, translator, and preacher – briefly summarizes the history of the word:

Historically, the English word “church” comes from the Middle English “cherche” or “chirche,” which is from the Anglo-Saxon “circe” or “cyrce,” which is from the German “Kirche,” which is from the Greek kuriakos, meaning “belonging to the Lord.” Webster says that the Greek word doma, “house,” has to be added to kuriakos to make the word “church,” that is, a “church” is “the Lord’s house.”[5]

McCord further observes that only twice does kuriakos – “the Lord’s” – appear in the New Testament (“the Lord’s supper” 1 Cor. 11.20; “the Lord’s day” Rev. 1.10), but in neither case is the phrase “the Lord’s house” ever employed.[6]

Basically, the etymology of the word translated “church” (ekklesia) derives itself from the adjoining of two words, ek and kaleo (ek-kaleo “call out”), into one verb originally “used for the summons to an army to assemble.” As a noun, ekklesia, denoted “the popular assembly of the full citizens of the polis, or Greek city state” (cf. Acts 19:32, 41).[7] This is, in a nutshell, the Greek background of the word beneath our religious word “church.”

Its existence in the Old Testament is due to the Greek translation of the Hebrew Scriptures. In the Septuagint (abbreviated LXX), ekklesia appears about one hundred times and is frequently employed to translate the Hebrew term qahal.[8] It is not so much the frequency to translate qahal which is intriguing; instead, it is the regularity of the context when ekklesia is employed which should attract contemplation. O’Brien writes:

Of particular significance are those instances of ekklesia (rendering qahal) which denote the congregation of Israel when it assembled to hear the Word of God on Mt. Sinai, or later on Mt. Zion where all Israel was required to assemble three times a year.[9]

Interestingly, the Hebrew writer similarly speaks of the redeemed in Hebrews 12:22-24. Thus, a raw translation of ekklesia may suggest the meaning to be, “the called out ones.”[10] In the biblical tradition, however, it seems better to emphasize that it carries the spiritual depiction of an assembly of God’s people prepared to hear and be led by His word in the covenantal sense.

Stephen, the first Christian martyr, recounts how Israel was an ekklesia during the forty years of wandering in the wilderness due to their rebellion and lack of faith (Acts 7:38). And it was during this time that they were taught how to depend upon the Lord. The beautiful and yet tragic relationship between the faithful God and his unbelieving nation is set forth clearly in Psalm 78 (cf. Hos 11:1-9). The Lord’s goal was to “shepherd” and “guide” them with his powerful word and through the demonstration of his presence.

With regards to the Lord’s church which Jesus promised to “build,” it is important that we consider these thoughts in our understanding of the kind of church Jesus was thinking of; as a consequence, it should guide our assessment of how “church” should behave. Individuals gathered together to hear and abide in his teaching, so that in it, they may be shepherded and guided (1 Tim 4:13). Meanwhile, leadership in the church (i.e. elders/shepherds) is to be “able to teach” and “manage” his household, and use these skills as he executes his God’s appointed office (Acts 20:28, 1 Tim 3:1-5). When the church considers this relationship and responsibility and embraces its challenge, we will be taking strong steps to finding a congregation of the Lord – a church of Christ.

Conclusion

We find in the New Testament a consciousness the early Christians held regarding the church. Jesus was to build his church, and after his death, the church began in Jerusalem and spread throughout the Roman world through Judea, Samaria, and to the furthermost extents of known Roman world (Acts 1.8ff). As the church expanded, the apostles and other inspired authors wrote to Christians regarding the ministry of Jesus and concerning Christian living.

Through these documents, important information is related to the nature of the church. Anyone searching for a “church” to attend should not settle for any church but should study the New Testament reverently identifying the nature of the church revealed in its pages.

When examining the English word “church” we find that we are not talking about a building, but instead, the emphasis should be placed upon an assembly of people. These individuals are assembled to hear the word of God, and make those Divine words translate into everyday action – everyday living. Only until we hear and practice the Word will we become the church (ekklesia) of Christ.

Endnotes

The King James Version (a.k.a. the A.V.) is quite misleading here, for the Greek text reads pulai hadou – literally, “the gates of hades.” The Analytical-Literal Translation of the New Testament (ALT) has the following descriptive rendering of the passage,”[the] gates of the realm of the dead [Gr., hades] will not prevail against it” (ATL Matt. 16.18).
Again we disagree with the A.V./KJV-Byzantine tradition in Acts 2.47, where the word “church” (ekklesia) is part of a variant reading of the text. Instead, we agree with others who find that the ending better reads epi to auto, a phrase often used to refer to the “Christian body” in a collective sense (Acts 1.15; 2.1, 47; 1 Cor 11.20; 14.23; Bruce Metzger, A Textual Commentary on the Greek New Testament, 2d ed. [Germany: Deutsche Bibelgesellschaft, 2001], 264-65).
Antioch of Syria is not to be confused with the Antioch of Pisidia in Asia Minor. BiblePlaces.com has good images of both Antioch of Syria (link) and of Pisidia (Link).
Technically, there are a few more letters in the New Testament record, but each is embedded in other books. For example, the book of Acts has two letters (a) 15.22-29, and (b) 23.23-30; and, the book of Revelation has seven letters to the church of Asia (Rev. 1-3).
Hugo McCord, The Everlasting Gospel: Plus Genesis, Psalms, and Proverbs, 4th ed. (Henderson, TN: Freed-Hardeman University, 2000), 696. This edition is known also as FHV4.
McCord, The Everlasting Gospel, 696.
Peter T. O’Brien, “Church,” DPHL, 123.
O’Brien, “Church,” 124; TDNT 3:527; BDAG, 303.
O’Brien, “Church,” 124.
Etymologically, ekklesia does suggest that individuals were “called out” from their lifestyles by the Gospel (2 Thess 2:14). There is obviously a separation that occurs (2 Cor 6:17, 1 John 2:15-17). These etymological considerations corroborate with New Testament teaching on the church. However, the word has a richer heritage as is seen in its Old Testament use of the Greek language. These aspects must be appreciated in balance with each other.

Of Sheep and Shepherds

On April 11, 2009November 29, 2019 By Jovan PayesIn Essays, Leadership Ethics, Published, Words of Truth4 Comments

Background Bible study is fascinating and is perhaps one of the most important parts of biblical research. Obtaining a “behind-the-scenes” look into the biblical documents will “contribute to a more precise comprehension of the Word of God.”[1] This observation can be said about the shepherd motif found in Scripture. Since it is dangerous to paint half a picture of anyone or anything – especially biblical topics; we stress, then, that this is but a footnote to the beautiful motif of the pastoral profession (i.e. the shepherd) often employed by the biblical authors.

Shepherds in Israel

Shepherding was a great profession in the culture of the Ancient Near East, and so far as it relates to Israel’s history, pastoral work was a constant aspect of nomadic life (cf. Abraham, Isaac, Jacob, etc.). Even when they conquered and settled into Palestine, the end of the nomadic life did not stop pastoral work (e.g. David in 1 Sam 16:19; Amos 1:1, 7:14).[2] The widespread awareness of this profession “made motifs of sheep and shepherding apt descriptions of human and divine roles and relationships.”[3]

Notice one Old Testament example. God through Jeremiah pronounces a “woe” upon the leadership of Judah using the pastoral motif:

“Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: ‘You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD.’” (Jer 23:1-2 ESV)

The “shepherds” failed to maintain the pastoral relationship with God’s flock; consequently, the sheep were scattered. Jeremiah, looking to post-exilic times, promises that God will restore the proper care to his flock with faithful shepherds (Jer 23:3-4).

Shepherds in the New Testament

There are several related New Testament words used to the work of shepherding. The noun form is poimein, and refers to a shepherd, herdsmen, or pastor,[4] and hence it is a metaphor describing a guardian-leader. The third translation option probably receives the most attention from among the three, and this is due to its connection with the eldership of the New Testament (Eph 4:11, here teaching-pastors), and its erroneous, but popular, usage in denominational circles.[5]

However, the New Testament uses the term significantly in its normal sense. Jesus refers to himself as “the good shepherd” in John 10:1-18 to distinguish himself from the leaders who had oppressed or neglected the house of Israel. Luke narrates the story of the shepherds, in the field with their flock, who were told of the arrival of the Messiah (2:1-20). Jesus warned his disciples that when he is handed over to the Jews, that they would be scattered like sheep when their shepherd is harmed (Matt 9:36 = Mark 6:34).

But perhaps the most vivid pastoral scenes are of those moments that relate to our relationship with Jesus. The Lord is described as “the Shepherd and Overseer” of our souls (1 Pet 2:25; cf. Heb 13:20), who receives straying sheep as any good shepherd does. Another vivid scene using the shepherd motif is the Day of Judgment when Jesus “will separate people one from another as a shepherd separates the sheep from the goats” (Matt 25:32). This is taken from an understanding that sheep and goats were “pastured together” in Palestine, but at certain appropriate times they “require separation.”[6] The figure is given Christian meaning as a metaphor of the judgment upon faithful and non-faithful Christians.

Learning from the Sheep and the Shepherds

There are so many relationship lessons that God has taken from pastoral care, we would do well to reflect upon it more. For example: at the birthing of a new lamb, the shepherd “guards the mother during her helpless moments and picks up the lamb and carries it to the field. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat.”[7] Could we not make an application from this? The shepherd and the lamb have a wonderfully tender relationship, and we would strengthen our fellowship in taking a lesson from this behavioral motif.

Truly, we can see that a pastoral care for Christians will encourage us to help in the development and care of new converts. It will stimulate us to help heal wounded sheep, and protect them as they are nourished to good health. And more personally, perhaps we would be more receptive to the prodding and care by our shepherds in the church. The “pastoral” mentality is not only for the elders, we would all do well to lead on, or be led, ever so gently (Gen 33:14).

Conclusion

In the Christian age, it is quite common for New Testament students to think of shepherd-pastors as only in terms of the office of a bishop/elder as mentioned in 1 Timothy 3. However, the imagery of a shepherd has a wide application to both describe religious leaders and the effects of their ministries upon their religious constituents, and it also describes how the Lord Jesus and the Father are both presented as providers and keepers of our souls.

May we take from these lessons, practical ways, to reflect a pastoral concern for ourselves, our fellow believers, family, and our friends.

Sources

Wayne Jackson, Background Bible Study, revised ed. (Stockton, CA: Christian Courier Publications, 1999), 1.
Madeleine S. Miller, et al., Harper’s Encyclopedia of Bible Life, 3rd ed. (San Francisco, CA: Harper & Row, 1978), 142.
D. Johnson, Dictionary of Jesus and the Gospels, eds. Joel B. Green, et al. (Downer’s Grove, IL: InterVarsity, 1992), DJG 751.
William E. Vine, Merrill F. Unger, and William White, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1986), 2:462, 569.
Despite popular usage among denominations as a term for “minister,” a usage which J.P. Louw and Eugene Nida’s lexicon continues to perpetuate (L&N 53.72), typical passages used to support this idea are misapplied. Specifically, Ephesians 4:11 where there are four groups of leadership types (not five) set forth as recipients of the temporary “gifts” which enable the Christians to obtain maturity (Eph 4:12; 1 Cor 13:10). See J. Jeremias in TDNT 6:485-502.
Jack P. Lewis, Matthew (Abilene, TX: Abilene Christian University Press, 1984), 2:137.
J. Patch, International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1943), ISBE 4:2764.

This is a reformatted version of the article which originally published in The Words of Truth (Montgomery, AL: 6th Ave church of Christ).

Defining Adultery in the Old Testament

On June 12, 2008April 16, 2022 By Jovan PayesIn Articles, Biblical Ethics, Essays, Interpretation, marriage, Old Testament3 Comments

Adultery. Not exactly the warmest of words. For some, it evokes the pain that can only be felt from experiencing a broken home. For others, it is a reminder of what could have been if certain circumstances had presented themselves. There are some who think of this word as an obstacle that was overcome and they are survivors indeed. While yet still, there are others who are ever vigilant of all the steps that lead to this dreaded sin.

And finally, there are some who stand humbled in the rubble around them (a life destroyed), that was brought to fruition through that terrible act of adultery. They enjoyed their brief night in paradise, only to be awoken by the torrents of horror in the morning.

The Word Adultery

It is amazing that some who would set forth the claim that their interests are in teaching the Word of God hold a variety of views as to the nature and meaning of adultery contrary to the biblical data. Without considerable interaction with these distinct points of view, let us press on to consider some of the Old Testament evidence as to the meaning and nature of adultery. How does God represent it in the Hebrew Bible?

But where does the word adultery come from. The actual derivation of the English word for adultery is quite enlightening. It actually derives from combining a number of Latin terms into one:

The word adultery originates not from “adult”, as is commonly thought, but from the Late Latin word for “to alter, corrupt”: adulterare. Adulterare in turn is formed by the combination of ad (“towards”), and alter (“other”), together with the infinitive form are (making it a verb).
Wikipedia.org

So, in English the word adultery has the idea of one person moving towards another person in order to make a new personal arrangement. Moreover, in some cases the Latin term adulterare carried the meaning of “to pollute” – taking something that is pure, and contaminating it.

When we say that someone has committed adultery, we are simply stating that a person has corrupted his or her marriage by introducing a third party. The marriage has been altered, changed, and polluted. The English word is quite graphic, but since the Old Testament was written primarily in Hebrew we would be wise to consult the meaning of this term there.

The Old Testament Term

In the Old Testament, the primary Hebrew word for adultery is nā’ap. As with any word, it is part of a grouping of words with similar meanings. Many of these words emphasize a range of meanings; for example, they can take literal or figurative meanings, and even describe those who are married or betrothed who are unfaithful. However, nā’ap is the found the majority of the time to state that a person has – as we say – “cheated” on their spouse.[1]

William Wilson notes that nā’ap “is confined to adultery in the exclusive sense of the term or fornication by a married person.”[2] James Swanson amplifies the meaning, stating that it refers to a person who has “sexual intercourse with [someone] other than a spouse, as a married or betrothed person, generally, a person of low social status.”[3]

One of the earliest appearances of nā’ap in the Old Testament is in the reading of the “10 Commandments” (Exod 20:14). God says transparently, “You shall not commit adultery.” This command is cradled between the “shall not’s” of murder and stealing, which should give us an indication as to the severity of adultery in the eyes of God (Exod 20:13, 15 cf. Lev 20:10).

Clyde Woods makes the observation that in this command, the “sacredness of marriage” is emphasized, and it is this “principle of social purity” that “provides the basis for numerous [other] laws regarding sexual relationships and offenses” (cf. Exod 22:19; Lev 18:1-18; Deut 22:13-30).[4] And in this connection, R. Alan Cole finds in Joseph’s rejection of Potiphar’s wife the fact that:

For a man to have intercourse with another man’s wife was considered as the heinous sin against God as well as man, long before the law, in patriarchal times (Gen 39:9).[5]
R. Alan Cole, Exodus (1979)

The holiness of God demands that the matrimonial bed be undefiled by extra-marital affairs (Heb 13:4). Some people defile their marriage by actually sleeping with someone other than their spouse (John 8:4), others have so saturated their minds with “daydreams” of scenarios to have affairs, that if circumstances presented themselves they would do it (Matt 5:28); and yet still, there are those who have slipped on more rings on their one wedding finger than many super bowl champions have on their whole hand – and with little to no effort (John 4:16-19). From the beginning, however, this was not God’s ideal plan for marriage (Matt 19:9 cf. Gen 2:24).

Literal and Figurative Adultery

Nā’ap may mean literal adultery, but it also carries figurative, or more precisely, a spiritual application as well. Swanson explains: “in some contexts this refers to religious adultery, usually in which Israel is viewed as the unfaithful female spouse to the Lord in a covenantal marriage contract.”[6] Wilhelm Gesenius likewise remarks, “it is applied to the turning aside of Israel from the true God to the worship of idols” (Jer 3:8-9, 5:7, 9:1, 23:14).[7]

Even as Jeremiah writes of the faithless one – the Northern kingdom of Israel:

The Lord said to me in the days of King Josiah: “Have you seen what she did, that faithless one, Israel, how she went up on every high hill and under every green tree, and there played the whore? And I thought, ‘After she has done all this she will return to me,’ but she did not return, and her treacherous sister Judah saw it. She saw that for all the adulteries of that faithless one, Israel, I had sent her away with a decree of divorce. Yet her treacherous sister Judah did not fear, but she too went and played the whore. Because she took her whoredom lightly, she polluted the land, committing adultery with stone and tree. Yet for all this her treacherous sister Judah did not return to me with her whole heart, but in pretense, declares the Lord.” (Jeremiah 3:6-10)

Judah had not learned the lesson of her sister Israel. The Northern kingdom of Israel’s fixation with idolatry is amply substantiated in the Hebrew Bible, and, in fact, was a foundational aspect of its administration and spirituality (cf. 1 Kings 12:25-33). It was this faithless one that committed adultery with stone and tree.

We see then that the literal usages of nā’ap enhance the figurative-spiritual uses. The literal and figurative uses share a reciprocal connection; that is to say, they enhance each other.[8] And, this makes perfect sense, for there are very few – if any – words that do not lend themselves to figurative or metaphorical uses.

Examples of Adultery in the Old Testament

Several times in the book of Ezekiel, the spiritual appraisal of Israel is pictured in terms of adultery. Principally, the first 24 chapters of Ezekiel address themselves to this theme. Chapters 15 through 17 explain the doom of Jerusalem by means of allegories and parables.[9] Within this framework, chapter 16 portrays the spiritual infidelity of the Hebrews in the unmistakably graphic picture of marital sexual infidelity.

Observe some snippets from the chapter that the English Standard Version translators call “The Lord’s Faithless Bride” (Ezek 16:1-58):

“When I passed by you again and saw you, behold, you were at the age for love, and I spread the corner of my garment over you and covered your nakedness; I made my vow to you and entered into a covenant with you, declares the Lord GOD, and you became mine.” (vs. 8)
“But you trusted in your beauty and played the whore [were unfaithful; ESV footnote #2] because of the renown and lavished your whorings on any passerby; your beauty became his.” (vs. 15)
“At the head of every street you built your lofty place and made your beauty an abomination, offering yourself [“Hebrew spreading your legs”; ESV footnote #1; cf. ASV “opened thy feet […]”] to any passerby and multiplying your whoring.” (vs. 25)
“Adulterous [nā’ap] wife, who receives strangers instead of her husband!” (vs. 32)

With great precision, the prophet presents God’s anger and sense of betrayal with the imagery of adultery. As Samuel Schultz and Gary Smith summarize:

[I]n an allegory, Ezekiel compared Judah to a young girl that God cared for and married. But the bride ignored her husband and loved others (foreign customs, idols, her own beauty).[10]
Exploring the Old Testament (2001)

Jeremiah, a contemporary of Ezekiel during the Babylonian captivity, ministered in Jerusalem and abroad. Numerous false prophets declared that this captivity was merely temporary and that God would return them soon. In Jeremiah 29:1-28, the prophet sends a letter from Jerusalem to the captives in Babylon encouraging them in their situation, rebuking those who oppose the truth of God’s punishment upon Judah, and re-enforcing the fact that Judah will remain in Babylon for 70 years. One of the blistering comments rendered to the false prophets is that they were adulterers (Jeremiah 29:20-23).

Jeremiah says that Ahab and Zedekiah, the false prophets, “have done an outrageous thing in Israel, they have committed adultery [nā’ap] with their neighbors’ wives, and they have spoken in my name lying words that I did not command them” (vs. 23). This language is as transparent as Leviticus 20:10 where Moses writes, “if a man commits adultery with the wife of his neighbor, both the adulterer and the adulteress shall surely be put to death.”

Adultery, literal or figurative, describes the most intimate of interactions. Literally, it refers to actual sexual encounters with someone other than their spouse. Spiritually, it expands upon the literal meaning of adultery and give it a figurative flavor stressing the deep treachery felt by God from his people who give their beauty to another.

Conclusion

Literally, then, adultery is sexual activity between a married person and a person who is not their spouse. Spiritually, then, adultery is spiritual and moral activity contrary to God’s teaching. While Old Testament and the New Testament are uniform in their presentation of adultery, space has been given to a brief investigation of the concept in the Old Testament. The Old Testament and New Testament are two testimonies that share the same conception of adultery, a behavior that Russell describes as, a “special and aggravated case of fornication.”[11]

This concept has not been altered or distorted through the passing of time; consequently, we have no right to redefine it in modern times, contemporary times, or in any subsequent generation to come, for God’s truth endures to all generations (Psa 100:5). He means what he says. Heaven help us to keep it secure and unaltered in our minds!

References

James Swanson, “nā’ap,” Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament), 2d ed., electronic ed. (Oak Harbor, WA: Logos Research Systems, 1997).
William Wilson, Wilson’s Old Testament Word Studies (repr., Peabody, MA: Hendrickson, n.d.), 6.
Swanson, Dictionary of Biblical Languages.
Clyde M. Woods, Genesis-Exodus (Henderson, TN: Woods, 1972), 179.
R. Alan Cole, Exodus: An Introduction and Commentary (1973; repr., Downers Grove, IL: InterVarsity, 1979), 160.
Swanson, Dictionary of Biblical Languages.
Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures, electronic ed. (Bellingham, WA: Logos Research Systems, 2003), 525.
Emmet Russell observes this exact point when he writes, “the figurative use enhances the literal sense, emphasizing the divine institution and nature of marriage” (Zondervan’s Pictorial Bible Dictionary, ed. Merrill C. Tenney [Grand Rapids, MI: Zondervan, 1967], 17).
Homer Hailey, Hailey’s Comments (Las Vegas, NV: Nevada Publications, 1985), 1:201-04.
Samuel J. Schultz and Gary V. Smith, Exploring the Old Testament (Wheaton, IL: Crossway, 2001), 191.
Russell, ZPBD 17.

The Value of the New Testament Records

On May 18, 2008August 29, 2022 By Jovan PayesIn Apologetics, Christian Evidence, Essays, New TestamentLeave a comment

The New Testament is an ancient collection of 27 documents produced in the last few decades of the first century of the Common Era (i.e. AD). They represent the only authentic witness to the teaching of Jesus Christ and the application of His teaching to a variety of questions and issues that confronted the early Christians. Originally, each document was composed individually to address a certain issue, and slowly they were being collected together by individuals and church communities. Today, modern Christians have the luxury of purchasing these documents from antiquity in an anthology – a collected and organized body of related literature.

The present piece is a brief survey of some aspects of the New Testament documents which make them possess inherent value and enduring value sufficient enough to demand the attention of any reasonable person who has a concern for their soul and their eternal destiny. Everything that could be said on the subject is obviously not said here, but we commend the following points for a preliminary investigation.

The New Testament is a Written Record

As a written record, the New Testament holds enduring value. Several years ago, Norman L. Geisler and William E. Nix made the argument that while God could have used angelic revelations, visions, and dreams, moral “oughtness”, or direct divine communication and intervention, God chose a permanent method to dispense his teaching and will – “the time-tested superiority of a written record of truth.”[1]

The value of a written record, particularly a religiously written record, is seen in Geisler and Nix’s concluding argument:

A written record has one additional advantage as well, namely, it can stimulate memory and conjure up within the individual’s imagination a host of personal implications that are latent within the given symbols or words of that record. Words, then, are not wooden as to prevent a “personal blessing” for the individual reader, particularly in light of the fact that biblical words are the objective vehicle through which the Holy Spirit applies truth personally and subjectively to each reader individually (cf. John 16:13; 1 Pet 1:11).[2]
Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Moody, 1986)

The New Testament, then, is a written record – a durative witness – to the life and teaching of Jesus Christ. A life that existed in eternity, was revealed in the sinless life of a human servant of God, and fully demonstrated to be divine in the death and resurrection of himself, Jesus of Nazareth (John 1:1-3, 14; Phil 2:5-8; 1 Tim 3:16; Rom 1:1-4). This is a permanent record of the Greatest Story Ever Told.

The New Testament is a Preserved Ancient Document

The modern availability of the printed word is somewhat deceptive. A printer was not some machine that vibrates and rumbles until the document we want comes into existence. A “printer” was far more a human process than the mechanical one that it is today, and for that reason the modern scene of printing is deceptive. Technology, for all its usefulness, also provides with its services a handicap in practice or perspective. When a person desired to publish a work during the pre-printing press era, it was accomplished manually – by hand.

Hence, like all ancient documents before the printing press, the only way the New Testament was published for churches and redistributed to the masses was to copy it by hand. The publisher is often described as a scribe, and it is a profession that goes back very early in recorded antiquity. Scribal work has a rich heritage of scholarship and workmanship behind it. The field of transmitting literature is a known trade skill from the 2nd millennium B.C. – where “men were being trained not merely as scribes, but as expert copyists.”[3]

At times the New Testament documents were copied at times by professional scribes, while other times it is evident that they were transmitted by genuinely concerned, but non-professional Christians. From a theological point of view, we must remember that inspiration belongs to the original documents (Isa 28:13; Jer 36:4, 27-32). The essential preservation of the word of God falls within the domain of God’s providential care (2 Kings 22:3-13). Consequently, inspiration secures the teaching we are to obey, while God preserves His message for posterity so that all may know his will.

The New Testament has survived the attempts of many to extinguish it from the face of the planet. One of the earliest forces against the church and its literature was the Roman Empire. The Roman Empire had a very strong negative position on foreign religions, viewing them “as threats to the morality and the very existence of the state and its own official religion.”[4] Furthermore, the Romans were against conspiracies, thinking that they were “bound together by oaths sealed in human blood.”[5] And finally, when enforcement of the Roman religion was in vogue, or some other political situation emerged requiring allegiance, suppression of foreign religions included the opportunity to recant and “the confiscation of foreign religious documents.”[6] These were applied to all foreign religions.

Eventually, Christianity became the object of Roman wrath and suppression as a foreign religion. Christians had to face life or death situations, the burning of their biblical literature or suffering as a martyr. Many kept their faith intact and met their Creator in obedience. Since these early centuries, others have tried to destroy the Bible and remove it from the world’s grasp but have been woefully unsuccessful. And while there may be modern advocates for the demise of Christianity, the New Testament (the Bible for that matter) stands strong.

The sheer existence of this collection of literature speaks volumes of the New Testament’s enduring value.

The New Testament is Abundantly Attested

There is another vantage point to which attention must be given in this discussion. As far as books from antiquity are concerned, the New Testament is the most attested ancient document in history. Recalling that the New Testament is not a product of the English language, modern Greek Testaments are the result of laborious research and study. Essentially, every Greek Testament is an edited text of thousands of ancient witnesses (i.e. copies, translations, and quotations) of the New Testament.

Is it true that the original manuscripts (autographs) of the New Testament no longer exist? Yes. Does that automatically make the reliability of these 27 documents suspect? No. If so, “If one operated on the premise that no document is genuine unless the original is possessed, he would have to throw away the bulk of ancient literature.”[7]

It is important to know that there is a Mount Everest of evidence bearing testimony to the wording of the New Testament documents, more so than for any ancient document – or set of documents – to date. A comparison with other ancient works will help put the matter into perspective. Such ancient works like those of Homer, Plato, Aristotle, and Julius Caesar are made available based upon a handful of manuscripts (fragmentary or complete) dated close to millennia (1000 years), or so, after their original composition – if not later.[8]

Meanwhile, copies of the New Testament documents exist within less than half a century of their original composition and publication. The evidence exists in terms of manuscript copies, ancient translations, and allusions or direct quotations of these New Testament documents. Let us consider simply the manuscript evidence.

There are more than 5,000 manuscripts dating from the first few decades of the second century until the time of the printing press. Even within the shadow of their original composition, copies of the New Testament documents exist in part and in essential completeness in such a way that exceeds other ancient classical works.

In an article from Duke University’s Papyri Archive database, Peter van Minnen describes this unique phenomenon of the early New Testament manuscripts:

A careful comparison of the papyrus documents and manuscripts of the second and third centuries [100 to 299 AD] has established beyond doubt that about forty Greek papyrus manuscripts of the New Testament date from this very period. Unfortunately only six of them are extensively preserved.[9]
Peter van Minnen, “Dating the Oldest New Testament Manuscripts,” Duke Papyrus Archive

For example, the earliest fragment of the New Testament is found in Papyrus 52 (P52), an early witness to the copying of the Gospel of John beginning at least in the early second century. It is dated between AD 100-125 by most textual critics and when discovered in Egypt it created quite a stir,[10] for in conjunction with other papyri (P76, P66) it destroyed the academic notion of a second-century composition for the Fourth Gospel.[11]

The earliest and most complete manuscripts of the New Testament date to the fourth and fifth centuries AD. They are Vaticanus (4th century AD), Sinaiticus (4th century AD), Alexandrinus (5th century AD), and Ephraemi Rescriptus (5th century AD). These represent just about every literary category of the New Testament: the Gospels, Acts, Letters of Paul, General Letters, and Revelation. Vaticanus, however, does not have Revelation.

However, “even the book of Revelation, the most poorly attested writing in the NT, more than 300 Greek MSS have been found,” observes David Alan Black, Professor of New Testament at Southeastern Baptist Theological Seminary.[12] The earliest manuscript of Revelation (verso/back of P98) is dated to the second century AD, containing the text of Revelation 1:13-2:1.[13]

That there exist 300 manuscripts alone for the book of Revelation is astounding since we observed earlier that other classical works have a handful of witnesses upon which their translations are based.[14] Specifically, there are no manuscripts of Homer’s works the Iliad and the Odyssey, fragments or essentially complete, until the sixth and thirteenth centuries AD respectively. Homer is said to have lived somewhere around the ninth or eighth century BC, so this is a gap of some fifteen centuries.

Likewise, consider the man Gaius Julius Caesar (c. 102 BC-44 BC). Surely, there would be manuscript witnesses to any literary work of this man whose honors include the titles Pater Patriae (Father of the Fatherland), Pontifex Maximus (Highest Priest), Dictator, and in 43 BC the senate voted that Julius Caesar be regarded as Divus (Divine), posthumously included among the pantheon of Roman deities.[15] And, as a testament to the impact of this man and his name upon history, one source observes, “for two thousand years after Julius Caesar’s assassination, there was at least one head of state bearing his name” (link).

The Gallic War, or Commentaries on the Gallic War (Commentarii de Bello Gallico), recounts the complete victory of the Romans over the whole of Gaul (cf. “Gaul being entirely reduced” Gallic Wars 8:1)[16] and bringing an expansion to the Republic of Rome. One could assume, then, that Caesar’s Gallic War, the production of his later years (58 BC-50 BC), would be preserved amply. Instead, very few copies exist; to be exact, “only about nine reasonably good manuscripts” exist, “and they date to some 900 years this side of the originals.”[17] Nothing even remotely close to the half-decade gap between one of the last documents of the New Testament composed and the fragment papyrus P52 (100 AD-125 AD) which bears testimony to John 18:31-33 (recto) and vv. 37-38 (verso).

Concluding Thoughts

First, the New Testament is a preserved record of the teaching of Jesus. As such, it is more reliable than religions that depend upon oral traditions and folklore. Moreover, a solid record of revelation provides a stable record free from doctrinal revisions, unlike the on-again, off-again positions of the Latter Day Saints.[18] We may assume then, that since God provided the books of the New Testament in a written format, God has laid a high premium upon the value of these books. A follower of Jesus cannot subscribe to the notion that they can have Jesus apart from his word, for Jesus specifically denounces such a concept (John 15:1-11). The New Testament, then, is the indispensable resource for the faithful disciple of Christ – don’t leave home without it (cf. Prov. 7).

Second, in the providential hand of God, the New Testament has withstood the destructive forces of time and those brazen desires of the enemies of God who would attempt to destroy the words of Jesus. Scribes and everyday Christians have been copying the New Testament since the first century AD, and faithful Christians sacrificed their own lives to smuggle their faith into the hands of future generations. This story reflects the biblical tradition to share the Gospel with the world (Matt 28:19-20; 1 Pet 4:6). Paul instructed Timothy to train faithful men in the teaching and preaching of the word (1 Tim 2:2). This is the ministry of reconciliation (2 Cor 5:18), this is the ministry of mercy wherein we believe and speak of the redemption Christ offers (2 Cor 4:1-14). This faith is our responsibility to pass on to others.

Third, there are several hundred copies of the New Testament available from the second and third centuries AD testifying to the wording of these documents. The gap between the date of composition and manuscript evidence of their transmission is extremely narrow for an ancient document, or anthology of ancient documents when compared to the large gaps that exist among several classical works and their manuscript evidence. If these large gaps do not seem to make these classic works any less reliable, how then should we view the New Testament’s reliability when the gaps between composition and available copies are so much smaller? We should view its reliability as far more certain and established.

For these preliminary reasons, we then strongly submit that the New Testament has the enduring value sufficient to demand the attention of the spiritually sensitive and discerning. The child of God can ponder over these historical aspects of the New Testament, but in time we hope to offer an article to address some of the theological issues that also contribute to this argument that the New Testament record has enduring value.

Sources

Norman L. Geisler and William E. Nix, A General Introduction to the Bible, revised and expanded (Chicago, IL: Moody, 1986), 323.
Geisler and Nix, A General Introduction to the Bible, 324.
W. J. Martin, et al., “Texts and Versions,” The New Bible Dictionary, ed. J. D. Douglas (Grand Rapids, MI: Eerdmans, 1962), 1254; Daniel Arnaud, “Scribes and Literature,” Near Eastern Archaeology 63.4 (2000): 199.
Robert M. Grant, The Sword and the Cross (New York, NY: Macmillan, 1955), 13.
Grant, The Sword and the Cross, 15.
Grant, The Sword and the Cross, 20.
Wayne Jackson, “Are the New Testament Books Historically Credible?” ChristianCourier.com (Accessed 4 Mar. 2002), par. 1.
Jackson, “Are the New Testament Books Historically Credible?,” pars. 3-6.
Peter van Minnen, “Dating the Oldest New Testament Manuscripts,” Duke Papyrus Archive Online (Accessed 12 Dec. 1995), par. 7.
Philip W. Comfort and David P. Barrett, The Text of the Earliest New Testament Greek Manuscripts, corrected and enlarged ed. (Wheaton, IL: Tyndale, 2001), 365.
Luke T. Johnson and Todd C. Penner, The Writings of the New Testament: An Interpretation, revised ed. (Minneapolis, MN: Fortress, 1999), 526.
David A. Black, “Textual Criticism of the New Testament” Foundations for Biblical Interpretation, eds. David S. Dockery, et al. (Nashville, TN: Broadman & Holman, 1994), 398.
Comfort and Barrett, The Text of the Earliest New Testament Greek Manuscripts, 628.
Jackson, “Are the New Testament Books Historically Credible?,” pars. 3-6.
Grant, The Sword and the Cross, 34.
Gaius Julius Caesar, The Gallic Wars, trans. W. A. McDevitte and W.S. Bohn, MIT’s The Internet Classics Library.
Jackson, “Are the New Testament Books Historically Credible?,” par. 6.
In 1843, Joseph Smith wrote, “[35] God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. [36] Was Abraham, therefore, under condemnation? Verily I say unto you, Nay; for I, the Lord, commanded it.” (Doctrine and Covenants Sect. 132 pars. 29-40). Now the “mainline” Latter Day Saints do not practice polygamy due to doctrinal changes; however, as clearly evident by recent media, original-Joseph-Smith-Mormans are still practicing polygamy undercover.

1 Peter 3:15: Do You have an Answer?

On May 17, 2008June 29, 2023 By Jovan PayesIn 1 Peter, Bible Study, Christian Apologetics, Essays, New Testament, Publications, Spiritual Formation, Spiritual Growth, Theology, Words of TruthLeave a comment

It has long been observed that Christians must always be “prepared to make a defense” as to why we have “a reason for the hope” of Christ (1 Pet 3:15).[1] The high calling of God is a unique phenomenon (Eph 4:1; 1 Pet 4:4), so much so that those who are both antagonistic, and genuinely curious, about the Lord’s way will ask us questions. We must give them, in return, rational answers.

Before focusing attention on the Christian’s responsibility of knowing why there is hope, we must not overlook an implicit truth of this passage: confidence in the Lord and commitment to his doctrine are never to be divorced (Luke 6:46).

Christian Apologetics

Peter instructs Christians to give a “reason” for their faith and hope. What does this mean? The corresponding word for “reason” is apologia and it has a legal background, meaning the argumentation employed as a “verbal defense” in a court hearing.[2] From time to time, it will be demanded of Christians to defend their faith and explain why they live “differently” in contrast to the world. The apostles and early-inspired men of the first century likewise defended the Christian faith in two ways: (1) verbally (Acts 22:1; Phil 1:7, 16; 2 Tim 4:16) and (2) by means of literature (1 Cor 9:3).

The New Testament documents themselves often have a defensive purpose. One of the aspects of Luke’s two-volume work (Luke-Acts) is its defensive nature. By taking into account Paul’s judicial context in Rome, scholars have observed that Luke-Acts – as Paul’s defense brief – provides excellent testimony to the Greco-Roman world that the Lord’s way is a benefit to society and not a subversive politico-religious system as many claimed Christianity to be.[3]

The apostle John’s Gospel and his first epistle are both defensive documents, responding to different challenges that the early church faced. The Gospel establishes the rationale for our hope on the Christ as Deity (John 20:30-31); meanwhile, 1 John refutes misconceptions of how to live godly in the face of the docetic-gnostic teachers who infiltrated the church (1 John 2:1).

The apostle’s use of apologia demonstrates that the field of Christian defense is centuries old. This word is, in fact, the basis for our modern word apologetics. Its incorporation by Christians from the legal setting, where it was a “legal speech for the defense” to be delivered before the judicial authorities and subsequently published,[4] was therefore not a large leap (Acts 22:1; Phil 1:17). In fact, it partially explains the publishing of Luke-Acts, and fits well with trumped-up political hearings where Christians had to defend themselves verbally (cf. 6:10-15, 18:12-17, 22:1, etc.; Matt 10:19).

Besides biblical examples, from about 185-250 A.D. there was a series of apologies designed to “explain the origin, doctrine, and worship” (i.e. the historical basis) of the church to their contemporaries –antagonistic or supportive.[5] The works of Justin (his Apologies, Dialogue with Trypho), Athenagoras (Apology, On the Resurrection), and Tertullian (Against Marcion, Prescription of Heretics) are usually thought of in this light.

Christian Apologetics was not, however, limited to the study of science, philosophy, evolution, and creationism. These are topics that consume Christian Apologetics today; however, in the early church apologetics was more a defense of why Christians live the way they live. This is not a criticism of contemporary apologetics, but a call to provide a rational defense of Christian ethics – religious and moral. Before moving on, observe that historically emotions have never been the sole basis for a proper defense of one’s beliefs.

As the need arose in the first century, our responsibility to give reasons for our hope to our modern neighbors has not diminished. Antagonists and genuine inquisitors are constant factors in the Christian’s life; consequently, Christians must provide solid well-studied responses. Likewise, every generation carries the responsibility of preaching the gospel to a dying world (Matt 28:18-20).

To fulfill this work Christians must study the Bible, believe and follow through with its instruction, and teach it rigorously so that the next generation can continue in this Divinely given cycle (2 Tim 2:1-2).

The Need for Personal Bible Study

To be sure, there are many Christians who are diligent and capable Bible students; some, however, engage in superficial study and have rendered themselves incapable of giving a defense of their faith – or even passing it on. For this reason, it is important to recognize the value of congregational Bible study; but we must understand that congregational Bible study is only a foundation to be built upon. It should not be the only time Christians are exposed to God or His instruction.

Again, congregational Bible study is not a substitute for personal spiritual maturing (2 Tim 2:15, 3:16-17); neither does it replace the daily light needed for living before God (Psa 119:11, 105). To be truly blessed, Bible study must be a part of one’s meditation and life – “both day and night” (Psa 1:1-2). God’s guidance must come from personal contact with His revelation.

Principles for Proficient Bible Study

It is sufficient to say, then, that in order to be proficient in one’s faith true Bible study cannot be superficial. Spiritually nurturing Bible study includes, at the very least: ample time for study, rigorous mental industry, a respect for the text, and a patient and prayerful consideration of all the facts. We will introduce and briefly consider these points below.

Our consideration here is limited of course; however, the points below are so vital to effective study that books are devoted to the pursuit of implementing each of them.

1. There must be ample time for study

Time is a valuable commodity. In the business world the phrase “time is money” illustrates how valuable time is. With regards to Bible study, we might coin the phrase “time is life.” There is no substitute for having plenty of valuable time with the word of God.

Renewing one’s mind requires proper time with the word (Col 3:9-10). However, the media-based culture we find ourselves in makes it difficult for some to spend time with the pages of inspiration. Nevertheless, we must make the time available (Rom 13:14).

We must remember that it takes time to read the biblical passage, it takes time to understand how a specific passage fits into the rest of Scripture, and it takes time to examine both the context and words employed. Just as it takes time to mature through life, it requires time to mature spiritually (Psa 1:1-3).

2. There must be mental industry

This is not a matter of intellectual genius. This is a matter of determination, exposure, and focus. Here is an example: in 1 Corinthians 15:1-11 Paul reminds the church of the Gospel that they received and believed. Now notice verses 3 and 4:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures. (1 Corinthians 15:3–4)

This brief section of scripture yields an enormous amount of information. It is, as one scholar observes, a “busy” section of Scripture.[6] It is the basis of the Christian faith, the source of Christian evangelism, and the foundation to develop Christian spirituality.

As one determines to study the Scriptures, the level of exposure to biblical concepts increases. We must remain focused on the task of understanding the passage, noting unique phrases and points. For example, the phrase “in accordance with the Scriptures” above refers to a precise instance where Scripture has fulfilled prophetic passages regarding the death, burial, and resurrection of Jesus (Acts 2:24-36).

The next step, then, is to find what scriptures predicted these events (Isa 53:5-12; Psa 16:8-11). When these passages are found and studied in collaboration with the Gospel message, untold spiritual fortification will occur. But remember, this is a matter of mental industry, not of mental genius.

3. There must be respect for the nature of the text

In other words, we must recognize numerous aspects of a passage. There are, of course, numerous facets or angles that a passage may be studied, but some of the most significant ones are the context of the passage, the original purpose of the passage, the method used to prove the author’s point, and the covenantal context of the passage (e.g. Patriarchal, Mosaic, or Christian).

See our article “The Divisions of the Bible: A Starting Place”

For example, animal sacrifice was offered both during the Patriarchal and Mosaic systems; however, the ramifications of the New Testament covenant demonstrate that this method of atonement is no longer a viable way to forgive man’s sins (Heb 9:1-10:18). One cannot overestimate solid principles of interpretations.[7]

One more issue that must be considered separately is the acknowledgment that the Bible was not written in English. One must also respect the fact that the Bible English readers have is a translation of the Hebrew, Aramaic, and Greek languages. This fact must never be ignored, ridiculed, or underestimated in the study of God’s word.

Jack P. Lewis expresses this caution in the following way:

In the ultimate analysis every significant Biblical question is to be solved on the basis of what a writer meant by a Hebrew, Greek, or Aramaic expression.[8]
“Inspiration and Authority of the Bible,” Alternative 5.2 (1979)

Observing this one principle can sometimes help distinguish biblical truth from both liberal and legalistic conclusions.

4. There must be patience and prayerful consideration of all the facts

There is no value in jumping to conclusions. This is a fundamental principle to rational thinking. To understand the Bible’s teaching on a subject, we must take a slow and prayerful approach in coming to a conclusion. This way, one is as thorough as humanly possible.

James D. Thomas reminds us of the importance of thorough Bible study:

All facts must be considered. One white horse can ruin an hypothesis [sic] that all horses are brown, and one contrary fact can ruin any inductive-reasoning hypothesis, meaning that research must start again. This means that for perfect, absolute exegesis, every stone must be turned – every fact possible must be determined and taken into account, in order to complete scholarly research.[9]
Harmonizing Hermeneutics (Gospel Advocate, 1991)

No one of genuine concern wants to be wrong on what the Bible teaches. Therefore, we must be cautious and ready to see all the biblical evidence as slowly or quickly as it is analyzed.

In principle, it is what we find in Paul’s instruction to the Thessalonians:

"Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil.” (1 Thessalonians 5:19-22)

We must be patient and let the scriptural facts reveal themselves on their own terms.

Conclusion

Christians will always be called upon to share their hope with the world; no matter what generation it is. Providing answers so that people may understand the nature of the Christian faith is the true purpose of Christian Apologetics. In order to comply with the apostle Peter’s instruction, Christians must be diligent Bible students; however, this is not always the case.

While congregations are to be supporters of the truth (1 Tim 3:15), individual members must abide by the words of the Gospel (John 8:31-32). By engaging in proficient Bible study, Christians will have knowledge of their faith and hope, and therefore be able to share their faith.

Sources

Unless otherwise noted all Scripture references are taken from the English Standard Version of the Holy Bible (Wheaton, IL: Crossway, 2001).
Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Biblegesellschaft, 1993), 22.
Donald A. Carson, James D. Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 1992), 196–97.
G. L. Carey, “Apologists,” New International Dictionary of the Christian Church, ed. J. D. Douglas (Grand Rapids, MI: Zondervan, 1974), 57.
F. W. Mattox and John McRay, The Eternal Kingdom, revised ed. (Delight, AR: Gospel Light Publications, 1961), 67–87; Ronald S. Wallace, “Apologetics,” New International Dictionary of the Christian Church, 56–57.
Wayne Jackson, “The Gospel in Miniature,” Christian Courier 43.1 (May 2007): 3.
Wayne Jackson, A Study Guide to Greater Bible Knowledge (Stockton, CA: Courier Publications, 1986), 20–29.
Jack P. Lewis, “Inspiration and Authority of the Bible,” Alternative 5.2 (1979): 6.
James D. Thomas, Harmonizing Hermeneutics (Nashville: Gospel Advocate, 1991), 87.

This is a reformatted version of the article originally published in The Words of Truth (Montgomery, AL: 6th Ave Church of Christ).

Purge the Evil Person: A Brief Analysis of 1 Corinthians 5:1-13

On May 17, 2008April 1, 2022 By Jovan PayesIn 1 Corinthians, Bible Study, Christian Ethics, Christian Leadership, Church Discipline, Church Leadership, Essays, Exegesis, Kingdom Ethics, Leadership Ethics, New Testament, Paul's Letters3 Comments

One of the most difficult public displays of Christian obedience to God is the withdrawal of fellowship from a recalcitrant Christian. It is perhaps one of the most dynamic of commands to follow in the New Testament. Before reaching such a public excision, the Lord Jesus addressed the problem of confronting a wayward brother with the view to “gain” him (Matt 18:15-17).

Preliminary Thoughts

The Lord sets forth a four-pronged redemptive procedure that begins under the most private of circumstances – “you and him alone” (18:15); in this setting, then, a private appeal to repent is offered. If the rebellious child of God maintains their posture, then the circle of brotherly concern widens to “one or two others” that come to witness the call to repentance (18:16).

Unfortunately, even at this point, some are so entrenched in sin, that they will not hear the admonitions; consequently, the Lord says, “if he refuses to listen to them, tell it to the church” (18:17). The publication of the situation allows the church as a whole to make an appeal to their fellow saint. All the “ties that bind” are summoned to invite this wayward soul to repent.

The Lord acknowledges that some will not be gained back to the fold by these loving and redemptive attempts, and sets forth the final process – consider the rebellious Christian as both an outsider of the blessings of the Christian covenant and a traitor who has chosen to serve Satan instead of Christ. In other words, the congregation must “disassociate the offender from the church fellowship.”[1] The saved has now become the lost – how ironically tragic.

A Flagrant Issue

The New Testament has several examples of discipline; most usually they are of a very flagrant issue. For example, in 3 John 9-10 the apostle of love forewarns his audience that he will bring discipline upon Diotrephes the “missions” killer. Or, when Paul abbreviates his role in the discipline of Hymenaeus and Alexander (“delivered them to Satan”), who made shipwreck of their faith (1 Tim 1:19-20).

However, in 1 Corinthians 5:1-13, Paul deals with an outlandish mode of porneia that is not even “tolerated” among the pagans (5:1 ESV). Porneia is the Greek word that is commonly translated “fornication” in older translations, and in newer translations as “sexual immorality.”

The truth of the matter is, porneia is a generic term for “illicit sexual intercourse.”[2] It is an umbrella term, and context must determine the type of sexual act that is under consideration. The flagrant form of porneia Paul addresses in 1 Corinthians 5:1 is this, “a [Christian] man has his father’s wife” (i.e. his stepmother). The severity of this behavior is evident by the fact that Paul appeals to the fact that Gentiles – or pagans – do not even permit such behavior.

This context provides the most insightful New Testament example of withdrawing Christian fellowship from recalcitrant saints. And as careful Bible students, we must definitely rehearse the valuable instruction of these verses.

The Duel Rebuke

Paul moves from the case of the man with his stepmother and draws attention to the congregation’s part in this flagrant relationship. The church had been “arrogant” and not “mournful” about the sinful relationship (5:2) and argues immediately that removal of the Christian was the appropriate reaction. The church at Corinth was laden with arrogance (4:6, 18-19), and here Paul rebukes them for this dispositional flaw that was affecting their decision-making process on this matter.

Paul demonstrates that not only is the rebellious person accountable to God, but that the church too cannot subscribe to a lax posture about known – public – sin in the church. The church is responsible and accountable to respond to a situation where a saint’s sin has become public knowledge. The apostle prescribes that the congregation should respond with a period of “mourning” and move into “disciplinarian action.” This is the divine reaction to sins of a public and flagrant nature (1 Cor 14:37).

The Judgment

With the next flip of his pen, Paul moves into position to make the judgment Corinth should have – he places judgment upon the Christian and the sexually immoral relationship with his un-Christian stepmother (5:3-5). There is no clear statement regarding the woman in view, aside from the fact that she is the wife of his father.[3]

However, since the judgment is upon the Christian man, “it seems safe to assume that she is not a Christian.”[4] Paul writes:

When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. (1 Cor 5:4-5 ESV)

The context for such a procedure is the public assembly of the church. This recalls the instruction of Jesus regarding the procedures to discipline another for sin (Matt 18:15-17), the last two of which are set in a public context. Paul assesses that this situation is a public matter; and consequently, the licentious Christian must be disciplined immediately by the church in the public eye. The goal of this withdrawal is redemptive – “that his spirit may be saved.”[5]

The judgment is upon his sin and behavior, but the goal of the discipline is to restore him – i.e. to regain him (Matt 18:15). In Hebrews 12:12-13, the author demonstrates that discipline is a privilege of sonship (12:5-8) and that the purpose is so “that the lame may not be put out of joint but rather be healed” (12:13).

Discipline is not designed to “disable permanently those who have experienced the crippling effects of sin. Rather, His purpose is to heal and restore the repentant to spiritual usefulness”;[6] in other words, “that we may share his holiness” (Heb 12:10).

The Imagery of Influence and Purity

Corinth was crippling the unfaithful man’s ability to be restored by failing to address his immoral relationship. Paul makes very clear that both the church and the man were in a spiritually precarious position. Paul appeals to the imagery of the Passover, where preparing unleavened bread demanded the need to remove the leaven (yeast) from the lump of dough (5:6-7).

The bread is the congregation, and the leaven (yeast) is the culprit sinner (and his influence) in the church, and Paul speaks very clearly that the bread must be prepared for the Passover feast which is the Christian faith. From this, the apostle suggests that the Christian who is in a sexually immoral relationship with his stepmother must be removed from the congregation. Otherwise, the church would be affected by the “leaven” (influence) of this morally and spiritually rebellious relationship.

But the truth is, they were already being afflicted by his influence, making it necessary for a public withdrawal to maintain the purity of the loaf (i.e. the church). David Williams, in his profitable work, Paul’s Metaphors: Their Context and Character, writes:

Paul had been speaking of the leaven (yeast), every trace of which had to be cleaned out of the house before the Passover was celebrated. On this analogy, he demanded that the Corinthians put their “house” in order by removing from among themselves what he called the “old leaven,” a particularly appalling instance of sexual immorality that the church had condoned (vv. 1-5).[7]

The apostle, then, was addressing what should have been quite obvious; but, because of the Corinthian’s arrogance the real issue (i.e. the issue of purity) was not seen as relevant – how shameful. May we strive to learn then the lesson of Corinth.

The Place of Christian Judgment

Paul later recalls a previous letter, where he instructed them “not to associate with sexually immoral people” (5:9 ESV). But it does not seem that they were even practicing such instruction, evident by the fact that they had allowed this immoral situation a harbor of protection in the bay of misguided church fellowship. Yet, Paul did not even suggest merely sexually immoral people in general. He meant defiant immoral Christians are not to be associated with (5:9-11).

It is very interesting to observe that Paul moves from a specific case of porneia, and ends with formulating a generic principle against Christians practicing immorality in general – poneroi (i.e. evil doers).[8] Verse 11 is very clear that purity focused Christians are not to be involved with Christians who practice evil, and it is transparent where Paul stands on the matter by saying that eating a meal with them is forbidden. Such a withdrawal of Christian fellowship reflects the disfellowshipped Christian’s heavenly reality – estrangement from God (Matt 18:18-20).

Christians have a responsibility to each other before the Lord (Matt 18:15-17). This responsibility is to “judge” each other regarding sin when necessary (1 Cor 5:12). To support his case, Paul appeals back to a formula common in Deuteronomy that highlights the need to judge insiders rather than outsiders of the covenant (17:7, 19:19, 21:21, 22:21, 24, 24:7),[9] and affirms: “God judges those outside. ‘Purge the evil person from among you’” (5:13).[10]

The Aftermath: Mission Accomplished

What ever became of this gentleman and his situation after being withdrawn from? The answer depends upon the view taken as to how many letters Paul wrote to the Corinthians. It is true that Paul mentions a previous letter written to them prior to 1 Corinthians (1 Cor 5:9), but did he write a third letter that would chronologically fit between 1 and 2 Corinthians (2 Cor 2:3-4; 7:8)?[11]

Without delving into this academic discussion, we set forth our assessment of the discussion. Essentially, we assume for the time being that Paul wrote three letters: (1) A lost letter prior to 1 Corinthians (5:9); (2) 1 Corinthians known as the “sorrowful letter” or “severe letter” (2 Cor 2:3-4; 7:8); and (3) 2 Corinthians.

Chronologically placing 1 and 2 Corinthians together contributes greatly in answering our question. In 2 Corinthians 2:6-11, Paul speaks of the reward of making the Corinthians sorrowful, and a certain punishment rendered by the majority of the congregation upon a certain individual. The connection is drawn that the man in 1 Corinthians 5 is the same as the gentleman made sorrowful in 2 Corinthians 2.

This man was sufficiently disciplined (2:6), and now the congregation’s responsibility was three-fold (2:7-8):

(1) “forgive him”

(2) “comfort him”

(3) “reaffirm brotherly love.”

There will a great deal of Divine judgment upon those that do not respond in this fashion to a penitent brother or sister, for this is a great test of Christian obedience (2 Cor 2:9-10; Matt 6:14-16).

To the apostle, it appears that the matter of restoration of fellowship is just as important as the withdrawal of fellowship; the reason being, Satan is prepared to take advantage of our shortcomings at these pivotal moments (2:11). Would it not be appropriate to make the restoration announcement just as public as the withdrawal process was? It would definitely seem so (Philem 10-21).[12]

Conclusion

It seems important to stress, therefore, that the same amount of effort it took in the discipline process should follow in the restoration process. There is to be no more invisible line of fellowship between the restored and the brethren, for that is over and the saint has returned. Neither should a “we’ll see” attitude embody the brotherhood, but a loving reception – a mirror of heaven – is expected by Paul.

This is the victory of faith, the power of the blood of Christ, and the faithfulness of God. This is a great test of Christian faithfulness. May we be ever minded to discipline when needed and repair the splintered connections of fellowship after restoration. May we likewise be faithful to receive those who have been restored.

Sources

J. Carl Laney, “The Biblical Practice of Church Discipline,” BSac 143 (1986): 361.
William E. Vine, et al, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2:252; Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament (1896; repr., Peabody, MA: Hendrickson, 1999), 532.
The phrase reads: hoste gunaika tina tou patros echein. Simon J. Kistemaker observes that “in Jewish circles, the wording wife of his father meant ‘stepmother,'” and observes that God repeatedly told the Israelites to refrain from sexual relationships with their father’s wife (Lev 18:8, 20:11; Deut 22:30, 27:20). “‘Deliver This Man to Satan’ (1 Cor 5:5): A Case Study in Church Discipline,” Master’s Seminary Journal 3.1 (1992): 35.
Tommy South, That We May Share His Holiness: A Fresh Approach to Church Discipline (Abilene, TX: Bible Guides, 1997), 87. Read my book review regarding South’s excellent but brief volume.
Some view the expulsion here as permanent, and redemption only to be found at the end of time (Harris 146-48); however, such a conclusion runs counter to the instruction of Jesus on discipline (Matt 18:15-17), to Paul’s use of similar language in disciplining and restoring false teachers (1 Tim 1:20), and the general tenor of the New Testament regarding cleansing of sin in the Christian’s life (1 John 1:6-2:3). Gerald Harris, “The Beginnings of Church Discipline: 1 Corinthians 5,” Understanding Paul’s Ethics: Twentieth-Century Approaches, ed. Brian S. Rosner (Grand Rapids: Eerdmans, 1995), 129-51. Cf. Wayne Jackson’s article on the forgiveness available to Christians in sinful lifestyles is quite compelling: repentance, confession, prayer, and the cleansing blood of the faithful Christ. “God’s Plan of Salvation for His Lost Children,” ChristianCourier.com (Accessed: 7 July 2004).
Laney, “Biblical Practice of Church Discipline,” 355-56.
David J. Williams, Paul’s Metaphors: Their Context and Character (1999; repr., Peabody, MA: Hendrickson, 2004), 248.
Peter S. Zaas, “‘Cast out the Evil Man from You Midst'” (1 Cor 5:13b),” JBL 103.2 (1984): 259.
Zaas points out that aside from a minor adjustment by Paul, the Greek phrase is parallel with the LXX (i.e. Septuagint) formulations in Deuteronomy (“‘Cast out the Evil Man from You Midst,'” 259).
Richard B. Hays has a brief discussion on this passage in his work, Echoes of Scripture in the Letters of Paul (New Haven, CT: Yale University Press, 1989). For Hays, Paul showed, if not in retrospect, that the Corinthians are part of the same covenant tradition as Ancient Israel. As such, the use of this formulae to expel the fornicator would have implicitly emphasized this relationship and demanded the logical obedience the congregation is to display in the removal of the sexually immoral brother from the congregation. In this action, they show themselves to be Israel – not figurative, but real Israel. Whether or not the Corinthians completely understood Paul’s use of this excommunication formulae Hays cannot prove, but he does respond to this point: “In this instance, [the] direct quotation becomes an allusive trope: only the reader who recognizes the source of the words will grasp the bold theological proposal implied by Paul’s metaphorical act of addressing Corinthian Gentiles as children of the covenant” (97).
Daniel B. Wallace, “2 Corinthians: Introduction, Argument, and Outline,” Bible.org. For those interested in this issue, Wallace’s discussion will be of help on some of the complexities of this issue.
James Pilgrim, Withdrawing from the Disorderly (West Monroe, LA: Central Printers, n.d.). I agree with Pilgrim’s observation that, “To fail to forgive and receive the returning brother is as wicked as not marking him in the beginning (2 Cor 2:11)” (17).

Bibliography

Harris, Gerald Harris. “The Beginnings of Church Discipline: 1 Corinthians 5.” Pages 129-51 in Understanding Paul’s Ethics: Twentieth-Century Approaches. Edited by Brian S. Rosner. Grand Rapids: Eerdmans, 1995.

Hays, Richard B. Echoes of Scripture in the Letters of Paul. New Haven, CT: Yale University, 1989.

Jackson, Wayne. “Church Discipline – A Tragic Neglect,.” ChristianCourier.com(Accessed: 8 June 2000).

Jackson, Wayne. “God’s Plan of Salvation for His Lost Children.” ChristianCourier.com.

Kistemaker, Simon J. “‘Deliver This Man to Satan’ (1 Cor 5:5): A Case Study in Church Discipline.” Master’s Seminary Journal 3.1 (1992): 32-46.

Laney, J. Carl. “The Biblical Practice of Church Discipline.” BSac 143.572 (Oct.-Dec. 1986): 353-63.

Pilgrim, James. Withdrawing from the Disorderly. West Monroe, LA: Central Printers, n.d.

South, Tommy. That We May Share His Holiness: A Fresh Approach to Church Discipline. Abilene, TX: Bible Guides, 1997.Joseph H. Thayer,

Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament. 1896. Repr. Peabody, MA: Hendrickson, 1999.

Vine, William E. Vine, Merrill F. Unger, and William White, Jr. Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: Nelson, 1984.

Wallace, Daniel B. “2 Corinthians: Introduction, Argument, and Outline.” Bible.org.

Williams, David J. Paul’s Metaphors: Their Context and Character. 1999. Repr. Peabody, MA: Hendrickson, 2004.

Zaas, Peter S. “‘Cast out the Evil Man from You Midst'” (1 Cor 5:13b).” JBL 103.2 (1984): 259.