Names of God: YHWH

Hello Beloved,

As we begin our summer session in 2021, we move from the compound names of God associated with Elohim to the names of God associated with Yahweh (please note the presumed vowels, which were added later to YHWH, or sometimes pronounced from the Latin Bible as Jehovah). This name of God first appears in Genesis 2:4 as Yahweh-Elohim. Eve (Gen 4:1), Noah (Gen 9:26), and Abraham (Gen 12:8;15:2,8) all used this personal name of God. However, it was to Moses that God revealed the deep significance of this name (Ex 6:3). Moses requested that the Lord should tell him the name he was to communicate when asked, “What is the name of Him who sent you?” Speaking from the burning bush, God identified Himself as “I Am Who I Am” (Ex 3:14).

The name of YHWH became sacred to the Jews because it was His personal name given to His people. Therefore, whenever Yahweh appeared in the Bible, the Jews would vocally substitute God’s name of “Adonai” to protect from taking God’s personal name in vain. You can still perceive this in our translations today. For instance, in the Authorized or King James version, Yahweh is translated into small capital letters “LORD” to distinguish it from “Adonai” which is translated “Lord,” but with small under-case letters.

YHWH comes from the Hebrew verb “havah,” meaning “to be” or “being.” The name relates to God’s active existence or the fact that He is the Self-existent One. Yahweh is without beginning or end, possessing essential life and permanent existence. In fact, the LORD (YHWH) is the one who causes being itself. This name was communicated by special revelation to God’s people so that they would be assured of His presence with them. God’s presence infers his power to work on behalf of His people, the protection of His people, His continual dealing with His people, and God’s unchanging faithfulness to keep covenant with His people.

God revealed Himself in a personal way to Moses; and therefore, to His people through the name of Yahweh. He has revealed Himself in an even greater way through His own Son, the Word become flesh, Jesus Christ. Throughout Jesus’ ministry, God revealed the redemptive plan of the personal God, Yahweh, whenever Jesus used the phrase “I Am” as cited in the book of John. Possibly the most powerful “I Am” statement can be found in Jesus’ communication to the religious leaders, “Truly, truly, I say to you, before Abraham was, I am” (John 8:58 ESV). Jesus’ response and specific use of language made a direct allusion to the “I AM” of Genesis 3:14, which was a clear claim to deity. Recognizing the gravity of Jesus’ assertion, the text goes on to state, “So they picked up stones to throw at him, but Jesus hid himself and went out of the temple” (John 8:59 ESV).

Let us reverence the holy name of YHWH, but let us also remember that He gave us His personal name because He wants a personal relationship. Someone once asked evangelist Dwight Moody how he managed to remain so intimate in his relationship with Christ. Moody replied, “I have come to Him as the best friend I have ever found, and I can trust Him in that relationship. I have believed He is Savior; I have believed He is God; I have believed His atonement on the cross is mine, and I have come to Him and submitted myself on my knees, surrendered everything to Him, and gotten up and stood by His side as my friend and there isn’t any problem in my life, there isn’t any uncertainty in my work but I turn and speak to Him as naturally as to someone in the same room, and I have done it these years because I can trust Jesus.”

Until next time, this is Pastor Daniel writing, May the grace of the Lord Jesus Christ be with your spirit.

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Jesus' Forsakenness Revisited

A few weeks ago, one of my congregants asked my interpretation regarding Jesus’ cry of forsakenness from the cross as prophesied in Psalm 22, “My God, my God, why have you forsaken me” Ps 22:1; Matt 27:46 (ESV). As I gave my Reader’s Digest explanation, I realized this was an opportunity for a more in depth look at this perplexing prayer. The question is posed, “How was Jesus forsaken by the Father?” We contend that God “made him to be sin who knew no sin.” 2 Cor 5:21(ESV).” We affirm, “Christ redeemed us from the curse of the law by becoming a curse for us.” Gal 3:13 (ESV). We recall as Peter explains, “He himself bore our sins in his body on the tree” 1 Pet 2:24 (ESV). And finally, we remember Isaiah prophesies that in the crucifixion Christ was “stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities” Is 53:4-5 (ESV). These passages affirm our understanding of the penal substitutionary atonement. That is, Christ, who was the spotless righteous lamb of God, died on the cross as a propitiatory sacrifice that appeased the wrath of God against the sin of humanity (1 Cor 5:7, Rom 3:24-25). How then does the weight of Christ’s atoning work on the cross relate to His cry of forsakenness? Martin Luther is said to have gone into seclusion while he considered this matter and came away as confused as when he began.

Many metaphors have attempted to explain Christ’s cry of forsakenness. But did the Father “turn His face away” as Stuart Townend perceives in his magnificent hymn How Deep the Father’s Love for Us? Was there a break in fellowship between the Father and the Son during this pivotal time in salvation history? Some have alluded to Habakkuk 1:13 in which the prophet poses that God is, “of purer eyes than to see evil and cannot look at wrong.” But “to look at” in this context metaphorically means “to tolerate,” and ultimately God did not tolerate sin, either Israel’s or Babylon’s. In relation to Christ’s atonement, the metaphor does not seem to fit as the very crucifixion of Christ attests to God’s loving yet just or “intolerant” response to humanity’s sin.

Does the Scripture address the issue of the Trinity’s interaction during the atonement? I believe it does. First, Paul states regarding the role of the Trinity in the crucifixion that “God was in Christ reconciling the world to Himself.” 2 Cor 5:19 (NASB77) Second, Isaiah wrote of the Father helping the Son during this experience, “I gave my back to those who strike, and my cheeks to those who pull out the beard . . . But the Lord GOD helps me,” Is 50:6-7 (ESV). Third, Jesus attests that even after the disciples would abandon Him “I am not alone, for the Father is with me” John 16:32 (ESV), which implies continuous help even through the crucifixion. Fourth, the Bible affirms that communion or fellowship with God is broken when one continues in unrepentant sin (Is 59:2; Ps 66:18; 1 Pet 3:12). However, even after Christ’s cry of God-forsakenness He continues to exhibit prayerful communion with the Father while bearing our sin (Luke 23:46; 1 Pet 2:24). Fifth, the very Psalm that foretells Jesus’ cry (Ps 22:1), the mocking (6-13), Christ’s thirst (15); His piercing (16), and the casting of lots for Jesus’ garments (18), addresses the interaction of the Father and the Son on the cross. The Psalmist contends, “he has not hidden his face from him, but has heard, when he cried to him” Psalm 22:24 (ESV). If we recognize the whole of the twenty-second Psalm as messianic, which we do, then verse twenty-four must also be true of Jesus during His death on the cross. Jesus’ allusion to Psalm 22:1 should have been a sober reminder for anyone witnessing His death of the Scriptures’ testimony to the crucifixion as found within this Psalm.

My understanding of Christ’s cry of forsakenness could be summed up in one word, mystery. Christ was smitten by God and afflicted (Is 53:4), and yet God helps Him (Is 50:7). The answer to the question, “What does it mean to say that Christ was forsaken by God?” is found in the very same verse from which His cry originates. Immediately after the cry of forsakenness, the Psalmist asks, “Why are you so far from saving me.” Being forsaken directly relates to Christ’s not being “saved” from the current circumstances. God gave Christ over to the hypocritical religious leaders, an unjust governor, violent soldiers, and irreverent mockers. Could God have stopped this miscarriage of justice. The answer is yes, and at any time, but God did not stop the crucifixion as it was part of His predetermined plan (Acts 2:23). Christ was forsaken on the cross and He who knew no sin became a sin offering. Christ was forsaken so that I would not have to be, and that same wonderful truth is consistent for all who are found “in Christ.”

To Cremate or Not to Cremate?

As a pastor, I have been asked more than once, “What does the Bible say about cremation?” I recently decided to put together a formal teaching series on cremation, and this is a brief excerpt from those lessons.

The Scriptures teach us to present our bodies as a living sacrifice (Rom 12:1), which also applies to our bodies after we die. Deciding how to deal with our own bodies and the bodies of our loved ones who have gone on to be with the Lord can be difficult, especially when we consider the significant difference in the cost of cremation vs. burial and the fact that more and more people are being cremated. The NFDA cites that cremations have risen to 53% in 2018 and will soar to 78% by 2040. That is a tremendous increase, especially when recognizing that cremation rates were only about 4% in 1970.

Cremation is not a recent practice. It existed during both the Neolithic period (5500 B.C.) and Bronze age (3000 B.C.). Ancient motivations for this disposal of the body include a prohibition of allowing the spirit to return to the body, a hinderance of witchcraft from being performed on an individual, and a purification of the body and cleansing of the soul in preparation for reincarnation.

Let us reflect upon some Biblical principles that relate directly to whether one should cremate or not. First, consider that humanity is made in the image and likeness of God (Gen 1:26-27), which includes both body and spirit (Gen 2:7). Therefore, even after death, the body is not just an empty “shell,” but in some way is still associated with the individual. The way we treat the body should resemble our recognition that it is part of that which was created in God’s image.

The importance of burial as a Biblical precept can be perceived from several examples including Abraham’s burial at Machpelah (Gen 23), and the desire of Abraham’s descendants to be buried in their homeland with their ancestors (Gen 49:2; 2 Sam 19; Neh 2). When God disposed of bodies, He did so through burial (Deut 34:4-5; Matt 27), and prophetically Christ was buried in accordance with the Scriptures (is 53:9; 1 Cor 15:3-4). Further, the Mosaic law dictates that failure to bury a body would bring a curse upon the land (Deut 21:23).

In the Old Testament, cremation was viewed negatively, being practiced with involvement in human sacrifice (2 Kings 23:10), as a special punishment for individuals like Achan (Lev 10; Num 16; Josh 6-7), and in desecrating altars of the dead (Numb 19; 1 Kings 13:2; 2 Kings 23). The examples of cremation in 1 Samuel 31 and possibly Amos 6 would best be described as general exceptions to the rule. The closest condemnation of practicing cremation is found In Amos 2. The text communicates that Moab’s King burned the bones of Edom’s king to ash, and this was perceived as a transgression by God probably because it desecrated the body (Amos 2:1-2).

The Early Church, which existed during a time when cremation was commonly practiced in the Roman Empire, rejected cremation. Consider what the Church Historian Philip Schaff writes:

The primitive Christians always showed a tender care for the dead; under a vivid impression of the unbroken communion of saints and the future resurrection of the body in glory. For Christianity redeems the body as well as the soul, and consecrates it a temple of the Holy Spirit. Hence the Greek and Roman custom of burning the corpse (crematio) was repugnant to Christian feeling and the sacredness of the body. Tertullian even declared it a symbol of the fire of hell, and Cyprian regarded it as equivalent to apostasy. (Schaff, History of the Christian Church, 383)

Cremation was phased out as Christianity became more prevalent in the empire and was finally outlawed by Charlemagne in 789 AD.

The most powerful argument for burial and against cremation lies in the symbolism of the resurrection (John 2:19-20; John 5:28-29; Phil 3:20-21; 1 Cor 15:44). The burial of a loved one is a lasting testimony to the world of our great hope. One day when Jesus returns our very body will hear the cry of command and gloriously rise from the grave to be joined with our soul and meet the Lord in the air (1 Thes 3:14-18).

Often, Jesus and the disciples spoke of death as sleep to signify its temporal nature (Luke 8:52), hence comes the phrase “rest in peace” (Is 57:2). This idea is also most consistently pictured in the practice of burial as opposed to cremation. The question is never “can God put together the ashes of our loved ones at the resurrection if they are cremated,” which of course He can, but rather “how can I honor God and communicate the hope of the resurrection in the way I dispose of my body.”

This body in the grave we lay.
There to await that solemn Day
When God Himself shall bid it rise
To mount triumphant to the skies.
And so to earth we now entrust
What came from dust and turns to dust,
And from dust shall rise that Day
In glorious triumph o’er decay.  (Michael Weisse)

Names of God: El-Olam

Hello Beloved,

Today we continue with our study of God’s names, moving to reflect on God Who is the El-Olam. Like many of the other compound names related to “Elohim,” El-Olam consists of the words “El” and “Olam.” Olam is used in Scripture to describe things that are hidden. It could refer to hiddenness in accidentally touching something unclean without one’s awareness (Lev 5:2), unintentional sins of the Israelite community (Lev 4:13), certain sins which some think no one else can see (Ps 90:8), and the Lord’s hiding circumstances from His prophets (2 Kings 4:27).

The term “Olam” can also be used to describe an indefinite time or age (Ex 21:6; Lev 25:32,46; Jos 24:2; Ps 73:12). The word can be translated “for life,” “in this present age,” and “life-time.” The use of the word can also refer to forever or eternity. When used of God, “olam” expresses His eternal duration of being. The Psalmist writes, “Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting (olam) to everlasting (olam) you are God”
Psalm 90:2 (ESV).

God is eternal or everlasting, which means He has no beginning and no end. This aspect of God’s eternal existence relates closely with Him being the immutable or unchanging One. In God, all the secrets and hidden things dwell. In Scripture, one finds Abraham calling on “El Olam” immediately after he has made a covenant with Abimelech and given Beersheba its name, “Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God”
Genesis 21:33 (ESV). The Psalmist speaks to the name “El Olam” in describing the mercy and covenant faithfulness of God toward His people, “For the LORD is good; his steadfast love endures forever, and his faithfulness to all generations” Psalm 100:5 (ESV). Once again, David connects this name with God’s covenant faithfulness and justice toward those who revere the Lord, “But the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children’s children” Psalm 103:17 (ESV).

In Isaiah, the Lord is the “El Olam” who can strengthen His people and lift them up emotionally and spiritually so that they may proverbially soar like eagles. The prophet writes:

28 Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. 29 He gives power to the faint, and to him who has no might he increases strength. 30 Even youths shall faint and be weary, and young men shall fall exhausted; 31 but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint. Isaiah 40:28-31 (ESV)

The snow-capped Mount Fuji, with its near conical shape, is a symbol of Japan. Although it has not erupted since 1707, it is listed as an active volcano. But the real concern, a threat to its conical shape, is "erosion." Rockslides and sand slides occur steadily, and some fear that the mountain will one day lose its nearly perfect conical shape. They are building concrete retaining walls where the erosion is most severe. But it is not easy to shore up a mountain! As the hymn-writer says, "Change and decay in all around I see, Thou who changes not, Abide with me.”* As this old world continues to change and decay, let us keep our eyes on the unchanging “El-Olam.” Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

*From Paul Lee Tan’s Encyclopedia of 15,000 Illustrations.

Names of God: El-Elyon

Hello Beloved,
As we continue our study on Theology Proper or the Doctrine of God, we move to discuss the meaning of the compound name El-Elyon. Last month we studied the compound name for God, El-Shaddai, and this month we continue with the secondary names connected with the primary El. Of course, El is the singular of Elohim, while “elyon” is functionally a Hebrew word that is used to distinguish that which is highest in a series or order. When the meaning of this word is applied to God Himself, it takes on the connotation of ownership, sovereignty, and superiority.

El-Elyon communicates that God is the possessor of heaven and earth. Therefore, He is superior to all creation, whether animals, plants, or rocks; living and nonliving; visible and invisible, human or non-human. Because God is El-Elyon then both men, angels, and all creation are managers or stewards of what He has given, and He is the owner of all. Often, El-Elyon is translated “the Most High God,” which focuses on God’s strength and supremacy.

Consider God’s sovereignty over the nations: “. . . the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God.” Deuteronomy 32:8 (ESV) God reveals His majesty as the Creator when, “The LORD thundered from heaven, and the Most High uttered his voice.” 2 Samuel 22:14 (ESV) As creatures considering our disposition before the one true God, we should follow the example of David, who said, “I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High.” Psalm 7:17 (ESV) When Nebuchadnezzar witnessed the miraculous preservation of Shadrach, Meshach, and Abednego through the fiery furnace, he declared, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out, and come here!” Daniel 3:26 (ESV) And for millennia, God’s children have identified with the promise of the psalmist that “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.” Psalm 91:1 (ESV)

As the sovereign Creator, El-Elyon communicates that God owns both the celestial (heavenly) and terrestrial (earthly) world, being above all. Think about this Michael W. Smith song:

Above all powers, above all kings. Above all nature and all created things. Above all wisdom and all the ways of man. You were here before the world began. Above all kingdoms, above all thrones. Above all wonders the world has ever known. Above all wealth and treasures of the earth. There's no way to measure what You're worth.

Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

Names of God: El Shaddai

El shaddai, el shaddai,
El-elyon na adonia,
Age to age you're still the same,
By the power of the name.
El shaddai, el shaddai,
Erkamka na adonai,
We will praise and lift you high,
El shaddai.

I loved this Amy Grant and Michael Card song while I was coming up in the 80’s, and I still love it. It seems so worshipful and majestic, describing the Exodus experience, God’s ram as a substitute for Isaac, and the rejection of Christ’s ministry. But there came a point in my younger years when I wondered, what exactly does El Shaddai mean? This compound name for God is a good example of how the names of God in given contexts reveal His very character and allow us to receive a glimpse into the mind of our Lord. The two words that make up this compound are El and Shaddai.

The word “El” is translated God over 200 times in the Bible. If the word were meant to describe men, it would carry the connotation of might or power; therefore, it is descriptive of God’s might and/or power. The word “Shaddai” occurs 48 times in the Old Testament and means “almighty.” However, a closer look at the origin of the word indicates that it might be derived from the Akkadian word “sadu,” which means mountain. You can probably see how this will infer not only strength, but majestic stability and permanence. He is the God who sees from the mountain top. The connotation of this name helps the one seeking refuge in God to understand that He is like an unmoved pillar. Others perceive “shaddai” as originating from the Hebrew “shad,” which is most often translated breast. This would indicate that God sustains His people, giving them that which nourishes, supplies, and satisfies as He is the All-bountiful One.

Therefore, we might conclude that the compound name El-Shaddai communicates the idea of an All-powerful, All-bountiful, and All-sufficient God who desires to supply and sustain His people with blessing. In Genesis 17:1, God re-emphasized His covenant with Abraham at the age of 99, stating, “I am God Almighty; walk before me, and be blameless, that I may make my covenant between me and you, and may multiply you greatly.” Genesis 17:1–2 (ESV) In Genesis 28:3, Isaac sent Jacob to his relative, Laban, communicating that Jacob should not take a Canaanite wife. He further emphasized God’s ability to bountifully provide when he stated, “God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples.” Genesis 28:3 (ESV). Later, in God’s covenant to Jacob He promised, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body.” Genesis 35:11 (ESV) The Psalmist used this name as a great source of hope in the God with whom we take refuge. David wrote, “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. I will say to the Lord, “My refuge and my fortress, my God, in whom I trust.” Psalm 91:1–2 (ESV) I leave you with the lyrics from the song El Shaddai. Reflect on them one more time.

El Shaddai, el Shaddai,
El-Elyon na Adonai,
Age to age you're still the same,
By the power of the name.
El Shaddai, El Shaddai,
Erkamka na Adonai,
We will praise and lift you high,
El Shaddai.

Through your love and through the ram,
You saved the son of Abraham;
Through the power of your hand,
Turned the sea into dry land.
To the outcast on her knees,
You were the God who really sees,
And by your might,
You set your children free.

Through the years you've made it clear,
That the time of Christ was near,
Though the people couldn't see
What messiah ought to be.
Though your word contained the plan,
They just could not understand
Your most awesome work was done
Through the frailty of your son.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Names of God: Elohim

Hello Beloved,
As we have moved from discussing the attributes of God to discussing his names, we begin with the most used name of God in all the Bible, Elohim. We find the first form of this name in Genesis 1:1, “In the beginning God (Elohim) created the heavens and the earth.” This word is found in the book of Genesis some 200 times and some 2570 times in the whole Old Testament, being used of God Himself 2310 of those times. You might be wondering, what about the other 260 uses of the word? What was Elohim describing in those passages? The simple answer is: the gods of the nations. You see Elohim is the generic name for God in Hebrew much like we use “God” or “god” in the English, considering whether we are referring to the Biblical God or a false god of another belief system.

Let’s look at the make-up of the word, Elohim. It comes from two Hebrew root words, “El” and “Alah.” “El” signifies unlimited strength, energy, might, and power, while “Alah” signifies to swear, declare, or make a covenant. When one brings the two roots of these words together and forms “Elohim,” he or she receives the characteristics of infinite strength joined with absolute faithfulness. God, the Elohim, is infinite in might and power. He is the strong One, the mighty Leader, the supreme God who always keeps His covenant with man. Therefore, he is to be feared, reverenced, and worshiped.

The meaning of “Alah,” in Elohim means “to swear.” We see a clear picture of this characteristic in Numbers 23:19 (ESV): God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?

Other passages with reference to Elohim speak to the veracity or truthfulness of God’s word. In Genesis 6:15-18 and 8:1, God delivered Noah from the flood as He swore by Himself. As Elohim, God stood in covenant relation to Noah, pledging to protect him and his family from the threatened destruction. In Genesis 17:1-8, God, as Elohim, bound Himself to Abraham with an everlasting covenant, having done so with an oath.

As Elohim, God remembers His covenants and every promise is affirmed by His will and assured by the claims of His name. God will most certainly fulfill His promises. Genesis 8:1; 19:29; 30:22; 50:24; Exodus 2:24; 6:2-8; Leviticus 26:42

Please note that Elohim is in the plural form of the Hebrew even though it is used with single verbs and adjectives. This form of the name for Elohim is relegated to the Old Testament Scriptures, and interestingly enough, it is not used in this manner with other Semitic languages. There are various explanations that scholars have given for this anomaly. One potential claim is that the plural form of Elohim with singular verbs signifies the Trinity (one God revealed in three persons), but this would seem to be reading the New Testament back into the Old Testament. Others have claimed that the plural use of Elohim communicates a majestic or intensive sense to the name of God. This view seems to be the best explanation. The plural form of Elohim denotes God’s unlimited greatness and His supreme qualities that cannot be adequately conveyed in finite words.

In His book, The Power of God’s Names, Tony Evans explains the connection in God’s use of Elohim with His function as Creator. Evans illustrates:

God’s act of creation makes all of life religious. God invites science to study His creation in order to learn and discover more about Him (Job 12:7-9). Evolution holds that nobody plus nothing equals everything. It ultimately seeks to get rid of God. But watches have watchmakers, paintings have painters, designs have designers, and creation has a Creator.

In 1997, the Hubble telescope took flight to give us a look through its powerful lens into places we had never known or seen before. Through this mammoth telescope, we discovered a staggering number of other galaxies out there beyond our own. Our tiny earth is just in one tiny galaxy. And our Milky Way galaxy is just a little disk-shaped spiral when compared with the expanse of other galaxies. Sure, we have our sun and moon—our little spot along with the planets that surround us. Yet the Hubble telescope revealed that we are just one of many. In other words, we aren’t quite the center of the universe we once thought we were.

In fact, scientists reported that each of the 100 billion to 200 billion galaxies they believe they have discovered has up to 100 billion stars in it. And if 100 billion to 200 billion galaxies each containing up to 100 billion stars is too large for you to grasp, just consider the galaxy Andromeda.

Andromeda is roughly 2.5 million light-years away from us. (Light travels at about 186,282 miles per second.) So if you had friends living in Andromeda and you sent them a message at the speed of a radio wave (which travels at the speed of light), you could receive their reply in about 5 million years. You can’t send a text message to Andromeda regardless of how intelligent your smart phone might be. And all God— Elohim—did was say something. He merely spoke the word, and worlds were formed. (I’m glad He didn’t shout.)

So before God shows us His gentleness, His fatherhood, or His grace, God introduces Himself to us as Elohim, the great and powerful. He wants to establish right from the start that He is the all-knowing, all-powerful, ever-present one.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Names of God

Hello Beloved,
As we have taken this journey together in our discussion of God and His being, we have considered topics regarding God’s essence, the concept of the Trinity, and the various attributes that characterize God and His being. Now, we are moving to a new topic of interest, the names of God. You have probably heard the old saying, “What’s in a name?” Well, this statement originated in Shakespeare’s Romeo and Juliet. Shakespeare wrote, “What’s in a name? that which we call a rose by any other name would smell as sweet.” In this statement, Juliet is communicating that the only thing that hinders her from seeing Romeo is his name, Montague. Romeo is who he is. Juliet is saying that the stigma behind the name is not consistent with Romeo’s identity. However, in contrast, the names of God are very important because they tell us exactly who He is in relation to who we are. Let’s break down some of the concepts that surround the importance of God’s names before we jump into their descriptions next year.

We know that a name distinguishes one person from another. From our history, we can discern that names reveal something about a person or thing, at least when it comes to one’s origin. For instance, family names like Smith, Tanner, and Fisher indicated past vocations for specific families. Can you guess the vocations of these three names? The names of cities like Grand Rapids, Big Spring, or Sweet Water also reveal information about a specific location. The names of scientific instruments like microscope, computer, or even voltmeter help us to understand the functionality of these objects. Sometimes things do not equate with their name, which usually causes us to snicker. For instance, it was the Enlightenment thinker, Voltaire, who stated that the kingdom in the middle ages called the Holy Roman Empire was “neither Holy nor Roman, nor an Empire.” I always get a chuckle out of that statement. Or what about oxymorons like “act naturally,” “jumbo shrimp,” “original copy,” “bittersweet,” or “Microsoft words.” All these names cause us to ponder because a name is supposed to communicate something about the object, and conflicting information is not expected when considering why something is named that way it is.

Bible names have great significance. Consider Nabal, whose name means fool, or consider Jesus, as savior, because he came to save His people from their sin. The names of God are very significant as they reveal more of His nature and character, especially in how he relates to humanity. The attributes of God help us to understand what God is like, but His names also accomplish this purpose. It is also important to understand that these names are not mere titles assigned by men but descriptions from God regarding Himself. Every name of God that is used in a specific text of Scripture has a particular meaning for that context, and it reveals how God, in regard to His unchanging character, is active in the affairs of men.

As we finish this introduction to the names of God, I end with a somewhat humorous story about the importance of names. When the 1960s ended, San Francisco's Haight-Ashbury district reverted to high rent, and many hippies moved down the coast to Santa Cruz. They had children and got married, too, though in no particular sequence. But they didn't name their children Melissa or Brett. People in the mountains around Santa Cruz grew accustomed to their children playing Frisbee with little Time Warp or Spring Fever. And eventually Moonbeam, Earth, Love and Precious Promise all ended up in public school. 

That's when the kindergarten teachers first met Fruit Stand. Every fall, according to tradition, parents bravely apply name tags to their children, kiss them good-bye and send them off to school on the bus. So it was for Fruit Stand. The teachers thought the boy's name was odd, but they tried to make the best of it.

"Would you like to play with the blocks, Fruit Stand?" they offered. And later, "Fruit Stand, how about a snack?" He accepted hesitantly. By the end of the day, his name didn't seem much odder than Heather's or Sun Ray's.  

At dismissal time, the teachers led the children out to the buses. "Fruit Stand, do you know which one is your bus?" 

He didn't answer. That wasn't strange. He hadn't answered them all day. Lots of children are shy on the first day of school. It didn't matter. The teachers had instructed the parents to write the names of their children's bus stops on the reverse side of their name tags. The teacher simply turned over the tag. There, neatly printed, was the word "Anthony." (Luanne Oleas in Salinas, Calif., Reader's Digest.)

Until next time this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Attributes of God: Perfection

Hello Beloved,

We have been studying God’s attributes in our discussion on Theology Proper or otherwise known as the doctrine of God. Remember that an attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us understand the particular manner in which divinity exists and operates. For the purpose of these articles, we described God’s attributes in relation to his intellect, sensibility, and will. Today, we will round out our study of God’s attributes by considering some basic facts that relate to each perfection.

First, it is important to recognize that all of God’s attributes are eternal. God has always possessed these attributes. There was never a time when God did not have all of His perfections, nor will there ever be a time when God will cease to have all of His attributes. Of course, if you have been paying attention, you have probably connected this truth to God’s immutability, otherwise understood as the fact that God does not change.

Second, God’s attributes are infinite. This means that God’s perfections are not limited by time or space. God’s attributes are equal and function harmoniously, being subject to God’s very nature.

Third, God’s attributes are self-existent. God is not dependent on another being as we are. He is completely independent.

Fourth, God’s attributes are completely absolute. This means that His perfections cannot be added to, developed, or improved upon. Also, God’s perfections cannot be subtracted from, diminished, or weakened. They are exactly as they should be.

 Fifth; and this is a big one; all of God’s attributes are completely equal with each other. They are all necessary to describe the quality of God in His perfection. God’s love is not greater than His justice and His justice is not greater than His love.

 Sixth, these attributes are co-substantial, which means that they are not separate components or parts of God. Each attribute is descriptive of God’s total Being. As stated before, these attributes are in harmony. No attribute is independent of the others, nor is any specific one preeminent over the others.

 Seventh, and finally, God’s attributes are real. I did not invent them, nor did any other man. God communicated these perfections about Himself through revelation like the Bible.

 The unveiling of God’s attributes are reflective of God’s greatness. Whenever, I think of this truth, I am reminded of a story:

 In 1715 King Louis XIV of France died after a reign of 72 years. He had called himself "the Great," and was the monarch who made the famous statement, "I am the state!" His court was the most magnificent in Europe, and his funeral was equally spectacular. As his body lay in state in a golden coffin, orders were given that the cathedral should be very dimly lit with only a special candle set above his coffin, to dramatize his greatness. At the memorial, thousands waited in hushed silence. Then Bishop Massilon began to speak; slowly reaching down, he snuffed out the candle and said, "Only God is great." (Today in the Word, April, 1989, p. 24.)

 Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Attributes of God's Will: Part 2 (Sovereignty)

We are studying the attributes of God in our discussion of Theology Proper or otherwise known as the doctrine of God. Remember that an attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us to understand the particular manner in which divinity exists and operates. For the purpose of these articles, we are describing God’s attributes in relation to his intellect, sensibility, and will. Today we continue our discussion on the attributes that relate to God’s will, which include His omnipotence and sovereignty. The focus of this newsletter is on God’s sovereignty.

At the most basic level, sovereignty means that which is principal, chief, or supreme. The doctrine of God’s sovereignty refers to His being first in the universe and relates to His supremacy in power. Theologically, sovereignty speaks to God’s absolute authority and control over all things, events, and people both directly and indirectly. Hannah understood this principle when she sang, “The Lord kills and brings to life; he brings down to Sheol and raises up. The Lord makes poor and makes rich; he brings low and he exalts. He raises up the poor from the dust; he lifts the needy from the ash heap to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the Lord’s, and on them he has set the world.” 1 Samuel 2:6–8 (ESV) The Psalmist understood this principle when he stated, “Whatever the Lord pleases, he does, in heaven and on earth, in the seas and all deeps.” Psalm 135:6 (ESV) Isaiah understood this when he wrote of God, “My counsel shall stand, and I will accomplish all my purpose.” Isaiah 46:10 (ESV) This is similar to Paul’s assertion that God “works all things according to the counsel of his will.” Ephesians 1:11 (ESV) Even old Nebuchadnezzar, the king of Babylon, recognized that God’s “dominion is an everlasting dominion, and his kingdom endures from generation to generation; all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?” Daniel 4:34–35 (ESV)

God has the right to sovereign authority over all as He is creator of all (Job 38-40; Palm 95:3-6, Genesis 14:22). Further, all things belong to God (Psalm 24:1, Isaiah 45:9). God chose to act on His sovereign authority by establishing both physical and moral laws within His universe (Psalm 115:3; Revelation 4:11), by creating the beings He desires and setting groups to an assigned place, and by determining conditions and circumstances for every individual in birth, life, and death (Acts 17:26; Deuteronomy 32:8). Finally, God is sovereign over those whom He wills to display the blessings of grace and mercy (Ephesians 1:11; Romans 9:14-29; James 1:18; 2 Corinthians 4:6; and 1 Peter 1:23).

On a practical note of application, the sovereignty of God, which relates to his power, can be difficult for us to accept during circumstances that we do not understand, especially those which involve suffering. Humanity has often questioned God’s sovereignty, wisdom, or His goodness during these times. Further, there are doctrines that can also confuse us, which relate to the attribute of God’s sovereignty, especially those doctrines of grace such as God’s election or predestination. However, we must remember, as Paul stated, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! “For who has known the mind of the Lord, or who has been his counselor?” “Or who has given a gift to him that he might be repaid?” For from him and through him and to him are all things. To him be glory forever. Amen. Romans 11:33–36 (ESV)

Consider the Prayer of Ebb and Flow by Henri Nouween:

Dear Lord, today I thought of the words of Vincent van Gogh: “It is true there is an ebb and flow, but the sea remains the sea.” You are the sea. Although I experience many ups and downs in my emotions and often feel great shifts and changes in my inner life, you remain the same. Your sameness is not the sameness of a rock, but the sameness of a faithful lover. Out of your love I came to life; by your love I am sustained; and to your love I am always called back. There are days of sadness and days of joy; there are feelings of guilt and feelings of gratitude; there are moments of failure and moments of success; but all of them are embraced by your unwavering love. My only real temptation is to doubt in your love, to think of myself as beyond the reach of your love, to remove myself from the healing radiance of your love. To do these things is to move into the darkness of despair. O Lord, sea of love and goodness, let me not fear too much the storms and winds of my daily life, and let me know that there is ebb and flow but that the sea remains the sea. Amen. 

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Attributes of God's Will: Part 1 (Omnipotence)

We are studying the attributes of God in our discussion of Theology Proper or otherwise known as the doctrine of God. Remember that an attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us to understand the particular manner in which divinity exists and operates. For the purpose of these articles, we are describing God’s attributes in relation to his intellect, sensibility, and will. We spent the past several months discussion God’s sensibility, including his holiness and love. Today we begin our discussion on the attributes that relate to God’s will, which include His omnipotence and sovereignty.

To say that God is omnipotent means that He is all-powerful, or that He has unlimited ability to do anything “consistent with his nature, character, and will.” The section in quotation marks is important, because many critics ask, well, stupid questions,[1] like, “can God lie (Titus 1:2); can God be tempted by sin (James 1:13); can God deny Himself (James 1:13), or can God look with favor on sin (Hab 1:13)?” The answer is, of course, no to these questions! The answer is no because lying, tempting to sin, denying Himself, and looking on sin with favor is not in harmony with God’s character or nature, not because God is not all-powerful. Further, absurdities, self-contradictions, or logical impossibilities (such as can God make a square circle, a stone so large that He could not lift it, a material spirit, or a wrong to be right) do not speak against God’s omnipotence.

Sometimes, finite human beings with limited reasoning and understanding of God’s will try to question God’s all-powerful nature. They might state that God could have chosen to keep sin out of the universe or that God could have chosen to create man without a mind. The answer to these questions is that He could have chosen these things but did not. The things which God has chosen to include in His plan are not contrary to His nature or His will and do not provide concern regarding whether God is truly omnipotent.

God revealed his all-powerful nature when He miraculously gave Abraham and Sarah a baby, despite the barrenness of Sarah’s womb (Gen 19:10-14). The angel told Mary that her cousin, Elizabeth, would deliver a child in her old age for “nothing will be impossible with God” Luke 1:37 (ESV). God promised Jeremiah that He would restore His exiled people to the promised land because nothing is too difficult for Him (Jer 32:17). God can even save man, for what is impossible with men is possible with God (Matt 19:26).

The Psalmist stated, “Our God is in the heavens; he does all that he pleases” Psalm 115:3 (ESV). Isaiah proclaimed, “For the LORD of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” Isaiah 14:27 (ESV). Job communicated, “I know that you can do all things, and that no purpose of yours can be thwarted” Job 42:2(ESV). And finally, Daniel said to King Nebuchadnezzar, “all the inhabitants of the earth are accounted as nothing, and he (God) does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What have you done?’” Daniel 4:35 (ESV)

A young boy traveling by airplane to visit his grandparents sat beside a man who happened to be a seminary professor. The boy was reading a Sunday school take-home paper when the professor thought he would have some fun with the lad. "Young man," said the professor, "If you can tell me something God can do, I’ll give you a big, shiny apple." The boy thought for a moment and then replied, "Mister, if you can tell me something God can't do, I’ll give you a whole barrel of apples!"

Next month, we will continue discussing the attribute of God’s will, considering the aspect of His sovereignty. Until then, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

 *Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

[1] Yes, I know that many a teacher has stated to their students, with good intentions, that there are no stupid questions. However, the following examples contradict this argument.

God's Sensibility, part 3

Hello Beloved,

In this article, we will continue to deal with God’s attributes as it relates to His sensibility. Remember that an attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us to understand the particular manner in which divinity exists and operates. For the purpose of these articles, we are describing God’s attributes in relation to his intellect, sensibility, and will.

Two months ago, we began speaking on God’s sensibility, His moral attributes, by focusing on His holiness, and last month we focused on God’s Love. In this article, we will focus on the many characteristics that connect with God’s love including His mercy, grace, and kindness.

We begin by describing God’s kindness or benevolence, a concept that connects God’s goodness with His manner of tenderness toward His creatures. God desires to promote happiness and well-being. As the psalmist states of God, “The eyes of all look to you, and you give them their food in due season. You open your hand; you satisfy the desire of every living thing.” Psalm 145:15-16 (ESV)

God’s mercy, oftentimes translated ‘loving-kindness,’ is descriptive of His covenant faithfulness as perceived in the Hebrew term “hesed.” One has often heard that mercy is man not getting what he deserves, but it is also God’s condescending love in action. God often reveals a compassionate response, connected with sympathy for the sufferer, so as to meet a need without concern of status or merit for the one who receives it. Mercy flows from God’s goodness, responding to one’s need. It involves a demonstration of pity by relieving the misery of the sinful and suffering, giving instead unmerited favor or grace. Such a picture can be exemplified in the Good Samaritan who cared for an unknown man that had been beaten and robbed. Luke explains, “But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’”
Luke 10:33-35 (ESV) Such mercy is also to be descriptive of Christ’s follower.

The Scriptures communicate that mercy is an essential quality of God (Ex 34:6-7). Mercy is God’s delight (Ps 52:8). God is called the Father of mercies (2 Cor 1:3). God is rich in mercy (Eph 2:4). Mercy is associated with God’s forgiveness (Ex 34:7), forbearance (Ps 145:8), covenant (Deut 4:31), justice (Ps 101:1), and truth (Ps 85:10). Finally, the mercy of God is everlasting (Ps 100:5). As we consider God’s mercy, we must also remember that He is sovereign in the exercise of his mercy, noting that the creature cannot demand mercy of God and that He will have mercy upon whom He wills (Ex 33:19; Rom 9:15,18).

Next, we connect love with God’s grace. Grace is God’s free bestowal of kindness, mercy, or favor on one who has no claim to such special approval. God exhibits goodness to those who do not deserve it or who have no right to its claim based on merit. Grace, like mercy, is a quality of God (Ex 34:6), associated with God’s covenant (2 Kings 13:23), and the basis by which He forgives and restores
(2 Chron 30:9). Grace is the basis of God’s election (Rom 11:5; Eph 1:4-6), and the basis of redemption in the forgiveness of sins (Rom 3:24-26; 1 Cor 15:10, Eph 1:6-7). Finally, grace is the basis of our future hope (2 Thes 2:16: 1 Pet 5:10). Further, like mercy, God is sovereign in His exercising of grace. Salvation begins in grace because it begins with God’s initiative, and salvation ends in grace as it is He who gives life and raises the dead. Grace, as it relates to our salvation, does not mean that God simply overlooked our sin, because God’s holiness and righteousness could not allow such a thing. However, God showed grace by providing for man’s sin through the voluntary, substitutionary, redemptive, and propitiatory death of Christ. In other words, what God’s holiness demanded His grace provided through Christ’s death on the cross. In the words of Julia Johnston,

Marvelous grace of our loving Lord,
Grace that exceeds our sin and our guilt!
Yonder on Calvary’s mount outpoured,
There where the blood of the Lamb was spilled.

Sin and despair, like the sea waves cold,
Threaten the soul with infinite loss;
Grace that is greater, yes, grace untold,
Points to the refuge, the mighty cross.

Dark is the stain that we cannot hide;
What can we do to wash it away?
Look! There is flowing a crimson tide,
Brighter than snow you may be today.

Marvelous, infinite, matchless grace,
Freely bestowed on all who believe!
You that are longing to see His face,
Will you this moment His grace receive?

o    Refrain:
Grace, grace, God’s grace,
Grace that will pardon and cleanse within;
Grace, grace, God’s grace,
Grace that is greater than all our sin!

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

God's Sensibility, part 2

Hello Beloved,

As we continue to approach the subject of Theology Proper or the Doctrine of God, we remember from where we have come, having discussed the essence of God and the meaning of the Trinity. In this article, we will continue the second of three sections that deal with God’s attributes, His sensibility. However, this section of God’s attributes is so prolific, it will take several newsletter articles to cover the material. An attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us to understand the particular manner in which divinity exists and operates. For the purpose of these articles, we will describe God’s attributes in relation to his intellect, sensibility, and will.

The description of God’s “Sensibility” could also be explained as His moral attributes. The first attribute on the list, which we discussed last month, was God’s Holiness. In this article, we will consider God’s love, and next month we will consider the many characteristics that connect to God’s love including mercy, grace, and kindness.

Like truth, love relates to the goodness of God. Love can be an allusive term in our context; and therefore, we must not attribute it to sentimental tenderness, selfish fondness, mere affection, or even attraction for another, as we often find ourselves doing in the course of watching a good Hallmark movie. Simply put, love is a self-sacrificing desire for, and delight in, the welfare of another. God’s love is not merely something He possesses as much as something that describes His own being (1 Jn 4:8). We must understand that God did not develop into a loving being and there was never a time when He did not love. God’s love is self-sustaining, which means that He does not need to intentionally maintain a loving disposition as an attitude or condition of His character. His love is never diminished, and we can take comfort in knowing that there will never be a time when God will cease to love. Further, God is the unfailing source of all love.

When we consider the Trinity, we must recognize that love has always existed between the three persons of Father, Son, and Holy Spirit supremely, infinitely, and eternally. God’s love has no limits; is without imperfections; is inexhaustive, free, and is not dependent on anything outside itself. Interestingly enough, God does not need to be loved by His creatures since God is the source of all love, and He does not depend on others to supply Him with love. Although God’s love is independent of His creatures; He, nevertheless, benevolently bestows love on His creatures.

Scripture communicates that God is love (1 Jn 4:8,18), calls Him the God of love (2 Cor 13:11), and characterizes Him as the loving God (Ps 59:9, 10, 17; 144:2). Further, in the Bible, God is described as exercising love (Ex 34:6,7; Deut 7:6-8; Ps 42:8); His love is said to endure forever (1 Chr 16:34; Ps 89:2, 100:5; Jer 33:11); and God’s love is the cause of praise from His saints (Ps 31:21; 63:3-4; 100:4-5). The objects of God’s love include His one and only Son of essence (Matt 3:17; 17:5; Jn 17:24), those who believe that Jesus came from the Father (Jn 14:21,23; 16:27; 17;23; 1 Jn 4:19), the world or the cosmos which includes a humanity that rebelled against its Creator (Jn 3:16, 1 Tim 2:3-4, 2 Pet 3:9), the sinner (Rom 5:6-8, Eph 2:4-5; Ezek 33:11), and Israel (Deut 7:6-7; Jer 31:3; Hos 11:1). Of course, as we consider God’s love, we can never forget the greatest exhibition of love occurred when the Father sent the Son, Jesus, who died on the cross to pay the penalty of our sin (1 Jn 4:10). And, God calls us to love one another in the manner that He has loved us (Jn 13:34; 15:12; 1 Th 4:19).

Next month, we will return to the topic of God’s love and consider its extensions in kindness, mercy, and grace. Until then, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

God's Sensibility, part 1

Hello Beloved,

As we continue to approach the subject of Theology Proper or the Doctrine of God, we have already discussed the essence of God and the meaning of the Trinity. In this article, we will continue the second of three sections that deal with God’s attributes. However, this section of God’s attributes is so prolific, it will take two newsletter articles to cover the material. An attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us to understand the particular ways in which divinity exists and operates. Some have also called God’s attributes: characteristics, qualities, or even perfections, which reveal His nature. For the purpose of these articles, we will describe God’s attributes in relation to his intellect, sensibility, and will.

The description of God’s “Sensibility” could also be explained as His moral attributes. The first attribute on the list is God’s Holiness. Holiness distinguishes God as God, inferring that He is pure in essence, character, actions, thoughts, words, and plans. Holiness is also connected to God’s separateness as in relation to His creatures and even as relates to sin. God is holy at all times; His holiness is self-sustaining; and His holiness is never diminished (Lev 19:2; Josh 24:19; 1 Sam 2:2; 6:20; Ps 89:35; Is 6:3; Js 1:13). You may recall that God’s holiness is to be reflected in those whom he claims as His covenant community (Lev 19:2; 1 Pet 1:15-16). God hates sin and His attribute of holiness explains why He must punish it. Further, because humanity is depraved and sinful (Rom 3:10-17), then he must approach God on the merits of another, Jesus Christ (Rom 5:2, Eph 2:18; Heb 10:19). What God’s love demanded, holiness provided in Christ’s atonement through the cross (Rom 5:6-8; Eph 2:1-9; 1 Pet 3:18; Heb 9:22). Though Christians have been justified through the cross, they are still required to approach a Holy God with reverence and awe (Heb 12:28).

The next attribute of God’s “sensibility” which relates directly to His holiness is God’s righteousness/justice. The application of God’s holiness infers that He always does “right” by His creatures in how He relates to His creatures. Righteousness implies a standard or rule that requires conformity. God’s law is ultimate, and He is not subject to another (Neh 9:8; Ps 145:17; John 17:25). God never violates His own law, nor allows His law to be violated without satisfaction (Is 53:6; Mark 10:45; Rom 5:8; 1 Pet 2:24). God’s righteousness manifests itself in His hatred toward sin (Ps 11:4-7; 33:5; Hab 1:12-13; Deut 25:16), in His various abominations (Prov 3:32; 6:16-19), and in his punishment of sin (Gen 6:5-7; Ex 9:23-27; Ps 5:4-6). Further, God bestows rewards upon the righteous for their faithfulness (2 Tim 4:8, 1 Kings 8:32; Matt 10:42), in delivering the righteous from their adversaries (Ps 98:1-3; 129:1-4; 2 Thes 1:6-7; Rev 16:4-7), and by God’s judging man in righteousness (1 Sam 2:3; 1 Kings 8:32; Ps 67:4).

In connection with God’s righteousness is His goodness. Goodness refers to that which God defines as beautiful, profitable, desirable, useful and morally right as compared to that which is not beautiful, profitable, desirable, useful or morally wrong. Everything about God is good (Matt 9:17; Mark 10:17-18). God is good all the time, and all the time God is good. God is not just good in His nature but He is the giver and measure of good (Jas 1:17).

Finally, in relation to God’s goodness, we must speak of God’s truth. Truth relates to the reality that God is completely dependable or faithful. God always abides by his promises and executes every threat in accordance with His nature. As relates to Himself, God’s truth speaks to His genuineness. God is legitimate, true, and living. Scripture often calls Him the true God as opposed to false gods (Jer 10:10; 1 Thes 1:9; 1 John 5:20; Rev 3:7,6:10). As relates to His creatures, God’s truth is reliable and He represents things as they are (Ps 108:4, John 3:33, 1 John 5:20).

Next time, we will continue with the categorical attributes of God’s sensibility in the second section as we look at those attributes which relate to His love, such as mercy, grace, and kindness. Until then, this is Pastor Daniel writing “May the Grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Biblical Response to the Madison County Health Board's Decision

A Statement on My Recommendation to Grace Baptist Church of Granite City Regarding the Madison County Health Board’s Decision to Reopen Madison County in Defiance of J.B. Pritzker’s “Stay at Home” Mandate.

By Daniel Wilson

Dear beloved,

Below is my perspective on the recent events that surround the decision of the Madison County health board that was made on Tuesday May 12, 2020, to reopen many businesses, organizations, and churches in Madison county. This decision is quite progressive in comparison with the governor’s mandate for the state. I feel that as your pastor, it is my obligation to communicate a Biblical perspective during these confusing times, and I perceive this statement as a teaching opportunity. As I have looked over and researched this issue, I have carried a tremendous burden regarding what action to recommend for our church family. I was initially under the impression that the governor was transferring authority to the counties for reopening as they saw fit, and eventually, that may be the case, but it has not been transferred yet. You may recall that I communicated this perspective on Sunday morning, May 10. I was incorrect in this assertion. Nevertheless, due to the decision of Madison County, some churches are going to begin having onsite services, while others are going to continue to follow the governor’s mandate. I have had the opportunity to interact with many of the pastors in our association, and I want to express my gratitude for the Deacons and Church Council members who also interacted with me on this issue.

Here is a bullet list of legal and health issues that I think will help you to understand my research on this topic to this point. 

• The Madison County Health board’s decision is recognized by all parties as in defiance of Governor J.B. Pritzker’s mandate to shelter in place through May. The governor has stated that counties which take action against the mandate would be breaking the law, and the governor’s mandate has already been upheld as constitutional by two U.S. District Court Judges: John Lee and Robert Gettleman respectively. Further, I have contacted the governor’s office directly and spoken with them about the Madison County decision, and our town of Granite City has also chosen to continue following the governor’s mandate. (see: https://www.ksdk.com/article/news/local/madison-county-illinois-to-vote-reopening/63-d7a18ea8-c083-4f3c-b8ab-4e2d21a9fae9?fbclid=IwAR2DPatAPNWt0wkHU7VWo3oEiC0z_XaLToAHJ27n8JUJCtSglxLUNRY6-8s and https://thehill.com/regulation/court-battles/497736-judge-denies-two-churches-challenging-illinois-stay-at-home-order  and https://chicago.suntimes.com/coronavirus/2020/5/3/21245936/stay-at-home-order-constitutional-us-district-court-john-lee-beloved-church-lena-illinois and see also https://www.taftlaw.com/news-events/law-bulletins/mutiny-in-the-counties-illinois-divided-over-governors-extended-stay-at-home-order )

• One argument claims that Illinois counties should make the call about issues (such as reopening) during a pandemic. This may be a good argument, and I would be interested in seeing the research. However, it appears that this argument is debatable from a constitutional standpoint, and therefore should be determined in a court of law. Once again, the governor’s rule has been determined constitutional by two U.S. District Court judges on two different occasions, and other experts have also affirmed the constitutionality of the governor’s mandate such as Ann Lousin (a law professor at the University of Chicago, former parliamentarian, and staff of the 1970 Illinois Constitutional Convention), which would be a good representative of a legislative perspective. (see: https://will.illinois.edu/21stshow/story/perspective-are-illinois-stay-at-home-orders-constitutional )

• From a local perspective, the Madison County’s states attorney agrees that the court is the arena in which a dispute involving the governor’s mandate and the county’s argument should be determined. In a conversation that I had with Tom Gibbons, who is the highest law enforcement officer in Madison County, Gibbons communicated that the decision of the Madison County health board, which occurred on Tuesday May 12, simply reveals the “county’s wishes and desires but has no legal authority.” The decision of the board basically communicated to the businesses and organizations in the area that the county will not take action against them as long as they follow the safety protocols that the county has set in place. When asked if that meant that the ultimate authority still resides with the governor and his “stay at home” order, Mr. Gibbons responded in the affirmative. He further communicated that according to our justice system, the governor’s mandate stands until it is overturned in a court of law.

• I contacted Grace’s insurance company, Brotherhood Mutual. During our conversation, Amber Kolbeck, a company representative, communicated that Brotherhood recognizes the higher authority as the state. Ms. Kolbeck recommended continuing to follow the governor’s mandate. Otherwise, Grace may be held liable.

• Beyond all these legal issues, the health concerns surrounding COVID 19 are still very valid, and the safety of Grace’s congregation needs to be taken into consideration. Further, great concern is felt for those who are experiencing economic hardship because of the pandemic.

On a personal level, I would love to start on-site services at the church, but I cannot recommend such a course of action at this time for several reasons. In consideration of the points above, I care very much for the safety and financial well-being of our flock and would not want Grace to be liable or negligent in relation to our insurance company. However, I believe the most prominent issue that we should consider relates to the Biblical argument of submitting to the governing authorities. 

Biblical and practical issues for following the governor’s mandate:

• Romans 13:1-7 clearly communicates that we are to be subject to the governing authorities.

• 1 Peter 2:13-18 communicates that we are to be in subjection to such authority even if the leadership seems to be “unreasonable.” Therefore, whether we agree with the mandate or not, we are to adhere to the authoritative ruling if it does not contradict God’s Word or require us to disobey a Biblical principle.

• 1 Peter 2:15-16 speaks to how living in such subjection to the governing authorities evokes a witness to the surrounding community. With such a submissive attitude we appear as ”lights in the world” (Phil 2:14); we continue to “be at peace with all men” (Rom 12:18); we show that we follow Biblical principles as “the pillar and support of the truth” (1 Tim 3:15); and we adorn the gospel of Christ (Titus 2:10).

• Regarding an implication that touches this issue, the Scriptures teach a very specific methodology for conflict resolution in the church (Matt 18:15-17). Grace follows this manner as outlined in our governmental polity of the constitution. Further, God has called us to do all things “decently and in order” (1 Cor 14:40). If we fail to follow the correct process of secular conflict resolution which would flow through the court system as outlined in the polity of our state, how can we expect our own conflict resolution to be followed in an orderly manner?

The following section is a series of questions that have arisen recently, mostly from various conversations that I have experienced over these Biblical truths:

• Question: Aren’t these governing authorities supposed to promote good and not evil? Response: That is correct. In 1 Peter 2:14, it states that these governing authorities are “to punish those who do evil and to praise those who do good.” This is a general statement that relates to these governing authorities as a “minister” or “servant” of God for good (Romans 13:4). Our governor has repeatedly stated that his motivation for the “stay at home” mandate is the safety of his constituents. He claims to follow the advice of scientific experts, and whether we agree or disagree with these “experts” is not really the main issue. The Bible communicates that part of the function of governmental leaders is protection of the weak (Ps 82:2-4), which seems to be a motivation that would fall into the category of “good.” Now, we know that some governing authorities promote things that are not good, such as Herod who was rebuked by John the Baptist for his “evil things” (Luke 3:19), or Nebuchadnezzar who was told by Daniel to “Break off your sins by practicing righteousness” (Dan 4:27), or the many kings of Israel who “did what was evil in the sight of the Lord” (1 Kings 11:6), or Nero, who was the Roman emperor during the writing of Peter’s first epistle. Those ancient leaders like leaders today do not always promote Biblical principles. Some leaders today even promote the legalization of marijuana, an aggressive abortion agenda, and do not support an agenda for the Biblical description of marriage. However, just because a secular ruler promotes unbiblical practices in some parts of his agenda, this does not mean that we can defy other mandates that he has regulated if they do not contradict the principles of God’s Word. When such principles do contradict God’s Word, then we respond as Peter did, claiming that we must obey God rather than men (Acts 4:19; 5:29), or as Shadrach, Meshack, and Abednego who did not worship the golden statue (Dan 3:18), or as the Hebrew midwives who defied Pharaoh’s command to kill the Hebrew newborn baby boys (Ex 1:17;21), or Daniel who disobeyed the kings edict and continued to pray to the one true God (Dan 6;10), or the Magi who disobeyed Herod’s command by failing to return by way of the king and divulge the location of the newborn baby Jesus (Matt 2: 8; 12). Brothers, as far as I can tell, the principles in the governor’s mandate do not oppose Biblical precepts. Further, if we choose to defy the government on issues of non-Biblical status, then when the time comes to defy the government on principles of Biblical truth, the potency of our stand will have been compromised.

• Question: What if the governing official disobeys his own rule or regulation? Response: My friend, if a governing official does not obey his own rule or regulation, he definitely is not depicting a good example for his constituents, but this would not make disobeying the regulation or rule permissible. It was Jesus, our Lord, who told his disciples to obey the religious leaders like the scribes and Pharisees who were in positions of authority such as the “seat of Moses,” but they were not to follow their negative examples. Yes, the scribes and Pharisees were hypocrites, but even in this hypocrisy, Jesus did not allow the disciples to disobey their authority (Matt 23:1-4).

• Question: On a practical note, didn’t our country begin when our forefathers defied the authority of King George III? Response: The answer is yes, and I admittedly question the ethics of their defiance. However, this issue really is beside the point. Reflecting on the view of John Calvin, Wayne Grudem states in his Politics According to the Bible, “The reason that a number of early Americans thought it was justified to rebel against the British monarchy is that it is morally right for a lower government official to protect the citizens in his care from a higher official who is committing crimes against these citizens” (Grudem. Politics, 89; Calvin. Institutes, 4.20.31). Therefore, to protect from tyrants arising in our government, these forefathers implemented a system of checks and balances between the executive, legislative, and judicial branches. It then appears that the correct challenge to the governor’s mandate by our county health board should have come in the form of a lawsuit, which was actually considered but ultimately rejected by the board during a meeting that occurred four days before the decision made on May 12. (See the above issue on conflict resolution, my discussion with Tom Gibbons and https://www.thetelegraph.com/news/article/Madison-County-officials-look-poised-to-defy-15257931.php )

• Question: The Madison County health board thinks it is permissible for Grace to go ahead and meet, though at a reduced capacity. And if Madison County communicated that they would not take action against us if we safely start to congregate, then why can’t we go ahead and meet? Response: Our town, Granite City, has encouraged its citizens to continue following the Governor’s mandate. On a Biblical level, consider the story of David at the cave of Engedi. Saul, the current king who was outside the will of God, was pursuing David for an unjust reason. While Saul was relieving himself in a cave, David had a chance to kill him. David’s men encouraged David to go ahead and take Saul’s life, reminding Him that the Lord said He would give David’s enemy into His hand. However, David knew that this was not what God meant, replying “The Lord forbid that I should do this thing to my lord, the Lord’s anointed, to put out my hand against him, seeing he is the Lord’s anointed.” David had the promise that one day he would be king, and the suffering under the hands of godless King Saul would end, but this was not that day. David knew that God was sovereign over Saul and his reign, and so David chose to wait on God instead of taking things into his own hands to speed up the process (1 Sam 24, Ps 37:34). We also wish that the process of reopening would speed up, and it is tempting to know that the county will not act against those churches that start to meet. But in submitting to the higher secular authority, the governor, and his plan of reopening, we are ultimately submitting to God and His plan.

I know some of you may feel differently. And I want you to know that I respect your opinions, as I respected the differing opinions of some of the pastors that I spoke with in our association meeting over this topic. I am not a lawyer, and I have much to learn about civic controversies. However, I know that I personally could not conscientiously do anything that I feel would violate God’s Word, whether I agree with the governor’s position or not. And I believe that reopening our onsite services while the governor’s “stay at home” mandate is in place would do just that. Once again, I am speaking from a standpoint of personal conviction, knowing that not everyone will have the same conviction as I do. I invite you to call me if you have any questions about the above statement. As your pastor, I am open to discussion and dialogue regarding these issues. Thank you for taking the time to read this statement.

In Christ, 

Pastor Daniel

God's Intellect

Hello Beloved,

As we continue to approach the subject of Theology Proper or the Doctrine of God, we have already discussed the essence of God and the meaning of the Trinity. In this article, we will begin the first of three sections that deal with God’s attributes. An attribute could be defined as a quality, character, characteristic, or property that describes the essence of who God is. Defining God’s attributes helps us to understand the particular ways in which He exists and operates.

The first point to recognize when discussing God’s attributes is that no single attribute would be considered that which is most basic to God. Doctrinal errors have arisen when teachers emphasize one of God’s attributes at the expense of another. For example, if one focuses on God’s love to the detriment of God’s justice, then it becomes easy to deny God’s judgment and eternal punishment. On the other hand, if one focuses on God’s justice to the detriment of His love, then it can lead to a harsh view of God’s character and often a legalistic lifestyle. The idea behind this truth is simple: God’s attributes must be kept in perfect balance. All of God’s attributes equally describe the quality of His perfect being; they exist within His divine nature equally; and they are in harmony with each other. God does not have more of one attribute than He does another, and God does not belittle one attribute in order to emphasize another. Further, God is infinite, and all His attributes are infinite in relation to His perfect being. These attributes are real, based on Biblical precepts, and not associated with philosophical conjecture.

There have been many ways that theologians have tried to categorize and organize the attributes of God. The most common is to separate them into communicable (those that relate to attributes humans can possess in some finite form, such as love) and incommunicable (those that only God can possess, such as omnipotence or being all-powerful). Others have divided God’s attributes into those which are absolute (truth) verses those which are relative (mercy), those which are positive (holiness) verses those which are negative (changelessness or immutability), and those of God’s greatness (infinity) verses those of God’s goodness (righteousness). For the purpose of these articles, we will describe God’s attributes in relation to his intellect, sensibility, and will.

The current article will focus on the attributes that relate to God’s intellect. The first attribute in this category is that of omniscience. Omniscience means that God has infinite and absolute knowledge, awareness, perception, and comprehension of all things. God knows all things that are actual or possible. God knows all events, persons, places, ideas, and objects. He knows all things visible and invisible, whether in heaven on earth or under the earth, and God knows all things past, present, and future. The scope of God’s knowledge allows Him to comprehend all things immediately, simultaneously, exhaustively, and truly. God does not have to discover facts and He does not have to learn. God knows men and their works (Psalm 33:13-15). God knows men’s thoughts and their hearts (Psalm 139:1-4). He knows men’s burden’s and wants (Exodus 3:7). And God knows the future (Isaiah 46:9-10).

The attribute of God’s omniscience relates directly to His attribute of wisdom. The wisdom of God relates to his skillful use of knowledge to attain a purpose that is in harmony with His glory, and it includes the correct manner in which He accomplishes His goals. God used wisdom in creation (Psalm 19:1-7), preservation (Nehemiah 9:6; Psalm 36:6), providence (Psalm 33:10; Romans 8:28), and redemption (Ephesians 3:10). Of course, we cannot be omniscient, but we can grow in wisdom. Let us remember the proverb of the wise old owl:

A wise old owl sat in an oak;
The more he saw the less he spoke;
The less he spoke the more he heard;
Let's try to imitate that bird.

Next month we will discuss the sensibility or moral attributes of God. Until then, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Notes taken from Jim Smith’s unpublished notes: God, Bible, Holy Spirit – Brookes Bible Institute

God's Essence

Hello Beloved,

As we enter our second article on the doctrine of God, also known as Theology Proper, we are going to move past the various proofs of God and move directly into “God’s Essence.” God has revealed Himself to us generally through our conscience and the nature that He created, but, in a more specific manner, He has revealed Himself to us through His Word, the Bible. When I speak of the essence of God, I am referring to that which underlies the outward manifestation, the reality itself, and the qualities or attributes that make up God as we know Him. It is important to note that God has a real substantive existence.

First, let us consider that God is spirit. Jesus told the woman at the well in the fourth chapter of John that “God is spirit” [John 4:24 (ESV)]. The original language does not communicate an article like “a spirit” but clearly communicates that God is spirit in essence. It is important at this point to emphasize that God’s being “spirit” does not mean He is a phantom or a construction of the mind but a real being with real existence. God is not made of material. This is a major reason that we are commanded not to make any graven image and worship it in the likeness of God. Deuteronomy 4 states:

15 “Therefore watch yourselves very carefully. Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, 16 beware lest you act corruptly by making a carved image for yourselves, in the form of any figure, the likeness of male or female, 17 the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, 18 the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth. 19 And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven. Deuteronomy 4:15-19 (ESV)

There is no image or earthly being that could compare with God in His glory.

Though God is spirit, there are times when He uses language to describe Himself that accommodates our weakness in understanding. We call these descriptions “anthropomorphic expressions,” which means that God describes himself in terms as if he had a body like a man. God is said to have arms in Deuteronomy 33:27, hands in John 10:29, eyes in 2 Chronicles 16:9, a mouth in Isaiah 58:14, a face in Exodus 33:11, nostrils in 2 Samuel 22:9, feet in Psalm 8:6, and ears in Isaiah 59:1.

As Spirit, God is invisible (John 1:18), alive (1 Samuel 17:26), and yet a person. Personality involves both self-consciousness and self-determination. This means that God can be aware of and interact with those around him and He has the ability to look to the future and prepare an intelligent course of action in accordance with His own choice. We might simply state that God’s personality includes intellect, emotion, and will (these will be the headings for our discussion of God’s attributes or perfections).

God is self-existent. When Moses asked Pharaoh the name of God, so he could give it when asked; God responded with his covenant name “YHWH,” which means “I am” (Exodus 3:14). God’s self-existence means that He does not depend on anybody or anything outside Himself for His existence. He is, as some philosophers have put it, the First Cause. God does not depend on anything or anybody for His thoughts (Romans 11:33,34), His will (Romans 9:19; Ephesians 1:5), His power (Psalms 115:3) or His counsel (Psalms 33:10,11). God is also infinite, which means that he does not possess any limitations and is bound only by His own nature. As relates to time, God’s infinity is called eternality (Psalm 90:2).

God is immutable, which means he is free from all change as relates to His essence, attributes, purposes, and promises (Malachi 3:6). This does not mean that God always acts the same way in relation to various personalities and fluctuating characteristics of men, but He always acts in the right way (Psalm 33:11). God is united in essence, which means that He is indivisible. He is one (Deuteronomy 6:4). At the same time, God has revealed Himself as the Trinity, which was the subject of our first newsletter on this topic. Next week, we will begin to describe God’s attributes. Until then, this is Pastor Daniel writing, “may the grace of the Lord Jesus Christ be with your spirit.”

The content of this newsletter was taken from the notes by Jim Smith (Professor of Brookes Bible College in St. Louis MO)

The Triune God

Hello Beloved,

As we enter a new year and a new decade, I will begin a new set of articles to help you grow in your understanding of Biblical doctrine. Many of you have made positive comments about this strategy over the past couple of years, and so I have decided to continue this year by overviewing the doctrine of God, otherwise known as Theology Proper. We will begin by considering the doctrine of the Trinity.

Simply put, the orthodox understanding of the Trinity is that God is one in essence yet three in person. The Scripture clearly communicates that God is one in unity such that His divine nature is undivided and indivisible (Deuteronomy 4:35, 39; 6:4); further, God is unique (2 Samuel 7:22), for only He knows the end from the beginning (Isaiah 46:9-10).

God also reveals Himself through Scripture in three distinct persons. The Father is called God (Matthew 6:9), the Son is called God (John 1:1, Philippians 2:6-8, Colossians 1:15, and Hebrews 1:3), and the Spirit is called God (Acts 5:3-4). Jesus exhibits the various attributes of deity such as eternity (Isaiah 9:6), self-existence (John 1:4), omniscience (all-knowing; Colossians 2:3), immutability (unchangeable; Hebrews 13:8), and He is the Creator (John 1:3,10). The Spirit exhibits the attributes of deity in His titles such as eternal Spirit (Hebrews 9:14), the Spirit of life (Romans 8:2), the Holy Spirit (Matthew 1:20), the Spirit of truth (John 14:17), the Spirit of grace (Hebrews 10:29), and the Comforter (John 14:16 and 26). The Son is distinct from the Father and the Spirit, in that He called God His Father (Matthew 24:36), the Father sent the Son (John 5:36), and that God is called the God and Father of the Lord Jesus Christ (Romans 15:6). The Spirit is distinct from the Father and the Son in that He is sent by God the Father (John 14:26), He glorifies Christ (John 16:13-15), He prays to the Father (Romans 8:26, 27), and He is referred to in distinction from God (Romans 15:13).

Therefore, God is one in essence yet He exists as a Godhead of three persons. Each person of the Godhead is co-equal, co-eternal, and co-substantial, possessing the divine essence simultaneously. They all participate in divine acts such as creation and redemption (Genesis 1, John 1:1,3; Ephesians 1). However, they all have distinct roles such as in the case of our salvation. The Father ordained our salvation and sent His son into the world (Ephesians 1:4, John 3:16, Galatians 4:4), the Son obeyed the Father and redeemed us through His death on the cross (John 6:38; Hebrews 10:5-7; Ephesians 1:7), and the Spirit, who was sent from the Father and the Son, regenerated us or made us spiritually alive in Christ (Ephesians 1:13; 2:4, John 3:5; 14:26; 16:7).

As the Creed of Constantinople from 381 states:

We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.

And [we believe] in one Lord, Jesus Christ, the only-begotten Son of God, eternally begotten of the Father, Light from Light, true God from true God, begotten, not made, of one being with the Father. Through him all things were made. For us, humans, and for our salvation, he came down from heaven, was incarnate of the Holy Spirit and the virgin Mary, and became fully human. For our sake he was crucified under Pontius Pilate. He suffered death and was buried. He rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

And [we believe] in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father, who in unity with the Father and the Son is worshiped and glorified, who has spoken through the prophets. [We believe] in one holy universal and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead and the life of the world to come. Amen.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

Which Translation Should I Use?

As we finish the year’s dialogue on Bibliology, we conclude with the initial question many ask concerning this doctrine, “which translation of the Bible should I use and why?” Although I cannot tell you which translation you should absolutely use, I can tell you the benefits and drawbacks of each while also giving you my personal preference. The first thing that you should consider when using a translation is what type of translation it is. There are three main categories of translations in the English language: a formal equivalence, a dynamic equivalence translation, and paraphrases. Philip Comfort communicates that in the formal equivalence theory “the translator attempts to render the exact words (hence the word formal, meaning ‘form-for-form’) of the original language into the [target] language. This kind of translation is commonly known as a ‘literal’ translation; others call it a ‘word-for-word’ translation.” The most literal translation is the interlinear which contains the text in its original language with the English equivalent under the text. Though the literal translation desires to come as close as possible to the original languages, there are always issues such as the choice of a word or ordering of a phrase in which the translator will have to make a decision. In other words, there is no completely literal translation in the English language. That is why it is beneficial to have knowledge of the original languages to aid in the study of the Bible.

Comfort states that the dynamic or functional equivalence is “a thought-for-thought translation (as opposed to a word-for-word translation).” Generally, the King James Version, English Standard Version, and New American Standard Bible would be considered literal or formal equivalence translations. The New International Version and Holman Christian Standard Bible are good examples of dynamic equivalence translations. There is also a third type of translation, the paraphrase, which allows quite a bit of theological liberty from the manuscripts of the original languages to the final translation. In fact, a paraphrase would almost be considered a type of commentary. The Message and the New Living Translation are good examples of paraphrases.

Below is a chart to help one determine the accuracy and readability of these various translations. The chart is subject to differing opinions, but, for the most part, it correctly communicates that the closer a translation is to the “word for word” end of the spectrum, the more accurate it will be as relates to the Biblical content within the original languages. However, it is also true that such a translation is generally more difficult to read and understand according to current conversational trends. Also, the more a translation moves toward readability or “thought for thought” the further away it drifts from accuracy. Of course, there are exceptions to this rule, such as the King James Version which is both less accurate and harder to read than the English Standard Bible due to its archaic or out-of-date language.

See here for a relevant chart.

Consider the recommendations from Christianbook.com as relates to this chart:

At one end of the spectrum is the word-for-word translation (also referred to as a formal equivalent or literal translation). This approach seeks to represent the original Greek and Hebrew in a more word-for-word manner and preserve—as far as possible—original word order, grammar, and syntax. Many prefer this method because each Greek or Hebrew word is generally represented by the same English word in all occurrences. . . . On the other end of the spectrum we find the thought-for-thought translation (also referred to as a paraphrase or functional equivalent). This approach is more concerned with putting meaning of the passage in a colloquial language familiar to the reader. This type of translation seeks to render the ideas of the original text as accurately as possible in the target language (like English). . . . The middle of the spectrum is occupied by the dynamic equivalent, or mediating translation. These translations seek to strike a balance between the two translation approaches. They are sometimes more literal, sometimes more colloquial or conversational depending on the subject and text. . . . Many find it helpful to consult more than one translation—or to use different translations in different settings. While a more literal translation may be preferred for study, a less literal translation may be desired for devotional or casual reading.

My preference is the New American Standard Bible, possibly because this is the Bible from which I started memorizing Scripture and have continued doing so to this day. I like its accuracy, though admittedly it is lacking in the area of readability. The English Standard Version boasts of its accuracy and readability, which is why we use it at Grace Baptist Church. I hope this has been an illuminating year on what we believe about the Bible. Until next year, this is Pastor Daniel writing, “may the grace of the Lord Jesus Christ be with your spirit.”

The English Bible Since the King James Version

As we continue our study on the doctrine of the Bible, we resume our discussion of the history of the Bible in the English language. Last month, we left this topic with a very important question, “Why was it necessary to produce more English translations of the Bible after the King James Version?” The answer to this question can be found in some of the weaknesses of the KJV. First, though the King James Version is based on high quality manuscripts, the manuscript evidence that Bible scholars had four hundred years ago is not as good as it is today. The King James Version was translated from a group of manuscripts called the Textus Receptus. These manuscripts were based on the Byzantine text-type, which includes revisions of copies from the fourth century onward. These texts are not as accurate as the earliest manuscripts, the Alexandrian text, that we now possess and are widely recognized as superior in comparison. The scholars who produced the 1611 King James Version used the best textual evidence that they had available to them. But since they had just come out of what historians call the Middle Ages, a time when learning was rare and communication was scarce, many of these Alexandrian manuscripts and even more accurate Byzantine manuscripts were hidden. Since that time, archaeology and other Biblical scholarship have produced manuscripts that are considered to be of greater quality, which means they are probably closer to the actual content from the original manuscripts, the manuscripts that the Biblical authors wrote.

Second, the King James Version has “archaic” language in it. This means that it possesses language and words that are not used in the same manner as we use them today. I had a Greek professor in seminary who would often state, “in the King James Version, ‘quick’ don’t mean ‘fast’ and ‘fast’ don’t mean ‘quick.’” In fact, as the scholar J.B. Lightfoot asserts, “In the seventeenth century ‘allege’ was used for ‘prove,’ ‘communicate’ for ‘share,’ ‘suffer’ for ‘allow,’ ‘allow’ for ‘approve,’ ‘let’ for ‘hinder,’ ‘prevent’ for ‘precede,’ ‘conversation’ for ‘conduct,’ and so forth. These expressions are grossly misleading since they are still in use today but carry different associations.”

Third, the King James Version fails to preserve some major distinctions from the original Greek. For example, its rendering of “hell” is used for both the present temporal place where those under God’s judgment go after death, “hades,” and the future place of eternal residence for the judged, “Gehenna.”

Around the end of the nineteenth century, a major push for a more accurate translation was made, and in 1885, the English Revised Version was produced. As could be imagined, it faced the difficulty of being the first real alternate option to the popular King James Version, but it helped make it possible for other translations to follow. Some American scholars who worked on the English Revised Version came together to produce a revision of the KJV more suited for folks in the U.S., and in 1901 the American Standard Version was published. Unfortunately, this version did not carry the beautiful poetic language of the KJV, though it was more accurate as relates to the original languages. Charles Spurgeon critiqued this version, claiming “strong in Greek, weak in English.” In 1952, the Revised Standard Version was published to help with the readability of the ASV. Unfortunately, it was heavily critiqued for its changing the theological implications of central passages like Isaiah 7:14, in which it removed the term “virgin” and replaced it with “young woman” regarding the prophecy of the Immanuel’s birth.

Over the next twenty years, versions of the Bible like the New English Bible, the Good News Bible, and the Living Bible were published to help with the readability of the text. These translations focused more on communicating the Scriptures from a “sense for sense” or even a “paraphrase” perspective rather than that of a “word for word” translation. The publisher’s intent of the New Living Translation was for even a child to be able to understand its message. The criticism of these translations was that though they may made the Scriptures more readable, they took too much liberty. This brings us to the last fifty years in which we now have a lot of decisions about what translation of the Bible we will use. The most famous versions of today were produced in this period such as the NASB, the NIV, the NKJV, and the ESV. How are we as Christians supposed to discern between these translations to know the right one to use? This will be the topic of the next newsletter article. So, until then, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”