Bread and Wine

In this post I will explore the Christian symbols of bread and wine and connect them with a Biblical and cultural context.

Bread, or grain, and wine are a reoccurring theme in the Hebrew Scriptures.  The first instance is found in Genesis, in the encounter between Abram (Abraham) and the king-priest Melchizedek.  Bread and wine may be symbols of food and drink, generally, but it is hard to avoid the impression that this meal was more than ordinary, that it had a festive character to celebrate a significant occasion— a victory in battle.  Notice that there is a blessing associated with this occasion— and that God is acknowledged as both creator and deliverer.

Genesis 14:18–20 NRSV 

And King Melchizedek of Salem brought out bread and wine; he was priest of God Most High. He blessed him and said, “Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!”

It Shall Not Be So Among You (Part 1)

What kind of relationship among his followers is consistent with the teachings of Jesus?  Did Jesus set up a central authority over his followers?  Should a faithful follower of Jesus submit to the authority of an institutional church?  These are the questions that this post will explore.

Perhaps the best biblical text on the subject is this one:

But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you.

Following, is the text in its full context.  In this story, the sons of Zebedee are requesting a privileged position in the future "kingdom" that they were expecting Jesus to set up.  Jesus goes on to reject the very idea that there would be "great ones" among his followers that would "exercise authority over them"— in his words: "It shall not be so among you".

Matt. 20:20 ESV — Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. 21 And he said to her, “What do you want?” She said to him, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom.” 22 Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am to drink?” They said to him, “We are able.” 23 He said to them, “You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.” 24 And when the ten heard it, they were indignant at the two brothers. 25 But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 26 It shall not be so among you. But whoever would be great among you must be your servant, 27 and whoever would be first among you must be your slave, 28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

As a contrast, following is an excerpt from Catechism of the Catholic Church:

The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ." This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome.

The Catechism goes on to state that "the faithful receive with docility the teachings and directives that their pastors give them in different forms".

This is by no means an isolated example of authoritarianism among the many Christian churches— although it is perhaps the most extreme.

My approach to the study of this question is to read the Bible with this subject in mind, looking for insights wherever I find them.  I have used word searches to help answer questions on other topics, but this topic seems so general that a focused reading is probably a better approach.  This post focuses on my findings in the Gospel of Matthew.

Jesus was born powerless— not in royal court or from a wealthy family.  He was not born into the religious establishment.  The Matthew account of his life begins with his family fleeing, fearing for his life.

Matt. 2:13 NRSV — Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.” 

Matt. 2:22 NRSV — But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go there. And after being warned in a dream, he went away to the district of Galilee. 

Jesus was raised in Galilee and that is where much of his work took place— Galilee was not a center of power.

Early in the Gospel of Matthew, we find John the Baptist in the wilderness.  This is a reoccurring setting for many of the events in Jesus' life.  The wilderness is not where powerful people meet together.  There is a significant tendency toward rural locations in Jesus' life.

Matt. 3:1 NRSV — In those days John the Baptist appeared in the wilderness of Judea, proclaiming, 2 “Repent, for the kingdom of heaven has come near.” 3 This is the one of whom the prophet Isaiah spoke when he said, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’”

Matt. 5:1 NRSV — When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 

Matt. 13:1  NRSV — That same day Jesus went out of the house and sat beside the sea. 

Matt. 14:13 NRSV — Now when Jesus heard this, he withdrew from there in a boat to a deserted place by himself. But when the crowds heard it, they followed him on foot from the towns. 

Matt. 14:23 NRSV — And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 

Matt. 15:29 NRSV — After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down.  

Jesus chose his disciples from among common people— some of the most prominent of his disciples were from laboring occupations.  His disciples are not powerful people.  They are not promising candidates to be "great ones" who might "lord it over" and "exercise authority" over others.

Matt. 4:18 NRSV — As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea—for they were fishermen. 

Matt. 4:21 NRSV — As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them.

Jesus taught a way of life that favored the lowly— the poor, the meek, the persecuted.  He commended the merciful and the peacemakers.  Jesus' sayings found in Matthew 5 do not bring to mind a picture of those who "exercise authority" over others.

Matt. 5:3 NRSV — “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Matt. 5:5 NRSV — “Blessed are the meek, for they will inherit the earth.
Matt. 5:7 NRSV — “Blessed are the merciful, for they will receive mercy.
Matt. 5:9 NRSV — “Blessed are the peacemakers, for they will be called children of God.
Matt. 5:10 NRSV — “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. 

Jesus describes himself in terms of weakness— homeless and humble.

Matt. 8:20 NRSV — And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.”  

Matt. 11:29 NRSV — Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 

Jesus taught that we should treat the humble as if we were receiving Jesus himself— "in my name".  These texts do not create an authoritarian impression in the reader.

Matt. 18:5 NRSV — Whoever welcomes one such child in my name welcomes me.  

Matt. 18:10 NRSV — “Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven.  

Matt. 19:14 NRSV — but Jesus said, “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.” 

Matt. 25:40 NRSV — And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’ 

Jesus taught that it is hard for a rich person to enter the Kingdom of Heaven.  Power and riches generally go together.  Those who "lord it over" and "exercise authority" are usually rich.  Wealth gives power to buy the time and efforts of others, giving the rich person opportunity to exercise authority.

Matt. 19:23 NRSV — Then Jesus said to his disciples, “Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” 

Jesus compared John the Baptist to those who live in palaces.  He goes on to say that no one "has arisen greater than John the Baptist".   Soft robes and royal palaces are not the marks of greatness in the kingdom of heaven.

Matt. 11:8 NRSV — What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces.  

Matt. 11:11 NRSV — Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 

Greatness in the kingdom of heaven is the opposite of our sinful human understanding of greatness.

Matt. 18:1 NRSV — At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven?” 2 He called a child, whom he put among them, 3 and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 

Matt. 19:30 NRSV — But many who are first will be last, and the last will be first. 

Jesus spoke critically of the religious establishment and he was not well received by the most powerful religious leaders.

Matt. 5:20 NRSV — For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.  

Matt. 16:21 NRSV — From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised.

There is certainly a need, at times, for corrective action within the church.  But in what manner is it to be done?  The prescription that Jesus taught begins with individuals and progressively advances to "one or two others" and only then to the whole congregation.  There is no hint of an authoritarian hierarchy in this teaching.

Matt. 18:15 ESV — “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.

The same chapter goes on to emphasize the plurality and the circumstances of authority: "where two or three are gathered together" in the name— character— of Jesus.

Matt. 18:18 ESV — Truly, I say to you [plural], whatever you [plural] bind on earth shall be bound in heaven, and whatever you [plural] loose on earth shall be loosed in heaven. 19 Again I say to you [plural], if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”

Jesus taught that his followers should not claim teaching authority for themselves.

Matt. 23:8 NKJV — But you, do not be called “Rabbi’; for One is your Teacher, the Christ, and you are all brethren. 9 Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 And do not be called teachers; for One is your Teacher, the Christ. 11 But he who is greatest among you shall be your servant. 12 And whoever exalts himself will be humbled, and he who humbles himself will be exalted.

Jesus was not suggesting that we should not teach— "Go therefore and make disciples.... teaching them to obey" (Matt 28:18-19 NRSV)— but rather that we should be humble and not claim authority for ourselves.  In Matthew 28:18, Jesus says "All authority in heaven and on earth has been given to me", which is consistent with Matthew 23:10, "for One is your Teacher, the Christ."

These texts from Matthew are by no means exhaustive, but the message is clear.  There is no hint of any central or hierarchical church authority in any of these teachings.  The notion that any man would "exercise authority" over the church or be named an authoritative teacher of the church is contrary to the principles that Jesus taught.

Matthew 20:20-28 and Matthew 23:8-11, together, are perhaps the most direct evidence on this topic.  I hope to continue looking at this subject from other parts of the bible in a future post.

If They Hear Not Moses

In the parable of the rich man and Lazarus, Jesus ends with a dialogue between the rich man and Abraham.

Luke 16:27 NRSV— “... [the rich man] said, ‘Then, father [Abraham], I beg you to send him to my father’s house— 28 for I have five brothers—that he may warn them, so that they will not also come into this place of torment.’ 29 Abraham replied, ‘They have Moses and the prophets; they should listen to them.’ 30 He said, ‘No, father Abraham; but if someone goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.’” 

Jesus puts these words in the mouth of Abraham, but let us not forget that they are his own words— it was Jesus who was speaking and this was the message that he was giving in the parable.

They have Moses and the prophets; they should listen to them... If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.

Indeed, someone has risen from the dead— Jesus himself.  And yet, how many among his "followers" listen to— obey— Moses?  Somehow, after the resurrection of Jesus, "Moses"— the Torah or law— is not seen as important.  Yet apparently, as we read in the following text, "Moses" will the accuser in the judgement.  How can this be?

John 5:45 NRSV — Do not think that I will accuse you before the Father; your accuser is Moses, on whom you have set your hope. 46 If you believed Moses, you would believe me, for he wrote about me. 

Just to be clear, in these texts Jesus is talking about the Pentateuch or Torah.  The following texts, especially Luke 24:27, make this clear.

Matt. 8:4 NRSV — Then Jesus said to him, “See that you say nothing to anyone; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.” 

Mark 7:6 NRSV — He said to them, “Isaiah prophesied rightly about you hypocrites, as it is written, ‘This people honors me with their lips, but their hearts are far from me;  7 in vain do they worship me, teaching human precepts as doctrines.’ 8 You abandon the commandment of God and hold to human tradition.” 9 Then he said to them, “You have a fine way of rejecting the commandment of God in order to keep your tradition! 10 For Moses said, ‘Honor your father and your mother’; and, ‘Whoever speaks evil of father or mother must surely die.’ 

Luke 24:27 NRSV — Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.  

Luke 24:44 NRSV — Then he said to them, “These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.”  

John 1:45 NRSV — Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” 

Moses [the Torah] seems to have been important to Jesus.  Was it still important to his followers in the decades following his resurrection?

Acts 26:22 NRSV — To this day I [Paul] have had help from God, and so I stand here, testifying to both small and great, saying nothing but what the prophets and Moses said would take place: 

Acts 28:23  NRSV — After they had set a day to meet with him, they came to him [Paul] at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses [Torah] and from the prophets.  

Now, back to the parable of the rich man and Lazarus as translated in several modern versions.

Luke 16:27-31 CEV — But the rich man said, "Abraham, then please send Lazarus to my father's home. 28 Let him warn my five brothers, so they won't come to this horrible place." 29 Abraham answered, "Your brothers can read what Moses and the prophets wrote. They should pay attention to that." 30 Then the rich man said, "No, that's not enough! If only someone from the dead would go to them, they would listen and turn to God." 31 So Abraham said, "If they won't pay attention to Moses and the prophets, they won't listen even to someone who comes back from the dead."

Acts 16:27-31 GWT — The rich man responded, ‘Then I ask you, Father, to send Lazarus back to my father’s home. 28 I have five brothers. He can warn them so that they won’t end up in this place of torture.’ 29 Abraham replied, ‘They have Moses’ Teachings and the Prophets. Your brothers should listen to them!’ 30 The rich man replied, ‘No, Father Abraham! If someone comes back to them from the dead, they will turn to God and change the way they think and act.’ 31 Abraham answered him, ‘If they won’t listen to Moses’ Teachings and the Prophets, they won’t be persuaded even if someone comes back to life.’  

Luke 16:27-31 KJV — Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

What is the message here?  Jesus is calling for us to "repent"— turn to God, change the way we think and act.  He says, through the parable, that we will not be persuaded— that we will fail to repent— if we do not "hear"— listen, pay attention to — the Torah (Moses).  We have someone— Jesus— who has come back from the dead.  Could it be that we still need the Torah (Moses) in order to be persuaded to repent and "change the way" that we "think and act"?  How did the early followers of Jesus relate to the Torah?

Acts 21:20 NRSV — When they heard it, they praised God. Then they said to him, “You see, brother, how many thousands of believers [followers of Jesus] there are among the Jews, and they are all zealous for the law [Torah]. 

Acts 22:3 NRSV — I [Paul] am a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to our ancestral law [Torah], being zealous for God, just as all of you are today. 

Acts 22:12 NRSV — A certain Ananias [a follower of Jesus], who was a devout man according to the law [Torah] and well spoken of by all the Jews living there,  

Acts 24:14 NRSV — But this I [Paul] admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law [Torah] or written in the prophets. 

Acts 25:8 NRSV — Paul said in his defense, “I have in no way committed an offense against the law [Torah] of the Jews, or against the temple, or against the emperor.” 

Acts 28:23 NRSV — After they had set a day to meet with him, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses [Torah] and from the prophets.

When Jesus was asked, "What must I do to inherit eternal life?", he responded, "What is written in the Torah?"

Luke 10:25 NRSV — Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” 26 He [Jesus] said to him, “What is written in the law [Torah]? What do you read there?” 27 He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 And he [Jesus] said to him, “You have given the right answer; do this, and you will live.”  

Jesus points us to the Torah— all the Scriptures— and said "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead."

This Is Love

2 John 6 NRSV — And this is love, that we walk according to his commandments; this is the commandment just as you have heard it from the beginning—you must walk in it. 

I have often found that the Bible uses words in a sense that is very different from our common or dictionary sense.  Actually, I have come to expect inadequate dictionary definitions for important Bible vocabulary.  The key word in the this post— love— is no exception.

Here are some sample definitions of love that illustrate our common understanding:

• an intense feeling of deep affection (New Oxford American Dictionary)
• a deep romantic or sexual attachment to someone (New Oxford American Dictionary)
• Love is an emotion of strong affection and personal attachment. Love is also a virtue representing all of human kindness, compassion, and affection; and "the unselfish loyal and benevolent concern for the good of another".  (Wikipedia)

The word love is used 310 times in the KJV Bible and 584 times in the NRSV.  It is obviously, an important topic in the Bible.  Does the Bible use the word love in the same sense that we use it in ordinary conversation or that we find it in the dictionary?

I am not sure that the definitions shown above adequately express the meaning of love as used in 2 John 6.

2 John 6 NASB — And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it. 

2 John 6 NET (margin) — Now this is love: that we live according to his commandments. This is the commandment, just as you have heard from the beginning; thus you should live in obedience to it. 

2 John 6 CEV — Love means that we do what God tells us. And from the beginning, he told you to love him.

2 John 6 J.B. Phillips — Real love means obeying the Father’s orders, and you have known from the beginning that you must live in obedience to him. 

2 John 6 The Message — Love means following his commandments, and his unifying commandment is that you conduct your lives in love. This is the first thing you heard, and nothing has changed. 

We find the following texts in a search using the two key words: love (ἀγάπη / agape / G0026) and commandment (ἐντολή / entole / G1785).

John 15:10 ESV — If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 

1 John 5:3 ESV — For this is the love of God, that we keep his commandments. And his commandments are not burdensome.

We can enlarge the search by including the verb form of the word love (ἀγαπάω / agapao / G0025).  We can also look in the Septuagint— the ancient Greek translation of the Hebrew Bible.  The connection between love and commandments has indeed been "from the beginning".

Deut 7:9 NRSV — Know therefore that the LORD your God is God, the faithful God who maintains covenant loyalty with those who love him and keep his commandments, to a thousand generations, 

We can see in the following texts that "to love the LORD your God" is to obey his commandments— to walk in his ways.  This the message of 2 John 6— it is a message that comes right out of the Torah.

Deut 11:13 ESV — And if you will indeed obey my commandments that I command you today, to love the LORD your God, and to serve him with all your heart and with all your soul,...

Deut 11:22 ESV — For if you will be careful to do all this commandment that I command you to do, loving the LORD your God, walking in all his ways, and holding fast to him,...

Deut 30:16 ESV — If you obey the commandments of the LORD your God that I command you today, by loving the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his rules, then you shall live and multiply, and the LORD your God will bless you in the land that you are entering to take possession of it. 

The same message is reiterated and expanded by Joshua.  It should also be clear— combining Deuteronomy 30:16 and Joshua 22:5— that "walking in his ways" is not just a limited and vague "conduct your lives in love", but the the following of the complete teachings— commandments, statutes, rules and "instruction that Moses the servant of the LORD commanded you".

Josh 22:5 NRSV — Take good care to observe the commandment and instruction that Moses the servant of the LORD commanded you, to love the LORD your God, to walk in all his ways, to keep his commandments, and to hold fast to him, and to serve him with all your heart and with all your soul.

We also see in Nehemiah a connection between those "who love him" and "keep his commandments".

Nehemiah 1:5 ESV — And I said, “O LORD God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments,

In John 14, Jesus makes a clear connection between love and commandments.

John 14:15 NRSV — If you love me, you will keep my commandments. 

John 14:21 NRSV — They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.” 

John 15:10 NRSV — If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 

When he was asked about the commandments, Jesus quoted directly from the Torah

Mark 12:28 NRSV — One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, “Which commandment is the first of all?” 29 Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ 31 The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

It may be helpful to look at the context of the verses that Jesus quoted  The "first"  great commandment is from Deuteronomy 6.

Deut. 6:4 NKJV — Hear, O Israel: The LORD our God, the LORD is one! 5 You shall love the LORD your God with all your heart, with all your soul, and with all your strength. 6 And these words which I command you today shall be in your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates.  

 Note the larger context of this text— it is following Deuteronomy chapter 5 (NKJV).

• 1 — And Moses called all Israel, and said to them: “Hear, O Israel, the statutes and judgments which I speak in your hearing today, that you may learn them and be careful to observe them.... 
• 7 — You shall have no other gods before Me. 
• 8 — You shall not make for yourself a carved image...
• 11 —You shall not take the name of the LORD your God in vain,...
• 12 — Observe the Sabbath day,...
• 16 — Honor your father and your mother,...
• 31 — But as for you, stand here by Me, and I will speak to you all the commandments, the statutes, and the judgments which you shall teach them, that they may observe them in the land which I am giving them to possess.’ 

 The "second" great commandment that Jesus quoted is from Leviticus 19.

Lev 19:18 NKJV — You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD. 

The larger context of Leviticus 19 is helpful.  Notice the parallels from the decalogue— the "ten commandments".

• 2 — Speak to all the congregation of the children of Israel, and say to them: ‘You shall be holy, for I the LORD your God am holy. 
• 3 — Every one of you shall revere his mother and his father [5th], and keep My Sabbaths [4th]: I am the LORD your God. 
• 4 — Do not turn to idols, nor make for yourselves molded gods [2nd]: I am the LORD your God. 
• 11 — You shall not steal [8th], nor deal falsely, nor lie to one another [9th]. 
• 12 — And you shall not swear by My name falsely, nor shall you profane the name of your God [3rd]: I am the LORD. 
• 17 — You shall not hate your brother in your heart. [6th — see Matt 5:21-22]
• 30 — You shall keep My Sabbaths and reverence My sanctuary: I am the LORD. 
• 33 — And if a stranger dwells with you in your land, you shall not mistreat him. 34 The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt: I am the LORD your God.
• 35 — You shall do no injustice in judgment, in measurement of length, weight, or volume. 
• 36 — You shall have honest scales, honest weights, an honest ephah, and an honest hin: I am the LORD your God, who brought you out of the land of Egypt. 
• 37 — Therefore you shall observe all My statutes and all My judgments, and perform them: I am the LORD.  

As with the "first" great commandment, the love of neighbor is expressed in the context of commandment keeping.  See my post on Leviticus 19:34— Is there a third great commandment— for more about the "stranger".

What is the connection between "keep my Sabbaths" (verses 3 and 30) and "you shall love your neighbor as yourself"?  We can find it in Exodus 20 and Deuteronomy 5.

Ex 20:10 NKJV — but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. 

Deut 5:14 — but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you. 

Notice the regard for the welfare and rest for all— stranger included— that is expressed in this commandment.  Is this not an example of love to neighbor?

John 13:34 NRSV — I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.  

1 John 2:7  NRSV — Beloved, I am writing you no new commandment, but an old commandment that you have had from the beginning; the old commandment is the word that you have heard. 8 Yet I am writing you a new commandment that is true in him and in you, because the darkness is passing away and the true light is already shining. 9 Whoever says, “I am in the light,” while hating a brother or sister, is still in the darkness. 10 Whoever loves a brother or sister lives in the light, and in such a person there is no cause for stumbling. 

2 John 5 NRSV — But now, dear lady, I ask you, not as though I were writing you a new commandment, but one we have had from the beginning, let us love one another. 

Is not "you also should love one another" the same commandment as "you shall love your neighbor as yourself"?  The importance of this commandment is reinforced several times in the New Testament.

Rom. 13:9 NKJV — For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” 

Gal. 5:14 NKJV — For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.” 

James 2:8 NKJV — If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; 

The essence of love is to keep the commandments and teachings of God.  Perhaps this is why commandment keeping is mentioned so frequently in the New Testament.

Matt. 19:17 NKJV — So He said to him, “Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.” 

1 John 2:3 NKJV — Now by this we know that we know Him, if we keep His commandments.  

1 John 2:4 NKJV — He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him.  

Rev 12:17 NKJV — And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ.  

Rev 14:12 NKJV — Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus. 

What is The Testimony?

The Hebrew word edut (‏עֵדוּת) occurs 38 times in the Pentateuch (the five books of Moses).  Of those occurrences, 36 occur with the definite article— ha-edut (‏הָעֵדוּת)— which is translated 32 times in the NKJV capitalized as "the Testimony." It is translated once in the KJV capitalized as "the Testimony."

What does this word mean? Why is it capitalized in these translations? Here is the first instance in the Bible.

Ex. 16:33 KJV – And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. 34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept. 

Belief and Behavior

This post is a spin-off from my series of posts on Faith and Faithfulness.


I have to admit that the topic of Faith and Faithfulness has been challenging.  Is faith the same as belief?  Or is it faithfulness?  There are texts that seem to be compelling arguments in favor of both perspectives.  I find the Old Testament usage of emunah to be a persuasive argument in favor of faith as faithfulness.  And yet, both pistis and emunah are closely related to words that are clearly used in contexts where belief or trust are the most reasonable interpretations.  I also can not ignore some places in the New Testament where pistis is used in a sense that suggests belief.

I am reminded of the theory of light— is it a wave or a particle? Both! Perhaps, faith is both belief and behavior.  Maybe, belief and behavior are inseparable.  When Jesus said, "the true worshipers will worship the Father in spirit and truth"— pneumati kai aletheia. (John 4:23), can we understand it to mean in thought and deed? Is there Biblical support for this perspective?  This post will look at these two words— spirit and truth— to see if they are used to mean belief and behavior— thought and deed.  We will look at the word spirit first.

Is there a third great commandment?

A "scribe" or "lawyer" (nomikos — a Torah expert) asked Jesus, ““Teacher, which is the great commandment in the law?” (Matt 22:25 NKJV).  The GW translation better expresses the cultural context: "One of them, an expert in Moses’ Teachings, tested Jesus by asking, ‘Teacher, which commandment is the greatest in Moses’ Teachings?’”  The Delitzsch Hebrew NT translates the last phrase with "mitsvah gedolah ba-torah"— the great commandment in the Torah.  Here is the complete Matthew version of the event.

Matt. 22:35 NET – And one of them, an expert in religious law, asked him a question to test him: 36 “Teacher, which commandment in the law (εν τω νομω – en to nomo / ‏בַּתּוֹרָה – ba-torah) is the greatest?” 37 Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 The second is like it: ‘Love your neighbor as yourself.’ 40 All the law and the prophets (ο νομος και οι προφηται – o nomos kai oi prophetai / ‏הַתּוֹרָה וְהַנְּבִיאִים – ha-torah ve-ha-nevi'im) depend on these two commandments.” 

Faith and Faithfulness (Part 16)

This is the sixteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

I recently heard an evangelist talk about an experience with a man that had been attending his meetings.  The man came up to him following one meeting and said that he would no longer be attending.  He pointed to his Bible and said: "I can continue breaking every commandment in this Bible for the rest of my life and it doesn't matter."  Is that really true?  Where did he get such an idea?

I am reminded of the parable of the prodigal son (Luke 15:11-32).  In the parable, it is clear that the son had a forgiving father, but we can also know from the story that he did not have an indulgent and permissive father.  Why would he have left, after all, if he could have enjoyed "riotous" (KJV) or "prodigal" (NKJV) living at home? Here are some other translations— "wild lifestyle" (NET), "wild living" (NIV), "undisciplined and dissipated" (MSG), "reckless living" (ESV), "foolish living" (NCV), "extravagant living" (CEB).

Does the story give us the impression that the father was "ok" with his son's "wild lifestyle"?  What did the son himself think?  He said, "“Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son." (NKJV).  Yes, the father took him back, but there is no sense of approval in the story for his reckless living. The father said, "my son was dead and is alive again; he was lost and is found."  Let us not forget the context of this parable.  A few verses earlier, Jesus tells us his purpose for the parables— "there will be more joy in heaven over one sinner who repents" (verse 7, NKJV) and "there is joy in the presence of the angels of God over one sinner who repents" (verse 10, NKJV).  Jesus is forgiving, but he also calls for repentance.

So, what does this have to do with faith and faithfulness?  If we understand "faith" as mere belief without obedience, then the parables of Luke 15 are meaningless.  What does repentance mean if mere belief is all that God asks of us? Why, then, would Jesus say "sin no more" (John 5:14 and 8:11)?

I can not reconcile the concept of an unfaithful "faith" with the rest of the Bible— any attempt to live "by faith" and yet unfaithfully does not make sense. No, to make sense with the rest of Scripture, faith must be faithful.

Faith and Faithfulness (Part 15)

This is the fifteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)


Romans 1:8

CEB — First of all, I thank my God through Jesus Christ for all of you, because the news about your faithfulness is being spread throughout the whole world.

CPV — Let me say first that through Jesus Christ I thank my God for every one of you, because your faithfulness is being reported all over everywhere. 

See here for comments I made yesterday on the Cotten Patch Version (CPV).

If we understand faith to be only belief— "an acceptance that a statement is true or that something exists"— then it is not observable.  If we understand the word in this way, then Paul is saying that "people all over the world are talking about" (NIRV) a belief that the Romans have.  Yes, their belief in the "resurrection of Jesus Christ from the dead" (1 Peter 1:3 NKJV) would been a subject for comment among non-believers, but it was not a belief that was unique to the Romans; it doesn't make sense for Paul to draw attention to a fundamental belief that they have in common.  Paul would only make this comment about an observable behavior— faithful obedience to the principles that Jesus taught.

Elsewhere, Paul describes the changes that occur in those who choose to become followers of Jesus.  Is it not this kind of change that would be "spoken of throughout the whole world?"

Eph. 2:1 NKJV – And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. 

Col. 3:5 NKJV – Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. 6 Because of these things the wrath of God is coming upon the sons of disobedience, 7 in which you yourselves once walked when you lived in them. 8 But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. 

See below where Romans 1:18 through 2:11 develops this idea further.

Romans 1:12

CEB — What I mean is that we can mutually encourage each other while I am with you. We can be encouraged by the faithfulness we find in each other, both your faithfulness and mine.

Only a faithfulness that is observable— an action or behavior— could encourage another.

Romans 1:17

CEB — God’s righteousness is being revealed in the gospel, from faithfulness for faithfulness (footnote), as it is written, The righteous person will live by faith.

Romans 1:18-32

Verse 18 begins a contrast with the "righteous" (or just) of verse 17, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (NKJV).  The rest of the chapter describes the "unrighteous" with characteristic behaviors.  "Although they knew God"— could we say they believed in God in the James 2:19 sense— "they did not glorify Him as God."  Paul goes on with a list of evil behaviors and concludes "that those who practice such things are deserving of death" (NKJV).  In contrast to the unrighteous and paraphrasing verse 17,  can we not say that the righteous person will live faithfully? That is, without the evil behaviors that Paul lists?  Are the righteous—in contrast to some of the characteristics of verses 29-31— moral, generous, lovers of God, peaceful, humble, obedient to parents, trustworthy, loving, forgiving and merciful?  Surely, Paul's intention for the Romans is more than just belief; surely, he is calling for righteous behavior.

Romans 2:1-11

In chapter 2, Paul continues to develop a case that makes it difficult to maintain an exclusively belief understanding of faith.  Yes, we understand that "through the grace of the Lord Jesus Christ we shall be saved" (Acts 15:11 NKJV), but also that "the goodness of God leads you to repentance" (2:4 NKJV).  Paul goes on to say that God "will render to each one according to his deeds" (2:6 NKJV).  The theme of judgement "according to deeds" is well developed throughout the Bible— see for example, Job 34:11, Ezekiel 7:3,27, 1 Peter 1:17, and Revelation 20:12-13.  Paul continues the theme in the next verse, describing how God will "give eternal life to everyone who has patiently done what is good" (2:7 CEV).  In contrast, "to those who live in selfish ambition and do not obey the truth but follow unrighteousness," (2:8 NET) God "will reward" (2:6 NET) with "wrath and anger" (2:8 NET) and "affliction and distress" (2:9 NET).  In contrast, again,  to everyone who "does evil" (2:9 NET), God "will reward" with "glory and honor and peace for everyone who does good" (2:10 NET).

Paul seems to be promoting an active, doing faithfulness— rather than a mere passive belief.


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Previously, I wrote a short series of posts on repentance as a change in behavior rather than just a feeling of regret.

Faith and Faithfulness (Part 14)

This is the fourteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)


It has been nearly a year since I wrote on this topic, but recently, a comment on an earlier post got me thinking and writing again.  I continue to struggle with the meaning of pistis (faith) and the various ways that the word has been used in the Bible.  It seems that there are a small number of cases where pistis is best understood as belief, but I believe that many if not most of the New Testament uses of pistis could be better understood as faithfulness.  I have started writing on the connection between belief and behavior, but then set that aside for a while to work on faithfulness in the book of Romans.  Today's post is the first on that theme.


Romans 1:5


Early in the book, Paul identifies his purpose—"to bring about the obedience of faith among all the Gentiles" (Rom 1:5 NET).  He continues, speaking to to the Romans and identifying his motive for writing, "You also are among them,"— the Gentiles— whom he intends to be bring to "obedience."  The phrase "obedience of faith"  (hypakoen pisteos) is repeated in Romans 16:26 where Paul again states his purpose, that the "gospel and the proclamation of Jesus Christ" (16:25 NET) is intended to "to bring about the obedience of faith" (16:26).  These two instances of "obedience of faith" bracket the entire book, and we miss Paul's message entirely if we understand faith outside of this context.  With this context in mind, we can look at the rest of Romans, reading faith as faithfulness wherever it makes sense.  I have searched for translations or interpretations of Romans that take this perspective and I will use them in the discussion that follows.

HCSB — We have received grace and apostleship through Him to bring about the faithful obedience (footnote) among all the nations, on behalf of His name,...

This reading is an alternative taken from the HCSB footnote. The faithful obedience translates hypakoen pisteos in which the genitive could be mechanically translated— obedience of faithfulness.  There are several other translations (or paraphrases) that write from a similar perspective.

CEB — It is through Jesus that we have received God’s grace and our appointment to be apostles through Jesus. This was to bring all Gentiles to faithful obedience for his name’s sake. 

CPV — Through him I got the favor of an appointment to approach, on his behalf, other races, including you all, about faithful obedience on all matters. So you, too, are Jesus Christ’s guests.

I have found the Cotten Patch Version (CPV) to be especially far toward the faithfulness end of the belief-faithfulness spectrum.  The CPV certainly does not deserve to be called a translation; and it never was intended to be an accurate rendering of the original languages into English.  The author, Clarence Jordan,  describes it as a "version" rather than a translation and wrote: "obviously the 'cotton patch' version must not be used as a historical text. The Revised Standard Version and the New English Bible are excellent for this purpose." Jordan, a native of Georgie who wrote during the height of the civil rights movement, is described as a "man of action" in the CPV link above.  The brief biographical sketch goes on: "A visionary during the struggle for the civil rights of all God's children, he founded an inter-racial community called Koinonia. On this farm, folks worked side-by-side to make a living, following Jesus - a radical concept fifty years ago."


I have only read briefly about his life and work, but I find his pragmatic and contemporary approach to be inspiring.  The gospel was more than an abstract idea or belief for Jordan, but a call for action.  The brief sketch that I quoted above concludes: "By the way, Clarence has had a great influence upon many persons, including Habitat for Humanity founder, Millard Fuller. Furthermore, President Jimmy Carter grew up just down the road from the original Cotton Patch. The foreword to a recently published collection of Jordan's sermons - The Substance of Faith and Other Cotton Patch Sermons - was written by our former President."  The legacy of faithfulness speaks for itself.


Returning to Romans 1:5, even if we might prefer an emphasis on faith, understood as belief, Paul does not allow us to disconnect it from behavior; at a minimum, obedience is a consequence of belief, but Paul might also be saying that obedience is a characteristic of faithfulness.  In either case, Paul desires more than just a mental acceptance from his readers— he is calling for a change in behavior.


The 2010 edition of the NIV has an interesting alternative reading in a footnote.  

NIV alt. — Through him we received grace and apostleship to call all the Gentiles to the obedience that is faith for his name’s sake.

________________


I have much more to say on this topic, but I have to remind myself that this is a blog rather than a book— it is better to stop and publish what I have completed than to wait until I have every idea completely developed.


I wrote previously on "the importance of good works" in a post called Jesus: A Man of Action.

Is Ordination Biblical?

The topic of ordination can be controversial, especially the topic ordination of women.  Many my point to the Bible in support of one point of view or another on whether women can be ordained, but much less attention is paid to whether the concept of ordination itself is Biblical.

We can look at the topic of ordination from several perspectives.  Today, I will be looking at the language itself.  Does the New Testament use language that suggests that there is a category of individuals with special religious privileges unavailable to ordinary believers?

Following are a few definitions for ordain and ordination.  Later, we will be looking to see whether the language of the Bible is consistent with these meanings.

ordain

• make (someone) a priest or minister; confer holy orders on (Oxford American Dictionary)
• to invest officially (as by the laying on of hands) with ministerial or priestly authority (Merriam-Webster)

ordination

• the action of ordaining or conferring holy orders on someone (Oxford American Dictionary)
• In general religious use, ordination is the process by which individuals are consecrated, that is, set apart as clergy to perform various religious rites and ceremonies (Wikipedia) 

Following are some verses selected from the King James Version where the word ordain is used.   When we read these texts in the KJV, they give us the impression that something unusual is happening.  We would not have quite the same impression if different words were used, for example, choose, appoint, or elect.  When we look at these texts more closely, we discover that the apparently unusual language is an illusion— the words in the Greek behind these texts is commonplace.

Mark 3:14

Mark 3:14 KJV – And he ordained (εποιησε / epoiese / G4160 / to do, make; to work) twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils:...

Without a doubt, Mark 3:14-15 describes a special moment—verse fifteen says that that the twelve were "to have power to heal sickness and to cast out devils." But we are probably mistaken if we associate this text with our contemporary understanding of the word ordination.  The verb translated as ordained in the KJV is very common in the Greek NT— it occurs 576 times!  In the KJV this word is most often translated as do or make.  The Greek word itself does not imply anything special— Jesus simply made twelve to be with him.  Most English translations use something other than ordained in this verse; the Bible in Basic English and the Douay-Rheims translation perhaps come closer than many to expressing the ordinary nature of the Greek word in this text.

• NKJV, NIV, ESV, NASB, RSV, NET and others – He appointed twelve
• CEV – he chose twelve of them
• NLT – he selected twelve
• Bible in Basic English – he took twelve to be with him
• Douay-Rheims – he made that twelve should be with him 
• Young's Literal Translation – he appointed twelve

Parallel texts also all use common words to describe the calling or choosing of the disciples.

Matt 10:1 KJV – And when he had called (προσκαλεσαμενος / proskalesamenos / G4341 / to call, summon) unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

Luke 6:13 KJV – And when it was day, he called unto him his disciples: and of them he chose (εκλεξαμενος / eklexamenos / G1586 / to choose) twelve, whom also he named apostles;...

Luke 9:1 KJV – Then he called (συγκαλεσαμενος / sygkalesamenos / G4779 / to call together) his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.  2 And he sent them to preach the kingdom of God, and to heal the sick.

John 6:70 KJV – Jesus answered them, Have not I chosen (εξελεξαμην / exelexamen / G1586 / to choose) you twelve, and one of you is a devil?

The account in Luke 10 about the seventy shows that the "power to heal sicknesses, and to cast out devils" was not limited to the twelve.

Luke 10:1 KJV – After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come...

Luke 10:9 KJV – And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

Luke 10:17 KJV – And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

The twelve had a unique relationship with Jesus, but Mark 16:15-18 makes it clear that the power given to them is available to "them that believe." 

Mark 16:15-18 KJV – And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Neither the original language of Mark 3:14 (and parallels) nor the powers given to the twelve suggest that Jesus conferred "holy orders" on the twelve or in any way elevated them above the other followers.  The language of Matthew 23:8-13 teaches principles of equality— we are all "brethren" and "servants."

Matt 23:8-12 KJV – But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

John 15:16

John 15:16 KJV – Ye have not chosen me, but I have chosen you, and ordained (εθηκα / etheka / G5087 / to put, make, appoint) you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

In John 15:16, the verb translated as ordained in the KJV is very common in the Greek NT— it occurs 96 times! It is most frequently translated in the KJV as lay, put, lay down, make, and appoint.  As with Mark 3:14, the original language of this text uses ordinary words.  Nothing in the language suggests that the the chosen were ordained in any ecclesiastical or sacramental sense of the word.  Most other versions translate this text with language that reflects the ordinariness of the original language.

• NKJV, NIV, ESV, RSV – I chose you and appointed you
• NASB, ASV – I chose you, and appointed you
• Douay-Rheims – I have chosen you; and have appointed you
• NLT, HCSB – I chose you. I appointed you
• CEV – I chose you and sent you out
• NCV – I chose you. And I gave you this work:
• Young's Literal Translation –  chose out you, and did appoint you

Acts 1:22

Acts 1:22 KJV – Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained (γενεσθαι / genesthai / G1096 / to become, be, be born, be created) to be a witness with us of his resurrection.

As with the previous texts, the ordained in the KJV translation of Acts 1:22 is translated from a very common Greek word — it occurs 676 times in the NT!  Most versions translate it as become.

• NKJV, NASB – one of these must become a witness
• NLT – Whoever is chosen will join us as a witness
• NIV – one of these must become a witness
• ESV, RSV – one of these men must become with us a witness
• NCV – a man must become a witness with us
• HCSB – it is necessary that one become a witness with us
• Bible in Basic English – one will have to be a witness
• Douay-Rheims – one of these must be made a witness
• Young's Literal Translation –  one of these to become with us a witness

Acts 14:23

Acts 14:23 KJV – And when they had ordained (χειροτονησαντες / cheirotonesantes / G5500 / to appoint, choose) them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

The Greek word translated as ordained in Acts 14:23 is not a common word.  Thayer's Lexicon defines the word as follows:

1. to vote by stretching out the hand
2. to create or appoint by vote
3. to elect, appoint, create

Barnes Notes on the Bible suggests that the sense of election is the proper understanding of this word in Acts 14:23.

The word "ordain" we now use in an ecclesiastical sense, to denote "a setting apart to an office by the imposition of hands." But it is evident that the word here is not employed in that sense. 

The verb properly denotes "to stretch out the hand"; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means "to elect, appoint, or designate to any office." The word here refers simply to an "election" or "appointment" of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people.

Other versions translate Acts 14:23 with language that suggests a church appointment or election rather than a conferring of a "holy order."

• NKJV – they had appointed elders in every church
• NIV – appointed elders for them in each church
• NIV margin – had elders elected
• ESV, NASB, RSV – had appointed elders for them in every church 
• Bible in Basic English – had made selection of some to be rulers in every church
• CEV – chose some leaders for each of the churches
• NCV – They chose elders for each church
• GOD's WORD – They had the disciples in each church choose spiritual leaders
• Young's Literal Translation – having appointed to them by vote elders in every assembly 

One other instance of this word in the NT helps to illustrate its meaning.  In the KJV it is translated as chosen in 2 Cor 8:19.

2 Cor 8:16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches; 19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:

The language used in most translations reflects the context which suggests that the individual was elected or chosen to travel with Paul.

• NKJV – was also chosen by the churches
• NIV – was chosen by the churches
• NLT – was appointed by the churches
• ESV, RSV – he has been appointed by the churches
• NASB – has also been appointed by the churches
• Bible in Basic English – was marked out by the churches
• CEV – The churches chose this follower to travel with us
• NCV – this brother was chosen by the churches
• GOD'S WORD – the churches elected him to travel with us
• Young's Literal Translation – was also appointed by vote by the assemblies

1 Tim 2:7

1 Tim 2:7 KJV – Whereunto I am ordained (ετεθην / etethen / G5087 / to put, make, appoint) a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

This text uses the same Greek word as John 15:16— it is an ordinary word used many times in the NT.  It does not mean ordained in any sense of "make someone a priest or minister" or "confer holy orders on."  As with earlier texts, most versions translate this text using commonplace words.

• NKJV, ESV, NASB, RSV, ASV – I was appointed a preacher
• NIV, HCSB – I was appointed a herald
• Bible in Basic English – I became a preacher
• Douay-Rheims – I am appointed a preacher 
• CEV – God chose me to be a preacher
• NCB – I was chosen to tell the Good News
• GOD's WORD – I was appointed to spread this Good News
• NIRV – I was appointed to be a messenger
• Young's Literal Translation – I was set a preacher

Titus 1:5

Titus 1:5 KJV – For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain (καταστησης / katasteses / G2525 / to put down, bring to, put in charge, make) elders in every city, as I had appointed thee:

The word the KJV translates as ordain in Titus 1:5, is a Greek word that means to set, place or put; it is most frequently translated in the KJV as make.  Most other versions translate this text with commonplace words.

• NKJV, NASB, ASV – appoint elders in every city
• NLT – appoint elders in each town
• NIV, ESV, RSV, NCV, HCSB – appoint elders in every town
• Bible in Basic English – placing men in authority over the churches in every town
• CEV – to appoint leaders for the churches in each town
• GOD'S WORD – appointing spiritual leaders in every city
• Young's Literal Translation – mayest set down in every city elders 

Conclusion

The language used in the New Testament suggests that the concept of ordination— a conferring of "holy orders" or an investing of "ministerial or priestly authority"— is not supported by the texts.  (It must be emphasized that this is a New Testament perspective; the Levitical Priesthood obviously was a "holy order".)  The language of the texts suggests that individuals are chosen, appointed or elected for certain responsibilities, but there is no suggestion that they become part of a separate "order". Within the context of New Testament teaching, there may be other reasons— practical and organizational— for setting aside certain individuals with church authority, but the Biblical support is weak for viewing those individuals as a "holy order" having a privileged relationship to God.

Holy Day

This study examines the Hebrew Bible (Old Testament) to determine how the concept of holiness is applied to days— specifically, the Sabbath.  Is the language describing the weekly Sabbath different from that of the feast day sabbaths?  It turns out that the answer is yes.  The Bible describes the hallowing or sanctifying of the Sabbath or seventh day, but never uses this language to describe the festival sabbaths.  The Bible mentions the holiness of the weekly Sabbath, but never the holiness of the festival sabbaths. Rather, the Bible describes certain festival days as holy convocations.

The evidence from this study indicates that the weekly Sabbath is described with different language than the festival sabbaths.  The weekly Sabbath seems to be of a very different character than the festival sabbaths.

We can see how the Bible describes various days by searching in the Hebrew bible for the word  yom (יום – H3117), which means day, in combination with one of the following words that mean hallow, holiness or holy.

• qadash (קדשׁ – H6942) – verb – be set apart, consecrated
• qodesh (קדשׁ – H6944) – noun – apartness, sacredness
• qadosh (קדושׁ – H6918) – adjective – sacred, holy

You can examine the details of the study yourself using the following links to the Blue Letter Bible.

• Blue Letter Bible search: yom + qadash (day + verb H6942)
• Blue Letter Bible search: yom + qodesh (day + noun H6944)
• Blue Letter Bible search: yom + qadosh (day + adjective H6918)

Here are the results of the three searches.  In each search result, all the matching verse references are listed, but in verses where a day is described as hallowed or as holy the entire verse is listed.

Verses About Hallowing a Day (Day + Verb)

Only the weekly Sabbath is sanctified or hallowed.  The verb qadash (to hallow or consecrate) is never applied to any other day.

Gen 2:3; Exod 19:10; 20:8, 11; 29:36–37; Num 3:13; 6:11; 7:1; 8:17; Deut 5:12; 1 Sam 21:5; 1 Kgs 8:64; 9:3; 2 Chr 7:16; 29:17; Neh 12:47; 13:22; Job 1:5; Isa 65:5; Jer 6:4; 12:3; 17:22, 24, 27; Ezek 38:16; Zeph 1:7

Genesis 2:3 KJV – And God blessed the seventh day (‏יום – yom – H3117), and sanctified (‏‏ויקדשׁ – vayeqadesh – H6942) it: because that in it he had rested from all his work which God created and made.

Exodus 20:8 KJV – Remember the sabbath day (יום – yom – H3117), to keep it holy (‏לקדשׁו – l'qadsho – H6942).

Exodus 20:11 KJV – For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day (יום – yom – H3117), and hallowed it (‏ויקדשׁהו – vayeqadshehu – H6942).

Deuteronomy 5:12 KJV – Keep the sabbath day (יום – yom – H3117) to sanctify (‏לקדשׁ – l'qadsho – H6942) it, as the LORD thy God hath commanded thee. 

Nehemiah 13:22 KJV – And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify (‏לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117). Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.

Jeremiah 17:22 KJV – Neither carry forth a burden out of your houses on the sabbath day (יום – yom – H3117), neither do ye any work, but hallow ye (‏וקדשׁתם – v'qidashtem – H6942) the sabbath day (יום – yom – H3117), as I commanded your fathers.

Jeremiah 17:24 KJV – And it shall come to pass, if ye diligently hearken unto me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day (יום – yom – H3117), but hallow (‏ולקדשׁ – ulqadesh – H6942) the sabbath day (יום – yom – H3117), to do no work therein;

Jeremiah 17:27 KJV – But if ye will not hearken unto me to hallow (‏לקדשׁ – l'qadesh – H6942) the sabbath day (יום – yom – H3117), and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day (יום – yom – H3117); then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

Verses About the Holiness of a Day (Day + Noun)

Only the noun qodesh— holy— is never used do describe a specific day other than the weekly Sabbath.  There is one text, Nehemiah 10:31, were the term holy day (yom qodesh) is used in a manner where the identity of the day is not clearly specified— although it is mentioned together with the Sabbath.

Exod 12:16; 29:30, 37; 31:15; 35:2; Lev 12:4; 23:3, 7–8, 21, 27, 35–37; 27:23; Num 28:18, 25–26; 29:1, 12; 1 Sam 21:5–6; 1 Kgs 8:8; Neh 10:31; Ps 93:5; 110:3; Isa 27:13; 58:13; 63:11; Ezek 44:27; Joel 2:1; Amos 4:2; Zeph 3:11; Zech 14:20–21

Exodus 31:15 KJV – Six days may work be done; but in the seventh is the sabbath of rest, holy (‏קדשׁ – qodesh – H6944) to the LORD: whosoever doeth any work in the sabbath day (יום – yom – H3117), he shall surely be put to death.

Exodus 35:2 KJV – Six days shall work be done, but on the seventh day (יום – yom – H3117) there shall be to you an holy (‏קדשׁ – qodesh – H6944) day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

Nehemiah 10:31 KJV – And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy (‏קדשׁ – qodesh – H6944) day (יום – yom – H3117): and that we would leave the seventh year, and the exaction of every debt.

Isaiah 58:13 KJV – If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day (‏ביום קדשׁי – b'yom qadshi – H3117 H6944); and call the sabbath a delight, the holy (‏לקדושׁ – liqdosh – H6918) of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

Verses About A Holy Day (Day + Adjective)

The adjective qadosh (holy) is only used to describe a day in Nehemiah 8.  The day happens to be the first day of the seventh month— Rosh Hashanah— but the context (Nehemiah 8:14-15) makes it clear that the people were unfamiliar with the "book of the law" since they only learned about the Feast of Booths on the second day of their reading.  The text does not tell us on which day of the week any of these events occurred.

Num 6:5, 8; Neh 8:9–11; Isa 10:17, 20; 17:7; 58:13; Zech 14:5

Nehemiah 8:1 KJV – And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. 2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.... 8 So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9 KJV – And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day (יום – yom – H3117) is holy (‏קדשׁ – qadosh – H6918) unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. 10 KJV – Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day (יום – yom – H3117) is holy (‏קדושׁ – qadosh – H6918) unto our Lord: neither be ye sorry; for the joy of the LORD is your strength. 11 KJV – So the Levites stilled all the people, saying, Hold your peace, for the day (יום – yom – H3117) is holy (‏קדשׁ – qadosh – H6918); neither be ye grieved.

The Feasts — a Holy Convocation

Following are all the texts that contain the word yom (day) together with qodesh (holy), but where it is a holy convocation (miqra qodesh) that is described rather than a holy day.  The weekly Sabbath is also described as a holy convocation in Leviticus 23:3 where it is listed along with the Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths.  There is also a difference in how the work is limited on these days; Leviticus 23:3 says that "ye shall do no work therein" on the weekly Sabbath, but for the other days mentioned in Leviticus 23, it says that "ye shall do no servile work therein."

Exodus 12:16 KJV – [Passover/Feast of Unleavened Bread] And in the first day there shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944), and in the seventh day there shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

Leviticus 23:3 KJV – [Weekly Sabbath] Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.

Leviticus 23:7 KJV – [Passover/Feast of Unleavened Bread] In the first day ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.

Leviticus 23:8 KJV – [Passover/Feast of Unleavened Bread] But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein.

Leviticus 23:21 KJV – [Feast of Weeks] And ye shall proclaim on the selfsame day, that it may be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.

Leviticus 23:27 KJV – [Day of Atonement] Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

Leviticus 23:35 KJV – [Feast of Booths] On the first day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944): ye shall do no servile work therein. 36 KJV – Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944) unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.

Levitcus 23:37 KJV – These are the feasts of the LORD, which ye shall proclaim to be holy convocations (‏מקראי קדשׁ – miqrae qodesh – H4744 H6944), to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

Numbers 28:18 KJV – [Passover/Feast of Unleavened Bread] In the first day shall be an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no manner of servile work therein:

Numbers 28:25 KJV – [Passover/Feast of Unleavened Bread] And on the seventh day ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work.

Numbers 28:26 KJV – Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work:

Numbers 29:1 KJV – [Feast of Trumpets] And in the seventh month, on the first day of the month, ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work: it is a day of blowing the trumpets unto you.

Numbers 29:12 KJV – [Feast of Booths] And on the fifteenth day of the seventh month ye shall have an holy convocation (‏מקרא־קדשׁ – miqra qodesh – H4744 H6944); ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:

Conclusion

The weekly Sabbath is described in Leviticus 23 as a holy convocation along with The Feast of Unleavened Bread, the Feast of Weeks, the Day of Atonement and the Feast of Booths.  But in other texts, the Sabbath is hallowed or sanctified or the people are commanded to "keep" it holy.  The feast days are never described in this way.

The language of the Bible suggests that the weekly Sabbath is of a different character than the feast days.  There are also other differences, which I will write about in a future post.