Redemption (viii)

In the previous posting it was shown how the work of redemption was a work of the whole Trinity, though it was stated that the incarnate Son, or second person in the Trinity, is especially the "redeemer" of sinful men, for he particularly payed the price of redemption by the shedding of his blood as a sacrifice for sin. But, the death of Christ as payment for release is the fulfillment of the will of the whole deity, via the "covenant of redemption," the Father and Spirit involving themselves in the redemption ordained. In this posting we will focus on how the Son is especially the sinner's "redeemer," and in the next we will focus on how the Spirit redeems. Further, it may well be said that the Father "paid" the price of redemption by giving up his Son as a sacrificial victim, pictured in the story of Abraham offering up his "only begotten son," Isaac.

The Son As Redeemer

"But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption..." (I Cor. 1:30)

"Being justified freely by his grace through the redemption that is in Christ Jesus..." (Rom. 3:24)

By redemption being said to be "in" or by Christ Jesus, we are to understand that he is the "redeemer" of sinful man's lost estate. In the old testament, a redeemer (Hebrew "goel") was a "near relative," for only he had "the right of redemption" to deliver an enslaved family member and to restore his lost freedom and possessions.

In Hebrew society a "redeemer" had to not only be a male family member, but he had to be one who was both willing and able to redeem a family member from slavery and loss of estate. In Christ Jesus we find one who not only had "the right of redemption," but who also was graciously willing, and more than able, to redeem a lost relative and to restore his disponed inheritance.

Many bible teachers refer to Jesus as the believer's "Kinsman-Redeemer." What is meant by this title? Baker's Evangelical Dictionary says this on the subject and on what constitutes the qualifications of a "kinsman redeemer" (or "go-el") in Hebrew law (emphasis mine):

"Male relative who, according to various laws found in the Pentateuch, had the privilege or responsibility to act for a relative who was in trouble, danger, or need of vindication."

Christ is indeed the "male relative" of fallen man. He partook of our nature and was in all respects "like unto us," sin excepted.

Redemption was both a "privilege" and a "responsibility" of the Lord Jesus Christ. The Son of God, in the covenant of redemption, graciously volunteered to become the redeemer of fallen men.  But, at the same time, he felt the responsibility to 1) please his Father, and 2) save his chosen people, those who were designated as such by the decree of election. This decree of election constituted the elect as a possession of the Son of God (viewed as incarnate), as "his people," or "bride." This decree also made the elect virtually one with Christ, the Son of God, and thus one with the Father and Spirit. The union that was formed by the decree of election was not an actual or vital union. That can only exist once the elect are born and have an actual existence. That vital union begins when one is born again, and the bond of union is continually strengthened in the progressive sanctification of the believer.

Notice how Baker's says that a redeemer was "to act for a relative," being a legal representative for the relative who is in need of redemption. The work of the redeemer involves delivering the relative who has been "sold" into slavery, saving him from his loss and restoring to him his inheritance. But, this is not all. The redeemer will also "vindicate" his relative and the family name and honor. Baker's says this in regard to the redeemer's work involving "vindication."

The writer says further:

"Although the term "kinsman-redeemer" is used only seven times in the NIV (all in the Book of Ruth) and "avenger of blood" is used twelve times, the Hebrew verb ga'al, from which both of these terms are translated, is used over 100 times and rendered by such additional terms as "redeemer" or "near relative." The Hebrew term designates a male relative who delivers or rescues (Gen 48:16; Exod 6:6); redeems property (Lev 27:9-25) or person (Lev 25:47-55 ); avenges the murder of a relative as a guiltless executioner (Num 35:9-34); and receives restitution for wrong done to a relative who has since died (Num 5:8). The unique emphasis of the redemption/salvation/vindication associated with the kinsman-redeemer is the fact that this action is carried out by a kinsman on behalf of a near relative in need. This idea is most clearly illustrated in the Book of Ruth."

Few fail to understand all that is involved in "redeeming" a man and his property, and especially how such a restoration often involves removing squatters and aliens from the reclaimed and repossessed inheritance, and sometimes involves executing justice on behalf of the person being redeemed, by avenging his murder.  As the above citation affirms, redemption involves not only salvation, but "vindication."

Baker's says further:

"God is Israel's Redeemer, the one who will defend and vindicate them. The idea that God is a kinsman to Israel can be defended by those passages of Scripture that identify him as Israel's Creator and Father (Exod 4:22-23; Deut 32:6), Deliverer (Exod 20:2), owner of the land (Lev 25:23), the one who hears innocent blood crying out for vengeance (Deut 19:10; 21:6-9), and the King who has made his covenant with the people (Exod 6:2-8). David, in his use of the term (Psalm 19:14 ; 103:4), doubtless has in mind the actions of his great-grandfather Boaz (Ruth 4:9-10)."

Redemption, as we have seen, involves deliverance and restoration, but few see how a "redeemer" in Israel was not only a deliverer and restorer, but an "avenger," one who executes justice upon the murderer of a family member, to "vindicate" the murdered kin. But, more on this shortly.

The writer says further:

"In the psalms God often redeems in the sense of rescuing from danger. In Job 19:25 the term "redeemer" in context refers to God who, as friend and kinsman of Job, through faith will ultimately defend and vindicate him. The same idea of vindication (this time with the term translated "Defender") is used in Proverbs 23:11." (Stephen J. Bramer, "Summary of the Role of the Goel or Kinsman Redeemer" - see here)

These are the main parts of the duty of the "Goel," or the "kinsman-redeemer":

1. Buying back or redeeming the alienated land (Lev 25:23, 24, 25, 26, 27)

2. Purchasing the freedom of the man who had sold himself as a slave  (Lev 25:47, 48, 49)

3. Avenging the slaying of a kinsman (Nu 35:19)

Redemption, Apocalypse, and Vindication

The scriptures link these three concepts together. The second coming of Christ is especially styled in the new testament as "the day of redemption," day of "apocalypse," and the "day of vengeance" (or 'wrath' or 'vindication'). The "the day of redemption" is the very same "day" as the day of "revelation," when Christ and "the sons of God" are gloriously "revealed." It is also a "day of salvation," of final and complete salvation. It is a day of judgment, a time when both believer and unbeliever will be judged. It is a day of vindication for the believer and a day of condemnation for the unbeliever.

Many people fail to see how "the day of the Lord" is a day of "vengeance." Paul says that the day when Christ is revealed from heaven, the day of his apocalypse and appearing, is a time of vengeance towards those who "know not God and obey not the gospel." (II Thess. 1:8) He wrote:

"So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that you endure: Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." (vs. 4-10)

Several things should be observed from this passage. The subject is in regard to the second coming of Christ and how it will be a day when he sits as judge, rendering "righteous judgment," and "recompensing (repaying) tribulation," and "taking vengeance," when men are "punished with everlasting destruction," etc. It is a time for "vindication" of the saints who have suffered "persecutions and tribulations" from unbelievers, when the Goel, or near kinsman, renders family and civil vengeance upon the murderers of the family of believers.

Redemption has both a positive and negative aspect, just as does the "day of the Lord," as stated by the prophet Amos, who, representing Jehovah, asks:

"Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him." (5: 18-19 KJV)

The "end" or destiny for the godly, for the believer, in "the day of the Lord," and in the "day of redemption," will be to enjoy it as a day of "light," while the "end" for the ungodly, on that day, will be "darkness," as well as tribulation. This tribulation, sent upon unbelievers, as part of the day of the Lord, is described as a person experiencing one trouble after another. A man is fleeing a lion! And, "murphy's law," he runs into a bear while fleeing the lion! Could anything get worse? Yes, the man makes it into his house, barely escaping the lion and the bear, and then, irony of ironies, he puts his hand on the wall, in the house where he feels safe, and a snake bites him! That is a picture of the time when God renders tribulation to those who have brought tribulation on the Lord's servants.

This is what is described in the Apocalypse, and in conjunction with "redemption." Christ, the Goel, as the "avenger," and as part of his duty as a "redeemer," is not only bringing believers out of their state of bondage and corruption, body and soul, but is avenging their mistreatment at the hands of their persecutors (Avenging the slaying of a kinsman (Nu 35:19) . This is pictured in the words of Paul and in the Apocalypse, and in many other passages.

Not only the passage just cited from Paul's first epistle to the Thessalonians, but other passages of scripture as well, speak of the "day of the Lord," and the "day of redemption," as a day of "vindication" and "retribution." Notice these passages:

"But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God." (Rom. 2: 5-11 KJV)

In speaking of "the day of wrath and revelation" Paul is clearly alluding to the second coming of Christ, when he comes as "redeemer." For believers, redemption will be a positive thing, they receiving at that time "immortality" and "eternal life." But, for those described as "contentious" and who "do not obey the truth," but "obey unrighteousness," it will be a time when they receive "indignation and wrath," as well as "tribulation and anguish." This is redemption's negative aspects, where the Goel is acting as "Kinsman Avenger."

Now let us notice these words from the Apocalypse:

"Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her." (Rev. 18:20)

"And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled." (Rev. 6: 9-11)

"For the great day of his wrath is come; and who shall be able to stand?" (Rev. 6:17)

Many Christians fail to see how this "judging and avenging" is part of the work of the Kinsman Redeemer.

Now notice these words from the Lord himself:

"And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?" (Luke 18:7-8 - NIV)

In the KJV we have "avenge them speedily" for "see that they get justice," but the thought is the same. God's people will be vindicated, and their enemies made to repay. This same thought is found in these words of the prophet Jeremiah:

"Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause." (Jer. l: 34)

Notice how "pleading their cause" is connected with the Lord being a "Redeemer." Also, on the necessity of a redeemer being "strong" to execute the many responsibilities of a "Goel."

The words of the prophet Job, forming probably the oldest book in the bible, speak of how the work of a "redeemer" was not only to deliver from harm and loss, but also a vindicator and avenger for wrongs committed against the ones being redeemed. Notice these words:

"Oh that my words were now written! oh that they were printed in a book! That they were graven with an iron pen and lead in the rock for ever! For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me."

Though these words are pregnant with meaning, our focus is how Job also viewed it the work of his "redeemer" to vindicate him as well as to rescue him.

The Apocalypse Of Jesus Christ (iv)

The "apocalypse of Christ" is not only a title, full of significance, and a gift to the Son of God, but is surely a title denoting the second coming of Christ. The evidence given already proves this. It is the common interpretation given it in the other places it is used in the NT. That is proof enough. But, there is more evidence for this interpretation from the immediate context (chapter one) and from the remaining chapters.

The interpretation that says "revelation of Christ" means "appearing (or coming) of Christ," rather than "information coming from Christ," is the correct view. The contextual evidence proves that the words are from a Greek genitive that is objective rather than a subjective, or genitive of source. It is further substantiated (as stated in the previous posting) by the immediate context (Revelation chapter one), by the whole of the Revelation, and finally by general new testament usage.

Immediate Contextual Evidence

In order for us to get the immediate context for the words "revelation of Jesus Christ" we will cite verses 1-11 (highlighting mine).

"The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 

John to the seven churches which are in Asia: 

Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 

I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea." (vs. 1-11 KJV)

In looking over these verses that follow the divinely given title, who can doubt that references to Christ's second coming are several (highlighted)? This lends support to the interpretation that says "revelation of Jesus Christ" means "coming of Jesus Christ," or his reappearing. On the other hand, there is very little in the context of these words to support the view that "revelation of Jesus Christ" means "truth coming from Jesus Christ." The only evidence from the context that supporters of the wrong view (that the words denote "revelation of truth coming from Jesus Christ") give is the fact that Christ is called "the faithful witness." These contend that it is as "the faithful witness" that revelation comes from Christ. But, this evidence is weak, especially in light of the strong proof that has been given for the view that "revelation of Jesus Christ" denotes the second appearing of Christ from heaven, which is the very thing stated in verse 7 - "Behold, he comes with clouds"! What is this coming but the same thing as his future glorious apocalypse?

There is indeed a "testimony of Jesus Christ" (vs. 2) and a "witness" coming from Christ. What is special however about the book of Revelation and of its being a communication from the risen Christ is the fact that it concerns his future apocalypse. That which Christ bore witness and testimony to in the book of Revelation is his own return, and it is testimony concerning that, through words and visions, which form the substance of it.

Certainly the "testimony of Jesus Christ" and his "witness" includes all new testament revelation. Deity spoke "through the Son" unto men (See Heb. 1:1,2); And, it is Christ the Son who has communicated through his apostles. (See Acts 1: 2) All new testament revelation is "of Jesus Christ," as a source, and this is not merely true of the book of Revelation. The book of Romans is a "testimony of Jesus Christ" via the apostle Paul, and it is a testimony about salvation, justification, sanctification, and about "things which accompany salvation" (Heb. 6:9). The four Gospels are "the testimony of Jesus Christ." But, when one reads of the testimony and witness of Christ in the opening verses of the book of Revelation, it clearly concerns "things that must happen" (in the future from the days of John), about the glorious "apocalypse" and "coming with clouds," about "prophecy" in relation to the time of the end, when Christ returns in power and glory.  Notice the similarity of these words to those in the last chapter:

"And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy." (19:10)

Since "the testimony of Jesus Christ is the spirit of prophecy," and the second coming or glorious apocalypse of Christ is prophecy, then the testimony of Christ addresses that apocalypse, especially here in the book titled "apocalypse of Jesus Christ."

The Second Coming Permeates The Book

Not only is the second coming mentioned several times in Revelation chapter one, in context of the words "apocalypse of Jesus Christ," but it permeates the book. Let us notice some of the verses. First, in the letters to the seven churches, each of the seven letters has a promise "to him who overcomes" and each promise is in regard to something that will be given at the return of Christ. Here are two examples:

"But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father." (2:25-27)

Surely the fulfillment of this remains for the second coming of Christ.

"If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." (3:3)

The warnings given by the risen Lord to the churches was always couched in language that foretells of a coming day of judgment and reward, a return of the Lord to judge the church and the world.

Other References To The 2nd Coming

"For the great day of his wrath is come; and who shall be able to stand?" (6:17)

"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth." (11:15-18)

"And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle." (14:14)

"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." (19:11)

"And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book." (22:6-7)

"And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand...And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." (22:10,12)

"He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen." (22:20-21)

Thus, here is a summation of the evidence presented to support the thesis that says that the words "apocalypse of Jesus Christ" denotes his second coming:

1) The fact that the "revelation of Jesus Christ" is commonly used in the new testament to denote the second coming:

2) The immediate context of the first chapter

3) The context of the whole of the book of Revelation

Further, we have observed how the context gives little reason for thinking that the words "revelation of Jesus Christ" denotes "revelatory knowledge coming from Jesus Christ."

1832 Baltimore Baptist Ass. Circular

Circular of the "Ministers and Messengers of the Baltimore Baptist Association, convened, according to appointment, at the Warren Church Meeting-House, on the 17th day of May, 1832.--to the several Churches they represent, send Christian Salutation. (see here - emphasis mine)

"As an Association, we have hitherto held fast to our principles, and to that form of sound words, which were formally adopted when we were constituted: nevertheless, it has been slanderously reported, and some have affirmed, that we have embraced the principles and the spirit of Antinomianism, soon after our last Anniversary Meeting in the city of Frederick, an article in the shape of a report found its way into the periodical print called the Religious Herald, in which we find the following remarkable words:

Many of the ministering brethren in this (Baltimore) Association do not believe that it is their duty to address the unconverted, or exhort sinners to repentance; they pass by them altogether. The great theme of their sermons is, the many valuable and glorious privileges of the Elect; who, according to their doctrine, believe against their will, and are kept in the way of righteousness without effort.

This article, in which our doctrine and practice are most palpably misrepresented, was soon after republished in the Christian Index accompanied with reflections of no friendly character, by a writer under the signature C.S.A.

Being thus summoned to the bar of the public by the officious meddlings of the above class of news-mongers, we shall, in self defence, and with a view of undeceiving a religious public, in this our circular epistle notice the several allegations embodied in the above report, under the following specifications:

1st. that many of our ministering brethren do not believe it to be their duty to address the unconverted, or exhort sinners to repentance.

They do, however, constantly preacheth the necessity of repentance toward God and faith in our Lord Jesus Christ, and that both evangelical faith and repentance are the gifts of God, the produce of his blessed Spirit. Our ministers address the unconverted as sinners dead in trespasses and in sins; they prophesy to them as unto dry bones; they proclaim the truths of the Gospel, leaving the event with God, depending upon the influence of his Spirit to crown their labors with success, nor can they be led to entertain any other opinion."

Treasure Hunters

"In [Christ] are hidden all the treasures of wisdom and knowledge." (Colossians 2:3)

Christ is the treasure. So too is the word of God treasure.

Will we find religious truth, yea, God himself, accidentally or on purpose? Will we "hunt" or not?

The psalmist said, “I rejoice at Your Word as one who finds great treasure” (Psalm 119:162).

"The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field." (Matthew 13:44)

"If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God." (Prov. 2:4-5)

We must do some digging!

Wrote Dennis Fisher (see here):

"Are you eager to find the treasures stored in Scripture? Start digging!"

When reading God’s Word, take special care,
To find the rich treasures hidden there;
Give thought to each line, each precept hear,
Then practice it well with godly fear. —Anon.

"The treasures of truth in God’s Word are best mined with the spade of meditation."

Other Quotations

"Jesus is like a treasure hidden in the field where everybody passes daily yet they do not see Him."

"Just as Jesus used an image or a story to illustrate a truth or a lesson, told to us hidden in parables, like buried treasure waiting to be discovered, for those who dug deep they would discover and understand his secrets."

Become a treasure hunter for theological truth! Mine the scriptures! You will surely be glad that you did.

On Righteous Indignation

Several Hardshells who have left comments on this blog over the years have accused those of us who left the Hardshells, and write against their heresies, as being "angry," and the implication is that we cannot therefore be saying anything truthful about the Hardshells.

On Ephesians 4: 26 John Gill wrote:

"Be ye angry, and sin not...There is anger which is not sinful; for anger is found in God himself, in Jesus Christ, in the holy angels, and in God's people; and a man may be said to be angry and not sin, when his anger arises from a true zeal for God and religion; when it is kindled not against persons, but sins; when a man is displeased with his own sins, and with the sins of others: with vice and immorality of every kind; with idolatry and idolatrous worship, and with all false doctrine; and also when it is carried on to answer good ends, as the good of those with whom we are angry, the glory of God, and the promoting of the interest of Christ: and there is an anger which is sinful; as when it is without a cause; when it exceeds due bounds; when it is not directed to a good end; when it is productive of bad effects, either in words or actions..."

The question is this - is it wrong to be angry at cult leaders and false teachers and heretics? Is it sin to hate false doctrine and those who promote it? To hate preachers who are liars, deceivers, and seducers?

"Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate." (Rev. 2:6 NASB)

Well, I hate Hardshellism, just like I hate Campbellism, Landmarkism, Pelagianism, Arminianism, Catholicism, Mormonism, etc. I hate heretics and false teachers. 

Honesty In Bible Interpretation

"True interpretation is a sacred duty, carried out under God's eye and judgment." 

(Shakespeare, Milton...By Marcus Walsh - see here)

Oh that so many do not understand this! Would to God our Hardshell brothers would heed this warning and not handle the word of God as they do!

Wrote Professor Daniel Wallace (see here - emphasis mine):

"This is the first in a series of occasional short essays on "Scripture Twisting." The purpose of these very brief essays is to challenge certain popular interpretations of the Bible that really have little or no basis."

Wallace gives several reasons for misinterpretation of scripture.

Reason One: Lack of Respect

"Hence, one reason for the abuse of Scripture is due to a lack of respect for the Bible as a divine and human work. In this approach it becomes a magical incantation book--almost a book of unconnected fortune cookie sayings!

Reason Two: Laziness

"Part and parcel of this abuse of Scripture is laziness. That is, most people simply don't take the trouble to read the context or to do their homework on the meaning of the Bible. And even when they are confronted with overwhelming evidence that is contrary to their view, they often glibly reply, "That's just your interpretation." This kind of response sounds as if all interpretations are up for grabs, as though all interpretations are equally plausible. Such a view is patently false." 

I found this problem among the Hardshells when I was one of them.

Wallace continued:

"Take the following sentence as an example: "My mother likes climbing vines." One interpretation of these words is not just as valid as another. This sentence cannot mean "My father is an auto mechanic." "Mother" does not mean "Father"; "likes" does not mean "is"; "climbing vines" is not a synonym for "auto mechanic." Language cannot be twisted in this manner. Now, without a context, there are, however, two distinct options for the sentence in question. Either "My mother likes vines that climb" or "My mother likes to climb vines." Which is the right view? The only way to tell is to look at the context of the utterance--or to ask the author of the sentence! Both things are done in biblical interpretation. Sometimes the context solves the problem; other times, the more we know about an author, the better able we are to determine his meaning. But one recipe for missing the meaning of the text is to be too casual about it."

Brother Fralick has written much on how the Hardshells, in their interpretations of scripture, ignore context.

Reason Three: Dishonesty

"Another reason for Scripture twisting is simple dishonesty. Peter reminds his audience that Paul wrote things that are hard to understand, which the unstable and wicked twist to their own destruction (2 Peter 3:15-16). I'm afraid that this approach to Scripture represents the attitude of far too many folks. Not just heretics, either."

I believe that this is the chief reason for denominations and false interpretation. Most people do not approach the scriptures honestly. When we twist scripture, we are being dishonest. If you want to be kept from error in interpretation, begin with being honest with the text of scripture.

News On The Predicted Trade War

This posting is a follow up to my previous posting Comments On My 2016 Prediction.

"Trade war risks becoming a dangerous currency war as China weakens yuan the most in 2 years" (see here).

"On the surface, the tit-for-tat trade war between the U.S. and China appears to be turning into a currency war." 

Fools Ignore Facts

"Some of us are just as foolish, and try as desperately to annihilate facts by ignoring them."

(From an article titled "THE KINSMAN-REDEEMER" at Christian Classics Ethereal Library - here)

Is that not true in regard to our Hardshell brothers? Do they not try to "ignore" the facts we regularly present here in this blog, appropriately titled "The Old Baptist Test"?