Bible, NIV

More than 100 scholars from six English-speaking countries, as well as editors and English stylists, worked on the New International Version. The scholars represent more than 20 denominations.

In the 17th century, King James’s translators worked from the Erasmus Greek text of the New Testament. Erasmus had six Greek manuscripts from which to work. NIV translators work from more than 5,000 complete or partial manuscripts and papyri.

It took ten years to complete the NIV translation. The process started in 1968 and finished in 1978. This does not include more than 10 years of planning before 1968.

The system for editing each book is one of the distinctive features of the NIV. The procedure was as follows:

  • Initial Translation Team

  • Intermediate Editorial Committee

  • General Editorial Committee

  • Stylist and Critics

  • Executive Committee (or Committee on Bible Translation)

  • Final Stylistic Review

  • Executive’s Committee’s Final Reading

The NIV was created and is maintained with the mandate to translate, accurately and faithfully, the original Greek, Hebrew and Aramaic Biblical texts into clearly understandable English.

The NIV is the most widely accepted contemporary Bible translation today. More people today buy the NIV Bible than any other English-language translation.

Caveat: In the New Testament, the NIV does have some unfortunate choices, from more obscure ancient manuscripts, that reflect a “trinitarian” bias on the part of the translators. These erroneous translations should be noted and replaced, in most cases, with the alternative renderings from the margin.

This naturally raises the question: “If there is such a problem with the NIV, why use it in the first place?” The answer is: these “problem” passages are easily identified, and can be remedied (as above). On the other hand, the NIV provides what many other versions (especially the KJV) do not, that is: (1) scholarly work of the highest standard, which takes into account all the linguistic discoveries and advances of the past 400 years; and (2) modern renderings that avoid all the archaic words and expressions of older versions (see Lesson, AV difficult words — for examples of this).

(Also see Lesson, NIV, background.)

Bible, overview

A convenient, 7-part analysis of the entire Bible:

  1. Gen through Deu — REVELATION
  2. Joshua through Esther — PREPARATION
  3. Job through Song of Solomon — ASPIRATION
  4. Isa through Mal — EXPECTATION

  5. Mat through Joh — MANIFESTATION
  6. Acts through Jude — REALIZATION

  7. Rev — CULMINATION

Bible, selecting a

For the serious Bible student (or anyone who wants to become a serious Bible student), there are only a few Bible versions that deserve consideration:

1. The King James Version (also known as the Authorized Version) is still much used, and even revered, in Christadelphian circles — although its inadequacies (due primarily to its age) are known and understood. Much of the best Bible study material is based on the KJV, as are the good analytical concordances and lexicons. Many believers, not quite able to tear themselves away from it for more modern (and possibly more accurate) versions, nevertheless supplement their KJV reading and study with occasional reference to good modern versions.

A good study Bible still available within the Brotherhood is the “Interlinear” (KJV and English Revised Version line by line, one under the other), but beware! It requires some practice to read it smoothly.

2. The Revised Standard Version (RSV, 1952) is the earliest of the modern translations still being used in significant numbers. It was intended as a further revision of the KJV and English RV, and is generally respected for its scholarship.

3. The New International Version (NIV, 1978) is perhaps the best translation in American English today. It is close to the Hebrew and Greek text while at the same time reproducing our language as it is spoken today. As an advertisement for the NIV says, “If King James were alive today, he’d be reading the NIV!” (In the New Testament, the NIV does have some unfortunate choices, from more obscure ancient manuscripts, that reflect a “trinitarian” bias on the part of the translators. These erroneous translations should be noted and replaced, in most cases, with the alternative renderings from the margin.)

4. The New American Standard Bible (NASB, 1960) is the most literal, word-for-word translation on the market today — which is not to say it is necessarily the best. Many feel its extreme literalness makes it a poor translation, because its English is consequently choppy and decidedly poor. As a study Bible, however, if not as a reading Bible, it has some appeal among Christadelphians.

And there, probably, the list of recommended versions should end. Other possible versions range from the mediocre at best (New English Bible, Good News Bible, or Today’s English Version) to the very poor (Living Bible, and the various “special sect” translations — like the JWs’ “New World Translation”).

Many of the versions are available in expensive “study editions”, with extensive marginal notes. These notes, while sometimes containing valuable material, can often be very biased and misleading. It would be far better to get a good wide-margin Bible with marginal references, but no notes. These types of Bibles, seen commonly among Christadelphians, are available from various sources in all four recommended translations. Make up your mind to produce your own marginal notes as you study, a practice infinitely better for personal development than relying on the notes of “orthodox” commentators.

Big Bang

Who’s afraid of the Big Bad Bang…?

The Big Bang may well be the most amazing discovery in the history of science. Imagine if you can, every single particle that makes up every single person, planet, star and galaxy of the entire Universe bound into a ‘singularity’, a point of infinite density occupying zero volume, and unleashed in a mammoth explosion of energy that marks the dramatic beginning of time, space and everything. Imagine these cosmic fireworks unfolding like flowers, clustering into galaxies and bursting into stars, stretched apart with the fabric of space over billions and billions of light years, and throughout it all swirling clouds of gas condensing and forming the planets, nebulae and stars we see today!

Try to grasp the power behind such a creation, and the genius of the mind who engineered it! Absolutely incomprehensible!

Truly this was the Lord’s doing, and surely it is marvelous in our eyes!

Yet at the beginning of this century, the Universe was commonly thought to be infinite and static, with the assumption that it had always existed. It was just… there! Even though most religious people accepted that God made all things, few considered the possibility that the actual creation of the Universe would ever be discovered or described by science.

But this is exactly what the “Big Bang” is all about.

It was Einstein’s amazing calculations early this century that first suggested that the Universe was expanding, but, as he did not believe it, he added a “fiddle factor” into his maths to stabilise his Universe, hoping to discover the reason later. By 1929 Edwin Hubble’s deep space observations had shown the Universe to be vastly more immense than previously imagined, and his discovery of galaxy redshifts demonstrated that the Universe was indeed expanding. There was no avoiding it this time, and Einstein realized that his cosmological constant “was the greatest mistake of my life.”

The first amazing implication of an expanding universe was that if the Universe was indeed smaller and smaller the further we explore back into time, then we can extrapolate a moment of beginning (10 to 15 billion years ago) where the Universe was incomprehensibly small in a way where all known laws of physics break down. Which for many people sounded like a very unsatisfactory arrangement, and was the source of much scientific debate. But when Penzias and Wilson accidentally discovered the predicted background radiation in space in the 1960s, the case for the Big Bang was considered sealed.

Why?

Well, it had been realised for some time that if the Universe was in fact expanding, space would be expanding with it and any radiation in that space would be proportionally “stretched”. The Big Bang fireball would have generated intense very short wavelength high-energy radiation but, as the Universe expanded, this would be progressively expanded into radiation of microwave wavelength and diminished in intensity to something of a whisper.

In 1964, Penzias and Wilson were testing an experimental microwave antenna and were plagued by a background hiss that would not go away, no matter where the antenna was pointed. Speculation blamed some pigeons roosting inside, who were soon forcibly evicted, but the hiss continued. A discussion with radio-astronomers led to the realization that they had tuned into the relic of the Big Bang, and the mysterious hiss became one of the most persuasive evidences for the Big Bang.

Since then, several other discoveries have also confirmed the theory, and most astronomers now regard the evidence for it as “overwhelming”.

Yet Gen 1:1 had always said, “In the beginning, God created the Heaven and the Earth.” The Bible had always described an ultimate beginning. Today, few Bible students familiar with the Big Bang theory would doubt that Gen 1:1 is a reference to this grand beginning of our magnificent and expanding Universe.

One thing that impresses me in all this is the way the scientific community came around to accept the Big Bang. Nobody wanted it, and it hardly sounded like an original idea either. It was resisted strongly for years, partly because it had such a disconcerting Biblical flavour, sounding too much like Christianity’s Creation “ex-nihilo” (‘out of nothing’) and partly because it could have no scientific explanation. Science is in the business of giving cause to effects, but here was the greatest effect of all with no cause. In fact the very term “Big Bang” was coined by Fred Hoyle in derision of the concept! Yet the observational evidence became overwhelming, and science was forced to follow. In fact, Fred Hoyle himself ended up doing much of the science that helped explain it, and the name has stuck.

(Actually, this is science at its best and most reliable. Unwilling scientists were forced to follow the evidence because the evidence demanded it rather than because it supported their pet theories.)

A big difficulty for a scientist in accepting such an unexplainable for a First Cause is that a great big “stop” sign is put in place saying, “No questions please!” Don’t enquire about the cause, because any ideas cannot be tested! This is anathema to the scientific mind, partly because it opens up the field to total speculation which can never be tested. The rapid progress of science in the last two centuries has been largely due to an approach that has eschewed untestable speculation and superstition in favour of rigid testing procedures. Yet all that science can test is that which is within the Universe. Beyond the Universe, anything is possible.

Why bother then with trying to explain anything? If we admit that the Universe itself is physically inexplicable, then how can we be sure that any physical explanation for anything is truly meaningful? How can any scientific explanation of anything be truly worthwhile if the origin and cause of the Universe is beyond scientific enquiry? These are very disturbing questions. It is impossible to fully explain our cosmos unless we have a source of information from beyond the Big Bang!

So stop worrying! We ‘theologians’ and our Bibles are not being tossed away yet! Quite the opposite it seems! For we have a source of information from beyond the Big Bang.

Today, the essential Big Bang concept is so firmly entrenched that the best way to get attention for a cosmological article is to include in the heading “Is this the end for the Big Bang?” or something equally controversial. While we do well to be cautious about any scientific theory, and findings which appear to challenge the theory behind the Big Bang do get reported quite often, every astronomer I have spoken to has no hesitation in affirming that the Big Bang remains by far the best fit with observation. And after all, what scientist worth his salt is not looking for problems to solve? And there are many problems to solve, especially problems of detail. But the debate is not so much over WHETHER the Big Bang has happened, but HOW the Big Bang unfolded.

Unfortunately, we tend to grab these headings and triumphantly exclaim, “See, the scientists can never agree and obviously don’t know what they are talking about! Why don’t they just read the Bible and get the answer?” Personally, I’m glad some don’t. There is no witness like an unwilling witness. And we forget that science is attempting to explain how the Universe happened in mechanical terms, rather than why it exists in absolute terms. It would seem very foolish to turn the tables by pretending to understand the mechanics, and perhaps lose direction and find that scientific men are coming closer than we to understanding the “why” when we have had the revealed word of God to tell us, but we were too busy debating the wrong thing to notice the question.

In fact, the funny thing is, the Bible always talked about a beginning of the Universe, but when science discovered and described it, how many of us disputed it? Amazing! Surely this must be telling us something!

What I find particularly interesting about this beginning, is that God was already there. Which means that if the Big Bang marks “the beginning” of the Universe, then God was not only “before” the Universe came into existence, (rather logical if He created it after all!) but, being before it and the Creator of it, he is logically above and beyond it, independent of and unconstrained by anything that is part of it.

In other words, this implies that God is independent of and unconstrained by physics, chemistry and biology, and indeed, any of the laws or dimensions of the Universe that science is able to describe, including gravity, time, and the speed of light. All these things are created by God FOR this Universe and as part of it, rather than some sort of eternal conditions that he has to work under. Perhaps this explains why science cannot “prove” God, simply because God, being beyond the Universe, cannot be tested by experiments within the Universe. The command, “Thou shalt not tempt the Lord your God” suggests that human beings have always tried to put God to some sort of experimental test. But proof of God will always be in the mind of the individual moved by the evidence. And there is no shortage of evidence, as Paul says in Rom. 1:20: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” Many people have observed that a man will either see the finger of God at work in everything, or he can never see it at all.

This is especially true of the Big Bang theory. Many will see it as obviously demanding a God as the “first cause”, while others are determined to hold fast to unbelief. When the editor of New Scientist magazine made a little comment on the “no need for God” question, he was so swamped with correspondence that a special newsletter was required just to publish “the God letters”… all written by scientists! He later admitted that the very argument he had used (Occam’s razor) to do away with the necessity for God had been skillfully turned around to REQUIRE God as a first cause.

One of the more fascinating things about the Big Bang is the precision engineering involved to make it all work. Sir Bernard Lovell, in his book “In the Centre of Immensites”, pp 122,123, remarks about the Big Bang: “If at that moment the rate of expansion had been reduced by only one part in a thousand billion, then the universe would have collapsed after a few million years… Conversely, if the rate had been marginally greater, then the expansion would have reached such magnitudes that no gravitationally bound system (ie, galaxies and stars, etc) could have formed.”

Surely this finely tuned explosion suggests our Universe was no mere accident? No galaxies = no stars, and no stars = no planets, no planets = no earth, no earth = no life, and all that means no you and me.

Then there are the laws controlling the fundamental forces of the Universe. I’ll let Alan Hayward explain with an extended quotation from his excellent book “Creation and Evolution” p 61…

“There appear to be just four basic forces holding everything in the universe together, from the smallest atomic particles to the greatest galaxies. Physicists call them the gravitational force, the electromagnetic force, the strong nuclear force and the weak nuclear force. Each of these has a characteristic strength that physicists have measured.

“If we ask, why do those forces have those particular strengths, there seems to be no answer…

“Something (or Somebody) has evidently tailored the values of those four fundamental forces of nature, so as to give the universe precisely the properties it needs if life is to exist in it.

“To give just one example of the way these forces are matched, take the relationship between gravity and the weak nuclear force. It is the perfect balance between these two that has caused the universe to keep expanding at a comfortable steady rate. To achieve this, according to Paul Davies, the two forces have to be tuned to each other with the astonishing accuracy of one part in ten thousand billion billion billion billion!

“If they became mismatched by this minute amount in one direction, then, says Davies, ‘the expansion of the universe would be explosive, and it is doubtful if galaxies could ever have formed against such a disruptive force.’ With the same amount of mismatch in the other direction, ‘the explosion would be replaced by a catastrophic collapse of the universe.’

“All this, says Davies, provides ‘compelling evidence that something is “going on” ‘.

(Alan Hayward, “Creation and Evolution”, p 61, and quoting from Paul Davies, “The Accidental Universe”, p 110)

Several years later, while discussing some even more astounding fine-tuned coincidences, Paul Davies (in his best-seller “The Mind of God”, in a chapter called “Designer Universe”) is less hesitant at expressing what he thinks is “going on”, and arrives at the following conclusion:

“The apparent ‘fine tuning’ of the laws of nature necessary if conscious life is to evolve in the universe then carries the clear implication that God has designed the universe so as to permit such life and consciousness to emerge. It would mean that our own existence in the universe formed a central part of God’s plan.”

The apostle Paul reminded the Colossians that the whole Universe was created for Christ, things in heaven and things on earth, and we have been invited to share with him. Do you think it is possible that we have under-estimated just what this means?

It seems to me that an awful lot of time and drama are passed over in the simplicity of the opening words of our Bibles, presumably because they would distract from the essence of the message. Yet the shepherd boy’s quiet consideration of the sun, moon and stars enabled him to face the giant Goliath in a spirit of astonishment that such could dare defy the armies of the Living God! Job had his attention directed to consider the behaviour of a creation whose hidden secrets teach us about the power and intellect of our God, and the prophet Isaiah urges the people several times to lift up their eyes to consider the heavens and the implications they have for worship. There is nothing in science that can ever take this wonder away. Whether a scientist is digging up fossils of ancient life forms or peering into the awesome depths of space, or whether he is studying the biological marvels of our “fearfully and wonderfully made” human frames or teasing out the secrets of the atom, he or she is exploring the handiwork of God in a skillful and disciplined manner, whether they acknowledge it or not.

Truly this world is full of hard-hearted and stiff-necked people who will always resist the truths inscribed into the very fabric of Creation. We must resist allowing anyone’s human prejudices and opinions to obstruct the wonder and reverence due to our Creator, and we must be equally careful lest our own prejudices and opinions interfere with our ability to recognise and be motivated by the hand of our God seen in the discoveries of science.

JP

“The LORD possessed me (wisdom) in the beginning of his way, before his works of old I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: When he established the clouds above: when he strengthened the fountains of the deep: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; Rejoicing in the habitable part of his earth; and my delights were with the sons of men” (Pro 8:22-31).

Blind men and elephant

The Blind Men and the Elephant

By John G. Saxe

It was six men of Indostan, To learning much inclined, Who went to see the elephant, (Though all of them were blind,) That each by observation Might satisfy his mind.

The first approached the elephant, And, happening to fall Against his broad and sturdy side, At once began to bawl “God bless me! but the elephant Is very like a wall!”

The second, feeling of the tusk, Cried: “Ho! what have we here. So very round, and smooth, and sharp? To me ’tis very clear, This wonder of an elephant Is very like a spear!”

The third approached the animal, And, happening to take The squirming trunk within his hands, Thus boldly up he spake: “I see,” quoth he, “the elephant Is very like a snake!”

The fourth reached out his eager hand, And felt about the knee: “What most this wondrous beast is like Is very plain,” quoth he; “‘Tis clear enough the elephant Is very like a tree!”

The fifth, who chanced to touch the ear, Said: “E’en the blindest man Can tell what this resembles most: Deny the fact who can, This marvel of an elephant Is very like a fan!”

The sixth no sooner had begun About the beast to grope, Than, seizing on the swinging tail That fell within his scope, “I see,” quoth he, “the elephant Is very like a rope!”

And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right And all were in the wrong!

Blood

“The life is in the blood”: Lev 3:17; 7:26,27; 17:11,14; Deu 12:23.

  • Blood is the source of life — its red blood cells supply oxygen and nutrients to every cell in the human body. [Christ’s blood is a “transfusion” of life to us: “Drink my blood” (Joh 6:53-57; 1Co 11:25-27; Mat 26:27,28). What was forbidden — ie the partaking of the natural blood of other animals — is commanded of us, on a spiritual level. It is only through Christ and his shed blood that we may have life.]

  • Blood is the agent of cleansing — it removes carbon dioxide and toxins and waste products from every body cell, and transports them to the lungs and kidneys, where they are excreted or expelled. [Likewise, believers are “washed in the blood of the Lamb”: Rev 7:14; 1Jo 1:7; Heb 9:11-14.]

  • Blood is the agent of overcoming disease — its white cells attack and neutralize and consume invading bacteria and viruses and “alien” bodies. All immunizations and vaccinations make use of this amazing capacity of the human body to heal itself. [By Christ’s blood we can overcome all difficulties and trials: Rev 12:11; Joh 16:33. He is the one who has overcome all things, and when we are inoculated with his “blood” we are provided with the necessary “antibodies” to fight off the “disease” of sin: Heb 2:14-18; 4:15.]

“Imagine an enormous tube snaking southward from Canada through the Amazon delta, plunging into oceans only to surface at every inhabited island, shooting out eastward through every jungle, plain, and desert in Africa, forking near Egypt to join all of Europe and Russia as well as the entire Middle East and Asia — a pipeline so global and pervasive that it links every person worldwide. Inside that tube an endless plenitude of treasures floats along on rafts: mangoes, coconuts, asparagus, and produce from every continent; watches, calculators, and cameras; gems and minerals; forty-nine brands of cereals; all styles and sizes of clothing; the contents of entire shopping centers. Five billion people have access: at a moment of need or want, they simply reach into the tube and seize whatever product suits them. Somewhere far down the pipeline a replacement is manufactured and inserted.

“Such a pipeline exists inside each one of us, servicing not five billion but one hundred trillion cells in the human body. An endless supply of oxygen, amino acids, nitrogen, sodium, potassium, calcium, magnesium, sugars, lipids, cholesterols, and hormones surges past our cells, carried on blood cell rafts or suspended in fluid. Each cell has special withdrawal privileges to gather the resources needed to fuel a tiny engine for its complex chemical reactions.

“In addition, that same pipeline ferries away refuse, exhaust gases, and worn-out chemicals. In the interest of economical transport, the body dissolves its vital substances into a liquid (much as coal is shipped more efficiently through a slurry pipeline than by truck and train). Five or six quarts of this all-purpose fluid suffice for the body’s hundred trillion cells” (Dr. Paul Brand and Philip Yancey, “In His Image”, p 55).

Brethren of Christ do the will of Father

There are many writers and perhaps even some thinkers who would readily fall into error if asked to describe the true Christadelphian. In the Brotherhood there has been a very natural tendency to put the emphasis upon the subject that is to the front at the moment; and in times of controversy the true Christadelphian is known by being on “our side”. The word, however, means brother of Christ, and as the Lord himself gave us an explicit definition we should experience no difficulty in recognizing a much fuller meaning. “Whosoever shall do the will of my Father who is in heaven, the same is my brother and sister and mother.”

This is a principle of first importance. It is so fundamental and so simple that it is continually ignored. There is nothing in the nature of paradox in this statement. It has long since been recognized as a truism that men rarely think seriously of principles that are fundamental and obvious. Such truths are accepted as a matter of course. Every man wants to have truth on his side and it becomes quite natural to assume that it is there, especially when feeling is strong. In the same way men can readily persuade themselves that God is on their side, even while they are violating every command He has ever given. The warring nations and churches all cry “God is with us”, even though they could not advance a single argument to show that they are with God. Individuals are just the same. A man will profess his firm belief in providence and relate a remarkable experience to prove the fact of divine intervention in human affairs. He tells us how a series of extraordinary mishaps prevented him from sailing in a boat in which he had booked a passage. After full details of how others were helped by circumstance to catch the boat while he was prevented, we reach the rich conclusion that the boat went down with all on board. We should be accounted rude if we inquired how such selection could be regarded as an evidence of providential intervention. He takes it for granted that if God interferes in human affairs at all, a special care for him will inevitably be a first charge to the angels, while the lives of other men will be a matter of comparative indifference.

In similar manner, men assume that God will come into line with their feelings in time of controversy. Their differences are stimulated by opposition; they work themselves up to passionate attack or defence. Then if they think of God at all they assume that He will be angry with those who oppose them. They are falling into just the error of the striving nations. They are not trying to be on the Lord’s side but rather assuming that the Lord will be with them.

We do well, then, so far as we are able, to break away from human passions and prejudices and test ourselves by this first principle. What is the will of the Father in heaven? We who believe the Bible have plenty of instructions to guide us in life. We must get the answer from the “Word” and not from our own hearts. In some respects, ecclesial life is sure to resemble the political or commercial world, for we find the same elemental facts of human nature; but, as we value God’s offer of life, we must find a much higher standard of conduct.

If we venture to criticise brethren and urge them to take a course contrary to their inclination, we are sure to get some hard knocks. That is a matter of universal experience. It is equally natural that we shall receive commendation and support from those who are still more critical. In such circumstances there is a great danger that we may run to extremes, just on the lines of political parties. A man’s estimate of any situation is so easily biased by personal feeling. Resentment of harsh and unfair words will often play a potent though entirely hidden part in framing a policy. Then, when a party has been formed, when once a decision has been taken, the natural tendency will be to support the party and attack all opposing parties by fair means or foul.

Possibly some readers will exclaim, “On what a low plane you put the matter! Political parties are doubtless developed in this manner; but in the Truth it is different!”

Certainly it ought to be quite different; but we are dealing with the same human nature, the worst of which nearly always comes to the front in time of strife. We can only make ourselves different from the world by taking heed to the words of Scripture. They are plain enough. We must not suppose that the words regarding the evil human heart and the worthlessness of flesh only apply to other people. We are all of the same nature. The most dangerous men are those who are never conscious of being on a low plane. They can mistake the motions of sheer diabolism for a righteous and worthy zeal. The elements of diabolism are in us all. Often they may be aroused into activity and they will blend with ideals in the most complete manner. There is enough of the genuine to hide the spurious, and unless we apply the acid test base metal will pass off as gold.

Are we doing the will of the Father in heaven? That is the real test. It is not a question of doing what we assume ought to be His will. It is not enough to find in our hearts general desires and aspirations in the right direction. Is the work we are doing now in accordance with the revealed will of God? Are we engaged in the works of love, dispensing the bread and water of life, doing good to all men, especially those of the household of faith? Are we crucifying the flesh by enduring evil treatment without retaliation, leaving vengeance of all degrees to the Lord?

It is so easy to be self-deceived in these matters. If men revile us they are doing harm to the Truth. We can soon persuade ourselves that an effort to crush them and make them appear contemptible is simply in the interests of the Truth and not a matter of retaliation at all. This is simply one of the familiar disguises of the heart. Its shallowness is revealed by the fact that sometimes we have such a personal and enduring affection for certain men that when they are unfair to us we have no desire to retaliate or to say anything that would wound. We never feel then that there is any command in Scripture to make us more severe as a matter of duty. A simple statement of the Truth as we understand it does not need the personal hits so dear to the old man of the flesh. If men watch for iniquity in us and make us offenders for a word, or for a possible inflection they choose to put on a word, we must not retaliate by watching for iniquity in them. Sometimes brethren who criticise us lay themselves open to attack by the most amazing inconsistency. It would be easy to raise an agitation which would cause the critics trouble and perhaps even make them appear contemptible. By all worldly standards such retaliation would be right; but would it do any good to the cause of the Truth? Would such work please our Father in heaven? That is the only test that matters.

In these days of divine silence, and in the absence of visible authority, we have to choose for ourselves what course we shall take and to what manner of work we shall devote our strength. We must try to be honest and free from self-deception in making the decision. Shall we best do the will of our Father in heaven by building up those who have found the saving faith, but who need the helping, sympathetic hand as sorely as we need it ourselves; or would the Father be better pleased if we devoted our energies towards pulling down that which once we built? There are thousands of brethren and sisters who need exhortation, there are millions of fellow creatures who have never heard the Gospel. There are some hundreds who are separated from us by points of disagreement, although if taken individually we should all alike pass the most severe examination devised by any brother of a generation ago. Here we have a choice of fields in which to labour. It might be possible, even easy, to attack the last-named class and skilfully raise such agitation that strife would rage where now there is peace, and we might gain a few adherents out of the wreckage. We may feel that something would be gained even though a few babes should be slain in the struggle. We might easily be tempted to such a course by the natural instinct of retaliation, disguised and out of sight. Sometimes drastic ways may be legitimate, and we can soon persuade ourselves that as we are convinced of the soundness of our position, the possible gain of a few will justify the means. What is the revealed will of our Father in heaven? Would He desire us to raise strife in such quarters, to expose the naked inconsistency of some zealous but mistaken men in order that a few who already hold and practice the One Faith might obtain a better knowledge of human values? The Word condemns such strife and places the sower of discord among brethren as the apex of abomination. It tells us to preach the Word, to be instant in season and out of season; to reprove, rebuke and exhort with long suffering. It presents us with a series of letters to the churches showing where responsibility lies, and how we should trust each other. It gives us a picture of the judgment seat, with the whole emphasis put on positive and constructive work. It warns us repeatedly against judging and condemning each other, and of the danger that we may be guilty of greater errors than those we condemn. It lays down the principle that men may be doing good work even though they “walk not with us”. It tells us that the servant of the Lord must not strive but be patient, long suffering and apt to teach.

There is an immense field of constructive work before us. Every pound we can spare and every talent we can muster can be devoted to work that we know is right. Truly it is easy to find out the revealed will of God, and the one who shall do the will of the Father in heaven is the true Christadelphian.

(PrPr)

Apple the “forbidden fruit”?, is the

“And the LORD God commanded the man, ‘You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die’ ” (Gen 2:16,17).

“When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it” (Gen 3:6).

What was the “forbidden fruit” in the Garden of Eden? Although the type of fruit is never identified specifically in the Bible, and Jewish traditions refer to the fig and the grape, popular European Christian tradition has held that it was an apple that Eve incited Adam to share with her.

In his “Paradise Lost” (c 1677), John Milton writes of the “apple” as the forbidden fruit — which may have had profound influence on later thought.

It is said that medieval carols quite often referred to the “apple” as the fruit of the tree of knowledge. This tradition was probably solidified by artistic renderings of the fall from Eden, featuring an apple because it was the fruit most readily available to artists.

The influence of pagan mythology was strong also, and its symbolism was always being absorbed into an apostate Christianity. For example, there was supposed to be a golden apple from the garden of the Hesperides, which Paris, prince of Troy, gave to Aphrodite, goddess of love, in preference to Athena and Hera.

There remains a longstanding belief also in the aphrodisiacal qualities, as well as the romantic symbolism, of the apple.

Another reason for the adoption of the apple as a Christian symbol of the fall in Eden is that, in Latin, the words for “apple” and for “evil” are identical (“malum”). This might also explain why the apple is often used to symbolize the fall into sin, or sin itself.

[AH Thorneloe, in Tes 4:178, writes: “The word [‘tappuwach’: ‘apple’ in KJV] is rendered in the Septuagint by [the Greek] ‘melon’, and both this and the equivalent Latin word ‘malum’ were capable of being applied to other fruits besides the apple. The Greek word was originally applied to any kind of large fruit, but became gradually confined to the apple. Today, of course, we give the name melon to an entirely different thing: an illustration of the wandering of the names of plants, which is often almost as extensive as the wanderings of the plants themselves!”]

(We shall return to his point — about the wanderings of the names of plants — in a moment.)

The larynx in the human throat has been called the “Adam’s apple” because of a notion that the forbidden fruit stuck in the throat of Adam.


Against all this, what does the Bible have to say about the apple?

The Hebrew “tappuwach” is probably derived from the Hebrew root meaning “scent, breath” which is related to the Arabic root meaning “fragrant scent” (HAL). Hence, the term refers to a fruit with a fragrant scent. The term occurs four times in Song (Song 2:3,5; 7:8; 8:5) and twice outside (Pro 25:11; Joe 1:12). Although the KJV translates this, uniformly, as “apple”, there is no certainty — and a good deal of uncertainty — about this identification.

The word “tappuwach” is “sometimes associated with the ‘apple’ tree, but while domesticated apple trees are now found in Israel, wild specimens are not believed to have grown there in biblical times since it is a tree native to the northern hemisphere. Apricots, however, grow in warmer climes and are native to China; they have long been abundant in Israel and most probably were introduced in Bible times. Apricots in Cyprus are still known as ‘golden apples’ [a possible reference to Pro 25:11?]” (ABD).

There is indeed some question as to which fruit tree is intended here. Older rabbinical writers seem to have used the Hebrew word “tappuwach” to refer to any fragrant, globular fruit.

On the one hand, NETn assumes that it is the apple, adding this comment: “Apple trees were not native to Palestine and had to be imported and cultivated. To find a cultivated apple tree growing in the forest among other wild trees would be quite unusual; the apple tree would stand out and be a delightful surprise. Like a cultivated apple tree, the Lover was unique and stood out among all other men. In ancient Near Eastern love literature, the apple tree was a common symbol for romantic love and sexual fertility. The apple tree motif is used in the song in a similar manner (Song 8:5). Likewise, the motif of apples is used as a symbol of fertility (Joel 1:12) and sexual desire (Song 2:5,7,9).”

But this may be assuming too much. Other authorities suggest that “tappuwach” signifies the apricot (NEB), as well as the quince, the citron (or other citrus trees — such as orange, lemon, grapefruit, or lime), the plum, or the pomegranate — all of which, in contrast to the apple, were and are indigenous to Palestine (cf Xd 56:450).

HB Tristam, in his book “The Land of Israel”, writes: “Everywhere the apricot is common: perhaps it is, with the exception of the fig, the most abundant fruit of the country. In highlands and lowlands alike, by the shores of the Mediterranean and the banks of the Jordan, under the heights of Lebanon, in the recesses of Galilee, and in the glades of Gilead, the apricot flourishes, and yields a crop of prodigious abundance. Its characteristics meet every condition of the ‘tappuach’ of scripture. Near Damascus, and on the banks of the Barada, we have pitched our tents under its shade, and spread our carpets secure from the rays of the sun (Song 2:3). There can scarcely be a more deliciously perfumed fruit than the apricot (Song 7:8), and what fruit can better fit the epithet of Solomon, ‘apples of gold in pictures of silver,’ than this golden fruit as its branches bend under the weight in their setting of bright yet pale foliage.”

Even if we are not sure which fruit tree is intended in these “apple” passages, in any case the symbolism and the lessons involved remain relatively intact.


There may be another, even more fundamental, reason for this “mistaken” identification of the “forbidden fruit” as an “apple”:

In “The Adventures of English”, Melvyn Bragg writes that — in the 200 to 300 years after the Norman Conquest (1066) — French words “invaded” the English language in great numbers. But as time went by, many such competing words came to achieve a sort of “peaceful coexistence” with one another, perhaps even developing nuances that differentiated the English from the French ever so slightly: eg, the English “house” and the French “mansion”, the English “start” and the French “commence”, the English “bit” and the French “morsel”, the English “freedom” and the French “liberty”.

This process of elimination / accommodation / modification affected the Old English “appel”, which became the modern “apple”. In earlier times, it was used to mean any kind of fruit, indeed of any other round object. This broader usage survives today in all sorts of words and expressions: pineapple, oak apple, balsam apple, etc; “apple” as describing, colloquially, a baseball; and, to cite a Bible example, “the apple of one’s eye” (which of course has nothing to do with the fruit called an apple, except that the pupil of the eye is round).

“Apple” as a word was not killed off by the French “invasion”; it was wounded, but survived! As the French equivalent, “fruit” (from the Latin “fructus”), began to take over (coming to mean ANY and ALL kinds of fruit), the broader use of “apple” receded until at last it practically disappeared (except for vestiges, as above). Nevertheless, it retained its hold in Modern English principally to designate one particular fruit — the produce of what the dictionary calls “rosaceous trees cultivated in temperate zones, of the genus ‘Malus’ ” (ie, our modern “apple”).

This suggests an interesting point: the identification of the “forbidden fruit” with an apple may not have been so much a wild guess, as — in the beginning, at least — the employment of the older English usage of “apple” to mean “any fruit”. Possible even Milton, as late as the 17th century, affected by the King James Version (c 1610), and using poetic license, used “apple” in “Paradise Lost” in a different sense than we use the MODERN word “apple”. Maybe he even had a good idea the “apple” WAS NOT really an “apple”, so to speak — but perhaps an apricot, a fig, or a plum, or even some other fruit of which we have no knowledge at all today!

Of course, over time, as current usage moves further and further from Old English, and even from King James English, such little confusions proliferate. (They may even have begun practically from the time the KJV was published.) Just such a confusion seems to have developed over the “apple” in the Garden of Eden. It is a cautionary tale, then: do not be misled by archaic language, in the KJV, for example, but check modern versions and dictionaries and concordances.

“Abomination” to the LORD

What is an “abomination” to the LORD? What does the LORD “abhor”…”detest”… “despise”… or “loathe”?

All these are reasonable translations of the Hebrew words “to’ab” (the verb) or “tow’ebah” (the noun).

And we know — don’t we? — what such things are. We’ve been reading the Bible for some time; and it is plain. The LORD “abhors” or “abominates” the vilest, most sickening, and most disgusting of sins: the ones we can hardly mention, or surely don’t want to think about.

And that is true… but it’s only part of the truth.

Here is the whole truth (at least, insofar as an exhaustive Hebrew concordance can yield it):

• Of course, the LORD abhors, or “abominates”:

  • Incestuous sexual relations of any sort (Lev 18:6-17; Eze 22:11).

  • Committing adultery with your neighbor’s wife (Lev 18:20; Eze 22:11; Eze 23:37; 33:26).

  • Sacrificing your children in the fire to Molech (Lev 18:21; Deu 12:31; 18:10; 2Ki 16:13; 2Ch 28:3; Jer 32:35; Eze 23:37; Psa 106:37,38).

  • Male homosexual behavior (Lev 18:22; 20:13).

  • Sexual relations with an animal (Lev 18:23).

  • The images of the false gods of the Canaanite peoples, and even the gold and silver on the images (Deu 7:25; 32:16; Isa 44:19; Eze 11:18,21).

  • Encouraging others to worship idols (Deu 13:13,14).

  • Worshipping other gods (Deu 17:2-6; Jer 16:18; 44:4,5; Eze 5:9,11; 6:9,11; 7:3-9; 16:36; Eze 23:37; Psa 106:38).

  • Anyone who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead (Deu 18:10-12).

  • Female prostitutes, and male prostitutes (Deu 23:18; 1Ki 14:24; Eze 16:22).

  • Lewdness (Eze 16:43,58).

  • Carving an image or casting an idol (Deu 27:15; Eze 7:20; all of Eze 8).

  • Building altars to Baal and Asherah poles (2Ki 21:3), to Ashtoreth and Chemosh and Molech (2Ki 23:13), and to “all the starry hosts” of heaven (2Ch 33:3).

  • Shedding innocent blood (Pro 6:17).

But the LORD also abhors, and considers “abominable”:

  • Taking your wife’s sister as a second or rival wife, while your wife is living (Lev 18:18).

  • Having sexual relations during the uncleanness of the woman’s monthly period (Lev 18:19).

  • Eating any of the foods on the extended “non-kosher” list, including rabbits, oysters, shellfish of various sorts, and — especially — pigs: bacon, ham, pork, pork sausage, the whole lot! (Deu 14).

  • Sacrificing to the LORD any animal with any defect or flaw in it (Deu 17:1).

  • A woman wearing men’s clothing, or a man wearing women’s clothing (Deu 22:5).

  • A man remarrying a woman whom he has divorced, after she has been married and divorced by a second man (Deu 24:1-4).

  • Bringing foreigners into the sanctuary of the LORD (Eze 44:7).

This article is analyzing all the usages of the primary Hebrew words for “abomination”. We realize, of course, that the above seven items are included here for the sake of completeness alone. These seven items especially pertain to the keeping of the Law of Moses by the Jews in Old Testament times. We also realize that, outside of the period when that Law was in force for the LORD’s people, these particular “abominations” do not apply. Most particular in this matter is the prohibition of certain kinds of foods. This prohibition — and hence the “abomination” for violating it — was explicitly put to the side by an angel of the LORD, who told the apostle Peter: “Do not call anything impure that God has made clean” (Acts 10:15). And also by the Lord Jesus Christ, who told his disciples: “Don’t you see that nothing that enters a man from the outside can make him ‘unclean? (In saying this, Jesus declared all foods ‘clean’)” (Mark 7:18,19; cf Rom 14:14; 1Cor 8:8). That is not all. The LORD ALSO detests these “abominations” as well (exactly the same Hebrew words are used in the immediate context, in each case):

  • Dishonest business practices (differing weights and measures) (Deu 25:13-16; Pro 11:1; 20:10,23).

  • A perverse man, one who is “crooked” (deceptive, dishonest) in his ways (Pro 3:32); 11:26).

  • Pride, as well as those who are proud or arrogant (Pro 6:17; 16:5).

  • Lying, and those who tell lies (Pro 6:17; 12:22).

  • A heart that devises wicked schemes (Pro 6:18).

  • A false witness — as in a judicial setting (Pro 6:19).

  • Anyone who stirs up dissension among brothers (Pro 6:19).

  • Sacrifices offered by wicked, rebellious people (Pro 15:8; 21:27; Isa 1:13 and context).

  • All the ways (the lifestyle) of the wicked (Pro 15:9).

  • Even the thoughts of the wicked (Pro 15:26).

  • Acquitting the guilty, in a judicial setting (Pro 17:15).

  • Condemning the innocent, in a judicial setting (Pro 17:15).

  • Even the prayers of those who ignore the Law of God (Pro 28:9).

  • Deceitful men (Psa 5:6).

  • Men who say IN THEIR HEARTS, “There is no God!” (Psa 14:1; 53:1).

  • Mingling with the nations and adopting their customs (Psa 106:35).

  • Those who are greedy for gain (Jer 6:13,15).

  • Religious leaders who practice deceit (Jer 6:13,15).

  • The hypocrisy of committing grievous sins, and then running back to the house of the LORD and saying, “Now we are safe!” — in other words, cheap “grace”, or hypocritical “repentance” and “absolution” (Jer 7:9,10).

  • Those who turn away from God in their hearts, but still claim to keep His Law (Jer 8:4-12).

  • Oppressing the poor and the needy (Eze 18:12).

  • Robbery (Eze 18:12).

  • Not honoring a pledge (Eze 18:12).

  • Taking excessive interest (Eze 18:13). “Will such a man live? He will not!”

  • “Marrying the daughter of a foreign god” (Mal 2:11).

  • Being “arrogant”, and “not helping the poor and needy” (Eze 16:47,49,52).

Babylon = Assyria

In the OT, “Babylon” and “Assyria” are sometimes used interchangeably of the same political power:

  • The two powers spoke essentially the same language. The cultures, religions, economics, and ambitions of these two cities were practically identical.

  • In the time of Isaiah, Assyria conquered Babylon, and then in the time of Zedekiah Babylon destroyed Assyria.

  • Sennacherib had captured and subjugated Babylon. “King of Babylon” = one of titles of kings of Assyria. Names are switched in Ezr 6:22; Lam 5:6; Zep 10:10,11; Isa 14:4,25; Mic 5:5; 4:10. Cp 2Ch 33:11; Amo 5:27 with Act 7:43.

  • Nahum read Isa 47 as prophecy of Assyria, not Babylon. He was Isaiah’s contemporary: cp Nah 3:5,4,16 with Isa 47:2,3,9,15; Nah 1:15 with Isa 52:7; Nah 1:13 with Isa 47:6; Zep 2:13,15 with Isa 47:8; and Zep 2:14,15 with Isa 13:21,22.

  • Nahum also alludes to the “whoredoms, witchcraft, etc” of “Babylon” (Nah 3:4,5,16 = Isa 47:3,9,15) when his subject is still the end of Nineveh.

  • In the reign of Josiah, Pharaoh-necho went against “the king of Assyria” at Carchemish (2Ki 23:29) — actually Nabopolassar, the father of Nebuchadnezzar of Babylon.

  • Stephen interchanged “Damascus” and “Babylon” in Act 7:43.

  • In Isa 13:19 and often in Isa 14, “Babylon” is represented as the supreme world-power, exercising a cruel tyranny over many nations and esp over Israel. But in Isaiah’s day, Babylon was either a conquered state of the Assyrian empire or was making sporadic attempts at rebellion from the Assyrian yoke. Thus the “Babylon” here must be “Nineveh/Assyria”.

  • The kings of Assyria took special pride in their domination of Babylon. Sargon records as one of his royal titles: “Viceroy of the gods of Babylon”. Tiglath-pileser proudly called himself “King of Babylon”.