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.

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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.

Remission of Sins

What does "remission of sins" mean?  Remission is not a word that we use in ordinary conversation— except, perhaps, in describing a cancer that is "in remission."  The New Shorter Oxford English Dictionary defines remission as follows:

1. Forgiveness or pardon of sin or other offence; deliverence from guilt or punishment.
2. a) (obsolete) Release from a debt or payment; b) Release from captivity, liberation, respite.
3. The action of giving up or reducing a debt, tax, or punishment, etc.
4. a) A reduction in force or intensity; b) (Medical) A lessening in the degree or intensity of an illness; the temporary disappearance of symptoms.
5. (obsolete) Relaxation; a lessening of tension; a slacking of energy or application.
6. The action of sending back a person or thing; a remittal.

Before going further, I would like to suggest that the "obsolete" definition (2b – highlighted) is the most Biblical one when it comes to understanding the New Testament uses of this word.  The word remission is used 10 times in the King James Version; 9 of the uses translate the Greek word aphesis (αφεσις – G859).  Thayer’s Greek-English Lexicon of the New Testament defines aphesis as follows:

1. release, as from bondage, imprisonment, etc.
2. forgiveness, pardon, of sins (properly, the letting them go, as if they had not been committed), remission of their penalty.

Notice that the primary definition is release rather than forgiveness.  Most recent translations, however, have chosen to go with forgiveness when translating aphesis when used together with sins (hamartia – αμαρτια – G266).

Following are the New Testament texts (KJV) where aphesis (remission) is used in the Greek.   When reading them, try substituting release in place of remission or forgiveness to see if it makes sense.

Zenas the Torah Expert

At the end of the Letter to Titus, Paul makes a brief request that gives us a little insight into religious culture of Paul and the early Christian community.

Titus 3:13

• KJV – Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.  
• NKJV – Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing. 
• NASB – Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them.
• ISV – Do all you can to send Zenas the expert in the law and Apollos on their way, and see that they have everything they need.
• Bible in Basic English – Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.
• Complete Jewish Bible –  Do your best to help Zenas the Torah expert and Apollos with their arrangements for travelling, so that they will lack nothing. 
• Wycliffe – Bisili byfor sende Zenam, a wise man of lawe, and Apollo, that no thing faile to hem. 
• Greek – Ζηναν τον νομικον και Απολλω σπουδαιως προπεμψον ινα μηδεν αυτοις λειπη.  
• Greek transliteration – Zenan ton nomikon kai Apollō spoudaios propempson ina meden autois leipe.
• Modern Hebrew – ... ‏זינס המלמד בתורה ... (Zinos hamlumad batorah)
• Etheridge translation of the Peshitta – But concerning Zina the sophra, and Apolo, be careful to provide them well, that nothing may be wanting to them. 
• Murdock translation of the Peshitta – As for Zenas the scribe, and Apollos, endeavor to help them well on their way, that they may want nothing.

The Greek word nomikos (νομικος – G3544), translated as lawyer in most English bibles, is defined in Thayer’s Greek-English Lexicon of the New Testament as "in the N.T. an interpreter and teacher of the Mosaic law."  Using this definition, we could translate Titus 3:13 as "Send Zenas the interpreter and teacher of the Mosaic law..." 


The texts that follow can give us some additional insight into the meaning of the word nomikos.

• Matt 22:35 NET – And one of them, an expert in religious law (νομικος – nomikos), asked him a question to test him: 
• Luke 7:30 NET – However, the Pharisees and the experts in religious law (νομικοι – nomikoi) rejected God’s purpose for themselves, because they had not been baptized by John.)
• Luke 10:25 NET – Now an expert in religious law (νομικος – nomikos) stood up to test Jesus, saying, “Teacher, what must I do to inherit eternal life?”
• Luke 11:45 NET – One of the experts in religious law (νομικων – nomikon) answered him, “Teacher, when you say these things you insult us too.” 
• Luke 11:46 NET – But Jesus replied, “Woe to you experts in religious law (νομικοις – nomikois) as well! You load people down with burdens difficult to bear, yet you yourselves refuse to touch the burdens with even one of your fingers! 
• Luke 11:52 NET – Woe to you experts in religious law (νομικοις – nomikois)! You have taken away the key to knowledge! You did not go in yourselves, and you hindered those who were going in.” 
• Luke 14:3 NET – So Jesus asked the experts in religious law (νομικους – nomikous) and the Pharisees, “Is it lawful to heal on the Sabbath or not?” 

We can see from these examples that "Zenas the Torah expert" and "Zenas the interpreter and teacher of the Mosaic law" are good interpretations of the text.

The Aramaic Peshitta "zina den sapra" (זנא דין ספרא) used in this text is "zina hasofer" (זנא הסופר) in the Hebrew translation of the Peshitta.  The Aramaic is translated as "Zenas the scribe" in the Murdock translation.  The Aramaic sapra (ספרא) is used in the Psalm 45:1 Targum to translate the Hebrew sofer (סופר), the word translated into English as scribe in the following texts.

• Psalm 45:1 ESV – To the choirmaster: according to Lilies. A Maskil of the Sons of Korah; a love song. My heart overflows with a pleasing theme; I address my verses to the king;
  my tongue is like the pen of a ready scribe (‏סופר מהיר – sofer mahir).
• Ezra 7:6 NKJV – this Ezra came up from Babylon; and he was a skilled scribe (‏ספר – sofer) in the Law of Moses, which the LORD God of Israel had given. The king granted him all his request, according to the hand of the LORD his God upon him.
  Ezra 7:11 NKJV – This is a copy of the letter that King Artaxerxes gave Ezra the priest, the scribe (‏הספר – hasofer), expert in the words of the commandments of the LORD, and of His statutes to Israel:

The Aramaic sapra is also used in the Peshitta in the following verses.

• Matt 8:19 NKJV – Then a certain scribe came and said to Him, “Teacher, I will follow You wherever You go.” 
• Matt 13:52 NKJV – Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.”
• Mark 12:32 NKJV – So the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. 
• Luke 10:25 NKJV – And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?”

In Titus 3:13 we read that Zenas is traveling with Apollos, a man "mighty in the Scriptures."

• Acts 18:24 NKJV – Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus.
• 1 Cor 1:12 NKJV – Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.”
• 1 Cor 3:6 NKJV – I planted, Apollos watered, but God gave the increase.
• 1 Cor 16:12 NKJV – Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

We can see from these texts that Apollos was an important teacher in promoting the Gospel.  Paul seems to value him highly and he was obviously held in high regard by the believers.  When Acts 18:24 says Apollos was "mighty in the Scriptures" it means he was an expert in the Old Testament— the Law of Moses (Torah) and the Prophets and Writings— as the New Testament canon was not yet established.

Given this background information, we can paraphrase Titus 3:13 this way:

Send Zenas the interpreter and teacher of the Mosaic law and Apollos (the expert in the Law of Moses and the Prophets and Writings) on their journey with haste, that they may lack nothing. 

What does this tell us about Paul's theology?  Did he value the Law of Moses— the Torah— and Prophets and Writings?  Yes— that would be consistent with the teachings of Jesus.

• Luke 24:27 NKJV – And beginning at Moses and all the Prophets, He [Jesus] expounded to them in all the Scriptures the things concerning Himself. 
• Luke 24:44 NKJV – Then He [Jesus] said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” 45 And He opened their understanding, that they might comprehend the Scriptures.